❧ A CATHOLIC and Ecclesiastical exposition of the holy Gospel after S. JOHN. Gathered out of all the singular and approved divines (which the Lord hath given unto his Church) by Augustine Marlorate. And translated out of Latin into English by Thomas Timme Minister. Seen and allowed according to the order appointed. ¶ Imprinted at London by Thomas Marsh. Anno Domini. 1575. ¶ TO THE RIGHT HONOURABLE Lord Thomas Earl of Sussex, Viscount Fitzwalter, Lord of Egremont, and of Burnell, one of the Queen's majesties Honourable privy Counsel, and Lord high Chamberlain of her house, of the noble order of the Garter Knight, justice of Oyer of the Forests, Parks, Warraynes, and Chases from Trent southward, and Captain of the Gentlemen Pensioners: And to the right honourable Lady his wife, increase of honour and true knowledge, in Christ jesus. THE GREAT Profit which the Christian mind is to receive by reading this Book, was the cause why I took the pains to Translate it out of Latin into the English tongue: and the Recommending thereof the more diligently to have it read, was the occasion which moved me to Dedicated my part therein to your Honours. For what English man is there which will not think it a Book most worthy the reading, which he seeth warranted by your Names? The honourable and general report whereof hartneth me to present it unto you: wherein ye shall find the deep and divine Evangelist Saint John: the marrow of all Commentaries upon him, under the name of Marlorates Collection: last, and lest, my faithful travel to turn them both to the use of my Country. The thing I know your Honours will like well, because, as I hear, you can skilfully judge, so I doubt not but you have made your choice what to read, which so much bruteth the credit of your ability, found out by effect. As for my labour, may it please your Honours to like it, as coming from one, which caught with the commendation of your Learning and Wisdom generally noyzed, could not but offer myself to you, as the wondering Queen of Saba could not rest till she had seen Salomons person, of whose wisdom she had hard so much. And withal I thought it good in offering my labour to your Honours, to join you both together, thinking with myself that it must needs follow, that such skill and judgement being in so Honourable a man, must needs by society of match work like effect in so honourable a Mate. Wherefore not to trouble your Honours with longer speech, I take my leave, Recommending my poor Pains to your honours protection, the recompense whereof you shall receive in your reading of the book, whose fruit will bring, by God's grace, health to your souls, and continuance of your honour. Your honours most humble, Thomas Timme. ❧ A CATHOLIC AND ECCLESIASTICAL EXPOsition of the holy Gospel after S. JOHN. The Argument. ALthough the word of GOD dependeth or hangeth not upon the authority of men, yet notwithstanding, 1. john. 4. as it is profitable to prove the spirits whether they be of GOD, or no: So it is necessary that they which take upon them the office of teaching in the Church, do keep their authority in the same, to the end the testimony which they bring concerning the truth, may more firmly abide with the faithful. But truly this Gospel which John bringeth, is nothing else, than a testimony of Christ jesus: that is to say, that Christ is the son of God, the life of men, the light of the world, the bread of life which came down from heaven, the resurrection, the way, the truth, and the life, the good shepherd of the sheep, and to be short, the only saviour of the world. It is convenient therefore that we know who this was which so beareth witness of him which was conversant among men, having the show of a servant, Philip. 2. being in the similitude of men, and found in his apparel as a man, being tempted in all things as we are, and yet without sin. This one witness is to be credited of us even as well as a thousand, Heb. 4. because he was one that writ these things to the edifying of the Church, and for the common profit of all men, not by the common fame and report of other men, but by that which is most sure and infallible, namely by that which he heard and saw himself, even as he himself speaketh of himself in the end of this history saying: john. 19 He which saw, bore witness, and his witness is true, and he knoweth that he speaketh truth, that ye might believe. And in an other place he saith: That which was from the beginning which we have heard, which we have seen, which we have looked upon, and our hands have handled of the word of life: we show unto you. For this writer of the sacred History, 1. john. 1. or Gospel was in the time of Christ, being the brother of the Apostle james, borne in Galilee and the son of Zebede, and Solomon, as many think: Of whose calling to the office of an Apostle, S. Matthew in the four Chapter maketh mention, aptly therefore he calleth this history the Gospel, for he doth more largely and plainly set forth the divinity of Christ, and the mystery of our redemption, than the other Evangelists. The which thing being foreseen by our Lord and Saviour Christ, called this our Evangelist, and his brother also, the son of Thunder, or as Mark hath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Furthermore the other three Evangelists are very large insetting forth the life and death of Christ, but our Evangelist shortly touching those things, standeth more upon that doctrine, by the which both the office of christ and also the power of his death & resurrection is explicated. And to be short, all of them seeking to set forth Christ, the first three namely Matthew, Mark, and Luke, do set before us (If I may so speak) the body, but john the soul. Insomuch, that this Gospel may truly be called the key which openeth the door to come to the understanding of the other three. For who soever shall attain to the knowledge of God's power, the which is here cunningly expressed, he at the length shall read with profit that which the other Evangelists have written as concerning the redeemer. Neither was it done without the singular counsel of the holy Ghost, that the Gospel written by Matthew, Mark, and Luke, should be published and set forth in the world, before that which was written by john: for the weak ears of the faithful were not capable of so great thunder. Therefore it was convenient that the Incarnation of Christ should first of all be set forth, his Nativity described, and how according to the scriptures he was borne of the seed of Abraham, of the tribe of juda, and of the stock of David, by what documents he proved himself to be the true Messiah, how according to the scriptures he suffered, and was buried, and rose again the third day, and showed himself alive again to his Disciples, after that ascending into the heavens, that so faith increasing by little and little, there might be a way made to receive the more high documents of the divinity of Christ. But there be many that think that John was specially led to wirte to this end and purpose, namely that he might defend the divinity of Christ, against the wicked blasphemies of Ebion, Cerinthus, and Carpocrates. But what soever occasion he had then to writ, there is notwithstanding no doubt, but that GOD had a farther regard to his Church. He did therefore so guide the pen of the Evangelist to writ, that the parts being divided amongst them, he might bring the whole body to a perfect work. And whereas they have placed John in the fourth seat, it was done upon the consideration of the time in the which he wrote, namely when he was in exile, or when he was called back again (as some affirm) from the death of Domitian. ❧ A CATHOLIC EXPOSItion upon the Gospel of Saint JOHN. The first Chapter. IN the beginning was the word, and the Word was with God, and God was the word. In the beginning was the word. CHR. ALL THE other Evangelists beginning at the incarnation, john, pretermitting the Conception, Nativity, Education, and growing of christ, setteth before us even at the first, his eternal generation, saying: In the beginning was the word. B. For to the end he might express the divinity of the Lord jesus, he called him in his Epistle also, the word of life which was from the beginning. 1. Ihon. 1 C. And by this exordium or preface he doth declare the eternal divinity of Christ, to the end we may know that God is eternal, which was made manifest in the flesh. 1. Timo. 3 But this is the purpose of the Evangelist, to show that the restoring of mankind to the favour of GOD, and to everlasting righteousness, must needs be brought to pass by the son of God: seeing by his power all things were created, as well in heaven as in earth, both things visible and invisible, whether they be majesty or Lordship, either rule or power, seeing he alone breatheth life and strength into all creatures, and continueth them in their estate: Collos. 1 and specially in man himself he hath made a singular show and proof both of his power, and also of his grace: insomuch that although Adam fell, and transgressed, yet for all that he ceased not to be loving, liberal, and merciful unto his posterity. R. And this is the purpose of the Evangelist until he cometh to these words contained in the sixth verse: There was a man sent of GOD. etc. In the which he doth first of all teach the divinity of Christ, by the which all things are created: and then he setteth before us his humanity, the which to the faithful is the way of recreation or creating again. For it doth very well agreed, that they which are created by Christ, should also by him be created again. C. But whereas he calleth the son of GOD, the word, this seemeth to be the true and simple cause, namely, for that first of all he is the eternal wisdom and will of God: secondly, the very express Image of his purpose and counsel. For as the word is said to be the Character or declaration of the mind in men, even so, this is not without cause also attributed unto GOD, that he should be said to express himself by his word. A. Therefore whether ye call the word Logon in Greek, or as Erasmus hath, Sermonem, beware jest you think that his proper essence is truly, as it is in itself, expressed by this appellation. M. For it is a Metaphorical speech, which being applied to our capacity and understanding, may describe unto us some shadow of that thing, of the which he mindeth here to speak. For it is taken of the similitude of our mind, the which, although it ruleth the whole man, yet notwithstanding it is invisible and unknown, except the purpose and counsel, which it hath conceived, be bewrayed and made manifest unto others by word, by which in deed a certain Image of our mind is set before others to behold: Even so God also, which is that omnipotent power, the creator and preserver of all things (who for that he pierceth all things, is called of the greeks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (theon) is compared (so far as that incomprehensible nature of the divine Majesty may be shadowed) to the mind, by which all this world is governed, and the Lord Christ his only begotten son, is compared to the word, because by him the knowledge of God is revealed to mortal men. Colos. 1. So Paul calleth Christ the Image of the invisible God. So Christ himself said: john. 14. Philip, he which seeth me, seeth my Father also. And again: No man cometh to my Father (that is to say, to the knowledge and fellowship of the Father) but by me. john. 11. Also it is said: Not man hath seen God at any time. The son which is in the bosom of the Father, hath showed him unto us. C. Therefore, as God did manifest himself, in saving the world by this word: even so he had the same in his will and purpose at the first: that there might be a double relation: the first to God, the second to men. A. Jest any man should with servetus, imagine, that this eternal word had his beginning, when it was pronounced and put forth, in the creation of the world. As though in deed it were not before that time, that his power was known by the eternal work. But our Evangelist teacheth here another manner of matter, not assigning to the word any beginning of time, but saying that it was from the beginning, he goeth beyond all Ages and times. For he sayeth: In the beginning was the word. R. In what beginning? Either we must simply understand (In principio) or in the beginning, to be that beginning which the Latins call Inprimis, or at the first, either without the preposition (In) as Principio, or Primum. and so to have it limited and comprehended in time: Or else to say, In the beginning, that is to say, The word is without the compass of time, incomprehensible, and unspeakable, and so the word was with that beginning in the which GOD said, Fiat lux, Let there be light. &. Howbeit he was never without being, Gene. 1 there was never any time in the which he was not. For he is the brightness of the glory of his Father, Hebr. 1. and the express Image of his substance. He was never absent from the Father, nor never out of his sight. For thus he saith in Solomon. Prou. 8. The Lord hath possessed me in the beginning of his way: I was before his work of old, I was set up from everlasting, from the beginning, and before the earth B. In the which place Solomon by the name of wisdom, meaneth the power of God: For in that Chapter by a figure called Prosopopoeia, he bringeth in wisdom speaking of herself, how all things were made by her, as is there to be seen at large. Our Evangelist john in this place, therefore speaketh more profoundly than Moses doth in his Genesis the first Chapter: For he saith not, In the beginning God made the word, Gene. 1 as Moses saith: In the beginning God made Heaven and Earth: But he saith: In the beginning was the word: That we might understand the same to be from everlasting, to be even already in the beginning of things, and not to have his beginning then. By this word he leadeth us beyond the beginning of all things, even to the Eternity itself, (to the which notwithstanding, the cogitation of our mind can never attain) not that we should curiously search for the same, but that we should believe and adore the Eternity of the word, lest we might think as certain Heretics do, that the same began first to be at the beginning of the Creation of all Creatures, or else when he was borne of the Virgin mary. And therefore he himself sayeth, I am Alpha, and Omega, the first and the last. reve. 1 A. And in another place he sayeth, verily, verily, I say unto you, before Abraham was, I am. The which thing the Apostle also confirmeth with these words, john. 8 jesus Christ, yesterday and to day, the same also is for ever. Heb. 13. And the word was with GOD. M. Because the Evangelist had said: In the beginning was the word, (that is to say, before the world was, before any thing was made, when things were now ready to have their beginning, yea, before all these things was the word) it followed that he should show where it was. It could be in no place nor in no time, because as yet there was neither place nor time. Where was it then? nay where could it be? The Apostle answereth and sayeth, It was with God. truly it could be no where else: But again, it may here be demanded where God was, when as nothing was created? Hear we must stay. For GOD could be in no place, neither can he be at this time, seeing he is infinite, neither can the heaven of heavens comprehend him, as Solomon saith. 1. King. 8. john therefore putteth a difference between this word and all other things created, and doth also attribute unto him, a distinct substance from the father. For the Evangelist should have absurdelye said that he had been always with GOD, except he had had a certain proper subsisting in God. Therefore this place is of great force to confute the error of Sabellius, because he showeth that the son doth differ from the father. Wherefore although men aught to speak soberly and modestly of so great mysteries and secret things yet notwithstanding, the aunsient writers of the Church are worthy to be excused, who, when they could no otherwise defend the true and sincere doctrine, against the double and deceitful words of Heretics, were constrained to devise and invent certain words, the which notwithstanding should sound or signify no other thing than that which was already put down in the sacred Scriptures. They said that there were three Hypostases or persons in one simple essence of God, understanding by the name of persons, several properties in GOD, which offer themselves to our minds to be seen. The which separation, Math. 28 Christ also confirmeth in these words, Go ye forth and teach all nations, baptizing them in the name of the Father, of the Son, and of the holy Ghost. And Saint john, 1. john. 5 in his Epistle saith, There are three which bear witness in heaven, the Father, the Word, and the holy Ghost, and these three are one. M. Moreover whereas Christ is said to be borne of the Father, and coming out from the Father to come into the world, it is not so to be understood, that he being borne of the Father, and come from the Father, was separated from him, that this which john saith, And the word was with GOD, might be understood of some time when he was not the Son of the Father, and when that he was come from the Father, he was no more with the Father: GOD forbid. It fareth so among us which are mortal men: But it goeth not so with GOD and his word. For the word of GOD neither in being borne, nor in going forth is separated from GOD the Father, even as neither the brightness from the sun, nor the heat from the fire, by going forth is separated, nor the counsel of the heart is separated from the wise man, in bringing the same to a work, even as the Apostle in divers places witnesseth saying: Ehe. 1 Blessed be GOD the Father of our Lord jesus Christ, which hath blessed us in all manner spiritual blessing, in heavenly things by Christ: according as he had chosen us in him, before the foundation of the world. Therefore we are chosen of God, before the beginning of the world. But how? In Christ (saith he) that is to say, by the word & purpose of God, which was with him in the beginning. And in another place who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ jesus before the world began: but is now made manifest by the appearing of our Saviour jesus Christ. 2. Tim. 1 Therefore the grace of God is given unto us, before the world was made, when as in deed we were not. But how? In that purpose and word of GOD, Christ, which was with God in the beginning. The like words we have almost in his Epistle to Tytus, where he saith, that eternal life was promised before the beginning of the world, and that by the word of God, which is manifested by the preaching of the Gospel. And God was the Word. R. The Son is not only with God the father, but he is God also, for the father and the son are two persons, but one God, and one essence. M. And this is gathered by the two premises or propositions going before, namely where he said, that this word was in the beginning, and that it was with GOD: so that this sentence is now as it were the conclusion. For whatsoever was not made in the beginning, but had his being before, and was also with God, the same is God. But Christ the word of God was in the beginning with GOD, therefore he is God. For how should he not be GOD, which is the wisdom of God, the word of God, the virtue, the power of God, and the Son of God? How should he not be God, which is everlasting, having neither beginning nor end of days? How should he not be God, which was always with God, and shall be for ever? C. Lest any man therefore should remain scrupulous or doubtful of the divine essence of God, Saint john plainly affirmeth that he is God. Now seeing there is one God, it followeth that Christ is one essence with the father, and yet notwithstanding that they differ in something. R. For the Father imprinteth the Image. The son is the Image imprinted or expressed. The father shineth, and the word is the very same brightness which doth shine. M. Wherefore we must not fear jest the Evangelist shall appoint a new God unto us, against the law of God, in the which it is said, Psal. 81 Thou shalt have no new God. He cannot be God which is not equal with God in sempiternity. It is written: There is no God before me, neither is there any after me. If this word be sprung forth after God, it cannot be God. But the Evangelist taketh away this fear from us, seeing he saith not: And that word was made God, But the word was God. Not because afterward it ceased to be God. God forbidden. How had that been God, which could afterward cease to be God? But to the end he might express the everlasting divinity of the word of God, the which hath no beginning, he said, and God was the word: That is to say, In the beginning, before the world was made, before all times, this word was God. A. But this confession of Christian faith by occasion, was the cause of many persecutions. For when the world could not attain to know by carnal wisdom, how God would be manifested in the flesh, it persecuted the Apostles and Martyrs of Christ to the death, because they seemed to affirm the plurality of Gods, when as they with great constancy of mind affirmed that to be true, which this our Evangelist hath here put down by plain words, namely, God is the word. But truly john doth not affirm that God is with God. 2. The same was in the beginning with God. M. The Evangelist repeateth those things which he spoke even now, but so that he joineth together those things which were spoken severally. For these two being joined together, In the beginning was the word: And the word was with God: do attribute unto the word an undoubted godhead. And it is very well that they are repeated jointly, and together, which in deed are joined together, lest occasion should be given to the malicious, to gather and say that the word was in the beginning, but not by and by coeternal, or of like eternity with God, which was somewhat before the word. Therefore he repeateth this, that the same was in the beginning with GOD, ascribing unto him the like sempiternity with GOD. C. And so those two former parts are gathered by him into a short conclusion, that he was always and that with God: to the end we might understand the beginning to be before all time. Now we see with how few words (notwithstanding circumspectly and Godly) the Evangelist hath handled the mystery of the divinity: the which thing if the Christians of old time would have followed, the churches had not been so miserably and dangerously divided, neither should they have given occasion to the subtle and busy adversaries, 1. Cor. 2 to contaminate and obscure the divine majesty with their impure inventions. We shall not come into the wholesome knowledge of the divinity, but by the means of the mediator, the man Christ jesus. Wherefore it shall be good to learn with Saint Paul to know Christ jesus, and the same crucified, that thereby we may humble ourselves, and may diligently prosecute the mortification of our flesh according to our promise. Furthermore we are here admonished not to faint, because we see in this our time also many wicked sects to be sprung up: they are the darts of Satan against the wholesome truth of the gospel, the which is a manifest sign that the truth is amongst us, for otherwise he would not stir. 3. All things were made by it, and without it was made nothing that was made. All things were made by it C. After he hath affirmed the word to be God, and declared his eternal essence, now he proveth his divinity by his works, B. showing by what means he did insinuate, and secretly reveal himself to the world. First of all he did it by creation: for by him all things were made, & without him there was nothing made that is made: secondly both by the conservation & deed: for by his blessing all things live. M. First of all therefore the Evangelist propoundeth the work of the creation, & then he passeth to the work of redemption. And he putteth the work of creation in a most brief compendium of all things, the which Moses' more largely hath described. All things (saith he) Heaven, Earth, Sea, and all things else contained in them were made by him, that is to say, Heb. 1 Collos. 1. by Christ the word of God. So saith the Apostle: By whom he made the Heavens also. Saint john therefore by these words doth bring a light unto that which Moses hath written, to the end we might understand that those things which are written in the first of Genesis, as concerning the works of creation, do set forth unto us the divinity of Christ. R. For Moses even in the beginning of Genesis affirmeth that God made all things by his word (which is the only begotten son of God Christ our Lord) saying: Gen. 1. And God said, Let there be light, and there was light. And afterward he saith: Again GOD said, Let there be a Firmament. Let the waters be gathered. etc. Let us make man after our own Image. Whereby we see that to be true which the Prophet singeth in his Psalm: Psal. 33. By the word of the Lord the heavens were made: and all the powers of them by the breath of his mouth. Psal. 148. And in another place he sayeth: He spoke the word and they were made: he commanded and they were created. Colos. 1 And the Apostle Paul saith: All things were made by him, and for him: and he is before all things, and in him all things consist. C. Therefore the Evangelist goeth about here to show that the word of God had his eternal action even in the beginning of the creation of the world. For seeing that he was incomprehensible at the first in his essence, his power was then openly known, & made manifest by the effect. M. But where as the Evangelist saith in the pretertence, or time past, that all things were made by it, we must not thereby gather, that after the world was created, and all things therein contained, GOD doth make nothing any more by his word, but doth suffer all things to be done by chance, and is as it were in the mean time idle or a sleep: God forbidden. For those things which he made by his word, he governeth and preserveth with his everlasting providence: as testifieth our Saviour Christ himself, john. 5 saying, My Father worketh hitherto, and I work. And the Apostle Paul: 1. Cor. 12 Gen. 2 Which worketh all in all. For in that he is said to rest the Seventh day from all his work, it is no otherwise to be understood, than that he ceased from the creation of the Heaven and Earth, which we see, not that he left of to govern the same, and to preserve it. For he beareth up all things by his mighty word. Heb. 1 The which thing aught to bring no small consolation to the minds of the Godly. For so they learn to rest & stay themselves on God's providence, without the which not so much as one here of their head can perish. Luke. 21 R. For he which feeleth by faith, that all things depend upon God, he believeth also that he falleth into the hands of God, when he forsaketh all things, and entereth into death. A. We are also here admonished that their opinion is perverse and wicked, which think this world to be everlasting. We learn hereby also that the Son of God was neither made nor created, seeing by him all things were made as saith our Evangelist. And without it was made nothing that was made. R. This is an exposition of the sentence going before: For all things were so made by the word, that without the same there was no creature made. Now if all things were made by the word, it followeth then that the word was not made. Wherefore the word is God, and not a creature as Arrian dreameth. And because Satan goeth very much about to derrogate the glory of Christ, it seemed good to the Evangelist, precisely to affirm, that of all things that were created, none aught to be excepted. A. For God created all things by his son christ. M. But we must not think that as one Idle he made all things by his word, as by his servant, and thereupon to gather that Christ is less than the Father: God forbidden. For he made all things by his word, not as by a servant, but as it were by his wisdom and power. Neither must we think that the Father being unable of himself to make and created, did set his son to finish this work: God fobid. For although it be written, that he made all things by his word, that is to say, by his only begotten son, yet the Father is not thereby excluded from the work, nor made unable, but is joined to the son, both in omnipotency, in glory, and in all other things. Therefore this place admonisheth us, that so often as we behold the heaven, the earth, the Sea, and all things in them contained, we should consider the omnipotency of God in them, weighing in our minds that all these things were made without any labour, without any pain, without any difficulty, without any other helps: by the word only. By this consideration, the faithful may very much comfort themselves, and may arm their minds with this faith against all the enemies of God: For when they consider the singular omnipotency of God in this, that by the power of his word he made all things, they are taught that there is nothing hard or impossible unto God, to be done, which with his word only can make all things. But we must take heed that we think not those things only which are profitable and seem in our judgement to be the best, to be made of GOD by Christ, and not the other also which we have in small reputation, or think to be hurtful. AUG. He made all things from the Angel to the worm that creepeth on the ground. M. There be many things in the Creatures of God, of the which we are ignorant, and for that cause to the unskilful they seem to be good for nothing. There be many things which are judged of us to be hurtful, as Serpents, Wolves, and such kind of wild Beasts, and therefore they are thought not to be made of God. But we must thus think, that God hath created nothing without great wisdom, and special consideration. If we be hurt with the Creatures, as with Beasts, with Water, with Fire, with Winds, we must not blame the maker, but our sins, and the natural pride which is in us, to tame and bring under the which, Flies, Lice, Fleas, Worms, and such like were created. The which we may behold in Pharaoh, Herode, and in others which were eaten with Lice & worms. A. Therefore the word of God is the author of all things. 4. In it was life, and the life was the light of men. In it was life. C. Hitherto the Evangelist hath taught that all things were made by the word: and now he attributeth the conservation also of those things which are created unto the same: as if he should say, that not only his sudden power and virtue which by & by passed away, appeared in the creation of the world: but also is evident to be seen in this that the order of nature abideth stable and firm. But this life whereof the Evangelist speaketh, may either be extended to those things that have not life (which notwithstanding live after their manner, Trees have a kind of life which is called, Vita vegetativa. although they want sense) or else it may be expounded of those things only which have life. It maketh no great matter to which we refer it: for the simple sense and true meaning of the place is this, that the word of god was not only the original of life to all creatures, that they might begin to be that which as yet they were not, but also that it came to pass by his quickening power, that they now continued in their estate. For except his continual inspiration of life should uphold the world, it must needs come to pass that whatsoever hath life, must needs decay and come to nothing. B. According to the Psalmist. Psa. 104. If thou hide thy face they are troubled: If thou take away their breath, they die, and are turned again to their dust. For he affirmeth that all life dependeth upon the spirit, that is to say, upon the power of GOD, and upon the word, by the which all things being made, consist and are preserved. C. And that which Paul ascribeth to God saying: In him we live, move, Acts. 17. and have our being, Saint john affirmeth to be done by the benefit of the word. It is GOD therefore which doth quicken us, but by his eternal word. M. This also pertaineth to the Divinity of Christ, that he is written of the Evangelist to be the life, yea, and that which is more, to be the well of life, Psal. 36. as also in the Psalm. For what things soever are made by him, have their life from no other than from him. But no man aught to gather of the words of Saint john, that the Son of God, after the Creation of the world, left of to be the life. For those things which are in GOD are everlasting. The life which is in Christ, is everlasting, not only that temporal life, which is in the creatures of this world, but also that which shallbe in the world to come, the which life the elect have from him. Of the which Christ himself, oftentimes speaketh, saying: I am the bread of life, john. 6. which came down from heaven: If any man eat of this bread, he shall live for ever. Again: john. 11. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. Also he sayeth: I am the way, the truth, and the life. john. 14. In this sense also our Evangelist Saint john, calleth him in his Epistle: 1. john. 1. The word of life. Therefore so many as are not made partakers of the grace of God in Christ, are deprived of the true and everlasting life. For without that everlasting purpose and word of GOD, no man can have eternal life: the which Saint john noted by these words in another place, saying: He that hath the Son of God, 1. Epist. 5 hath life, and he that hath not the Son of God, hath not life. Notwithstanding we must take heed, that we attribute not so the power of quickening to the Son of GOD, that we take away the same from the Father. For as the Father raiseth up the dead, and maketh alive, john. 5. even so the Son also quickeneth whom he william. And in another place S. john saith: 1. Epist. 1. And the life was with the Father. And again: As the father hath life in himself, john. 5. so hath he given to the son to have life in himself. And yet notwithstanding there are not two wells of life, even as there are not two Creators, nor two Gods. The Father quickeneth all things by his word, even by it he hath made all things, doth as make all things, and preserveth them being made. And the life was the light of men. AUG. By the light men are lightened, but Beasts are not lightened thereby, because they have not minds capable of reason and wisdom: but man which is made after the Image of God, hath a reasonable mind, by the which he can perceive and understand wisdom. Therefore that life by which all things are made, is the light, and not of all creatures, but of men only. M. So that the Evangelist meaneth not that light, by this word light, which pertaineth to the Son, and doth lighten the eyes of our body, but he meaneth that light, by the which the eyes of our mind are illuminated to know God. And he maketh mention of that part of life, by the which men excel all other living Creatures: As if he should say, that not a common kind of life was given unto men, but such a life as is joined with the light of understanding. And he separateth man from the number of all other creatures, because we perceive better the power of God in us by sense, than we behold the same a far of. So Saint Paul teacheth that God is not to be sought a far of, Acts. 17. because he revealeth himself inwardly in us. After therefore the Evangelist had set before us the general consideration of the grace of Christ, that he might bring men to a more near consideration thereof, he showeth what is specially given unto them: namely, that they are not in creation like unto brute Beasts: but are set in a more high degree, having a mind endued with reason and capable of wisdom, that they being endued with this wisdom, might be brought to the knowledge of God, the very well of life: So sayeth the Prophet David, Psal. 36. With thee is the well of life, and in thy light shall we see light. 5. And the light shineth in darkness, and the darkness comprehended it not. And the light shineth in darkness. A. Here the Evangelist beginneth to note men of ingratitude and blindness, because by their wickedness they reject this light offered unto them. And that we may understand this thing, we must note that the Evangelist first of all admonisheth that the light, with the which men were endued in the beginning, must not be judged, according to their present state, because in this corrupted and defiled nature, the light is turned into darkness. Notwithstanding, he therewith affirmeth that the light of understanding is not clean put out: because in the obscure darkness of man's mind, certain sparks of light as yet do spring up. M. The Evangelist therefore excuseth the divinity and Majesty of Christ, when he saith that the same hath ever shined unto mortal men, as a certain most evident and manifest light: and he layeth all the blame of the ignorance of GOD, on the blindness of men. C. For in that he affirmeth the light to shine in darkness, that pertaineth nothing at all to the praise of corrupt nature, but rather to the taking away of the pretenced cloak of ignorance. M. For this light shineth in the world, and the minds of mortal men might by the same have been brought to the knowledge of the living of God, had not their minds been overwhelmed with darkness. For he calleth here the blindness of men's minds, unbelief, impiety, and the ignorance of GOD, darkness. For as the eyes that are blind, can not comprehend the light, even so the minds that are blinded, cannot comprehend the light of life. A. And as the light is present to the blind man, the which notwithstanding is absent from his eyes: even so the light of life is present to mortal men, the which notwithstanding their minds being oppressed with darkness, can not attain. C. For since the time that man was alienated and fallen from GOD, ignorance hath so captived his mind, that what light so ever remaineth in the same, lieth suffocated and choked without effect. And this thing experience daily proveth. For they which are not borne again by the spirit of GOD, having some reason, stand for a certain document, that man was not only made to breath, but also to understand. But there are two special parts of the light, which remaineth as yet in the corrupt nature of man. For there is naturally engrafted in all men a certain sound seed of religion or godliness. Furthermore, a difference of good and evil is engraven in their Consciences. But what fruits at the length come forth? surely that religion, & Godliness, which doth degenerate into a thousand monstruous superstitions, and that conscience which doth altogether pervert judgement, that it may confound vice with virtue. To conclude, the natural reason which is in man, doth never direct men unto Christ. But we must note that the Evangelist speaketh only of natural gifts, & that he doth not as yet touch the grace of regeneration. For there are two distinct virtues of the son of God: the first is that which appeareth in the making of the world, and in the order of nature: the second appeareth in the renewing and repairing of the decayed and defiled nature of man. 6. There was a man sent from God, whose name was John. There was a man sent from GOD. C. Now the Evangelist beginneth to show how the word of God was manifested in the flesh. For Christ did not only offer and set himself before the eyes of men to be seen, but he would also be known by the testimony and doctrine of john. Yea, GOD the father sent him before to be a witness to his son Christ, to the end all men might the more easily receive the salvation offered of him. R. Even as therefore the Lord GOD, when he went about to make the world, he revealed himself out of the profound darkness, that is to say, out of nothing by the word: Even so when he went about to restore the Faithful, and to repair his Church, he sent his Son appearing outwardly and in the sight of men: even as if he had been God in no point, until at the length the glory of his Godhead more and more appeared: for he was covered with the fragillitye of the flesh, and the shame of the Cross, lest at the first sight he should be known. The which thing was foreshowed by Esay, saying: Esay. 53 He is despised and rejected of men, he is a man full of sorrows: and hath experience of infirmities: we hide as it were our faces from him, he was despised, and we esteemed him not. Therefore when Christ should come in the flesh, and covered with the shame of the Cross, he did not amiss to sand before his face a witness. For so also the Lord foreshowed by Malachy that it should come to pass, saying: Mala. 3 Behold I send my Angel, and he shall prepare the way before thy face. This was john the Baptist, which was sent of GOD, first that he might bear witness of Christ, although his grace needeth no testimony: for the truth is a sufficient testimony of him, as he himself declareth in the fifth Chapter saying: john. 5 You sent to John and he bore witness of the truth: But I receive not the testimony of man: But I speak these things that ye might be safe. C. Therefore this our witness was not ordained because of Christ, or for Christ's sake. AUG. For, because the son of God, was so made man, that the godhead lay hid in him, there was sent before a great and excellent man, by whose testimony he might be found more than a man. And how could this man speak the truth of God? He answereth to that, and saith: that he was sent of God. C. By the which words the Evangelist doth not confirm the calling of john, but doth only make mention of the same by the way. For this is not a sufficient certainty or warrant, when men that run of themselves, boast themselves to be sent of GOD: but the Evangelist speaking hereafter somewhat more of this witness, thought it sufficient in one word to show that he came not but by the commandment of God: after that we shall see how he affirmeth God to be the Author of his ministery. Math. 1. Math. 3. Luke. 3. M. And he beginneth this part very well of the forerunner John, as also the rest of the evangelists do. For from the time of john's baptism, that light having taken upon it flesh, Luke. 2. Math. 2. began to be revealed. And although at the time of his Nativity, certain beams began to shine of that light (as we may see in the history of the shepherds, of Simeon, of Anna, and of the wisemen) yet notwithstanding whatsoever light had shined, it vanished away by and by again, and was almost thirty years, even to the beginning of his preaching, obscured and darekened again. For this testimony of john was reserved & kept even until the same time, in the which Christ would reveal himself to the world, by the preaching of the Gospel, and by the working of miracles, that he being the forerunner of Christ, might prepare the way before him. The which thing john the Baptist sufficiently declared by these words, saying: There standeth one in the midst of you whom ye know not. Objection C. But if any man object that the testimony of john is to weak being but a man, that Christ thereby should be proved to be the son of God: we may quickly answer, Answer. that john the Baptist is not cited as a private witness, but because he was endued with authority from God, he bore rather the person of an Angel than of a man. Therefore he is not beautified or commended with the titles of his own virtues, but with this one, that he was the Ambassador of the mighty GOD. CHR. judge therefore none of those things which are spoken by him to be of man. For he spoke not those things which were his own, but the things that belonged to him that sent him: and therefore he is called by the Prophet, an Angel. For it is the office of an Angel to speak nothing of his own, but that, for which he is sent. C. But we must note that the same which is spoken of john, is required to be in all the teachers of the Church, namely, that they be called of God, that the authority of teaching, may be founded on no other than on God himself. For the Prophets speak against such, which run, being not sent of God. jere. 23. Rom. 10. They run (saith he) and I sent them not Again it is said, How shall they preach, except they be sent? And to be sent of God, is to do the commandment of God. Whose name was john. C. The name is here expressed, not only to describe the man, but also because, it was given to him, upon consideration of the matter itself. M. For the very name doth contain in itself the signification of grace. And justly he obtained this name, which should be the foreronner, and first preacher of the grace of God, which was offered to the world by Christ. And therefore by God's appointment by the Angel, he received this name before he was borne, and that not without the wonderful admiration of his Parents. Luke. 1. C. But the Lord had respect to the office, to the which he ordained john, when he commanded him to be so called by the Angel: that thereby all men might know him to be a proclaimer of the divine grace of God. 7. The same came for a witness, to bear witness of the light, that all men through him might believe. The same came for a M. Now consequently he teacheth to what purpose john was sent of GOD: He came (sayeth he) to testify. C. that he might prepare a Church unto Christ: For he inviting and calling all men unto Christ, doth sufficiently declare that he came not for his own cause. But to know from whence, to whom, & what time john came, that which is contained in the third of Luke may serve. This our Evangelist, after he had said that he was sent of GOD, addeth this only which was more necessary, namely to what purpose he came being sent of God, namely, to bear witness. M. The Prophets also which were before john came to witness, that is to say, to bear witness of the incredulity, and impiety of the Israelites: but this john came to testify of the light, Christ: that is to say, he came to this end, that he might show the rising of this light, and might be the foreronner, and setter forth of the same to the people of Israel. For him, whom the Prophets foreshowed should come, john the Baptist pointed out with the finger. That all men through him might believe. M. He saith not simply, That all men might believe, but he addeth, throw him, that is to say, that all men being moved by the authority of john, and believing his testimony, might know this light, and embrace the same. It was necessary therefore that such a witness should be sent, as the Israelites might give credit unto. For this cause he was so endued with the grace of GOD, that he made all men to behold him. He was, sayeth our Saviour Christ, (speaking of john: Ihon. 5 Math. 3 Math. 11 Mat. 1 Luk. 1 ) A burning and shining light. For all jerusalem went out to him: He neither eat bread nor drank Wine: His meat was Locusts and wild Honey, his apparel of camel's here, and a Girdle of a Skin about his Loins. He was endued with the spirit and power of Helias. He called all men with severity to repentance, sparing neither the high Priests, Scribes, Luke. 3 nor Pharisees, whom he called generation of Vipers: He dealt severely with Herode the King, Math. 14. as we may read in Mathewe. Therefore the testimony of john tendeth to this end, which he beareth of Christ, that we believe in him. Faith is that by the which we behold this light, know the same and embrace it. By this grace was set forth to the world, not only the testimony which john bore concerning Christ, but also the testimony of all the Apostles and Evangelists, both by voice and writing. And therefore it is said in the end of this Gospel: These things are written that ye might believe that jesus is the son of god. But what is the profit of this faith? The profit (saith he) of this faith is, that ye believing might have life through his name. Moreover the grace of this light, 1. Tim. 2 must be set before all men, for God would have all men to be saved, and to come to the knowledge of the the truth. Also it is sad, Luke. 3 Preach ye the Gospel to every creature. etc. B. Whereupon Saint john Baptist Preached the Gospel to the Soldiers and Publicans. 8. He was not that light: but was sent to bear witness of the light. He was not that light. B. By this new Preaching of the Kingdom of Heaven, many thought that this john was the same light of the world, which was commonly talked of, & the same word also, by which all things were made. But the Evangelist saith, he was not the same light. M. For we read that he had so great authority a-among the Israelites, that they said among themselves: Is not this Christ? Lest therefore his exceeding brightness should obscure the glory of Christ, Luke. 3 the Evangelist teacheth that he was not the light. M. He was the light truly, but not the same light, whereof it is here spoken, which is the light of men, the well of all light, the word, and the Son of God. The Apostles also are called the light of the world. Math. 5 And Paul calleth the believing in Christ, the light. Ye were sometimes (saith he) Darkness, but now are ye light in the Lord: Ephe. 5. But they are so called in another manner of respect. C. For all the Godly are called light in the Lord, because they being lightened with his spirit, do not only see to themselves, but also do direct others by their example into the way of salvation. The Apostles also are specially called the light, because they prefer the light of the Gospel, which driveth away the darkness of the world. But the Evangelist here entreateth of the only and everlasting well of light. M. john therefore was a light, but he was set on fire, and illuminated by this light. For as the mountain in the morning before the Sun appeareth unto men, is lightened with his beams, even so are all the Saints of God light in the Lord, of whom they are illuminated. R. Wherefore this place, putteth a difference not only between Christ and john, but also between Christ and all the Saints, patriarchs, Prophets, Apostles, and Martyrs: For neither john, nor any other of all the Saints, were the true light, but were only proclaimers, and setters forth of the true light. M. Let us therefore hereby learn to esteem of the Saints, as they are made and appointed of GOD, and no otherwise. But was sent to bear witness of the light. A. john therefore repeateth this again to show what men aught to judge of them, which being sent of God, preach the word unto the world: Lest we attribute any thing, of that unto them which pertaineth only to the Son of God. M. For great is the wilful folly of the world in this point. Either it rejecteth altogether the witnesses of Christ, and despiseth them, or else it giveth reverence and honoureth them above Christ. The jews at the first received john for the Messiah Christ himself, which was not Christ: & yet they received not the testimony which he bore unto Christ. Even so the Corinthians little or nothing at all regarded Paul, that singular Preacher of the kingdom of Christ, but they made more of the false Apostles, than appertained to the ministers of of Christ, 1. Cor. 4 insomuch that the Apostle was feign to show them what they aught to think of the Ministers of Christ, and what not: And we ourselves have had experience, what great estimation the world hath had, and yet hath of dead Saints, and of the Bishops of Rome and others, and how little it regardeth the true Ministers of Christ. 9 He was the true light, lightening every man that cometh into the world. He was the true light. C. The true light is not here opposed or compared to the false light, but the Evangelist here goeth about to put a difference between our saviour Christ and all other, lest that any man should think that he is even the same light, & no better than the which angels & men are said to be. But this is the difference, that whatsoever is bright and shining in Heaven and in earth, it borroweth his brightness from another: But Christ is light of himself, and shining by himself, and lightening with his brightness the whole world: insomuch that there is no other cause or Original of brightness, but he. He called therefore that, the true light, to whose nature it is proper to shine. M. Therefore this is the first note by the which Christ is discerned from john, and from all other Apostles. For john and the Apostles were light (as it is said before) but not the true light, that is to say, not that natural light, which shineth of itself, and which taketh no force to shine of any other. Such a one is Christ, but john and the Apostles not so: for if they had not been illuminated by this light, they had been altogether darkness. Lightning every one that cometh. Here he putteth the other note of true light, by the which he is discerned from the other Saints, being lightened. Many are (truly) lightened by john and the Apostles of Christ, as it were by the instruments and Ministers of the light: but all men are not simply lightened by them. But this place was wont to be expounded two manner of ways. For some restrain and refer unto them an universal note, which are regenerated by the spirit of God, & are made partakers of the quickening light: and so the meaning of this place to be, that none is illuminated but by him, even as if there be in the City one Schoolmaster which hath a School, he shall be called the Schoolmaster of the whole City, although few come unto the School. But this other sense and meaning seemeth to be more near and agreeing to the purpose of the Evangelist, namely that certain beams are diffunded and powered from this light into all mankind: as it was also said at the first. For we know that men have this specially above all other creatures, namely that they are endued with reason and understanding, that they bear and have in their conscience the difference between that which is right and false. There is none therefore, to whom some sense and feeling of the eternal light cometh not. But because Fanatical men rashly taking this place do wrist the same, that they might thereby gather that the grace of lightning is offered to all men alike: Let us note that the Evangelist only here entreateth of the common light of of Nature, which never groweth unto faith. For no man can pierce or achieve to the kingdom of GOD, not not with all the industry and promptness of his mind: it is only the spirit of Christ which openeth the gate of heaven to the elect. Objection 2. Thess. 3. Math. 20. A. Therefore if any do object that many abide in blindness which are not lightened by Christ, (because faith pertaineth not to all men, and few be chosen) The answer is ready, namely this, Answer. M. That all men are lightened by this light, with the light which men call the light of nature, the which in deed is reason and the force of understanding, by the which man differeth from brute beasts. And so all men are lightened from Adam by Christ, by the word, by the light of men, and the life, unto the extreme end of mortal men. C. But let us note that the light of reason which God had given to men was so obscured by sin, that scarce small sparks arise, even in thick darkness, which also by and by are choked. Wherefore we may hereby learn that without Christ, all things are dark, and whatsoever light there is in men, the same commendeth and setteth forth the divinity of Christ. 10. He was in the world, and the world was made by him, and the world knew him not. M. He said before that Christ the true light doth illuminate every man, and lest it should be only understood of those which were in the world after his Incarnation, and are now also, he added these words, Coming into the world, that we might also be constrained to understand it of those which were borne into this world, before the nativity of Christ. And therefore here very aptly he addeth saying, He was in the world, that is to say, from the first beginning of mankind, from the first creation, this light was in the world lightening every man. C. Because before Christ was made manifest in the flesh, he declared his power every where, Therefore those daily effects should have corrected the wickedness of men. But such was the ingratitude of men and wilful blindness, that the cause of the light which they enjoyed was unknown to them: For what can be more absurd than to draw out of a flowing river, water, and not to remember the spring, from whence the river floweth? Therefore in that the world knew not Christ before he was made manifest in the flesh, there is no just excuse of ignorance to be found, for this cometh to pass, by their sluggishness, and blind dullness, which had him always present with them in power. M. john therefore now expoundeth that which he said before in these words: The light shined in darkness, and the darkness comprehended it not. Otherwise this word (comprehended) might be taken as well for the use, as for the knowledge of this light. The use of this light was in darkness, but the knowledge not so. For this light alway shined in darkness, but the darkness comprehended it not, (that is to say) it knew it not. By this place truly all flesh is condemned, that no mortal man could know this light of the word, and of the power of GOD, being so evident to be seen with the eyes of the mind. 1. Cor. 1 For the world by his wisdom, in wisdom knew not GOD: Notwithstanding, we must not think that no man knew Christ before he was borne in the flesh: john. 8 For Christ himself saith, Abraham desired to see my day, and saw it, and rejoiced. But no man knew him, but by a singular revelation, and special lightning of the mind. Wherefore it is not said, and no man knew him, but, the world knew him not, that he might condemn the wisdom of the world, and all the judgement of flesh. 11. He came into his own and his own received him not. Question R. How is Christ said to come, when as he was before in the world? He came, Answer. that is to say, he was made man, and showed himself to be a visible man. M. For the Evangelist cometh to the dispensing of our salvation, and to the same declaration of the word of GOD, which was made by the Incarnation, of the which he began to entreat, when he said: There was a man sent of GOD whose name was john. He came into his own. C. C. This place is diversely expounded, Some think that the Evangelist speaketh generally of the whole world. For there is no part of the world, which the son of GOD doth not rightly challenge to himself for his own. Therefore the sense and meaning according to their opinion, is, when Christ descended into the world, he went not out of his own bounds, because all mankind is his proper inheritance. But their opinion is better to be liked, which refer it to the jews only: for there is in these words contained a secret comparison, by the which the Evangelist doth the more Exaggerate the ingratitude of men. The son of GOD in one nation chose him out a place to devil in, and when he came thither, he was rejected. Hereby therefore it evidently appeareth how wicked the blindness of man is. M. They were the people of God, a chosen people out of all nations, to this people he came by incarnation, who other wise by his divinity is and hath been always in the world, and was never from the Father. To this people he was promised a Messiah of the seed of Abraham, and David, and was made a Minister of the circumcision for the truth of God, Rom. 15 to confirm the promises made unto the Fathers. R. And he was not only rejected of them, but also Crucified and put to death. The knowledge of Christ is less among none, than among the wise and mighty men of this world. For Christ is to the Mighty and Wise of this world, foolishness, and a stone to stumble at. M. But why doth the Evangelist urge this same so often, that Christ was not received? For (saith he) The darkness comprehended him not: The world knew him not: His own received him not: Surely he doth it, lest any man should say: Thou dost preach unto us, a great light which is come already into the world: but why came he so late? why did he neglect the first world? He answereth, he came not to late, but always shined, he was always in the world, but the world knew him not. And his also, to whom by great benefits he had joined himself, to whom he came with singular grace and favour, to whom he should have been best known, received him not: So thick truly and palpable are the darkness every where of this world. He doth also take away that stumbling block, by the which many were moved, for that he wrappeth the jews in the same darkness that the world was in. So saith Paul: Blindness fell upon Israel. To the same effect pertaineth that complaint of God by the mouth of Esay, Rom. 11 saying: The Ox knoweth his owner, and the Ass his masters Crib: but Israel hath not known me. Esay. 1 For although he hath the rule of the whole world, yet notwithstanding he maketh himself the peculiar Lord of Israel, whom he had chosen to be as it were his dear sheepfold. This place also serveth to make us fear, that we be not careless of Christ, when he is revealed and Preached. For we are not therefore just, because we hear the word, and because Christ cometh: but because we believe and work according to the measure of faith. A. The jews had no regard to the Law and the Prophets, and therefore they stumbled and fell at the Stone of offence: and were rejected for their unbelief. M. Furthermore it should not seem strange to any man, if the sons of GOD which are in Christ, be not received of this world, seeing that light was received, neither afore nor after the incarnation, neither of the Gentiles, 1. Ihon. 3.4 nor of the jews. The world receiveth that which is his own. 12. But as many as received him, to them he gave power to be the sons of God, even to them that believe in his name. But as many as received him. Therefore that which is spoken before: And his own received him not. Is not so to be understood that none of all the jews received Christ (for many received him) but because he was not received by a general consent: Even as if thou shouldest say: The Gospel came into England, and England received it not: How can England be said not to receive the Gospel, seeing there are so many Christian Englishmen that receive the same? surely it may be truly said, not to receive it, because it doth not receive it, with a & general comen consent, all men agreeing to the same. R. To receive Christ (as john interpreteth the same) is to believe in the name of Christ. And the name of Christ, is wisdom, righteousness, sanctification and redemption If any man therefore give himself to the righteousness of Christ, or to his redemption, 1. Cor. 1 sins shall not remain, death shall vanish away, and Hell fire shallbe quenched. For men shallbe made such as Christ himself is, if they give and bequeathe themselves wholly unto him. According to that which followeth: To them he gave power to be the sons of God. C. Lest this let should hinder or stay any man, that the jews contemned christ, the Evangelist lifteth up the minds of the godly which believe in him above the Heaven. For he saith that this glory, to be the Sons of GOD, must be obtained by faith. And in this universality (as many) is contained a secret comparison. For the jews were puffed up with a blind vain glory, as though they alone had GOD tied unto them. The Evangelist therefore pronounceth that the lot is altered: because the jews being forsaken, the Gentiles are chosen in their steed. For it is asmuch as if the right of adoption should be transported to strangers. And this is that which Paul saith: The destruction of one people was the life of the whole world: Rom. 11 because the Gospel being expulsed as it were of them, began now to be spread even throughout the whole world. CHR. Therefore whether they be bond or free, whether they be Barbarous or Scythians, wise, or foolish, men or women, Children or old men, all are worthy of one honour, of the which it is said: He gave them power to be the sons of God. C. The Papists by this place gather that it is in our power either to choose, or to reject this grace. But the text itself doth plainly overthrow this false collection. For strait after the Evangelist addeth that they are made the sons of GOD, for he saith, To them he gave power to be made the sons of God, but specially by the next verse following. This making cometh not by the will of flesh, but by the will of God, by the benefit of regeneration. Wherefore, if faith do regenerate us that we may be the sons of God, and if God from heaven do inspire the same into us, it is manifest that the grace of adoption is not only offered to us of Christ in power, but also even in the very act. Moreover in this, Christ hath wonderfully set forth his grace, that he hath given this honour to unclean and profane men, yea to such as lie in the shadow of death, that they should now suddenly begin to be the sons of God. Notwithout cause therefore doth the Evangelist extol the greatness of this benefit, Ephe. 2 even as S. Paul saith to the Ephesians. Even to them that believe in his name. C. He doth briefly note the manner of receiving of Christ, namely when men believe in him. Therefore we being by faith engraffed into Christ, do attain the right of adoption, that we may be the sons of God. And certainly seeing he is the only begotten son of God, this honour pertaineth nothing at all unto us, were it not that we are his members. M. To believe in the name of Christ (as we showed even now) is to receive him as the son of GOD, and the Saviour of the whole world, the which is done of us when we depend wholly upon him by a sincere faith and trust, and commit ourselves wholly as Disciples unto him. He saith not, they which are pure, and altogether void of sin, and worthy to be admitted into the fellowship of this fraternity: but he saith, which believe in his name and receive him, that is to say, which acknowledge by faith the grace offered, and receive it in heart. Therefore they which believe not, receive not Christ, they cannot obtain this saving health, and dignity of the sons of God, in so much that they must of necessity perish with this world under the wrath. 13. Which were borne, not of blood, nor of the will of the flesh, nor yet of the will of man, but of God. Which were borne M. These words pertain to the description of them which believe in the name of Christ, and do receive the right of the adoption of the sons of God. They which are such are not borne of flesh and blood, but of God: Flesh and blood begetteth not the Children of God. That which is of the flesh is flesh, john. 3 and that which is of the spirit is spirit. B. By these words the Evangelist meaneth nothing else, but the carnal Birth. For he maketh a comparison of the generation of the flesh, and of the spirit, rejecting the one and allowing the other. C. Neither is it necessary that we understand here by this word, flesh, the Woman, as many would have it. The Evangelist rather repeating one thing by diverse words, goeth about to inculcate the same, and to print it more deeply in our minds. Therefore he doth secréetelye touch the wicked trust and confidence of the jews, who had always in their months the worthiness of their offspring, as though they springing from a holy Progeny, were Saints by nature. They had worthily boasted themselves to be of the stock of Abraham, if they had been lawful Children and not bastards. But the boasting of Faith doth arrogate nothing at all from the carnal generation, but giveth GOD the praise for all things that it hath received. ●. Therefore S. john in effect sayeth thus much: They which believe in Christ, being before unclean Gentiles, are not borne the sons of God out of the womb, or by flesh and blood, but are brought thereunto by the workmanship of the holy Ghost. And although properly he hath respect unto the jews which were proud in the flesh: yet notwithstanding, of this place, a general Doctrine may be gathered, namely, that where as we are counted the Sons of GOD, it cometh not by the property of our nature, neither of ourselves, but because the Lord hath begotten us of his own free-will and singular love. Question A. Notwithstanding the Evangelist seemeth very unorderly 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 twain. Answer. C. I answer that it is both first and last in divers respects, because by faith we conceive the incorruptible seed, by the which we are borne again into a new and divine life: and yet nevertheless, faith is now the work of the holy Ghost, which dwelleth in none but in the sons of God. Therefore in divers respects, faith is a part of our regeneration, and an entrance into the kingdom of Heaven, that we might be numbered among the children of God. For in that he illuminateth our minds with the spirit, he showeth the work of regeneration. After this manner, faith springeth from regeneration, as from the well. But because we receive Christ by the same faith (which sanctifieth us with his spirit) therefore it is said to be the beginning of our adoption. Therefore in respect of our sense, we begin not to be the sons of God, but after faith only. M. But we must note what difference there is between them which are adopted in this world to the inheritance of earthly goods, and those which are adopted to be the sons of God. They which are adopted to have the inheritance of earthly goods, are adopted by grace of good will, although they come not of the same flesh, neither are regenerate in mind, but abide in the same mind whereof they were before. But they which are adopted to be the Sons of God, are not borne of the substance of God, (as was Christ the only begotten son of GOD) but they being by grace taken for heirs and sons, are also changed in mind, and of carnal are made spiritual. And this is that which he saith: But are borne of God. We gather also by this place, that faith cometh not of ourselves, but is the fruit of spiritual regeneration For the Evangelist affirmeth that no man can believe, but he which is borne of God. Faith therefore is a heavenly gift: Furthermore we may hereby gather, that faith is not a cold or bore motion, seeing none can believe except he be reformed by the spirit of God. 14. And the same word become flesh, & dwelled among us, and we saw the glory of it, as the glory of the only begotten son of the Father, full of grace and truth. And the same word C. Now he teacheth what that coming of Christ was, of the which he had made mention before, saying, He came into his own: namely, that he having taken upon him our flesh, openly showed himself to the world. M. And by the flesh, he understandeth the whole man, in somuch that it is all one, as if he had said, And the word became man. C. For this word flesh, serveth more to set forth the force of his mind, than if he had said, That it was made man. His purpose was to show what a vile and base condition the Son of GOD took upon him for our sakes, coming down from the throne of his heavenly glory. The scripture speaking of a man, contemptuously, calleth him flesh. When as therefore the Evangelist, calleth the son of God flesh, he meaneth, that he hath so much abased himself, that he hath taken upon him this flesh, subject to so many miseries. R. As to fragillity, contempt, execration, poverty, hunger, thirst, nakedness, death, and damnation: and that we might be made through him, Strong, Blessed, rich, Full, Immortal, and righteous, whereby we have everlasting salvation. For what thing else is flesh than weakness, dust, and as it were hay, and the glory thereof, as the flower of the field, which in the morning groweth, and in the Evening is cut down, and withered? C. But the flesh is not here taken for the corrupt nature of man, as Paul oftentimes taketh it, but for the mortal man. Very fond therefore is Appollinaris, which imagined that Christ had a human body only without a soul. For this is a figurative kind of speech, because the inferior part doth comprehend the whole man. For by an innumerable sort of testimonies, a man may gather, that Christ our saviour as he had a body, so also he had a Soul. And the scripture, when it calleth men flesh, it doth not thereby make them void of Soul. It is very manifest therefore that the word being begotten before all worlds of the Father, and which was always with the Father, was made man. john. 2 M. We must also take heed, lest we think the word to be said, to be made flesh in that sense that the water is said to be turned into Wine. For there the water was so made Wine, that it left of to be water any more, and was only wine: but here the word, was not so made flesh that it should cease to be the word, that is to say, God, & should be now nothing more than flesh. God forbidden. For it can not be that God should be changed into man, and should then cease to be God. The divine substance of the word will neither admit mutation or end, seeing it is immutable and infinite, or without end. moreover, the flesh of Christ, hath not left his proper nature, and is changed into the word. God forbidden this also. For else as Christ is there deprived of his divinity, even so here he should be deprived of his true humanity, in so much that he should not be now true man, neither truly conceived, nor truly borne, neither yet truly suffered, nor dead, and consequently, neither truly raised again from death. M. Let us therefore firmly hold and believe that GOD was made man, that he took unto him that which before he was not, Two things to be believed. and that he lost not that which he was. C. And therefore in this principle of Faith, there are two principal things of us to be believed, namely, that two natures in Christ, were so joined and come together into one person, that one and the self same Christ was both very God, and very Man. And that the unity of persons doth not let, but that the several natures do abide distinct, in so much that the divinity doth retain and keep whatsoever is proper unto it, and the humanity hath also that to himself, which belongeth unto it. A. And if we believe these two principles, we shall easily drive away all errors, which Satan hath brought in by his Ministers touching the divinity and humanity of Christ. For Nectorius, Eutiches, servetus, and the anabaptists, have brought no small contumely unto Christ, in going about some of them to rob him of his divinity, and some of them of his humanity. And dwelled amongst us. R. That is to say: The Son of GOD, having taken upon him our flesh, lived amongst us men, spoke with us, and did eat and drink with us. M. hereupon the Prophet called Christ Emanuel, Esay. 7 that is to say, God with us. B. For he being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, taking on him the form of a servant, Philip. 2 and made in the likensse of men, and found in figure as a man. R. And again, it is said, God was manifested in the flesh, justified in the spirit, 1. Timo. 3 seen of Angels, preached to the Gentiles, believed on in the world, and received up into glory. C. But it is doubtful whether the Evangelist speaketh generally of men, or of himself only, and of the rest of the Disciples, which were eye witnesses of that which he saith. It is most likely that he speaketh of himself, and of his fellow Disciples, for he addeth saying: And we saw the glory of it. M. He hath the same words almost in his Epistle, saying: That which was from the beginning, 1. Epist. 1 which we have heard, which we have seen. etc. For although the glory of Christ might be seen of men, yet notwithstanding it was unknown to the greater part by reason of blindness. Only a few, whose eyes the holy Ghost opened, saw this manifestation of glory. The sum and effect of these words is, that Christ was so known to be man, that he showed forth somewhat in himself, to be seen of men to be far more excellent. Whereupon it followeth that the Majesty of GOD was not abased, although it was compassed about with flesh: It lay hid under the baseness of the flesh, but so notwithstanding that it showed forth his brightness. M. john sayeth not, we saw his essence, but, we saw his glory. No man seeth, nor hath seen the very essence of the word: But the believing Apostles saw his glory. B. The which as it was specially seen of three of the disciples in the mount Thabor: Math. ●7 Even so by his glorious resurrection and Ascension, it did mightily shine, and was openly exhibited to be seen of all the Disciples. M. Therefore by this word glory, he understandeth those things, which set forth the glory of this word, that is to say, which are certain show tokens of his Divine goodness, wisdom, and power. Even as in the Chapter following, Saint john saith, After Christ had made Wine of water: He manifested (saith he) his glory. A. And Christ himself hearing of the death of Lazarus, saith, This sickness is not unto death, john. 11 but for the glory of GOD, that the Son of God might be glorified thereby. M. And because the Apostle saw all these things, Saint john testifieth of them in this place, saying: And we saw his glory. For in these things the glory of Christ was declared. As the glory of the only begotten son of the Father. C. This word (As) is not of impropriety in this place, but it rather signifieth a true and perfect approbation. Ephe. 5. Even so when Paul saith: Walk as children of the light, he meaneth that we should truly testify by our works the very same, that we are the children of the light. The Evangelist therefore meaneth that the same glory was seen in Christ, which did agreed and belong to the son of God, and was an assured testimony of his Divintye M. For testimony is given of Christ, not as of some holy man and Prophet of GOD, which was conversant among them, and whose glory they saw: Exod. 34 (as the Israelites also saw the glory of Moses which he had in his face) neither, as of a glorious King of this world, (which kind of glory some of the Disciples desired, saying: Grant that we may sit in thy glory, the one on thy right hand, and the other on the left: the which also the jews foolishly looked for at the coming of their Christ.) But as of the incarnate and only begotten word of GOD, the which is called by the Apostle, Hebr. 1 The brightness of the glory of the Father. And the Evangelist here calleth the word, only begotten, because he is the only begotten son by nature, as if he should place him above men and Angels, & should attribute that unto him, which belongeth unto no other creature. But we must not think that their faith did see all the glory of the only begotten son of GOD, in the dispensing of man's Salvation, seeing the same is infinite. The Israelites could not behold the glory of Moses' countenance and yet could the eyes of the Apostles behold the glory of the only begotten son of GOD. They saw surely so much as was appertaining to the dispensing of our salvation. Full of grace and truth. B. As if he should say: I have said, that we have seen, and plainly beheld the glory of the only begotten son of God, and that not once or twice only, because he was full of all grace and truth. M. The Evangelist therefore by these words commendeth the conversation of Christ amongst his Disciples, because of two things, with the which the same was replenished, namely, with grace and truth. Act. 7. C. Stephen also is said to be full of grace, but in another sense. For the fullness of grace is in Christ, he is the well from whence all we must draw, as more largely hereafter shallbe declared. john therefore meaneth that Christ was hereby known to be the son of GOD, because he had in himself the fullness of all things which pertained to the spiritual kingdom of God: and because he truly showed himself in all things to be the redeemer and Messiah, which is in deed the special note by which he should be discerned from all other. B. This fullness of grace in Christ, was at sundry times foreshowed by the Prophets: as in the Psalms, and in Esai, Psal. 49 Psal. 89 Esay. 16 Ihon. 14 and in other places. Truth, in this place may signify sincerity, and integrity, with the which Christ was always replenished. R. I am the way (sayeth he) the truth, and the life. 15. John beareth witness of him, and crieth, saying: This was he of whom I spoke, He that cometh after me: is preferred before me: For he was before me. john beareth witness of him. M. Because he had said before that john was sent to this end, that he might testify of Christ the true light, which lighteneth every man coming into this world, and by his testimony had brought most men to believe the same, it was necessary that he should add these testimonies, and should teach that they both testified one thing concerning Christ. And he bringeth five of his testimonies by the which he manifested Christ, of the which we will speak in order as we come unto them. john (saith he) beareth witness of him, namely of the word incarnate, and of the only begotten son of God. C. For, by the word of the present tense, the Evangelist meaneth the continual act. And truly this Doctrine aught to flourish for ever, even as if the voice of john did continually sound in the ears of men. So also he sayeth that john cried, to declared that the doctrine of john was not obscure: and that he did secretly tell the same in the ears of a few, but that he openly with a loud voice preached Christ. R. This therefore so excellent a man, whom the whole multitude reverenced as a Prophet, who for his holiness and pureness of life, was taken for Christ, this so singular a man, I say, beareth testimony to Christ, of this fullness. Whereby the wicked obstinacy of the jews is noted, that having so notable a person to bear witness of Christ, so plainly and openly Preaching of him, yet notwithstanding, abode in their hardness of heart and perished, of the which the Evangelist spoke before, saying: He came into his own, and his own received him not. And so all excuse is quite taken from them. Saying this was he of whom I spoke M. This is the testimony of john. Before that Christ came to him, that is to say, to receive Baptism, he instructed all men throughout all his race of Preaching of Christ, which was now ready to come, directing them from himself unto Christ, Baptizing them, not into himself, but into him, and teaching to prepare the way unto him. And this is that which Paul saith, john truly baptized with the Baptism of repentance, speaking of him that should come after him, that they might believe, that is to say, Acts. 19 Of Christ jesus. And he pointed him out with the finger, saying: This is he of whom I spoke. C. By the which words he meaneth, that this was his purpose from the beginning, namely to make Christ known, and that this was the end of his Sermons. M. Of this mind and disposition aught every Minister of Christ to be, that after the example of john, they learn, not to preach themselves, but Christ: and not to suffer any to depend upon them, but to direct and sand them unto Christ. So Saint Paul teacheth saying: For we Preach not ourselves, 2 Cor. 4 but Christ jesus our Lord, and ourselves your servants for Christ's sake. If all were endued with this mind which will seem to be ministers of Christ, there should be true concord and unity through the whole Church, neither should there be at any time Schisms in the same. C. Moreover when john the Baptist speaketh of Christ, saying: He which cometh after me: although he was elder than Christ by certain months, yet notwithstanding, here he speaketh not of his age. But because he had done the office of a Prophet a certain time before Christ had openly showed himself, therefore by time he preferreth himself before Christ. Therefore in respect of the public revelation of Christ, Christ followed john. 16. And of his fullness have all we received, and grace for grace. And of his fullness have all we received. M. These words and that which followeth to the other testimony of john beginning at the ninetéeth verse, are referred of some to our Evangelist, and not to john the Baptist. Although it make no great matter whose words these be, yet notwithstanding there seemeth to be no cause why they should be taken from the testimony of john the Baptist. Now therefore he beginneth the Sermon touching the office of Christ, because he containeth in himself the affluence and fullness of all good things, insomuch that no part of salvation is to be sought for of any other. With God truly is the well of life, of righteousness, of truth, and of wisdom: this well is hidden and shut from us: but in Christ the fullness of all these things is offered unto us. For he is ready to flow unto us of his own accord, if so be we give unto him passage by Faith. And with Christ is the fullness, because he hath received the spirit without measure. john. 13 For the Father hath given all things into his hands. The which thing was shadowed in the Law by Aron, who when he was consecrated Priest, had Oil powered on his head, the which, for the great plenty thereof ran down by his Beard, even to the skirts of his clothing. Psal. 133. As therefore the Ointment upon the head, which ran down the Beard, even Aaron's Beard: Even so Christ was anointed without measure most abundantly with the holy Ghost, and hath powered the same upon the Beard, and skirts of his clothing, that is to say, upon the faithful. And as in the first nativity, we all received of the fullness of Adam, even so in the new birth, we all are overwhelmed with the fullness of Christ For Adam is a Type of Christ, as Saint Paul showeth in the fift Chapter to the Romans. C. But to return to the words of john the Baptist. First of all he showeth that we are void every one of us of all spiritual goodness. For Christ aboundeth to this end, that he might supply and help our lack, ease our need, and satisfy our hunger. M. The which Saint Paul confirmeth by these words: What hast thou O man, 1. Cor. 4 which thou hast not received? C. secondly he admonisheth, that so soon as we departed from Christ, we do in vain seek for any benefit, be it never so small: because GOD will have all goodness to rest in him alone. Therefore we shall find Angels and men dry, Heaven void, the Earth barren, to be short, all things nothing, if we will be made partakers of the gifts of God otherwise than by Christ. Thirdly, he teacheth that we aught not to fear, jest we should want any good thing, if so be we draw at the fullness of Christ, the which is so filled with all heavenly treasure, that we shall feel. the same to be in very deed a bottomless well. And john maketh himself one of the rest that wanteth perfection, not for modesty sake, but that it may evidently appear that none at all aught to be excepted. M. Let us hear therefore both the voice of GOD, and also the voice of his Saints. The voice of God is: Math. 1● Esay. 55 Come unto me, I will refresh you. Hear me and your soul shall live. The voice of the Saints is. We have nothing of ourselves, those things which we have come from another. Crave of him, of whose fullness we all have received. By this place also they are to be admonished & taught, which have so received of this fullness of Christ, that they possess more than others, either in the knowledge of GOD, either in temporal blessings, that they invert not, nor abuse the nature of Christ's benefits: For as they came unto us, of his free liberality and goodness, so they must be communicated and given by us to others liberally, that the need of others may be supplied and holpen by our fullness. He doth injury to the benefits of Christ received, which either greedily keepeth them to himself, or which by filthy riot vainly wasteth them. Of this matter saint Paul admonisheth us in his Epistle to the Corinthians. 2. Cor. 8 And grace for grace. M. This place is diversly expounded. Some understand the first grace to be that, by the which through Faith we receive, remission of our sins: the other grace, to be life everlasting, the which kind of grace is given to the faithful: according to this saying of the Apostle, but the grace of God is eternal life. Rom. 6 But other some will have the first to be that which in the old Testament was given to the jews: the other to be more copious and large, and given to all men. C. But the simple sense and meaning of the text, seemeth to be this, that whatsoever graces GOD doth power upon us, they do also spring from this well. For whatsoever we receive of Christ he doth not only give it unto us as GOD: but also the Father hath so given all things into the hands of Christ, that whatsoever we receive from God, they come to us by Christ, as by a Conduit Pipe. They judge therefore rightly, which say that we are watered by the graces powered upon Christ. This was the ointment with the which he was anointed, that he might anoint us all with him. Whereupon he is called Christ, that is to say, anointed, and we Christians, that is to say, anointed of him. R. Therefore, we have received grace, that is to say. God the Father favoureth us: for grace, that is to say, because, he favoureth Christ his Son, whose brethren we are, and in whom we believe. For this (sayeth he) is my beloved Son, Math. 3 in whom I am well pleased. Wherefore the Father also loveth us, which by faith are made members of his Son. M. First of all therefore, we have here to learn, that we receive not grace for our own merit's sake, but for the worthiness of Christ and his sake. secondly, let us be admonished by the example of the Israelites, not to neglect the benefits of the grace of Christ, A. that is (as the Apostle sayeth) That we receive not the grace of God in vain. 2. Cor. 6 thirdly, that we knowing, how that we receive the blessings of GOD in this life freely by Christ, be confirmed in the faith and hope of the blessings to come: Esay. 64 2. Cor. 2 the glory and greatness whereof the ear hath not heard, the eye hath not seen, neither hath it at any time entered into the heart of man. For it can not be, that he which is touched with no feeling of the benefits of God received in this life, should conceive in his mind a certain hope of the blessings to come. 17 For the Law was given by Moses, but grace and truth came by jesus Christ. B. In that he maketh mention of Moses by collation, it is done by a figure called Occupatio, For the jews always boasted of Moses, although in deed they believed him not. john therefore attributeth to Moses, that which was right, namely, that the Law was given by him: for he stood between God and the Children of Israel, that he might show them the word of the Lord. For by this Law, (Christ set apart) they were so far from finding favour in the eyes of the Lord, that they were altogether guilty of impiety and execrable: For the Law accurseth so many as observe not all those things which it commandeth. hereupon it is that Paul calleth the Law the administration of death and condemnation, and a killing Letter. Deut. 27 Gala. 3 2. Cor. 3 A. But when we come unto Christ, we find in him grace, C. that is to say, the Spiritual fulfilling of those things which the law contained in the letter: we find also in him truth, that is to say, a firm, and sound stabillitye of things. The Evangelist therefore teacheth how much inferyoure the ministry of Moses was to the power of Christ. M. Moreover these two, grace, and truth, are oftentimes in the Scripture joined together: C. but here by a figure called Hypallage, they are both aptly referred to one end: as if he had said: That grace by which the truth of the law standeth, was at the length offered in Christ. But because the sense will remain all one, it maketh no matter whether they be joined or separated. This truly is certain that the Evangelist would have this granted, that the Image of all Spiritual blessings was shadowed only in the Law: but in Christ perfectly published and revealed. Whereupon it followeth, that if we separate the Law from Christ, there shall nothing remain therein bore figures. In consideration of the which, S. Paul saith, Colloss. 2 that in the law are shadows, but in Christ the body. M. And Moses is said to be far inferior unto Christ, because he was in the house of GOD as a servant, for a testimony of those things which should be spoken: Heb. 3 but Christ was as Lord over his house. C. The truth therefore consisteth in this, that by Christ we obtain grace, which the Law could not bestow. So that this word, grace, is taken as well for the free remission of our sins, as for the renovation of the heart. 18. No man hath seen God at any time: the only begotten son which is in the bosom of the Father, he hath declared him. C. This is very well and aptly added for the confirmation of the former sentence. For the knowledge of GOD is the gate by the which we enter into the fruition of all good things. Therefore seeing GOD doth reveal himself unto us by Christ only, it followeth consequently that all things be sought for at the hands of Christ. M. These things therefore do so agree with that which goeth before, that the authority of Moses (upon the which the jews did depend, because he talked with God face to face) is thereby made inferior unto Christ. Moses' saw not God, nor any other man, whether he were of the Prophets, or of the patriarchs. C. Furthermore when john saith, that no man hath seen God at any time, his words are not to be understood only of the external sight of the corporal eye: for he meaneth generally, that seeing God dwelleth in the light, which no man can attain unto, he cannot be known but in Christ, 1. Timo. 6 his lively and express Image. Wherefore our condition is far better than the state of the fathers: because GOD which at the first lay hid in his secret glory, hath now after a sort made himself visible. For certainly, when Christ is called the very express image of the father, that pertaineth to a special benefit of the new Testament. Even so the Evangelist in this place showeth us a new and strange thing, when he saith that the only begotten son which was in the bosom of the Father, and before that time hid, is now expressed unto us. He commendeth therefore the revelation of GOD, which by the Gospel is brought unto us, in the which he putteth a difference between us and the Fathers, and doth prefer us before them. If any man object and say that God was then also seen of the fathers, face to face, Objection (as we read that the patriarch jacob did, Gen. 32 Deut. 5 Num. 12 God spoke also to the Children of Israel face to face, & to his servant Moses) we may answer that the same sight is in no point to be compared to ours: Answer. For GOD using at that time obscurely to show himself, and as it were a far of, when he appeared more gloriously unto some, they said that they had seen him face to face. Therefore they have respect unto their time: howbeit they saw not GOD, but as it were in shadows and mists. A singular vision was that, & almost far exceeding all the rest, which Moses obtained in the mount: and yet notwithstanding the Almighty expressly saith: Thou canst not see my face, Exod. 33 only thou shalt see my hinder parts. By the which metaphor he declareth that the time of full and perfect revelation is not yet come. R. But now he which seeth Christ, seeth the Father also. john. 14 For the son only knoweth the Father, and he to whom soever the son will reveal him. C. Therefore this is most certain, Math. 11 that GOD which was at the first invisible, hath now appeared in Christ. When he sayeth, that the Son is in the Bosom of the Father, it is a translation, or kind of speech borrowed of the custom of men, who are said to admit those into their bosom to whom they commit all secret matters. The place of counsel is the breast. Therefore he teacheth that the son was even in the deep counsel, purpose, and secret mind of the Father: to the end we might know that we have, as it were the open and revealed breast of God in the Gospel. Colloss. 2 19 And this is the record of John, when the jews sent Priests, and Levites from jerusalem, to ask him: what art thou? And this is the record. C. Hitherto our Evangelist hath made mention of the Sermon which john made concerning Christ: and now he cometh to a more famous testimony, given to the messengers of the high Priests to carry to jerusalem. He sayeth therefore that john openly confessed wherefore he was sent of God. R. And in that the Evangelist so oftentimes maketh mention of the testimony of john the Baptist, it is done specially for two causes: first to cast in the jews teeth, and to upbraid them with their impiety, which took john the Baptist for a man of GOD, and the Lords anointed: and yet notwithstanding, would not believe him concerning the testimony which he bore of Christ, and also that he might keep the godly jews in the faith of Christ, being nothing dismayed with the persecution of the Scribes and Pharisees, which contumeliously put Christ to the shameful death of the Cross. Secondly, to declare the constancy of john the Baptist, in maintaining his former testimony which he had given concerning the Messiah: and to prove that he was not a Reed shaken with wind. M. Whereas therefore the Evangelist saith, Mat. 11 When the jews sent from jerusalem, it is not to be understood of the common sort of people which thought well of john but rather of those which bore rule, and which could also by their own authority command the Priests and Levites to go whither they would have them. The Evangelist john maketh mention that the Priests and Levites were sent from jerusalem, partly, that we might understand by the quality of the message, the purpose of the senders, partly that he might add a certain weight and gravity to the testimony of john, which was not given in secret, or to the ears of the common people only, but to such as were seriously sent from the Elders of the people, yea, from the Elders of that famous City jerusalem. But with what purpose came these messengers to john? surely: the people had been now without Prophets a long time. And john came suddenly forth, & unlooked for. Every man looked now for the coming of the Messiah: as we may see in the story of the Woman of Samaria: I know (sayeth she) That the Messiah shall come, which is Christ, john. 4 when he therefore cometh, he shall show us all things. C. Lest therefore the Priests should seem to be slothful in their office, if they should dissemble and neglect a matter of so great weight, they demand of john who he is. Therefore in the beginning they dealt not craftily, but rather being moved with the desire of the redemption, they coveted to know whether john were Christ, yea or not, because he began to altar the accustomed manner in the Church. How be it, it cannot be denied but that there was in them an ambitious desire to keep their right: but yet at this time they went about nothing less than to give the honour of Christ unto another. It appeareth therefore that there was a common fame of john, which stirred up the minds of all men. 20. And he confessed, and denied not, and said plainly, I am not that Christ. R. He confessed the truth, and denied not, he did not retract the testimony which was given before unto Christ: but truly again as before, he giveth testimony unto him. Mala. 4 C. He confessed therefore plainly, and without dissimulation, or circumstances, that he is not Christ. M. I would to God that they which take upon them no small countenance in the Church of Christ, would follow this constancy of mind, and sincerity toward Christ. 21 And they asked him, what then? Art thou Elias? And he saith, I am not: art thou that Prophet? and he answered, No. And they asked him: what then? C. Why do they name Elias rather than Moses? M. The very times did declare that the coming of Christ was even at hand, before whom Elias should come according to the prophesy of Malachy. Malath. 4 R. They inquire therefore after Elyas the Thesbite, which was in the time of Achab the King. For although they had read in the Prophet Malachy, that the Prophet Elyas should be sent before the great and fearful day of the Lord came (the which is the coming of Christ, being a blinding of the unbelieving, yea judgement and damnation to them) yet notwithstanding as they were a carnal people, so they understood carnally, not that another should be sent in the spirit and power of Elias the Thesbite, but even the very same Elias which was taken up into heaven in the fiery Chariot: C. or at the lest they being deceived with the common error imagined, that the soul should come in an other body. B. By this error Herode was deceived, Math. 14 thinking that john whom he had beheaded, was now alive again, and was called jesus. By this error also part of the common people thought the Lord to be Elias, Math. 16 part Hieremias, or some one of the Prophets. When as john therefore had denied himself to be Christ, the messengers asked him if he were not Elias the Thesbite. And he saith, I am not. A. And yet notwithstanding our saviour Christ, which cannot lie, affirmed him to be Elias. But john meaneth that he is not Elias in person, but in spirit and power, and so our Saviour Christ calleth him Elias. Art thou that Prophet? Although this word (that) be added in this place, yet notwithstanding it hath no Emphasis or force. And afterward the messengers declare sufficiently that they understood another Prophet beside Christ. For they said, If thou be neither Christ, nor Elias, neither a Prophet. In the which words we see divers persons to be noted, lest any man should restrain this unto Christ. They demand therefore simply if he be not a Prophet sent of God. And he answered, No. john in denying this thing doth not lie for modesty's sake, but doth sincerely even from his heart separate himself from the number of the Prophets: and yet for all that, this answer is not contrary to the words of Christ, which calleth him a Prophet, and more than a Prophet. For by those words, Math. 11 he doth nothing else but bring a certain authority and credit to his doctrine, and doth also extol the office committed unto him. 22. Then said they unto him: what art thou that we may give an answer to them that sent us: what sayest thou of thyself? M. By these answers of john, the messengers of the jews, had hitherto learned nothing else, than, that he was neither Christ, nor Elias, nor any of the Prophets: For this only they demanded. Therefore they object their authority, of whom they were sent, lest they should return to them again empty, and uncertain of their answer. Touching the exposition of the other two verses following, read the third of Matthew, beginning at the third verse. 25. And they asked him, and said unto him: Why baptizest thou then, if thou be not Christ, nor Elias, neither a Prophet? R. Although the most holy and best learned were sent unto john, yet notwithstanding, he is not so moved with their authority, that he would departed from the truth, to the which he had borne witness. And although they were the most learned of all others, in the law, yet notwithstanding they understood not the answer of john, which was taken out of the Scriptures: and therefore like blindemen they go forward. Wherefore (say they) Baptizest thou? That is to say: seeing thou art nothing but a vanishing voice, seeing thou art neither Christ, nor Helias, nor a Prophet, who then hath given thee authority to teach new things, and to innovate old rites and Customs? For although thou teach the truth, and dost consecrated the people unto GOD by new Rites, yet notwithstanding, because thou art neither anointed nor ordered by our bishops, thou oughtest not of thine own rashness to usurp unto thyself so great authority. Wherefore thou shalt be excommunicated and cast out of the synagogue, except thou either retract that which thou hast done, or else dost agreed to the dignity of our bishops. M. For who gave thee this power to bring unto the people new Ceremonies, contrary to the authority of the Law, and the order of Priesthood? For howsoever thou lead an austere life, yet for all that it is not meet for thee to bring in new Ceremonies without our authority, as though our Law were not pure enough of itself. C. In appointing these three degrees, (namely, if thou be neither Christ, nor Elias, nor that Prophet) they seem to reason very aptly. They granted all power to be in the Messiah hand. They conceived also this opinion, that at the coming of Elias, the renewing both of the kingdom, and of the Church should be begun. And to the Prophets they grant it lawful to discharge that office, that is enjoined them. Therefore hereupon they conclude that it is a new invented thing, unlawful that john should take upon him to baptize without the outward calling. But in this they are deceived, that they acknowledge him not to be Elias, of whom Malachy maketh mention, although he deny himself to be that Elias of whom they dreamt. M. Furthermore they quite overpass the prophecy of Esai, when as they might have gathered thereby, what the cause was that he baptized: namely, because he was sent of GOD before the face of his Son, as a crier and forerunner, to prepare the way before him, and to move the hearts of the Children of Israel to true repentance. 26. John answered them saying: I baptise you with water: but there standeth one among you, whom ye know not. C. Concerning the Baptism of john, of Christ, and of the Apostles it is sufficiently spoken in the third of Matthew. A. Now john the Baptist doth secretly reprehend the blindness of the jews, because they were ignorant of Christ, to whom principally they should have directed their minds. And he doth always inculcate this diligently, that no part of his ministery can be known until they be come to the author himself. He saith that Christ standeth in the midst of them, to the end that he might stir up their endeavour to know him. M. And he noteth therewith also their perverse and worldly judgement, by the which they judged of the men of God according to the outward appearance, and vain show. Christ was in the midst of them, that is to say, he was conversant among them: but they knew him not. And wherefore? Because he was base in his outward appearance, and as a common man. By the way let us here note that it is the lot of God's children, not to be known in the world, and because they are not known, they are sure to have reproach for their part. Read the twelve verse of the seventeenth Chapter of Matthew. And the first verse of the third Chapter, of john's first Epistle. Touching the seventeenth verse following read the third of Matthew. 28. These things were done in Bethabara, beyond Jordan, where John did baptise. B. These words are added to the end the testimony might be more certain. And worthy truly was this testimony of john, being given so constantly to the chief Rules of the jews, in so great a concourse of people as was there assembled. This answer of john, took from them all excuse that might afterward ensue. C. Therefore the noting of the place doth not only make for the truth of the history, but also to the end we might know that this was done where many people might hear it, being a place of great resort. For many came to the baptism of john: and this was the ordinary place where he baptised. 29. The next day john seeth jesus coming unto him and saith, Behold the Lamb of God which taketh away the sin of the world. M. This is the third testimony of john the Baptist concerning Christ. Hitherto john hath showed, what the Baptist witnessed, first of all to the people, concerning Christ being absent: secondly, what answer he gave to the Pharisees that were sent from the Elders of jerusalem: and now consequently he showeth what he witnessed of Christ openly he being present. C. There is no doubt, but that before this time he had spoken of the revealing of the Messiah, but when Christ was come forth, he thought it good in short time to publish his proclamation concerning Christ: and now the time was at hand in the which Christ ended the office of john, even as when the son is risen, the twy light (as we call it) vanisheth away. Therefore when he had showed to the Priests that were sent, that he was in the midst of them, of whom the truth and force of Baptism should be learned, the day following he showed him openly. And this is the cause why Christ offereth himself into the presence of john. Therefore the next day following john saw jesus coming to him. M. But from whence, and to what end? This is sufficiently declared in the thirteenth verse of the third Chapter of Matthew. where it is said: Then came jesus from Galilee to jordane to john to be baptised of him. Behold the Lamb of God. C. He now briefly and plainly expoundeth the office of Christ, namely, that he taking away the sins of the world by his death, reconcileth men unto God. Christ truly bestoweth other benefits upon us, but this is the chief upon which the rest depend, that he in pacifying the wrath of his Father, maketh us to be counted just and righteous. For out of this well floweth all Rivers of good things, because God not imputing our sins, receiveth us into his favour. But by this word (Lamb) he hath respect to the old Sacrifices of the Law. He had to do with the jews, who being accustomed with Sacrifices, could be no otherwise taught concerning remission of sins, than by setting before them a sacrifice. And there being many kinds of Sacrifices, he maketh mention only of one, by a figure called Synecdoche. And it is likely that john had respect unto the Paschall Lamb. So that the jews for the most part, having a very gross and superstitious opinion of Sacrifices, were of him reproved for the same, showing to what end all those belong. This was the wicked abuse of Sacrificing, that they had their trust reposed and fired in the outward signs. Therefore john setting Christ before them, affirmeth him to be the Lamb of God: by the which he meaneth that whatsoever sacrifices the jews were wont to offer under the Law, they were of no force to put away sins: but were only figures, the truth of which were fulfilled in Christ himself: Heb. 9.10. Psal. 40 As Saint Paul at large showeth in divers places. Saint john useth this word sin in the singular number, for all kind of iniquity: as if he should say, what unrighteousness soever there be, which allienateth God from men, it is taken away by Christ. B. For christ is he alone which taketh away the sins of the world: for he which believeth this testimony, will crave all pardon for his offence of this our only high Priest, all other creatures set apart (Good men may exhort to believe in Christ, and to hope for remission of sins at his hand, and may also testify that all sins are truly remitted to the faithful: but they can not remit or purge sins by their own power, or give and increase Faith in Christ. For he is the only mean to take away sins. We must also note by these words of john the Baptist, that Christ was manifested to be a redemption, not only to the jews, but also to be made a Mediator and Saviour, to the whole world. As our Evangelist sayeth also in another place: 1. Epist. 2 He died not for our sins only, but for the sins of the whole world. The which is not so to be understood, as though that slain Lamb took away the sins of them only which in this world live in the new Testament wheresoever: Not, it is not so to be understood, for he taketh away the sins of all those also, which from the beginning of the world were partakers of the grace of GOD. Neither did any other thing in the old Testament take away the sins of the world, than the same that is in the new a healer of our sores, that is to say, that only Sacrifice, Christ jesus. So we read that this Lamb was slain from the beginning of the world. Revela. 13 C. Saint john therefore goeth about to show that there remaineth nothing now for sinners, but that they flee unto Christ their refuge: to the end he might overthrow all satisfactions, offerings, and redemptions of men, being nothing but false and forged collusions of Satan our enemy. This word (taketh away) may be two manner of ways expounded, 1. Peter. 2 Esay. 53. either that Christ hath taken upon himself the burden wherewith we were oppressed, or else that he quite abolisheth sins. CHR. Furthermore in that he sayeth (Taketh) in the present tense, the continual action of taking away is meant: For the offering which he once made, always standeth of force. Let us know therefore, that we now at the last for Christ his sake are reconciled unto God the Father, if we take the right way unto his death, and if we do believe that he was the only Sacrifice nailed to the Cross, which taketh away our sins. R. Furthermore, Christ doth not so take away sins, that it may be lawful for every man licentiously to live as him listeth (as the carnal falsely gather) but that we should live unto God, Rom. 6 and to righteousness. For wheresoever sins are taken away by faith, there in steed thereof succeedeth the Spirit, mortifying from thenceforth the dreags of sin. Touching the exposition of the next verse, read that which is spoken of in the fifteenth verse going before. 31. And I knew him not, but that he should be declared to Israel: Therefore am I come baptizing with water. And I knew him not. C. Lest men should think this testimony to be given either for favour or friendship, he preventeth that doubt, affirming that he hath no other knowledge of Christ, than that which came from heaven to him. M. Although therefore he knew him to be in the midst of Israel, yet for all that he knew him not by face, for there was no familiarity between them. Christ had led his life in Nazareth of Galilee, being there with the Carpenter joseph, and now at the first he came from Nazareth to jordan: But john lived in the wilderness among the beasts, and inhabitants of the Wilderness. Lest therefore by a wrong suspicion and doubt, the testimony should be discredited which was given to Christ, he addeth saying: And I knew him not. But that he should be declared to Israel. He came to Baptize for this principal cause, though this was not the only cause. He came truly to jordan, preaching the Baptism of repentance, that by this occasion, he might know him, whom before he knew not, that being known of him, he might reveal him to Israel. He baptized also to this end, that he might bring the hearts of the Israelites to repentance, and by this means might prepare the way of the Lord, which was at hand. Notwithstanding, he sayeth well that he came to this end, that Christ might be made manifest unto Israel: For unless this be done, all the rest profiteth nothing. This thing aught all the ministery of john & the Apostles to do. Moreover, except repentance be joined unto it, Christ is declared in vain. C. And seeing it was necessary that john should be sent of GOD, that he might lawfully Baptize, we may gather hereupon, that no man hath liberty, of himself to institute Sacraments: for this right only pertaineth to God: Even as our Saviour Christ, in another place to prove the Baptism of john, demandeth whether it was from Heaven or of men. Math. 21 For the exposition of the two verses following, read the third Chapter of Matthew. 34. And I saw, and bore record, that he is the son of God. M. Although john knew Christ, (whom he had showed to be present, and of whom he had Preached,) before this time to be the Son of GOD, yet notwithstanding, by the foresaid heavenly inauguration, contained in thirty and two, and thirty and three verses, he knew this jesus whom before he knew not to be the Son of God. And he knew this not by the vision only, but by the voice also of the Father which came from Heaven, saying: This is my beloved Son. Math. 3. C. So that this sign was added because of confirmation, and that not so much in respect of john, as for all our sakes. M. But seeing Christ is in the Scriptures called the son of David, Question why doth not john say: And I saw and testified, that he is the son of David? Answer. Because, that although he had made no lie, yet notwithstanding he should not sufficiently have set forth the glory of Christ. And this is worthy to be nooted that he witnessed Christ to be the son of God, because Christ should be the giver of the holy Ghost, and because the honour & office of reconciling men unto God, belongeth to no other beside him. M. And this knowledge and faith of the Son of GOD, as it springeth of the divine revelation, so it maketh a man blessed: as Christ plainly declared to Peter in the sixtéenth chapter of Matthew. Math. 16 35. The next day after John stood again, and two of his disciples. B. By little and little, the Evangelist passeth, by narration, from the testimonies of john, to the testimonies which his own deeds and sayings gave to the Lord. And seeing it was the office of john, to reveal Christ unto Israel, hath he thus far forth made mention of that story, passing over, without doubt, many things which john preached concerning the Lord. The other three Evangelists have more largely written of that which he hath omitted, with the which the Godly are satisfied. M. But this is the last testimony of john concerning Christ, among those which the Evangelist meant to repeat. Who in affirming john to stand, commendeth his diligence in revealing Christ, as one that sought all occasion to fulfil his office. C. Here furthermore we see how base and simple the beginning of the Church was. john truly prepared Disciples for Christ: but Christ now beginneth himself to prepare his Church. 36. And beheld jesus as he walked by, and sayeth, Behold the Lamb of God. M. From whence, and whither he walked, the Evangelist showeth not. But it is likely that Christ, according to the great humility of his mind, as he vouchsafed to receive john's Baptism, so also he was contented to hear his Sermons, which he communicated to the people: and so it came to pass when the Sermon was ended, because it was now almost eventide, that he went to that place, where he meant to rest all night. But it appeareth by this appellation of Christ, that john oftentimes called Christ the Lamb of God, taking away the sins of the world: and that notwithout cause: for it is the office of a good teacher, not once only, but oftentimes to inculcate those things into the ears of his auditors, which are necessary for them to know. Touching the calling of him the Lamb of God, and what is thereby to be noted, it is already declared in the nine and twenty verse. 37 And the two disciples heard him speak, and they followed jesus. M. They did as yet directly follow jesus forsaking all that they had (for they were afterward called of Christ) but they followed him to get some knowledge of him, the which when they had gotten, they returned to their own again. But let us note the disposition and example of these two, first in this, that although they were of the Disciples of john, with others more, yet notwithstanding they did not so stacker, that they would not give ear and credit to his word, as some other of the Disciples did, who were nothing moved with all these testimonies concerning Christ, to join themselves unto Christ: nay, they upon a rash zeal, did greatly withstand the opinion and judgement of their Master. secondly in this, that it is showed whereupon they were moved to follow Christ. The two Disciples (saith he) heard him speak, and they followed jesus. Therefore by the hearing of the word which john preached concerning Christ, they were moved to follow Christ. As yet they had seen no Miracle, neither had they heard of any Miracle done by Christ. Christ therefore was at the first made manifest by john in the word, and not by the admiration of Miracles. And thus are Gods elect satisfied, who desire not Miracles: but are content with the word of God. The wicked generation said: john. 6. What sign dost thou that we may see and believe thee? And again, Master, Math. 12 we would see a sign of thee. B. Moreover we see that God in due time bringeth all things to pass. john many times before had witnessed both to the people, and also to his Disciples concerning Christ jesus: and yet notwithstanding it was reserved until this moment of time, that Christ the Master of life should be known, and that the Disciples of john should give credit to the testimony of their Master. Therefore when the word of the Gospel is either foully contemned of Hogs, or outrageously rejected of Dogs, it must be yet constantly and with good hope Preached, and committed to the heavenly Father, that he will make the same effectual when and in whom it shall please him. 38. And jesus turned about and saw them follow him, and saith unto them, what seek ye? They said unto him, Rabbi, (which is to say, if one interpret it, Master) where dwellest thou? C. As Christ had offered himself to his Disciples that they might come unto him, even so now they coming unto him, he gently annimateth and exhorteth them. Neither doth he tarry to let them move the question first, but asketh them saying: What seek ye? M. He was not ignorant what they sought for. But thus he meant by his gentleness to make them more bold, and take from them all shamefastness. For he doth very well first of all to demand what they seek: because it maketh very much what they seek for which follow Christ. One said unto Christ, Master I will follow thee whether soever thou goest. But because he sought not for that thing in Christ which he should have sought for: he was not admitted to be a Disciple, but heard it said unto him: The Foxes have holes, Math. 8 and the Birds of the air have nests, but the Son of man hath not where to rest his head. C. But this so gentle and friendly invitation, which pertained to these two, doth now pertain unto all men. Wherefore we need not fear that Christ will hide himself from us, or will deny us access unto him: If he perceive that we desire to come unto him: but will rather stretch forth his hand to help our endeavours. And how should not he help those that come unto him, which seeketh a far of those that go astray, that he might bring them into the way? They said unto him, Rabbi, M. They would not slightly, and with circumstances by the way, show unto him what they sought for, but (as it was needful in a matter of weight) meant to declare unto him their mind a part, and that more exactly, and to understand of him the word of truth: therefore they ask of him where he dewelleth, or (as it is in the Greek text) where he abideth. C. The name of Rabbi was common to great men, and such as were of honour and great calling. But here the Evangelist showeth another use of this word in his time, namely, that Doctors and interpreters of the word of GOD were saluted with this name. Although therefore as yet they know not Christ to be the only Master of his Church, yet notwithstanding they being moved with the title that john gave unto him, they do count him as a Prophet and teacher, the which is the first step to aptness to be taught. Where dwellest thou? By this example we are taught not to be content with the naked & bore sight of Christ, but also to seek, where his abiding place is, that he may receive us as Guests. For there are some which smell the Gospel a far of, and so they suffer Christ suddenly to vanish away, and to let slip whatsoever they had learned of him. And although they were not then made his Disciples, yet notwithstanding, there is no doubt but that the same night he did more fully instruct them, insomuch that a little after they were wholly addicted unto him. 39 He saith unto them: Come and see. They came and saw where he dwelled, and abode with him that day: for it was about the tenth hour. Come and see. M. Who can sufficiently express this great facillitye and humanity of our saviour Christ? He might honestly have made a denial of that which they demanded, or in two words have showed them the place of his abiding: but he is so far from being offended with their untimely coming, that he inviteth and biddeth them to come, and see his Mansion place, when they demanded where the same was. john. 6 R. Christ therefore receiveth so many as come to him in faith, and rejecteth none. Nay, he calleth all men unto him, saying: Math. 11 Come unto me all ye that travel and are heavy laden, and I will ease you. Great therefore is the facillitye and gentleness of Christ toward these Disciples. First he asketh them what they would have? and then of himself he biddeth them home to his lodging, although in time not convenient, no doubt to the end they might lodge with him all night, and might hear more of him. But in that he saith, Come and see, and sayeth not rather, I devil here, or I devil there: It seemeth to declare, that no man can know Christ a right, except he have experience of the feeling of Christ by faith. They shall be all taught (saith the Prophet) of God. But that feeling of faith cometh not but by the ministry of the word. Esay. 54 Who so ever therefore seeketh where Christ abideth, where GOD dwelleth, let him hear the word and follow it, then shall he be sure to find Christ. Whereupon the Apostle Peter sayeth: 2. Pet. 1 We have a right sure word of Prophecy, where unto if ye take heed, as unto a light that shineth in a dark place, Psal. 119 ye do well. And the Prophet David sayeth: Thy word is a light to my paths, and a Lantern to my feet. They came and saw where he dwelled. M. They say not, we will come to morrow, it is now evening: but with a thankful mind they receive the gentleness of Christ, and the occasion also offered to talk with him. But what they heard of Christ, the Evangelist hear maketh no mention, notwithstanding by that which followeth somewhat appeareth, that they saw and heard those things, whereby they came to the knowledge of Christ. For hereafter it is said that Andrew told his Brother Simon, saying, We have found Messiah. For it was about the tenth hour. C. That is to say, the evening was at hand. By this circumstance of the time, we gather that these two Disciples had such a desire to hear and know Christ, that they were not careful for their nights lodging. The Children of this world are far otherwise, who always are weary and unmeet to follow Christ. 40. One of the two which heard John speak and followed him was Andrew Simon Peter's brother. C. The purpose of the Evangelist unto the end of the Chapter is this, that we might know how the Disciples were brought by little and little to Christ. Here he speaketh of Peter: afterward he will make mention of Philip and Nathanael. 41. The same found his brother Simon first and said unto him, We have found Messiah, which is by interpretation, anointed. The same found his Brother. B. In that Andrew found Simon Peter his brother in judea, either by chance or looked for, it is an argument that he for Religion's sake, went to john the Baptist, although peradventure he was not his continual Disciple. It is a token truly that they lived together one with another, because when they were called the second time to the perpetual fellowship of the Lord (of the which Mathewe and Mark make mention) they were a Fishing together. Math. 4 Mark. 1 M. Touching the other Disciples of john, whatsoever is affirmed, this is certain, that this Andrew, was the first after john in this, that he went about to make Christ known: the which thing the Evangelist declareth in saying not simply: The same found his Brother Simon: but, the same found his brother Simon first. And no man will deny but that this is spoken by the Evangelist to his praise. But there is no mention made where he found him. We have found Messiah. That which is in the Hebrew text Messiah, is in the Greek text Christos, and in the Latin text unctus, which three words have all one sense, and signify anointed. But these words, We have found Messiah, seem to be spoken with great Emphasis, or force, and do note that Simon also (to whom Andrew told this news) burned marvelously in desire toward Christ. For his words are thus much in effect: Rejoice brother, for him, whom both of us have sought so carefully, we have found, even the saviour Christ. john. 4. He spoke not doubtfully as did the Woman of Samaria, which said: Is not he Christ? But as one fully certified Andrew sayeth, we have found Messiah. 42. And brought him to jesus. And jesus beheld him and said: Thou art Simon the Son of jona: thou shalt be called Cephas, which is by interpretation, a stone. And brought him to jesus. E. By these words we see what is the force of faith: so soon as we are borne a new in Christ by faith, by and by our mind showeth itself to another, and beginneth to declare, how great goodness it hath found, and it is not possible that faith should be idle, for it will confess Christ, either with the mouth though there were a thousand deaths set before our eyes: or else by charity towards our neighbour, by which it is known who is a Disciple of Christ. C. Andrew had scarce one spark of faith, and yet notwithstanding with the same he doth illuminate his brother Simon. Woe then unto our sluggishness, if we being more fully illumined, do not endeavour ourselves to make others partakers of the same grace. Yea, we may see those things in Andrew which Esay requireth of the sons of God, namely that every man lay hold on his neighbour: & that he say, Come let us ascend to the Mount of the Lord, Esay. 2 and he shall teach us. For Andrew reacheth out his band to his brother, but to this end, that he might be a Disciple in the school of Christ. M. So are they wont to do which are in love with the truth which they have known. Math. 25 And this is the duty of a good servant to use the Talon well, that he hath received for the behoof of his master. And in that this Andrew went about first of all to win his brother Simon to the Lord, it is a token of natural and true love, the which truly is taken from the godly in Christ. For it is the husbands part first to win the Wife, the Parents their Children, the Brother his Brother, the Master his Servants, and the Magistrates to win their Subjects to the Lord. C. Furthermore the purpose of God is here to be noted, in that he would have Peter, which did far excel the other, to be brought to the knowledge of Christ, by the work and ministry of Andrew: to the end none of us although we excel should think scorn to be taught of the inferior. B. The efficacy also of God's calling is here to be considered, For so soon as Simon was called to jesus by his brother, he followed. So, as many as are chosen shall receive the Gospel, being called of God, and drawn of the father to the son. john. 6 A. For all that my Father giveth me (saith Christ) shall come unto me. B. We know not the time when God will call in heart those that are his, for large is the mercy of God, and therefore the ministry of the Gospel must still be used toward them which show not themselves to be Dogs or Hogs. Thou art Simon the son of jona. R. Whereas our text hath, the son of jona, Nonnus readeth it, the son of john, and not of jona. To the which agreeth this place, Simon johanna, john. 21 or Simon the son of john, lovest thou me? But it is likely that the Father of Simon was called in Ebrue, jochanan, or in the Chalde tongue, jochanna, whereupon, the letter of aspiration being altered out of his place, and . s. put to the end, came johannes: the which also afterward being made short, become jonas. And jochanan, or jochanna do signify that which we call in English john, and is as much to say, as gracious. C. Therefore Christ giveth Simon a name: not by reason of any thing past (as men commonly do) but because he would make him Peter. First of all he saith, Thou art Simon the son of jona: the which is as much as if he should say, thou shalt be far otherwise than thou art now. For he maketh not mention of his Father for honour's sake, but being come of an obscure steeke, and of no estimation among men, he showeth that this shallbe no let to him to be made a man of invincible fortitude. Therefore the Evangelist maketh mention of this as a prophesy in that Simon had a new surname given to him. So that our saviour Christ here commendeth the grace with the which he meant to indew him. Therefore he saith not that this is his name presently, but that it shallbe in time to come. Thou shalt be called Cephas. Cephas is thought of those that are learned, to be a word of the Chaldee tongue: the which tongue the jews commonly were thought to use in the time of Christ. For after their exile into Babylon, they did much use that pronunciation and speech. So that there is nothing ambigious or doubtful in the words of Christ. Wherefore the words of Christ are in effect thus much. B. Rejoice with thyself that thou camest to me: I will make thee a certain Rock of godliness, and saving health: and therefore after this thou shalt be called Peter, of Petra, a Rock. C. It is meet truly that all the godly be Peter's, or Rocks, which are founded in Christ, 1. Peter. 2 that they may be meet to build the Temple of God: but here one for his singular excellency is so called. But very ridiculous and foolish are the Papists, which set him in the place of Christ, that he may be the foundation of the Church. As though he himself were not also founded with the rest in Christ. What blind folly is it of them to make a head of a stone. Read the tenth Chapter of Matthew, beginning at the second verse, and the sixtéenth Chapter also beginning at the eightéenth verse. 43. The day following, jesus would go into Galilee, and found Philip and saith unto him: Fellow me. M. The Lord jesus came forth of Galilee, where he was brought up, to hear john preaching, Baptizing, and witnessing of him. For that he should come and be openly made manifest to the people, the office of john required, who was sent of God for this purpose, that he might reveal the only begotten son of God to Israel: john might have left judea, and have come into Galilee, and have manifested Christ in the same Region: but it came to pass by the purpose of God, by reason of greater authority and credit, that he should abide still in judea, and should there preach and Baptize, that is to say, should show to the jews, that Christ was now present. When this was done, and the time of Christ at hand, to manifest himself openly, and to gather his Disciples which he might use afterward for the ministry of the kingdom of God: he thought it good to repair to Galilee. First because from thence he would take his Disciples: and secondly that he might honour that Country where he was brought up with the very beginning of his dispensation, lest in the beginning of his manifesting and revelation, he might seem to desire that which was great, and reject and despise the humble and base. For that also was already foreshowed by the Prophet, that to this Nation which sat a long time in darkness, and in the shadow of death, contemned and despised, Esay. 9 a great light should arise. And Christ at that time went into Galilee, when he returned out of the desert, in the which he had fasted xl. days, without meat or drink, after the which he was tempted of Satan. Math. 4 Let us note here that godly men always desire to benefit their country. And found Philip. But not by chance, neither did Philip afterward found Nathanael by chance. For (sayeth he) before Philip called thee, when thou wast under the Fig Tree, I saw thee. He therefore whom Philip found, was not found of him by chance, but by the disposition of the providence of Christ: and shall we think that Christ found him by chance, whom he found by his providence? And saith unto him follow me. He did not call him to the end he should follow him a little way, but that he might be a continual follower & disciple of his. C. Now because Phillip's mind was set on fire with these few words, we may hereby gather of how great efficacy the word is: but it appeareth not alike in all men. For the word is preached to some without profit, even as if a vain sound should pass through their ears. Therefore the external preaching of the word of itself is unfruitful, (saving that it woundeth the reprobate to death, making them inexcusable before GOD) but when the secret grace of the spirit doth quicken the same, all our scences are by and by so affected, that we are ready to follow God whither soever he calleth us. M. This Phillippe is the first: Whom neither the testimony of john, nor the persuasion of any other Disciple drew, but the only word of Christ. C. Moreover, in that following of Christ there was a special reason. He is commanded to follow him, not only as any one of us, but also as a Companion and unseparable friend. Notwithstanding this calling is a pattern of the calling of all men. 44. Philip was of Bethsaida the City of Andrew and Peter. C. It seemeth that the name of this City was put in by great diligence, to the end the great goodness of God might be the more manifest in the three Apostles. Math. 11 We know how severely Christ threatened that City, and cursed the same. Wherefore, to have some received into God's favour, out of so perverse and wicked a Nation, is as much to be counted of, as if they had been brought out of hell. A notable benefit therefore. M. In Philip we have an example of obedience. We read not that he curiously inquired of any thing, as flesh and blood commonly doth, he being simply called, obeyeth: committing himself wholly to the caller. 45 Phillippe found Nathanael and saith unto him: we have found him of whom Moses in the law and the Prophets did writ, jesus of Nazareth, the son of joseph. Philip found Nathanael. M. We said even now that Nathanael was not found of Philip by chance but by the disposition of the providence of christ. This Nathanael was of Cana of Galilee, as we shall see hereafter. C. We have here the same desire of building set forth unto us in Philip, which before at the first was propounded unto us in Andrew. But how slender that little measure of faith was in Philip, which he had, hereby it appeareth, that he cannot speak four words of Christ, but therewith he must join two gross errors. He maketh him the Son of joseph, and also a Nazarite by birth, both which are very false: and yet notwithstanding because he sincerely desired to profit his brother, and to reveal Christ, this his diligence is accepted of GOD, and he hath also prosperous success. For truly every man must endeavour himself, soberly to abide within his bounds. And we must not think that the Evangelist maketh mention of this thing, as though it were worthy of praise in Philip, that twice he informeth, and falsely reporteth of Christ: but his doctrine is commended of him to be profitable, how corrupt and erroneous soever it was, because it tended to this end, to reveal Christ. Foolishly he calleth jesus the son of joseph, and ignorantly he maketh him a Nazarite: notwithstanding he applieth this to no other than to the son of God which was borne at Bethlehem: neither doth he make a counterfeit Christ, but would only have him known to be such a one as Moses and the Prophets had foreshowed. We do see therefore that this is the special point in doctrine, namely, that by all means they which hear us, may come unto Christ. This place also teacheth us not disdainfully to reject that which simple and unlearned men bring unto us concerning Christ, though it be not so aptly alleged, if so be they direct us unto Christ. But lest we be drawn away by the false imaginations of men, from Christ, we have always this remedy at hand, that is to say, to seek for the pure knowledge of the truth out of the Law and the Prophets. B. And in that, that Philip said unto Nathanael, (We have found him of whom Moses the Law and the Prophets did writ) we may conjecture that Nathanael was studious in the Scriptures and had diligently searched in them for the coming and kingdom of Christ. 46. And Nathanael said unto him: Can there any good thing come out of Nazareth? Philip saith unto him, Come and see? Can there any good thing come out of Nazareth. R. Nathanael is offended at the baseness of the place, according to the manner of flesh and blood, which is always offended at abject things, because it always aspireth to high and great things: but God hideth his excellent works under a base form and show, that he might be wonderful in his works. C. This godly man is at the first offended with the unadvised and rash talk of Philip, for that which he foolishly thought, this man certainly believeth: beside this by the hatred and contempt of the place he had conceived a wrong judgement. In like manner, except we take heed diligently, we shall not be without the same danger. For truly Satan daily goeth about to stay us with the like lets from coming to christ. For he seeketh diligently to have many lies spread abroad which may make us either hate the Gospel, or suspect the same, that we may fear to taste thereof. There is yet another stumbling block which he layeth in our way, and that is to make Christ seem contemptible unto us. For we do see what a great offence to many the baseness of the Cross is, the which appeared as well in Christ the head, as also in his members. M. Nathanael therefore having regard to the words of the Prophet, which foreshowed that Christ should be borne in Bethleem, and not in Nazareth, demandeth whether any good thing can come out of Nazareth. Mich. 5 So some in the company of the pharisees said: Shall Christ come forth of Galilee? Doth not the Scripture say that he shall come of the seed of David, and out of the City of Bethlehem? Come and see. B. john. 7 When Philip was not able to resolve this doubt, he biddeth him come and see. M. For he answereth nothing to the demand of Nathanael, but that he should go with him to Christ and see. The which notable counsel Andrew also used before, when he brought his brother Simon to jesus. For these two, Andrew and Philip, had so great experience in the force & virtue of the Divine power of Christ, that with good and assured trust they desired nothing else, but that he should be heard of men, being certified that it would come to pass that if any heard him, they should have so great experience of the light of the truth, that afterward they should feel no doubting in them. B. Therefore Nathanael had so great a desire to the truth, that out of hand he followed Philippe to jesus, although it seemed to be contrary to the Scriptures which Philip had showed. And hereby he got strait way the knowledge of the Lord. C. For he suffered his double error by this invitation of Philippe to be corrected. Even so by his example, let us show ourselves tractable and ready to be taught, let us not also refuse to inquire and search, seeing Christ is always ready to ease us of those doubts that trouble us. And if at any time our objections can not be satisfied, let us not yet condemn that which is offered unto us, and seasse to seek any farther for the truth. 47. jesus saw Nathanael coming to him, and saith of him: behold a right Israelite, in whom is no guile. M. Nathanael was not of their crew, which condemned the Doctrine of the truth before they heard or knew the same, and by obstinate impiety could not abide to hear the same. Such were the Scribes and pharisees of the jews: and that contrary to the Law of God, as Nicodemus noteth. Doth our Law (sayeth he) judge any man before it hear him, john. 7 and know what he hath done? Such are the judges and Bishops at this day of the Popish Church, which very rashly reject the Doctrine of the gospel, & condemn and persecute the same. And sayeth of him, behold a right. C. In that Christ praiseth Nathanael, he doth it not for his sake, but under his person he propoundeth a common doctrine. For seeing there are many which boast themselves to be faithful which are nothing less, it is meet that the true and good be discerned from the false and counterfeit, by some note or mark. We know how greatly the jews boasted in their Father Abraham, when they boasted of the holiness of their offspring: notwithstanding scarce one of them among an hundred was found which was not a Bastard, and a Stranger from the faith of his fathers. Therefore, Christ to the end he might take away the cloak from the Hypocrites, he briefly defineth a true Israelite: and doth therewith also take away the offence which afterward should arise upon the wicked contumacy of that Nation. For they which would be counted the Children of Abraham, and the holy people of God, become afterward mortal, and sworn enemies of the Gospel. Lest therefore the common impiety almost of all estates, should discourage or trouble any man, he admonisheth before hand, and in dew time, that among many which pretend the name of true Israelites, few are true in deed. R. But how do these things agree that Nathanael is offended at the baseness of the country, Question and is now called of Christ a true Israelite? specially, seeing that Christ saith, Math. 11 Blessed is he which is not offended by me. It may be answered, that although he was offended at the baseness of the country of Christ, Answer yet notwithstanding, because he simply made haste to come to the knowledge of Christ (whereas others did caluminate) therefore he is called a true Israelite. M. So that Christ fareth as though he knew not that scrupe in Nathanael, which he had of the base Nazareth, and showeth him the whole matter, which was that he might know the son of god by certain arguments, whom Philip had called the son of joseph. For it belongeth to GOD only to search the hearts and reigns. C. But to the end we may in few words understand the mind of Christ, we must note that deceit is opposed or set against sincerity. He calleth therefore those deceitful which in another place of the Scripture, are called double in heart. And not only that gross hypocrisy is touched, when men feign themselves to be good, whose conscience bear themselves witness that they are evil: but also the inward hypocrisy, when men are so blind in their sins, that they do not only lie to themselves, but to others also. The integrity therefore of the heart before GOD, and the upright dealing towards men, make a true Christian. But Christ specially toucheth that deceit whereof mention is made in the Psalm. Psal. 32 Gen. 25 M. So it is said of jacob, that he was a simple and plain man, and dwelled in Tents. Whereupon we at this day must note, that if we mean to be Disciples of Christ, we must be simple in mind. For he loveth not those that are crafty and wise according to this world, but those that are simple and void of deceit. Math. 10 Be ye simple (saith our Saviour Christ) as Doves. And Saint Peter saith: Say aside all maliciousness, 1. Epist. 2 and all guile, and feignedness: and as new borne Babes desire ye the milk of the word which is without all deceit. Math. 18 And our saviour Christ, Except ye become as Children ye cannot enter into the kingdom of heaven. What Christians therefore are they which are rather like unto Wolves and Serpents, then to Sheep and doves, being full of all manner of deceit, Hypocrisy, and malice? 38. Nathanael saith unto him: whence knewest thou me? jesus answered and said unto him: Before that Phillippe called thee, when thou wast under the Fig Tree, I saw thee. Nathanael saith unto him, Whence knowest thou me? M. Nathanael is all one manner of man still. When he heard that Christ had given him so notable a title, in calling him a true Israelite, he is not tickled with pride in mind, neither doth he in like manner by and by burst forth into the praise of Christ whom he knew not (as many Clawbacks' are wont to do) neither doth he by hypocrisy dissemble the commendation of honesty and sincerity, which Christ gave unto him, saying, Thou knowest not me whence I am: peradventure I am not so free from deceit as thou thinkest I am. After the which manner, Hypocrites are wont to dissemble the praise offered unto them, when as in heart it doth them good to hear it. But Nathanael doth not thus dissemble. For as he was a man void of all deceit: so simply he uttereth by and by in words that admiration which he had conceived in mind, and demandeth of him, that which more pertaineth to the matter. He thinketh that Christ speaketh of him as one whom he had known a great while before, when as he in like manner knew him not. For this Nathanael had at no time any manner of acquaintance, familiarity, or fellowship with Christ. Wherefore not without good cause, as one amazed he asketh saying. Whence knewest thou me? Before that Philip called thee. C. This answer of Christ seemeth to be little to the purpose, and yet for all that very apt and of great weight. For as it is proper to God to know men which he never saw, even so also it is proper unto him to see those things which are not before his eyes. When Nathanael therefore perceived that he was seen of Christ, not after the manner of men, but with divine eyes, he might thereby gather that he spoke not now unto him as a man. C. Wherefore Christ doth insinuate himself to Nathanael, and doth so secretly creep into his mind at full, when he saith that he knew him and saw him a far of under the Fig Tree, that he acknowledged him afterward to be the son of GOD. C. Furthermore we may gather by this place a very comfortable doctrine, namely that when we think not of Christ, we are seen of him: and so it must needs come to pass that he can reduce those that go astray, and be turned from him. M. Whosoever they be therefore that pertain unto Christ, they are not only in his knowledge, but in his sight also, and that before, they being called by the ministry of the Gospel, come to the knowledge of him. Christ doth not only know those that are his, but he seeth them also in what place soever they be. Great therefore is this consolation, to a faithful mind, when it believeth that it is always in the eyes of the Lord, whether we live or die. 49. Nathanael answered, and said unto him: Rabbi, thou art even the very Son of GOD, thou art the King of Israel. R. It appeareth that the answer of Christ was not vain. For by the same he breathed himself into the mind of Nathanael, insomuch that most effectually he felt his divinity. Whereupon he by and by burst out into this Confession. Rabbi, thou art even the very son of God. A. In the which he confesseth more than he had heard before of Philip. For he had said that he was Christ the son of joseph: but Nathanael acknowledgeth him to be the son of God: he pronounceth jesus to come out of Nazareth: but this man freely preacheth him to be the king of all Israel. So great and effectual is the power of the holy ghost in the elect and chosen of God. C. And in that Nathanael by the divine power acknowledgeth him to be the son of God, it is no marvel. But for what cause doth he call him the King of Israel? Question For they seem not to be things agreeable, but rather contrary that he should be the son of God, and the King of Israel. But Nathanael hath a farther respect. Answer. He had heard before that he was the Messiah, now to this Doctrine he addeth a confirmation. He holdeth also another principle, namely, that the Son of God should not come, but that he should also declare himself unto the people to be a King. So that he doth truly confess him to be the King of Israel, which is the son of God. And truly, faith aught not to rest in the presence of Christ only, but to have also a respect to his power and office. For it shall profit little to know who Christ is, except we know also how he will behave himself toward us, and to what end he was sent of the Father. But seeing the kingdom of Christ is most large, Question Psal. 2 Revela. 17 in so much that he is called the King of Kings, and Lord of Lords, why doth Nathanael call him only the King of Israel? surely, he doth it, Answer. because his confession is limited to the measure of faith. For he had not profited so far as yet, that he knew him to be a King set over the whole world: or rather that the Children of Abraham should be gathered from all places, that the whole world might be the Israel of the Lord. Let us now by the example of Nathanael, exercise our faith in the hearing of the word, and let us confirm the same by all means possible: and let it not lie hid, but let it burst forth into the confession of Christ to the glory of God. 50. jesus answered and said unto him: because I said unto thee: I saw thee under the Fig tree, thou believest, thou shalt see greater things than these. B. The Lord jesus going about to confirm the Faith of Nathanael and the rest of the Disciples, added these words. C. He doth not reprehend Nathanael as one to light of credit, but rather allowing his faith, promiseth unto him and to the rest greater arguments of confirmation. By the which words he lifteth up their hope for the beholding and knowing of farther matter. As if he should say: If of so small beginnings, thou hast received faith, I bid thee be of good cheer, and hope to see greater matters in time to come. It was but a mean token truly of the divine power, in that Christ said here to Nathanael, I saw thee under the Fig Tree. For we read of many such things to be done by Heliseus, as in the story of Gihesi and Naaman the Sirian. 4. King. 5 and. 6 john. 4 Such a Miracle was that which we read of concerning the unlawful Husband of the woman of Samaria. These and such like are but mean and indifferent things, if they be compared, to those Miracles which follow: but such notwithstanding as have brought great increase of Faith, by little and little. By these words also of Christ, (Because I said unto thee, I saw thee under the Fig Tree, thou believest,) We learn that faith cometh by hearing, Rom. 10 and hearing by the word of Christ. 51. And he sayeth unto him: verily, verily, I say unto you, hereafter shall ye see heaven open, and the Angels of GOD ascending and descending upon the son of man. A. Touching the opening of the heavens, it is already spoken of in the third Chapter of Saint Matthew. In that Christ speaketh of the opening of the heavens, and of the ascending and descending of the Angels upon the Son of man: many refer it to the resurrection of Christ, to his ascension, and to the sending of the holy Ghost. C. But it rather signifieth a certain continuance, which should always be extant in his kingdom. It is most certain that Angels appeared sometimes unto the Disciples which at this day are not seen: it is certain also that there was another manner of revelation of the heavenly glory, when Christ ascended into Heaven, than we now see. But if we well way and consider of the matter, we shall find that the same which was done then, is abiding for ever. For the kingdom of Heaven being shut up against us at the first, Acts. 7 Math. 17 Luke. 24. was truly opened again in Christ. Of this matter as well Stephen, and three other Disciples in the Mount, had a visible sight, as also other of the Apostles in the ascension of Christ. But all the signs by the which the Lord showeth himself to be present with us, do pertain to the opening of Heaven, specially where he doth communicate himself unto us to life. The Angels are said to ascend and descend, as they are Ministers unto us of God's will. Therefore by these words the mutual communication between God and men is noted. And we must be thankful unto Christ for this benefit: because without him there is rather mortal enmity between the Angels and us, than a familiar care to help. Therefore they are said to ascend and descend upon him, not that they do only minister unto him, but because in respect of him, and for his honour, they hold up by their care the whole body of the Church. Gene. 28 And there is no doubt but that he hath some respect unto the Ladder which was showed to the Patriarch jacob by a vision. For the same which that vision shadowed is truly declared and showed in Christ. To be short, the sum of this place is, that where as all mankind was banished from the kingdom of God, now the gate of the kingdom of Heaven is opened unto us, that we may be Citizens with the Saints, and fellows with the Angels, and they being ordained to be keepers of our saving health, may come down from their blessed rest to help our miseries. B. For the service of Angels pertaineth to all those that trust in the Lord, as well as unto Christ, according to that which is written in the Psalm, Psal 91. and 34 He hath given his Angels charge over thee. etc. For they are all Ministering spirits, sent to serve them which have their inheritance in the kingdom of Heaven. Heb. 1 M. So that now man with God, and the earth with heaven, are set at peace. For so sayeth the Apostle: It pleased the Father that in him all fullness should devil. And by him to reconcile all things to himself, Collos. 1 and to set at peace through the blood of his cross by him, both the things in earth, and things in heaven. ❧ The second Chapter. 1. And the third day there was a Marriage in Cana of Galilee, and the mother of jesus was there. HITHERTO the Evangelist hath showed how and in what order the Revelation of Christ began to be manifested by the testimonies of john: and who they were which clave unto him: now consequently he addeth how by the light of Miracles, he began partly to confirm his Disciples which as yet were but weak, and partly to reveal his glory to Israel. C. For this story doth contain a declaration of the first Miracle that Christ wrought: and for that cause it becometh us to be the more diligent to consider of the same. Howbeit, as we shall see hereafter there are other causes, which do commend the same unto us. M. Therefore the Evangelist going about to describe the beginning of the Miracles of Christ, to the end he might bring credit unto the History, putteth down unto us, both the time, the place, and also the other circumstances of the matter. M. This third day whereof saint john speaketh here, was the third after Christ came into Galilee, and had called Philip: or after he had received Nathanael, which came to him. In Cana of Galilee. C. It is not that Cana, which lieth over against Sarepta between tire and Sidon, which was called the greater in respect of the other, which some judge to be in the inheritance of the Tribe of Zabulon but other some in the Tribe of Asser. For Saint Hierome also affirmeth that as yet in his time there was a City there remaining of that name. But it is like that this Galilee was adjoining to Nazareth: seeing that the Mother of Christ came thither by reason of the Marriage. It was but one days journey from Capernaum, as may appear by the forty & six verse of the fourth chapter following. As concerning Marriage, Matrimony, and the institution thereof we have spoken at large in the nineteen of Matthew. And the Mother of Jesus was there. B. This may seem to prove, that the Mother of the Lord was not with him in Judea: and also that she was of familiar acquaintance with them of the Marriage. 2. And jesus was called and his Disciples unto the Marriage. M. In that they called jesus to the Marriage, it was done according to the custom of the time? for the jews did use to call unto the Marriage, their Kinsfolks, Neighbours and Friends. For as yet he was not known what he was: for if they had known him, they would not only have made him one of their Guests, but also they would have craved of him the blessing of the Marriage. C. In that the Disciples are also called, it may be gathered what a simple and temperate life he led: because he lived with them in common. Neither aught it to seem absurd, that a man not Rich and plentiful (as it shall appear by the want of Wine) should bid four or five others for Christ's sake to the wedding. For the poorest sort are most ready to bid Guests: because they fear no shame as the Rich do, if they cheer not their Guests with great dainties. For the Poor do more retain the old custom of good fellowship. M. We are also taught by this example, to rejoice with them that rejoice, and to apply ourselves to the custom of men, in matters that are lawful and honest. Great was the modesty of Christ and his Mother in this matter. Who is more holy than Christ? Who is more chaste than the pure Virgin, the Mother of Christ? and yet notwithstanding both of them, being called, repair to the Marriage. B. But the anabaptists, Monks, and Nuns, think themselves to be polluted, if they should come to marriages, which they commit to worldly men: thinking themselves to spiritual to deal in such matters. As though Christ were not spiritual, and the chastity of the blessed Virgin inferior to the virginity of Nuns. B. In time past the Lord would have his people to be merry and banquet Deut. 16 before him. He is the same GOD to us ward, and no changeling. But in all our banqueting, the Poor, Deut. 14 and 16 the Fatherless, and the Widows may not be forgotten. Read the book of Deuteronomie. 3. And when the Wine failed, the Mother of jesus sayeth unto him: They have no Wine. And when the Wine failed. M. We must not be here inquisitive to know, whether the Bridegroom were so poor that he was not able to give Wine enough to his Guests, or whether they drunk so intemperately in the beginning of the Feast, that never a whit was left in the latter end: but we must rather behold the providence of God, & must say, that god by his secret counsel suffered the Wine to fail, that occasion might thereby be offered unto Christ to declare his glory: even as we read that it was said of the blind man, Neither this man sinned, john. 9 nor his parents, that he should be borne blind, but that the works of God might be declared in him. Let this be the opinion of all the godly, that the want of necessaries, is an occasion oftentimes to set forth the glory of God. The Mother of Jesus sayeth unto him. C. It may be doubted whether she ask or hope for any thing of her son, when as yet he had wrought no miracle. And it might be that she looking for no such remedy, did put him in mind to take away from the Guests, all irksomeness for want of wine, by some Godly exhortation, and also might put away the shame, which the Bridegroom thereby sustained. For when the Godly woman saw that the Feast might be distained, because they which were bidden, thinking themselves scarce welcome, should murmur against the Bridegroom, she wished for some solace. 4. jesus sayeth unto her, Woman what have I to do with thee, mine hour is not yet come. Woman, what have I to do with thee? R. A very hard answer certainly. What followeth therefore? Did Christ therefore come unto the marriage that by his example he might teach children hardly and unreverently to behave themselves towards their Parents? God forbidden, that he which is a most absolute example of life, should teach such wicked things. But by this sharp answer, Christ declareth what is the reason and manner of Faith, as hereafter shall more plainly appear. B. First of all, in that Christ here, and in other places also, calleth not his mother, by the name of mother, but woman, all men think it to be done of him, to declare himself to be a son of greater calling, than the son of Mary, whom he was only thought to be. For he did all things to this end, he spoke all things to this end, and he came to this end, that the elect might know and acknowledge him to be the son of God, and might hope for salvation of him, whom no man doubted to be the son of Mary and a man. R. It is also manifest that men are after a sort restrained by this voice, from giving honour superstitiously unto Mary: lest they should attribute those things unto her, which be proper only unto God. Christ therefore so speaketh unto his mother, that he might give unto all men a lesson for ever, lest the immoderate honour of his mother, should obscure his divine glory. And how necessary this admonition was, it is sufficiently known by the gross superstitions which afterward followed. For mary is now become the Queen of Heaven, the hope, the life, and salvation of the world: and the madness of the world hath gone so far, that it hath almost rob Christ of his honour. But they do great injury unto Mary, when they take from God that which belongeth unto him, to deform her with false and counterfeit titles of praise. B. Moreover, Christ is an example to us in answering his mother sharply, of suppressing the affections of the flesh in God's business, and of diligent observing and taking heed in all things to the opportunity and convenient time which GOD hath decreed. Luke. 2 Exod. 20 jere. 35 R. For in respect of charity we own unto our Parents all honour and obedience: but in respect of faith, we must hate our Parents: even as Christ sayeth: If any man come unto me, and hate not Father, and Mother, Luke. 14 and Wife, and Children, and Brethrens, and Sisters, yea, and his own life for my sake, he is not worthy to be my Disciple. Also he sayeth: Math. 10 I came to set a man against his Father, and the Daughter against her Mother. etc. Whereupon Christ did his duty to his Parents so often as he should do the work of charity: and he was hard and sharp towards them, so often as he had the business of his heavenly Father in hand, as when he sayeth: How chance ye sought me? Luk. 2 Know ye not that I must go about my Father's business? My hour is not yet come M. He doth not deny plainly to help them that lacked Wine, but tarrieth until he have opportunity offered him. Therefore he signifieth that he hath not been hitherto unmindful, and slothful: As if he should say, R. I have as yet no convenient time: I am now about my Father's business: I have respect to the glory of my Father, and not to thy affection. For the will and glory of the father is to help them when necessity requireth, and when man's help utterly faileth, and when carnal counsel and help ceaseth. C. Therefore as he showeth unto his mother that she maketh to much haste, so again he putteth her in good hope of the miracle. john. 7 The hour of Christ is sometime said to be that which is appointed to him of the father. But in this place he challengeth unto himself a will to those time to work. M. We are therefore admonished by this place, that we commit that thing which we ask of God to his wisdom, to help when he seeth convenient time, and not to desire to prevent his honour. C. For so often as the Lord keepeth us in suspense, and deferreth his help, he is not unmindful, but rather doth so moderate his works, that he doth nothing but in due and convenient time. 5. His Mother sayeth unto the Ministers, whatsoever he sayeth unto you, do it. Bu In the mother of Christ we have a noble example of a singular faith. For she commandeth them to have respect only to the commandment of her son, being neither offended with the sharp answer that he gave her, nor yet distrusting his goodness and power, but hoping that at length he will supply the want. C. She showeth also an example of true obedience, which she aught unto her son, when the matter stood not upon human duty, but upon his divine power. She stayeth herself therefore modestly upon the answer of Christ, and exhorteth other likewise to obey his commandment. And the power which she might have seemed to challenge to herself as a mother, she utterly rejecteth, willing all obedience to be given unto Christ. Therefore we are hereby generally taught, that if we desire any thing of Christ, we can not obtain our petitions by any other means than to depend wholly upon him, to have respect unto him, and to do that which he commandeth. Bu Wherefore this place is quite contrary to the superstitious, worshipping for the Creator the creature, thinking the Lord jesus to be so tied to his mother by duty, that he can deny her nothing. Whereupon they leaving the true mediator and intercessor the son of God, turn themselves to his mother the virgin, ask that of her, which they should ask of the son. A. But she sendeth other unto Christ, whom they should hear by right, according to the commandment of God, Hear him. Math. 17 6. And there were set there six water Pots of stone, after the manner of the purifying of the jews, containing two or three Firkins a piece. M. Now the Evangelist proceedeth to the narration of the Miracle. There were six water pots. C. We may gather by the supputation of Budeus that these water Pots held a great deal of water. Christ therefore made great abundance of wine, yea, so much as would serve a hundred and an half of men, to make a merry banquet. Moreover, as well the number of the water pots, as the measure, doth serve to prove the certainty of the Miracle. If there had been but two or three gallons of Wine, men might have suspected that they had been brought from some other place. If the conversion of water into Wine, had been done in one vessel only, the certainty of the miracle had not been manifest. The Evangelist doth not in vain rehearse the number, and the quantity of every vessel. After the manner of the purifying of the Jews. CHR. The Evangelist addeth not this without cause, for he hath so done least any Infidel might mistrust that some thick Wine was put into the vessels, and being mixed with water, was made more thin and plentiful. These words therefore do show that there was no. Wine at no time put into them. C. But this came of superstition, that so many & so great vessels of water should stand there. They had their custom of washing out of the law: But (as the world is to forward in external matters) the jews being not content with the prescript and simple commandment of God, used continual washings. And there is no doubt, but that they did it of pomp and vain glory. Even as at this day we see in the papacy, what soever are said to pertain to the worship of God, are done of mere ostentation. There was two faults therefore in this: First because without the commandment of God, they did rashly occupy themselves in feigned and superfluous ceremonies: Math. 15 and secondly, because under the pretence of Godliness, ambition reigned in that outward appearance. 7. jesus saith unto them: Fill the Water Pots with Water. And they filled them up to the brim. M. It was done by great foresight, that he turned not the water into wine in such vessels as had been before occupied with wine, but in such as were altogether accustomed to hold water: that thereby the truth of the Miracle might be the more manifest. And in that he commandeth them not only to fill some of them, but all, it is an argument of his divine power, and also of his liberality. Bu Also, in that he himself filleth not the pots with water, but commandeth others to do it, he did it to this end, that he might have the waiting servants witnesses of the miracle, which drew the water, least there should be thought to be any deceit in that which he went about. For if any had been hard to believe, the Ministers might have witnessed that they both drew the water and filled the vessels therewith. CHR. But could he have made Wine in the vessels without water or any other liquor, which created all things of nothing? M. Yea truly, he could have done it. What need was there then of the element of water? Surely this water which he used, made the miracle more evident, than if he had made wine of nothing. For else it might have been thought that he had done it by conjuration, and so there should not have been so manifest testimony of the truth, if he had filled the empty vessels with wine. And they filled them up to the brim. C. This commandment might have seemed foolish and vain to the waiting servants, for there was water sufficient before: but after this manner God commonly dealeth with us, that his power might have the greater success unlooked for. 8. And he saith unto them: Draw out now, and bear unto the Governor of the feast, and they bore it. Bu We read not that Christ spoke any thing at the turning of the water, or used any monstruous words, as the Conjurers do. For with him to will is to speak, and to speak is to william. Even as therefore before time he spoke the word, and they were made, he commanded and all things had their being: Psal. 148. Even so now also, because he would and commanded by his secret power, the water is turned into wine, his power working the very same that it wrought in the beginning, Psal. 14● in the creation of heaven and earth. M. But why doth he rather send it to the governor of the feast, than to the Bridegroom or to his guests? An order in this thing was to be kept, by which the miracle might be made more manifest. If the Wine had been brought first to the Bridegroom or to his Guests, they would have thought that the governor of the Feast had brought the same by his provision, & that it had been kept hitherto by his care. The governor of the feast knew that there was no wine. And therefore the Wine was brought first of all unto him by good order for the more certainty of the matter. C. The Evangelist calleth him the governor of the feast, which was made chief overseer of the Table, whom we commonly call the Sewer: not that it was so great a Banquet, that such officers were required: but because the honourable names are also transferred to the Marriages of the Poor, out of the order of Banqueting of the Rich. And they bore it. C. In that the Ministers so willingly obey the commandment of Christ, we may thereby gather that there was much dignity and reverence in him. A. So in another place, when he commanded the multitude to sit down, john. ● they obey him, although they see no preparation before them. 9 When the Ruler of the Feast had tasted of the water that was made Wine, (and knew not whence it was, but the Ministers which drew the water knew) the governor of the Feast called the Bridegroom. When the Ruler of the Feast had tasted. Bu Now the excellent and famous Miracle of the Lord is revealed, his clemency commended, and his power and glory praised. But the ministers which drew the water knew. M. He could without the help of the Ministers have filled the water Pots with water, & of the water made Wine: but it was meet that the Miracle should be so disposed that they might be his witnesses. And for this cause they are commanded to fill the water Pots a fresh, that afterwards the Wine being drawn out of them, they might undoubtedly know whereof it was made. So he commanded his Disciples to see how many Loaves they had: then when he had blessed, he gave to them to set before the people: and last of all he commanded to take up the fragments. All the which Miracles were done, that they might have certain experience of the Miracle done. And God useth this manner of working Miracles in the world, very much, insomuch that he will not do many things without the help of men, which he could otherwise do. He could bring all things out of the earth which we use, without the work of Ploughing, Planting, and watering: but he hath so appointed that we must Plant, and Water, and he will give the increase: not that it is so necessary to be done, but that we might seek for the wonderful & certain knowledge, & might so be nourished & grow in the faith. 10. And saith unto him: Every man at the beginning doth set forth good Wine, and when the Guests have well drunk, then that which is worse: but thou hast kept the good Wine until now. M. The Governor of the feast thought that this Wine had been kept hitherto, by want of discretion in the Bridegroom. Concerning the goodness whereof he witnesseth, saying: Thou hast kept the good Wine until this time. For this cause the Evangelist thought good to set before us these words of the governor of the feast (although he erred, thinking that the Bridegroom had kept the Wine until this time) that there might be sound and perfect testimonies concerning the Wine: first from whence it came, concerning which the Ministers testified: secondly, what Wine it was, (that is to say, the best) concerning which the Governor of the feast beareth witness. Bu Whereby it is manifestly declared, that the Governor of the feast tasted no other Wine than that which the Lord had made. For it is said that he knew not whence it was, to the end we might understand that he spoke nothing because of Christ, but that he uttered his mind simply and truly concerning the Wine as it was in deed. M. But by these words of the governor of the feast, the manner and disposition of this world is lively depainted, in that first of all they are wont to set before men the best and chiefest things to eat & drink, and after that, those things that are worse. Even so, they which cell, do first of all show unto the Byars those things which are chiefest and best: but in process of time they will serve them with worse and worse. They also which become servants, do at the first show themselves very diligent, that afterwards when they have gotten credit, they may more easily beguile their masters. R. For the world, as a man would think, promiseth all good things, with great prosperity: But (as we commonly see) in the winding up, it leaveth unto us nothing but diseases, afflictions, calamities and death. On the contrary part, Christ, even at the first, layeth on the shoulders of his servants, the cross, imprisonment, persecution, and death: but at the last, he giveth unto them, joy and peace of conscience, with everlasting life. 11. This beginning of miracles did jesus in Cana of Galilee, and showed forth his glory, and his Disciples believed on him. This beginning of miracles did Jesus. C. The meaning is, that this was the first miracle that Christ our Saviour wrought. For whereas the Angels told the Shepherds that he was borne in Bethlehem: Luke. 2 Math. 2 Mark. 3 whereas the star appeared to the wise men: whereas the holy Ghost descended on him, in the shape of a dove, although these were miracles, yet notwithstanding, it cannot be said properly that they were done of him. M. But here the Evangelist speaketh of miracles of which he himself was the author, and which were done by Christ, as he dispensed the Gospel of the kingdom. C. For it is vain and ridiculous which some affirm, namely that among the miracles that Christ did in Cana of Galilee, this was the first: as though he to set forth his power chose a special place to himself, where we read that he was never but twice. But it was rather the purpose of the Evangelist to note the order of the time, which Christ used in declaring his power. For until he was thirty years of age, he lived still at home, as a private man. At the last being baptised, he came abroad to do his office, and began to make it known by manifest documents and proofs, wherefore he was sent of the Father. It is no marvel therefore if he deferred the first show of his divinity until that time. R. Furthermore, Christ by this Miracle declared, and after a sort hath bound himself, that he will be always present in matrimony. For most commonly the reason and wisdom of the flesh, is wont to be discouraged from the contract of Matrimony, because it seeth not how necessary things for food and raiment, will arise, and whereupon the Children that are like to come, shallbe brought up: specially seeing both Father and Kinsfolk must be forsaken for a Wife. Gen. 1 Christ therefore by this miracle teacheth that he is careful for married folks, and that thou shalt have Food, Raiment, and riches sufficient, if thou bid him to the Marriage, earnestly believest in him, and dost diligently follow that calling to which thou art appointed of GOD. For the blessing of the Lord maketh men Rich. And he which tilleth his ground shall have plenty of bread. Proue●. 10 And showed forth his glory. C. That is to say, he declared and manifested his divine power, which brought health unto men in every place. B. Because then he had shown forth a notable & glorious show, to prove himself the son of God. For what miracles soever he hath showed to the world, they were testimonies of his divine power. But then the due and convenient time to set forth his glory came, when by the commandment of his Father he would be known. Whereby also the end of Miracles may be gathered. For this is as much as if it had been said, that Christ did this Miracle to set forth his glory. What shall we think then of those Miracles which obscure the glory of Christ. A. But concerning this matter we have spoken more largely in the eleventh of Matthew. And his Disciples believed on him. C. If they were his Disciples, it must needs be that they had some faith before, but seeing they had followed him hitherto without any certain faith, now at the last they begin to give themselves wholly unto him, in so much that they acknowledge him to be the same Messiah that was before preached unto them. But great was the merciful sufferance of Christ, in counting them to be his Disciples, which so small ye were endued with faith. Being moved therefore by this miracle, they believed on him. B. For as miracles are declarations of a certain strange and rare divine power, even so they draw the minds of the elect to know the same, and to give themselves wholly unto it: but they take away all excuse from the reprobate, and do make them stark blind with their glory: the which happened to the Pharisees by the miracles of Christ, as the work of the Evangelists plainly declareth. C. Therefore the true fruit of miracles is here declared, namely, that they aught to be referred to the confirmation & profit of faith. 12. After that he went down into Capernaum, he and his mother, and his brethren, and his disciples: But they continued not many days there. M. The Evangelist seemeth not to touch certain things appertaining to the order of the History: peradventure for that he knew they were written already of those which before had committed the deeds of Christ to memory, as we may see in Luke, Luke. 4. what he did in Nazareth, where he was brought up, and how he leaving Nazareth, went down to Capernaum. Wherefore, in this place we must understand, that Christ went not down by & by from Cana after the marriage, with his Mother, Brethrens, & Disciples, into Capernaum, but went from Nazareth, after he had taught there a while, to Capernaum. For as the Prophets were wont most commonly to teach in the famous Cities, even so did Christ, that the Doctrine of God might be the more conveniently taught and spread abroad, and that the power of God might chiefly be there declared to save, where the force of Satan was most to destroy. And his Brethrens. C. Why did the brethren of Christ follow him? surely it is uncertain, except they meant to go with him for company to jerusalem. Moreover, it is certain that by the name of brethren, in the Hebrew tongue, all sorts of kinsfolks are meant. For which matter, and for the City of Capernaum, read the six and forty verse of the twelfth of Matthew, & the first verse of the ninth of Matthew, with the three and twenty verse of the eleventh chapter of Matthew. But they continued not many days there. CHR. Because he meant shortly to go up to jerusalem. 13. For the jews Passover was at hand, therefore jesus went up to Jerusalem. M. The Law as yet kept his state in all things. Deut. 16. B. And it commanded that Passover should be celebrated every year, and that in the same place which GOD had chosen to devil in, and to put his name there. For it was not lawful in any other place to celebrated Passover. B. And the City of Jerusalem was at that time the place appointed for that purpose. Christ seeking to satisfy and fulfil this Law, although he were not under the Law, that he might so fulfil all righteousness, and redeem those that were under the Law, and to the end also he might take occasion to manifest his glory, when the Passover drew nigh, he went to Jerusalem. C. And let the reader note, that for one of these two causes he went always up to Jerusalem. M. Let this example also teach us to celebrated the Ceremonies received from God, (although they be external and but for time) with the weaker and ruder sort, until the time which they shall have an end, come. 14. And found sitting in the Temple those that sold Oxen, and Sheep, and Doves, and changers of money. C. The rest of the Evangelists also declare this thing which we read here to be done by our saviour Christ, Math. 21. Mark. 11. Luke. 19 but the like to be done divers times. Christ therefore purged the Temple twice from filthy & profane business: once about the the beginning of his Embassage: and again, when he was ready to go out of the world to his father. M. So soon therefore as he was entered into the City, he viewed the Temple. Let this be the chief care of all men, not only of Bishops, but also of all Magistrates, that the kingdom and worship of God be sought for. A. Concerning the profanation of the Temple, and the covetousness of the Priests, read the one and twenty of Mathewe. 15. And when he had made as it were a scourge of small cords, he drove them all out of the Temple, with the Sheep and Oxen, and powered out the changers money, and overthrew the tables. Christ by and by goeth about to purge the Temple, plainly affirming that the Temple of the Lord is not a place of Merchandise. Notwithstanding, it may be demanded why he began not first with doctrine: for this seemeth to be a troublesome and preposterous way, to correct vice with violence, before the same were assayed to be remedied by Doctrine. But Christ had respect to another matter. For because the time was now at hand, in the which he should openly discharge the office enjoined to him of the father, he would after a sort take possession of the Temple, and plainly declare his Divine authority. And to the end all men might be attentive unto his Doctrine, it was meet that their sluggish minds should be wakened with a new and unwonted deed. The Temple was now a place of heavenly Doctrine. When he went about to restore the purity of Doctrine, it was meet that he should show himself to be Lord of the Temple. Moreover, he could not bring any otherwise the Sacrifices, and exercises of Godliness to their spiritual end, than in taking away the abuse. Therefore this thing which he did was a certain beginning of that reformation for the which he was sent of the Father. M. They which teach that external evils are not to be taken away which are in the Church, except they be first taken out of the hearts of men, may by this place learn to altar their opinion. For by this reason Christ should first have taken Covetousness out of the hearts of the jews, and afterwards have reformed the Temple. But we see the contrary to be done here of Christ. He cast the Byars and Sellers out of the Temple, although they kept covetousness in their breasts. 16. And he said unto them that sold doves, Have these things hence, and make not my father's house, a house of merchandise. M. He doth not simply dislike that Sheep Oxen, and doves are sold to them which came far of to offer Sacrifice, seeing the same was appointed in the Law, but because they were sold in the Temple, and because the Temple was made a house of merchandise, which was a filthy token of special covetousness. These things might have been sold in certain places without the Temple. So at another time, he suffered not a vessel to be carried through the Temple. Wherefore if he so purged this Temple, which in a short time should perish, that it might not be a house of merchandise, what shall we think that he will do unto those Temples at this day, in the which not only all things are sold for filthy gain, but also such things as are most pernicious and altogether feigned, are set forth to sale? The Sacrifice of the body and blood of Christ is sold, 2. Peter. 2. which they say the Priest maketh, being a mere feigned lie. The deliverance of Souls out of purgatory is sold: when as their purgatory after death is nothing else but a Money matter of Priests. Remission of Sins is sold which cannot be bought. The merits of Saints, with many things more offered to sale, which money in deed in no wise may purchase. He that considereth of these things, what will he judge of these Churches, but only that they be places of feigned merchandise. C. But the Temple was called the house of Prayer, because God would there be specially called upon, and because he had ordained the same for spiritual exercises. R. The Temple of jerusalem also was called the Temple of the Lord, and the house of God, because it was consecrated for a shadow of Christ, in which Christ the Father heareth those that pray, and whose only Sacrifice is acceptable to the Father. Whereupon our saviour Christ sayeth: Whatsoever ye ask the Father in my name, john. ●6. he will give it you. Behold he sayeth, In my name, not, in a Temple of stone. For the hour will come, when the Father will be worshipped, neither in jerusalem, nor in the Mountain, but in spirit and truth. C. The other Evangelists say that he spoke more severely at the second time that he cast them out of the Temple, namely, that they made of the Temple a den of thieves. Math. 21. But he admonisheth them not to profane the Temple of God, in turning it to other use than God had appointed the same. And in making mention of the Father, he declareth himself to be the son of God, that he might challenge to himself the right and authority to purge the Temple. 17. And his Disciples remembered that it was written. The zeal of thine house hath even eaten me. And his Disciples remembered. B. namely after Christ was risen again, when they understood the Scriptures by receiving the holy Ghost: as the Evangelist himself expoundeth in that which followeth. C. For we must not think that they remembered this place of Scripture, when Christ did this deed: but afterwards, when they being taught from above, considered with themselves what this deed of Christ should mean, and so by the direction of the spirit, this place of Scripture cometh into their mind. And truly the cause of God's works doth not always come into our minds out of hand. But afterwards in continuance of time, he revealeth his purpose unto us. And this is a very fit bridle to restrain our boldness, lest we should at any time murmur against God, if we at any time should dislike of those things which he doth. For therefore GOD doth defer the perfect revelation of his works to stay and keep us in the bounds of modesty. And the place which is here cited is taken out of the Psalm. 69. Psal. 69. And in the name of Temple, David by a figure called Sinecdochen, comprehendeth the whole worship of GOD. For these are the words of the Prophet. For the zeal of thy house hath eaten me: Verse. 9 and the rebukes of them that rebuked thee are fallen upon me. Where the second member answereth to the first: and is nothing else but a repetition. The effect of both parts is this, that David was so careful to maintain the glory of God, that he willingly bore all manner of reproaches, with the which the reprobate reproached God, yea, he burned with such a zeal, that this one affection, overcame all other. And in this sense truly he sayeth, that he was endued with zeal: but there is no doubt, but that he speaketh those things in his own person, which did properly belong to the Messiah. Bu This therefore is applied unto Christ the Lord by a Type, which with his whole mind sought the reformation of the Church. C. Therefore the Evangelist sayeth that this was one of the notes, by which jesus was known of his Disciples to be a repairer of God's kingdom. M. And here we have to note that whatsoever things are written, they are written for our learning, that through patience and consolation of the Scriptures we might have hope. C. We must also note that no man shall know what Christ is, or to what end all that he did and suffered pertaineth, but by the instruction of Scripture. Wherefore as every one of us shall desire to profit in the knowledge of Christ, so we must bestow continual diligence and meditation in the Scriptures. But let us return to the deed of Christ. R. Christ himself sayeth in another place, Learn of me, Math. 11. for I am meek and lowly in heart. In that therefore he seemeth in this place to be cruel contrary to his wonted manner, it is neither filthy desire, Envy, nor rashness, but divine zeal, and just anger. C. It resteth therefore now that every man follow the example of Christ, seeing in the head a general example is propounded in the whole body. According to that which Paul hath in his Epistle to the Romans. Rom. 15. Let us not suffer so much as in us lieth, the holy Temple of GOD to be defiled by any means. And this zeal aught chiefly to be in the heads of the Church. M. With how great ardent zeal were the holy men of GOD in time passed endued: Exod. 32. Num. 25. 1. King. 17. 3. King. 18. Acts. 7. Acts. 13. As Moses, Phinees, David, Elias, Stephen, Paul, and the rest of the Apostles. C. Notwithstanding we must take heed lest any man pass the bonds of his calling. R. For a true zeal pertaineth not to every spirit: wherefore let no man usurp the same unto himself of his own authority, lest in steed of zeal, he have rashness: and always take heed that thy zeal be according to knowledge. Rom. 10. For the jews persecuted Christ upon zeal, but not according to knowledge. 18. Then answered the jews, and said unto him, What token showest thou unto us, seeing that thou dost these things? M. It is very like that those jews which were in danger of losing their gain, set upon Christ with this question. But they defend not their deed, as though they were without just cause cast out of the Temple. For they could not deny but that they had made of the house of God, a house of merchandise. What then do they demand? Surely, they demand by what authority, with such severity, he casteth out the Byers and sellers. For by seeking to blame Christ, they go about to excuse their own fault. For he had said, Make not the house of my Father, a house of Merchandise. And therefore the Evangelist sayeth that the jews answered Christ, namely, to that which he spoke concerning his Father's house. They sought no sign with their whole heart: but sought only to condemn him of rashness and sedition, because he being neither endued with divine, nor human authority, took the government of the Temple and worship of God to himself. Hereby therefore we see the disposition of those, which sin in the Temple and worship of GOD for gains sake, who when they can neither deny their fault, nor defend the same, than they reprove those of whom they are corrected of rashness and sedition: so far they are from amending that which they do amiss. B. Therefore because Moses confirmed his Embassage with signs, these also require a sign that they might know that authority which the Lord doth arrogate unto himself to be committed unto him of God: whereas those miserable wretches might even than have seen a Miracle, had they not been amazed and blinded. C. For, in that no man, in so great a company laid hands on Christ, as the Byers and Sellers that were there, it is a manifest sign that they were all stricken by the power of God, that they might stand as men amazed. Wherefore, except they had been stark blind, this miracle was evident enough to be seen, that one should be so bold to stand against so many, that one which was a naked man, should not let to encounter with the valiant, that one base in the sight of men, should contend with Princes. For why did they not withstand him, since they did far excel him in power, but only because their force was restrained? But the jews did err in this thing, that they would not allow the vocation of Christ, except it were confirmed by a miracle. For this was not seen in the Prophets and other Ministers of God, that they should always show Miracles: Neither hath God tied himself to this necessity. But this was their corrupt custom, and evil disposition: Math. 12. the which Christ himself noteth, saying: This Adulterous and wicked generation requireth a sign. etc. Not to the end they might know the truth, but rather to the end they might thereby take some occasion to cavil. Such are they which at this day not being content at the first with the truth of the evangelical Doctrine, desire to have signs given unto them. 19 jesus answered, and said unto them: Destroy this Temple, and in three days I will rear it up. C. This is an allegorical kind of speech, and somewhat hard to be understand, the which Christ used, because he judged them unworthy of a manifest answer. M. He could have showed unto them by and by an argument of his Divine authority, if Divine signs might have served to ostentation, which were ordained for the health of mankind. But because they demanded this question of a malicious mind, and not to learn, but to cavil, he doth not answer unto their question plainly, but obscurely: and he offereth unto them a very great sign, and the most certain of all other, but known only to the faithful: Rom. 1 that is to say, the resurrection, by the which he was declared to be the son of God. The which sign as yet not come, was not known to the unbelieving jews. C. This is that therefore which he saith in another place, that he speaketh in parables unto them which can not comprehend the secret mysteries of the kingdom of heaven. Math. 13 First of all therefore he denieth to give unto them a sign which they required: either because it should have been unprofitable, or else because he knew the due time was not yet come. Nevertheless, he affirmeth that his power shall be ratified and confirmed by no small sign, lest they should thereupon take some colour of excuse. R. Even as in another place he gave unto them the sign of the Prophet jonas, meaning thereby his resurrection which was to come. C. But all these things he doth figuratively, handling the unfaithful as they deserved, and setting himself free from their contempt. It did not appear as yet that they were obstinate: but Christ did sufficiently perceive what their affection was. Notwithstanding, it may be demanded seeing he did so many Miracles, why he speaketh but of one miracle here. It may be answered that Christ therefore made no mention of the rest of his Miracles, because his resurrection only was sufficient to stop their mouths: and also because he would not set forth the power of God before them to be a mocking stock. For therefore also he spoke figuratively of the glory of his resurrection. R. Also how the Temple of Jerusalem shadowed Christ, he himself in this place declareth. Destroy (sayeth he) this Temple, that is to say, ye shall kill me, which am that true Temple in the which all true Prayers being made, are heard, in the which only God is found favourable. C. We must also note that our bodies are called the Temple of GOD, but in another sense, that is, Colos. 2 1. Timo. 3 because by the force of his spirit, God dwelleth in us: but in Christ the fullness of the Godhead dwelleth bodily, as sayeth the Apostle, in so much that God is truly manifested in the flesh. And I will raise it again. C. Here Christ challengeth unto himself the glory of his resurrection, when as notwithstanding the Scripture testifieth that it is the work of God the father. But these two things do very well agreed together. For to the end the Scripture might commend unto us the power of God, it doth plainly ascribe the raising again of the Son from death, to the Father: but Christ doth here specially set forth his divinity. M. This place therefore doth agree with that which we shall see afterward, where Christ speaketh thus, I put away my life from me, john. 10 that I may take it to me again. No man taketh the same away from me, john. 10 but I put it away of myself. I have power to put it away, and I have power to take it to me again. 20. Then said the jews: Forty and six years was this Temple a building, and wilt thou rear it up in three days? M. The jews understood that to be spoken of the temple built of stone, which he understood of his Body: and they judge in the answer of Christ great rashness to consist, in so much that they did judge him to be mad, not by his deeds only, but also by his words. As if they should say: What madness is this in thee, that thou darest promise' that this Temple shall be built in three days again, if it be destroyed: seeing that with so great labour and cost, it was a building Forty and six years? And here is to be noted that whereas the jews said that the Temple was a building six and forty years, it agreeth with the prophesy of Daniel. Dan. 9 and .25. And although in the book of Esdras the Temple seemeth to be built in a far shorter time, whereby some contrariety may be gathered, yet notwithstanding, there is no repugnancy at all. For so soon as the Sanctuary was erected before the building of the Temple was finished, they began to offer Sacrifices. afterward by the sloth and negligence of the people, the work was left undone for a long time, as evidently appeareth by the complaints of Aggeus. For he doth there severely blame them, Agg●. 1 because they were to diligent in building their own houses, and very negligent, in leaving the lords house unfinished. Touching the exposition of the one and twenty verse, read the ninetéenth going before. 22. As soon therefore as he was risen from death again, his Disciples remembered that he thus had said: and they believed the Scriptures, and the words which jesus had said. As soon therefore as he was risen. M. For then he opened their sense and understanding, that they might understand the Scriptures: Luk. 24 as sayeth the Evangelist Luke. At the first the Disciples understood not Christ when he spoke: but afterward that Doctrine which seemed to be spoken in vain, brought forth his fruit in due time. Therefore, although many things in the deeds and words of the Lord be obscure for a time, yet for all that we must not despair to obtain that which by and by, we can not attain unto. M. That which Thomas understood not upon the very day of the resurrection of Christ, john. 20 he understood the eight day after. Although therefore the reprobate abide in their blindness, and walk in darkness, yet notwithstanding, the elect are always lightened in their time, and by the calling of Christ, come to the knowledge of God. C. The text also is here to be noted, namely, that they believed the Scripture, and the word of Christ. For the Evangelist hereby meaneth that they conferring the Scripture with the word of Christ, were holpen, that they might go forward in the faith. Bu The which thing is put down to be a Doctrine, and an example unto us, that we comparing both the words and deeds, with the Scriptures, may believe jesus to be the son of God, a King and high Priest, and the Saviour of the world. 23. When he was in jerusalem at the Passeover, in the Feast day, many believed on his name, when they saw his miracles which he did. M. There wanteth not some reason, that the Evangelist added these words to that which went before. For the rude and ignorant reader might have been much offended at the answer of Christ, as though he of purpose neglected the salvation of these jews, which desired a sign to be given unto them, he being able to show them signs enough, with the which he might have made his glory manifest. Therefore for the ignorants sake, he seemeth to make mention of these things, to the end he might show that Christ had a care for all men: but, that he showed such evident miracles in the Feast of Passeover, that many being then present at the feast at Jerusalem, and moved by the light of the Miracles, believed on his name. john therefore very aptly addeth this narration to that which goeth before. But to the purpose. Christ gave not such a sign as the jews desired: for he perceiving that by many miracles which he had already showed, he had profited nothing, but brought them to a vain show of Faith, he thought it not good to grant unto them their desires, as unworthy. Here was some profit of signs, that many thereby believed on the name of Christ, in so much that they professed to follow his Doctrine: This their faith, although it was not as yet perfect, yet in time it might become perfect: this faith might be a profitable preparation to celebrated the name of Christ unto others. M. But what signs they were which our saviour Christ showed, the Evangelist maketh no mention, neither let any be curious to know: as though he had done any notable wonders, more now, than he was wont to do. 24. But jesus did not commit himself unto them, because he knew all men. C. That is to say, Christ did not take them for his own Disciples, but rather made account of them as light and vain. The place is diligently to be noted how that not all which profess themselves to be the disciples of Christ, are thought to be such in his sight: For the Evangelist sayeth here, Because he knew them all. There is nothing more dangerous than Hypocrisy, both for divers ca●ses, and also because it is a vice more than common. There is no man almost which liketh not of himself: and when we deceive ourselves with vain persuasions, we think that GOD is blind. But here we are taught how much his judgement doth differ from ours. For he is a searcher of the heart and rains, nothing is secret unto him. Men may be deceived with external shows, but God can not be mocked. Let us therefore be sure of this that that they are the true Disciples of Christ, which are allowed of him. For the Lord knoweth who are his. 2. Tim. 2 And as this is a great comfort to the children of God, that they are known of him, so also it aught to bring great terror to the minds of the ungodly, that they are known unto him which shall come to judge both the quick and the dead. 25. And needed not that any should testify of man, for he knew what was in man. C. Whereas the Evangelist sayeth, that Christ knoweth all, it is to be referred to those of whom mention is made before. But because some man might doubt whence Christ had this knowledge, the Evangelist cutting of this doubt or question, answereth, that whatsoever is in men hidden from our eyes, is seen of Christ. But we may not hereof gather, that no man aught to be trusted, because that which is in man, is not known unto us: For no man knoweth what is in man, but the spirit of man, that is in man: First, because we are such that we stand in need one of another's help. Secondly, because we are evil and ready to condemn But lest we should always be deceived by hyocrites, it belongeth to Christ only to endue us with the spirit of discretion, whereby we may discern them from such as mean simply and truly: the which gift we must obtain at his hands by Prayer. ❧ The third Chapter. 1. There was a man of the Pharisees named Nicodemus, a ruler of the jews. There was a man. C. THE PVRpose of the Evangelist S. john in this Chapter, is to set forth certain of the words and deeds of our Lord and saviour Christ, that by them he may be known to be the saviour of the world, the eternal power of GOD, yea, and God himself. Seeing therefore in the Chapter going before he made mention of two of his notable and wonderful deeds, by which his divinity might plainly appear, he thought it now meet to adjoin thereunto the communication which he had with Nicodemus the Pharisee, and a chief Ruler among the jews, in the which he plainly expresseth by his own words, both what he cause to ●oe, that we might be Citizens of his Kingdom, and also what he requireth of us. It seemeth that the Evangelist entereth into the narration of this History, with the same purpose and intent that he did enter into the narration of those things which are set at the latter end of the chapter going before: namely, to show that their obstinacy is inexcusable, which desired of Christ that a sign might be given unto them, because he had showed so many notable Miracles, that the pharisees themselves also were constrained to acknowledge his Divine operation. The Evangelist also setteth before our eyes, in the person of Nicodemus, how frivolous and vain their faith is, which being moved by Miracles, suddenly become Disciples of Christ. For this man seeing he was a Pharisee, and one of the chief rulers of the people in his country, aught for to have excelled others. For among the common sort of people lightness reigneth much. Of the Pharisees. M. There was no sect that more envied Christ, than the sect of the pharisees. For they were puffed up with an opinion of holiness, and with their authority, by which they excelled other of the jews: but Christ uncovered the Hypocrisy of these men, and therefore they did hate him to the death. A. But touching that which pertaineth to their sect and original: read our exposition upon the third Chapter of Matthew. C. This was great honour to Nicodemus, that he was a Pharisée, and a Ruler of the jews: but the Evangelist doth not give him this title for honours sake, but rather noteth that the same was an obstacle, and let unto him, from coming with a free and quiet mind unto Christ. Whereby we are admonished, that they which excel in the world, are very much wrapped with troublesome snares, that they can not aspire unto Heaven. But the Evangelist doth not only make mention that Nicodemus was by order a Pharisée, but also one of the chief rulers of the people, that is to say, one of the Seniors, and Ecclesiastical Doctors: as may appear by the words of Christ: Art thou a Master in Israel, and knowest not these things? Called Nicodemus. M. The Evangelist putteth down his name to bring the more credit and authority to the History. 2. The same came to jesus by night, and said unto him, Rabbi, we know, that thou art a teacher come from God: for no man could do these miracles, that thou dost, except God were with him. The same came to Jesus by night. B. Here come two things to be noted: 1. Timo. 2 The first is, that the Lord God hath those that are his, among all sorts of men, which would that all men should be saved and come to the knowledge of the truth: The second is, that the elect can not but at the length, they must come unto the Lord, according to the saying of our saviour Christ, john. 6 All that my Father giveth me, shall come unto me. C. Notwithstanding, in that he cometh in the night, we may gather that he was too to fearful: for he was blinded in his own conceit. It might be also that shame did stay him: because such men as are ambitious, think that they have for ever lost their fame, if they descend from the stately degree of a Master, to the order of a Scholar. And there is no doubt, but that this man was puffed up with a foolish opinion of his own knowledge. To be short, seeing he did make great account of himself, he would not willingly lease any part of his estimation. And yet for all that he seemeth to show some spark of Godliness to be in him, in that he hearing a Prophet of God to be come, doth not contemn, or neglect the Doctrine which was brought by him, but hath some desire of the same. The which desire sprang no doubt of the fear and reverence of GOD. A frivolous and vain curiosity, pricketh some forward greedily to inquire after new things, but there is no doubt, but that Religion, and the prick of Conscience led Nicodemus to desire familiarly to know the Doctrine of Christ. And although this spark of Godliness lay hid as it were, a long time, yet notwithstanding, so soon as Christ was dead, it brought forth such burning Love towards our Saviour Christ (which no man ever looked for) that he showed himself in deed to be a Faithful and true Disciple of Christ. john. 19 Rabbi, we know that thou art a teacher. R. The disputation of Nicodemus with Christ is very modest and wise: for the disputation of the rest of the jews were either captious, as was that for the payment of Tribute, and concerning the Bill of Divorcement: either envious, Math. 22. Math. 19 Math. 22. john. 2. as about the resurrection, and the great commandment in the Law: or else unfaithful, and importunate, as when they desired a sign to be given them. But the disputation of Nicodemus is Civil and simple, for he cometh not unto Christ to contend, or maliciously to try him, or to catch him in his words: but to learn which is the true way to justification. His words therefore are thus much in effect, Master, we know that thou art come to be a Master. For seeing at that time learned men were commonly called Masters, Nicodemus saluteth Christ by this name according to the accustomed manner: and afterward affirmeth him to be sent of God to teach. And of this beginning the authority of all the Doctors and teachers in the church dependeth. For seeing we must take our knowledge from God's word only, none are to be heard, but they out of whose mouth God speaketh. M. Truly, it is a forcible way, to promote and further the truth, if so be, he which teacheth the same, be known to be sent of God: but this prevaileth only with the godly: as for the wicked they have no regard, whether their teachers are sent from God or no. With the Godly it prevaileth thus much, that at the first they resist not the Doctrine, nor the teacher thereof, although through infirmity, they dare not as yet openly seem to favour the same: Whereas contrary wise the wicked, which are blinded with rancour and envy, have so little discretion and regard to discern the spirits, that they can not bridle their malicious minds. He saith not, I know that thou art a teacher come from God: But (sayeth he) We know. Which, we? surely, we pharisees, and Seniors of the people: even we are constrained by the virtue of those signs and Miracles which we have seen, to know and understand that thou art sent from God, howsoever we resist thee. Hypocrites withstand the truth against their conscience. And this is the manner and disposition of Hypocrites, of justiciaries, and of Simoniakes, which make Merchandise of Religion, to withstand the known and manifest truth against their consciences. For no man could do these Miracles. Bu Nicodemus gathereth by the Miracles, that jesus was sent from Heaven, to be the teacher of the whole world: and according to his ignorance and want of knowledge, he deemeth him to be no better than a Prophet, which showed signs & wonders by the help of God, and not by his own proper power. For, saith he, No man could do these miracles which thou dost, except God were with him. Therefore because none do more proudly glory & boast of the title & name of God, than false Prophets, it is necessary that we have that discretion, whereby the spirits are proved & discerned. Therefore Nicodemus affirmeth it to be manifest that Christ is sent from heaven, because God doth so manifestly reveal & show forth his power in him, that it can not be denied, but that God is with him. And he presumeth that no man will deny, but that God doth commonly work by his Ministers and servants, & by no other: insomuch that he confirmeth and approveth the office & charge committed unto him. And he doth not so presume without cause, seeing it is the Lords will that Miracles should be always as seals of his Doctrine. And he doth most aptly and truly make God the author of miracles, when he saith, that no man could do these signs, except God were with him. For in effect he saith, that they are the deeds and works of God, & not of man. A. For otherwise spoke those pharisees, which spoke thus of Christ, after he had opened the eyes of the blind: john. 9 john. 7. This man is not of God, for he keepeth not the Sabbath day. And in another place: He seduceth the people. Notwithstanding, the argument of Nicodemus seemeth not to be very strong. For seeing false Prophets, have deceived the blind and ignorant with their false & forged signs, no less, than if they had proved themselves to be the faithful servants of God, by true signs in deed, what difference shall there be between truth & a lie, if so be faith should be builded upon Miracles? Deut. 13 And Moses plainly affirmeth that, we are tried by this means whether we love god or no. We are not ignorant also of the admonition of our Saviour Christ, and of the Apostle Paul, where the faithful are put in mind to beware of false signs, with the which Antichrist deludeth, Math. 24. 2. Thes. 2 and deceiveth many. Answer is to be made, that they by the just judgement of GOD, are deceived by the fallacy, and subtle deceits of Satan, which have deserved so to be: Miracles are no certain proof of the truth always. notwithstanding, the same doth not let, but that the elect and chosen, may behold and see the power of God in Miracles, which is to them a confirmation of true and wholesome Doctrine. 2. Cor. 12 Rom. 15 Thus Paul rejoiced that his Apostleship was approved with signs and wonders. Therefore howsoever Satan would seem in his darkness, to Imitate and follow God, yet notwithstanding, so soon as men's eyes are opened, and that the spiritual light of wisdom doth appear, Miracles do set forth the same presence of God, whereof Nicodemus here speaketh. A. For this cause our saviour Christ, Math. 10 Mar. 10 when he sent forth his Apostles to Preach the Gospel, would have them to seal and confirm the same with Miracles. 3. jesus answered, and said unto him, verily, verily, I say unto thee, except a man be borne again, He can not see the Kingdom of God. Jesus answered. Bu The manner and way by the which the Lord instructed Nicodemus, is in manner of a Dialogue. For the same is very plain, simple, manifest and evident. Dialogues an aunsient kind of teaching And the Lord in all things hath framed himself to our imbecility and weakness, and hath sought by all means to speak so sensibly, to our understanding, that we might not fail of his meaning in any point. And it is a most ancient and approved kind of teaching, to instruct by a Dialogue, which also the most ancient Philosophers have used. B. Therefore whereas our Saviour Christ so lovingly, and familiarly, applieth this Doctrine to the Imbecilitye of Nicodemus, and despised not the same, Such as are weak must be borne with all. we are taught how to handle such as are weak, and to reject no man which seeketh after the truth, but with all gentleness, and long suffering, to teach and instruct such. M. Nicodemus was to be blamed in this, that he came not to our saviour in the day time, but in the night: For the which the Lord might justly have reproved him: But the most meek and patient Creator of all flesh, objected no such thing unto him. He sayeth unto him: If so be thou know that I am come a teacher from God, and dost planelye perceive the power of God, by the signs which I do, why then dost thou come unto me secréetelye, and not openly in the day time? But he thought it better a great deal to open to this good man the very well spring of evil. He perceived that he was as yet ignorant of the truth, and that he feared man more than God: therefore he disputeth with him concerning the very root, and original of all wickedness. And whereas our Saviour Christ, twice repeateth this word (verily) he doth it to make him the more attentive. For he intending to speak of a matter, most weighty and grave of all others, could not but make Nicodemus more attentive, who otherwise, would have very slightly, or little, or nothing regarded this whole communication. M. But how do these words of our saviour Christ, answer those things, whereof Nicodemus spoke? He came to our saviour with good intent and meaning, but yet as a Doctor of the Law, who thought to have easily attained to the understanding of the truth, at the mouth of Christ, by his own wisdom and learning. But the Lord, even at the first putteth away this persuasion, affirming the Doctrine of the Kingdom of GOD to be such, that no mortal man, how worldly wise, or learned in the Law soever he be, can understand the same, except he be borne a new. C. Therefore how far fetched or unapt for the purpose, these words of our saviour seem to be, yet notwithstanding most fetelye he beginneth therewith. For as the seed is cast in vain upon the untilled ground, even so the Doctrine of the Gospel is Preached in vain, except the hearers be first framed to obedience, and be made apt to be taught. Therefore if we will profit in the school of Christ, we must learn to begin here. Except a man be borne again. As if he should say: So long as thou hast not that which is most principal in the kingdom of God, I make small account of this that thou dost acknowledge me to be a teacher. For this is the first step into the kingdom of God, that thou become a new man. M. This answer of our Saviour Christ, aught diligently to be considered: For it comprehendeth two special things necessary to be known of these which are conversant in reading of the scriptures. One is, that no man can know what things pertain to the Kingdom of God, and to our salvation: The second is, that the new man is required to the knowledge of God's kingdom. Bu Our Saviour Christ saith here, No man shall see the Kingdom of God, For, No man shall enter into the kingdom of God, C. as shall afterward appear by the text. But they are deceived which take the Kingdom of God, for Heaven, when as rather it signifieth a spiritual life, which is begun in this world by faith, and doth grow daily more and more, according to the increase of faith. Therefore the sense and meaning of this text is, that no man can be truly gathered into the Church, and be reckoned among the Sons of GOD, except he be first renewed. So that it is here briefly showed, what is the beginning of christianism: and hereby also we are taught, that we are borne exiles and banished men, from the kingdom of GOD, and are at perpetual enmity with him, until, he altar and change us by the second birth. For it is a general sentence, which comprehendeth all mankind. B. At other times our saviour Christ spoke the very same in other words, namely, that no man can be his Disciple, except he deny himself, and take up his Cross and follow him. Luke. 14. hereupon the Apostle Paul requireth the new man, and a new creature in Christ, which so soon as it is given unto us, maketh us to believe in his name, and to be the Sons of God: but it is perfected daily by the holy Ghost, which frameth us more and more, according to the Image and likeness of GOD. Of the which ye may read in all those places here coated in the Margin. 2 Cor. 3.4 and .5 Gala. 3.6. Ephe 2.4 Collos. 3 But what need we city the places of Saint Paul, when he handleth the same in no place, as the principal point of Christ's Doctrine. C. To be short, by this word of the new birth, he meaneth, not the correction of some one part, but the renovation or renewing of the whole man. Whereupon it followeth that there is nothing in us but corruption. Bu For the first Birth comprehendeth all the strength of mankind, as, Wit, Reason, Understanding, will and what soever we have else by nature. R. Wherefore, man's free will, his merits, and whatsoever else he can imagine to bring righteousness to himself, is quite overthrown by this one sentence of our saviour Christ. We must therefore say aside the wisdom of the flesh, and contemn all human strength, that the second birth may take place in us. 4. Nicodemus saith unto him: How can a man be borne when he is old? Can he enter into his mother's womb, and be borne again? M. Nicodemus, being as yet carnal, and savouring not of the Spirit, carnally understood those spiritual things, which were spoken by Christ. He knew not the natural corruption of the first nativity: for if he had, he would have made another manner of answer. C. And although the phrase of speech here used by our saviour Christ, was not expressed in the Law and the Prophets: yet notwithstanding, seeing in some places of scripture, Scribs ignorant of regeneration. mention is made of renovation, or renewing, and seeing it is one of the first principles of Faith, it may appear how vainly the Scribes at that time had travailed: For truly this was not one man's fault to be ignorant of the grace of regeneration: but every one of them occupying themselves about vain iangeling, and questions of no profit, neglected the most principal part of Christian Doctrine. The like also we may behold at this day in the Papists. For they wearying themselves all their life time, with secret speculations, whatsoever properly appertaineth to the true worship of God, to the assurance of our salvation, and to Godly life, they know no more than doth the Cobbler, or Cowherd, the course of the Stars: and pleasing themselves in strange mysteries, they do contemn the more necessary doctrine of the Scriptures, as though they were too well learned, to spend their time in reading of them. It is no marvel therefore if Nicodemus do stumble here as it were at a straw. For this is the just judgement of GOD, that they which think themselves to be the greatest and best learned Doctors, to whom the simplicity of the common Doctrine seemeth base, should be senseless & blind in the lest Articles. R. For neither can human reason attain to that which is divine, nor yet any mortal man, to those things which belong to God's spirit: 1. Cor. 2 nay those things which are spoken unto him, seem foolish. For as a vessel retaineth the savour and smell which it hath once gotten, and afterwards when other liquor is put into it, doth make it to relish of the same: even so our reason at the beginning of our nativity, is seasoned with carnallitye, and carnal affections: in so much that whatsoever afterward it heareth, it understandeth according to his old relish, that is to say, carnally: and doth by and by reject all such things as pass human capacity. M. For it inquireth, how God can be incarnate? How a Virgin can bring forth a Child? How a man Crucified and Buried, can be the saviour of the world? How Baptism can take away sin? How can Christ give his Flesh to eat? and such like mysteries of our Faith. All these things blind reason condemneth as foolishness, and derideth them. 5. jesus answered, verily, verily, I say unto thee, Except a man be borne of water, and of the spirit: He can not enter into the Kingdom of God. verily, verily, I say unto thee. Bu Nicodemus understood not the opinion concerning Regeneration or new Birth of man: therefore our loving and merciful saviour, moor plainly expoundeth those things which before he spoke misticallye, teaching that to be borne again is nothing else, than to be borne of water, & of the spirit, and that the same is the very true manner of regeneration. But all men for the most part, by this sentence of our Saviour Christ understand Baptism: Baptism. and many of them do hereby make Baptism so necessary, that they affirm it impossible for a man to attain to salvation, except he be washed with the water of Baptism: and so disorderly they include the assurance of our salvation under the sign: when as the will Scripture attributeth the grace and power of regeneration to the holy ghost: Mark. 16.16. Titus. 3.5. 1. Pet. 3.12. as may appear in divers places of Scripture, but specially by these places noted in the margin. C. And as touching this place we aught to understand the same simply of man's regeneration, and not of Baptism. For the purpose of Christ was to exhort Nicodemus to newness of life, because he was not capable of the Gospel, until he were a new man. Therefore this is the simple meaning of this sentence. That it behoveth us to be borne again, that we may be the Sons of GOD, and also that the holy Ghost is the author of this second birth. For Nicodemus dreaming of a Pythagorical Regeneration: Christ to waken and remove him from that error, added this for an interpretation of that which he spoke before, namely, that man was not naturally borne again, The holy ghost the author of our regeneration. neither was it needful that a man should have a new body: but that he is borne again, when he is renewed by the grace of the holy Ghost, both in soul and mind. And therefore by these words (Spirit, and water) he understandeth all one thing. The which interpretation aught not to seem in any man's sense to straight and far fetched. For it is a common phrase of speech in the Scripture, when mention is made of the Spirit, to add the name of Water and Fire, to express the force of the same. In third of Matthew it is said, that Christ baptised with the holy Ghost, Math. 3.11 and with fire: in the which place, there is no difference in sense between fire and the holy Ghost, but doth only signify what the efficacy of God's spirit is in us. And where as here we have the name of water set before the spirit, it maketh no great matter: nay, rather this manner of speech soundeth better than that other of Matthew: because the plain sense and meaning followeth the Metaphor: as if Christ should have said, No man is the son of God until such time as he is renewed and borne again by water: that is to say, by the spirit, which purgeth us anew, and which by his grace and power in us, inspireth and replenisheth us with the moisture of a heavenly life, seeing by nature we are altogether dry, and withered: And upon good consideration our Saviour Christ bringeth this phrase of speech used in the Scriptures, to set before Nicodemus his ignorance and blindness. For Nicodemus should have known at the last, that the same which was spoken by our saviour Christ was taken out of the common doctrine of the Prophets. Therefore by water is meant, nothing else, but the inward purgation and moisture of the holy Ghost. So that the second is but an explycation of the first. Whereupon also our Saviour, when he addeth a reason why we aught to be borne again, making no mention of water, teacheth that the newness of life which he requireth, is wrought by the holy ghost. Wherefore it followeth that water must not be separated from the spirit. 6. That which is borne of the flesh, is flesh, and that which is borne of the spirit, is spirit. B. This is a reason of that which went before. For therefore no man unborn again can enter into the kingdom of God, because all that is borne of flesh, is nothing else by that first and natural nativity, but flesh. And flesh and blood can not enter into the kingdom of Heaven. For by the knowledge of GOD, we are made partakers of his kingdom: john. 17.3. 1. Cor. 2.14. for it is said: This is life eternal (O Father) to know thee. etc. Now man, which is flesh, can not understand those things which belong unto GOD. Therefore it is necessary that so many as shall enter into the kingdom of God, be transformed and spiritual: that is to say, so many as will be the Sons of God. C. Therefore Christ proveth by an argument of the contraries, that we are all shut out of the kingdom of God, except we have entrance by regeneration. For he taketh this as granted unto him, namely, that we cannot enter into the kingdom of God, except we become spiritual. But we bring nothing from our mother's womb, but our carnal nature. Therefore it followeth that we are naturally banished out of the kingdom of God, and being deprived of the celestial life, do abide under the bondage of death. This word flesh, doth signify the whole man. For flesh in this place, doth not only signify the body, but also the Soul, and every part of man. For the Papists do very fondly restrain it to that part, which they call sensual: because by this means the argument of Christ should be very vain, as to say, that the second birth is needful, because some part of us is corrupted, and defiled. But if any man object and say, that there remaineth yet some part of God's gifts in this our degenerate and corrupt nature: and thereupon conclude, that we are not in every part paruerted and polluted: We may easily answer to this objection and say: That those gifts which GOD left in us after the fall of Adam, in respect of themselves are highly to be esteemed and praised: but seeing the contagion and corruption of sin hath difunded and spread itself throughout every part, we shall find nothing in us pure, and free from all pollusion. Wherefore, as we have naturally some knowledge of God, whereas there is engraffed in us a certain discretion to judge between good and evil, Whereas we have wit and reason to defend this present life, and whereas we excel the brute Beasts, in so many notable gifts, Man's nature defiled. these things of themselves, and as they proceed from God, are very notable: but all things are defiled in us no less, than the Wine that is unsavoury through stinking Vessels, being made thereby very hurtful. Therefore because man, is by nature from his Mother's Birth, only carnal, he must be transformed again by the Spirit, that he may begin to be spiritual. And this word spirit, is here taken two manner of ways, namely, for grace, and for the effect of grace. For in the first place Christ teacheth, that the holy ghost is the only author of a pure and reformed nature: In the second place he teacheth that we are spiritual, so soon as we are renewed by the virtue of the same. R. Of this manner of renewing the Apostle also speaketh, saying, The Law of the spirit of life, setteth me free from the power of sin and death, through jesus Christ. For what the Law could not do, by that part, by which it was weak through the flesh: that did God by sending his own son, in the similltude of sinful flesh: Even by sin condemned sin in the flesh, Rom. 8. that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit. For they that are carnal, are carnally minded, But they that are spiritual, are spiritual ye minded. To be carnally minded: is death, but to be spiritually minded, is life and peace. Because that the fleshly mind is enmity against God: for it is not obedient to the law of God, neither can be. So then they that are in the flesh can not please God. But ye are not in the flesh, but in the spirit: If so be that the spirit of God devil in you. M. In this place the Apostle attributeth first to the flesh, and then to the spirit, certain things which make very well for the declaration of the words of Christ. He giveth to the flesh two impossible things: The first is, that it cannot obey the Law of God: The second, that it can not please God. hereupon it followeth that the same is under the power of sin and death, as an enemy unto God, and that the Doctrine of the Letter, which he here calleth the Law, cannot reform the same: in so much that it standeth altogether in need of the heavenly power, by which we are regenerate. Then he giveth that to the spirit which fulfilleth the justification of the Law that is to say, which maketh man spiritual. For the Law requireth a spirit conformable, The spirit of God is the author of our regeneration. and agreeing with the will of God: Such a will doth the holy ghost beget. The spirit therefore delivereth from the power of Sin and death, and quickeneth: and therefore it is called the spirit of life. C. But it is very absurd, which some have gathered upon this place of Christ, namely, that we take our beginning of our first Parents, not only in body, but also in soul. For Christ saith nothing here, but that we are all carnal according to our Birth: and that our nature doth savour and taste of nothing but flesh, in this respect, that we be borne mortal men into the world. For he doth here simply distinguish between the natural and supernatural gift. 7. Marvel not that I said unto thee, Ye must be borne again. M. This sentence may be referred as well to those things which go before, as to that which followeth: B. as if the Lord should say, Thou hast heard good cause and reason Nicodemus, why I said that no man can enter into the kingdom of GOD, except he be borne again: marvel not therefore. M. But if we refer it to that which followeth, than we must understand that the Lord went about to take from Nicodemus, by the similitude following, the maze which Nicodemus had conceived, by the strangeness of the thing which he heard. C. The which we must not so take as though the Lord would have so notable a work of God in man's regeneration to be little esteemed of Nicodemus: but he would not have him to wonder least his faith should be hindered. For many reject that which is difficile and heard to be understood, as frivolous and vain. To be short, we must not doubt but that we are framed again by God's spirit, and are made new men although the manner how the same is brought to pass, be not revealed unto us. You must be borne again. M. First of all our Saviour Christ excludeth himself from this necessity of being borne again, not because he had not the substance of flesh (of the which he was borne) but because he was not so borne of the same, that he had need of regeneration, as other mortal men had and have, which are conceived and borne under sin. Then he joineth Nicodemus a learned man in the Law and the Prophets, and a Pharisey, to the rest, and includeth him to this necessity of reregeneration with all other men. Psal. 53.4 Rom. 1.12 Heb. 7.16 R. For all have gone out of the way, all are become unprofitable, there is none that doth good, not not one. Luke. 1.35 But Christ by right is exempted from this corruption, seeing that he is exempted from sinners. Whereupon the Angel said unto Mary: That holy thing which shall be borne of thee, shall be called the Son of God. 8. The wind bloweth whither it listeth, and thou hearest the sound thereof: but canst not tell whence it cometh, and whither it goeth: So is every one that is borne of the spirit. The wind bloweth B This is an explanation of those things which went before. But there are some which understand these things, not of the wind, but of the holy Ghost, because the Hebrew word, Ruah, signifieth either of them. CHR. Other some a great deal better understand the same, which say that the similitude is taken of the wind: & do thus apply it to this present place. The force of this wind is felt, but the original and cause thereof is not known. C. But howsoever we wrist the sense of Christ, let us hold fast this, that Christ borroweth this similitude of the order of nature. Nicodemus thought that incredible which he had heard of regeneration, and of a new life, because his capacity could not reach unto the same. Christ to take from him this scruple or doubt, teacheth that the wondered power of God, is to be seen in the corporal life, the reason whereof is hid. For all men draw the vital spirit out of the air. Even so the agitation or moving of the air is felt, notwithstanding from whence it cometh, or whither it goeth we know not. If in this frail and momentany life, God dealeth so mightily, that we are constrained to wonder at his power, what an absurd thing is it in the celestial and supernatural life, to measure his secret work by the apprehension and capacity of our mind, insomuch that we will believe no more than appeareth? Even so Paul, when he inveigheth against those, which therefore reject the doctrine of the resurrection because it seemeth impossible, that the body which is now subject to putrefaction, should be blessed with immortality, when it is brought to nothing and consumed to dust: reproveth their dullness, because they consider not the like power of God in the seed Wheat. ●or. 15 Psal. 104 For the seed doth not grow until it hath suffered putrefaction. This is even the same wondered wisdom of God, of the which the Prophet David crieth out in his Psalm. Therefore they are to gross and dull, which being taught by the common order of Nature, have no farther respect, to know that the power of God in the spiritual kingdom of Christ, is far more mighty and wonderful. He saith, It bloweth whither it listeth, not because the wind hath properly a will, but because the agitation and whirling thereof is free and divers: For the air is one while carried this way, another while that way. M. And this is no unwonted phrase of speech, by which humane sense seemeth to be given to things without life. So is every one that is borne of the spirit. C. Hereby our Saviour Christ declareth that the motion of the holy Ghost and the power of the same, may be as well discerned in the renovation and regeneration of man, as we may perceive and feel the motion of the air and wind in this terrestrial and external life: but yet, that the manner how, is hidden from us: and therefore that we are ingrateful, and too to wicked, if we do not adore and magnify the incomprehensible power of God in the heavenly life, of the which he hath in this world set before us so lively a view, and also if we attribute less unto him in restoring to us our soul's health, than in defending the state of our corporal life. The application shall be more plain and manifest if we thus resolve the words of our Saviour, Such is the power and efficacy of the holy Ghost in a man regenerate. PAR. For the spirit of God transformeth and changeth men's minds by secret inspirations. The power and effect thereof is felt wonderful, and yet notwithstanding, the action of the same is not discerned with the eyes. And they which are thus regenerate, are not now led with the humane or fleshly spirit, but with the spirit of God, which quickeneth and ordereth all things: Bu Insomuch, that the Apostle feeling the force thereof, saith, Galat. 2.20 I live: yet now not I, but Christ liveth in me. And although the inward grace of the spirit have the pre-eminence in regeneration, yet notwithstanding let no good man reject the preaching of God's word, by which faith is planted (For it is that immortal & incorruptible seed, by which men are borne again to life) nor the prayer of the faithful, by which the saints desire to have faith given and increased, nor baptism, by which we are said to be purged, and washed from our sins. 9 Nicodemus answered and said unto him, How can these things be? B. The hour was not yet fully come, in the which Nicodemus should be fully taught all things concerning the holy Ghost: At the first when he thought that Christ spoke of a carnal regeneration, he objected the impossibility of the same. After that when he understood that he spoke of another manner of Nativity than of that which is carnal (as of the Nativity by water and the spirit) the which was declared unto him by a similitude, he woondereth, & as one amazed, demandeth how these things can be? C. We see therefore what specially let & hindered Nicodemus: Whatsoever he heareth he counteth wonderful, because he is not able to comprehend it. Even so there is no greater hindrance unto us, than our own arrogancy, because in deed we always seek to be more wise than needeth: and thereupon thorough a devilish disdain, we reject all that our reason cannot comprehend. As though it were meet that the unspeakable and incomprehensible power of God, aught to be restrained to so strait a measure. We may after a sort inquire of the order and manner of God's works, so that it be done soberly and reverently: But Nicodemus by this demand, rejecteth that which he béeléeveth to be impossible as a fable. M. And it is not without cause that the Evangelist so diligently putteth down unto us the dullness, and scencelesnesse of Nicodemus, in matters divine and appertaining to salvation. For we have in this man some proof of that which Christ spoke before, set before us, namely, that it is impossible for any man to see the kingdom of God, except he be borne again. Bu For Nicodemus being so notable a Clerk, being blind and ignorant after so great light (because he was not borne again) saith, How can these things be? Whereby it appeareth that he was so amazed at the doctrine of the kingdom of Christ, that he was not only ignorant of the matter itself, but also was not able to comprehend the declaration of the same as it was propounded by christ in plain words. Even so at this day we see learned and wise men to be quite senseless and foolish, when they come to comprehend the doctrine of Christ's kingdom. It is no marvel therefore if they which are the Ministers of the truth, do not by and by persuade every one to whom they preach, when as Christ with his words could not at the first persuade Nicodemus. But the fault was not in Christ the teacher, but in Nicodemus, which comprehended not those things which were spoken. 10. jesus answered, and said unto him: Art thou a Master in Israel, and knowest not these things? M. Our Saviour Christ seemeth to wonder at the scencelesnesse and ignorance of Nicodemus, being a man learned in the Law, as if he had not known the same before. But by these words our Saviour casteth rather Nicodemus in the teeth with his ignorance than woondreth at the same: and yet nevertheless without disdain. C. For Christ seeing that he spent the time in vain with a proud man, and that he lost his labour in teaching of him, falleth to plain reprehension. Bu And being offended at his dullness, he reproveth his gross wit, as if he should have said, O miserable condition of those sheep, the charge and care of whom is committed to a Pastor so dull and ignorant in heavenly things: Hitherto thou hast been accounted of us one of the chief masters and teachers in Israel: but seeing thou art ignorant of those things, whereof even such as are Disciples and Scholars may be ashamed to be ignorant of, men may marvel what thou, and the Scribes and Pharisees, men of thy calling, teach the people committed to their charge. E. How cometh it to pass that thou art ignorant of these things so common in the Scriptures, seeing thou art a teacher of other men? For what other thing else meaneth the circumcision of the heart, which Moses so diligently commended unto you? What else was the meaning of the sanctification so often times preached to the people, but this innovation and spiritual Nativity of men's minds, of the which I speak? The whole Scripture doth sufficiently testify, Gen. 6.5. and .8.21. that all flesh is only inclined to that which is evil. How therefore should any flesh, but that which is borne again and sanctified, enter into the kingdom of God, which is the kingdom of righteousness? What can be more plain, than that which the Prophet Esay, jere. 31.19. Ezech 11.19 and .36.26. jeremy, and Ezechiel have spoken, concerning the regenerating and renewing spirit? Of the same also most plainly hath the Prophet in his Psalms prophesied. It is marvel therefore that my doctrine seemeth so strange unto thee. Behold here the true way and manner, how proud persons that are puffed up with vain glory, and which stand in their own conceit aught to be handled C. For doctrine shall take no place, or profit nothing at all, until such time as they be clean purged, from the pride of their own wicked conceit. R. And this is a general reprehension, by which Christ reproveth the blindness of all the Rabbins. For Christ so talketh here with Nicodemus, that by him he understandeth the whole order of the pharisees, and divines, and all the professors of their leaven. M. Therefore let such as have the titles and names of Pastors in the Church, Two things required in a Pastor. and which brag of the same, consider how they answer and discharge that their calling: For two things are required in faithful and true Pastors, namely, purity of Doctrine, Purity of doctrine & holiness of life, required in a true Pastor. and holiness of life. Concerning the first, we have mention made here: concerning the other, read the thirteenth of Matthew, and the second Chapter to the romans. 11. verily, verily, I say unto thee, we speak that we know, and testify that we have seen, and ye receive not our witness. verily, verily. Bu The Lord by this sentence declareth how certain & firm the whole doctrine of the Gospel is, not only in the Doctrine of regeneration, but also in all other articles and special points of our faith. And this he confirmeth with an oath: the which he is not wont to do, but in matters most sure and firm. M. Seeing therefore there were two things to be reprehended in the jews, namely the ignorance of divine matters, and the fault of unbelief, Christ when he had reproved the first, cometh to the second. We speak that we know. A. Some refer these words to Christ, and to john the Baptist, who was sent of God to testify of the true light. CHR. Othersome understand them of the Father and the son, whom he sent into the world. john. 1.7 For Christ spoke those things in the world, which he had heard of the Father. john. 8.26 Othersome say that the Plural number is put for the singular by a figure called Enallagen. C. But there is no doubt, but that Christ here joineth himself with all the Prophets, and Ministers of God, and speaketh generally in the person of them all. For Philosophers and other vain Doctors, do oftentimes bring in those vain toys which they themselves have imagined and devised: But Christ challengeth this as proper to himself, and to all the servants of God alone, that they deliver nothing but a certain, and undoubted Doctrine. For God sendeth not such as should prate and talk, of things doubtful and unknown: But such as deliver to others those things which they have learned of him in his School. B. Here therefore we are taught, that no man aught to teach any thing for a truth and certainty whereof he is not most assured. 1. Peter .4 All things that we speak in the Church, aught to be as the words of God. C. Let every one therefore take heed what is revealed to him of the Lord: lest he go beyond the bounds of his Faith, and lost he speak those things which he hath not heard of the Lord. Bu Moreover, let all those observe and weigh this sentence of the Lord, which cry that the authority of the Gospel should be nothing, if so be the authority of the Church had not allowed and confirmed the same. For the Doctrine of Christ, and of the Apostles, hath sufficient authority and allowance of it self, and needeth no other testimony: The Gospel needeth not the allowance of the Church For it is Authential, and set forth by those which are eye witnesses, and most assured of the same: having for the author thereof the Son of God himself, the wisdom of his Father, and the holy Ghost, which is the true, living, and eternal God, speaking by the Apostles. And testify that we have seen. B. As if he should say: We testify even the very same thing, which few of you receive: for some of you have received it. The like is read in the first Chapter going before, where it is said: He came into his own, and his own received him not. C. By which manner of speech, and by this complaint of our Saviour Christ, we gather, that this was appointed to the word of God, as a fatal destiny in all ages, not to be received and believed. M. Whereupon also Christ useth the plural number, saying: You receive not. C. Because this not receiving pertained to the greater number, and almost to the whole body of the people. Therefore Christ thought good to add this, lest the authority of the Gospel might be diminished, through the ingratitude of the people. For, because a very few embraced the Doctrine of truth, and the most part of the world rejected the same, it must be brought from contempt: lest the Majesty thereof, be therefore the less regarded, because almost the whole world despiseth the same. So that we may out of this place note two special Lessons: The first is, that we aught not in any point to dislike of the Gospel, although it hath few disciples on earth: As if Christ should have said: How so ever ye refuse my Doctrine, it abideth nevertheless firm and stable: because the hardness of heart, and incredulity that is in men, shall never bring to pass, but that God shall for ever abide just and true. Rom. 3.3 The second is, that they shall not escape unpunished, which at this day seek to discredit the Gospel, seeing it is the sacred and most excellent truth of God. With this Buckler, it behoveth us to be guarded, Faith founded upon God. that we may go forward in the obedience of the Gospel, against the obstinacy of men. And we must hold this as a most certain truth, that our faith is founded upon God: but so soon as we have God our author, we aught boldly as men carried above the Heavens, rather to despise the whole world, than that the infidelity of some should trouble us. M. Also it is a plain argument of miserable blindness, that the testimony of those men, which testify nothing but those things which they know for a certain truth should be rejected, Lies preferred before truth. when as there is no lie so impudent, and notable, which in this world is not received. And this of all other is the most just judgement of God, that they which receive not the doctrine of truth, brought unto them by the Ministers of God, should embrace the illusions of certain lies, brought in by the Apostles of Satan: 2. The. 2.11 as the Apostle Paul teacheth. Of the which we have a horrible example in King Achab, who gave credit to spirits of error, after he had taken displeasure against the Prophet of God, and would not hear him: because he told those things, which rather displeased, 1. King. 22.29. than pleased him, yet notwithstanding they were true. 12. If I have told you of earthly things, and ye believe not: how shall ye believe if I tell you of heavenly things? R. By earthly things, Christ understandeth the Doctrine of the law, or else those rustical & earthly similitudes which he was wont to use: by heavenly things, he understandeth the doctrine of wholesome strong meat, which appertaineth only to such as be strong. For so the Apostle Paul saith, that he taught the Corinthians, saying, 1. Cor. 3.1.2. I could not speak unto you brethren, as unto spiritual, but as unto carnal, even as unto babes, in Christ: I gave you milk to drink, & not meat. etc. C. Or (as it pleaseth other some) this may simply, be referred to the forms & manners of teaching. For albeit the whole Sermon of our saviour christ were heavenly, yet for all that he spoke so familiarly, that the sermon, after a sort may seem earthly. Furthermore, these words aught not to be restrained to the Sermon alone. For here the usual manner of teaching, which our saviour Christ used, (that is to say, the simplicity of the common sort) is compared with pomp, & sumptuous shows, to the which ambitious men are to much addicted. A. So Paul affirmeth that he did not preach the Gospel to the Corinthians in a glorious show of words, of humane wisdom. 1. Cor. 2.4. C. Therefore Christ concludeth, that the fault resteth in Nicodemus, and in such as he himself is, if so be they profit not in the doctrine of the Gospel. And this is a great fault in many men, who so curiously & schoolelike, seek to instruct and teach others. Hereupon it cometh to pass that the greatest part of men delight in high and secret mysteries and speculations. hereupon also it cometh to pass that many men esteem the less of the Gospel, because they find not in the same, things delectable to their ears. And therefore they will not vouchsafe to occupy themselves in the study of this base and common doctrine. But certainly, this is to much wickedness in us, that we should therefore the less esteem of God's word, because it hath pleased him to frame the same to our rudeness. Therefore, Barborosnesse in the Scripture is for our weakness. whereas the Lord doth speak grossly and barbarously in the Scripture, let us know that it is done for our sakes. Whosoever he be that shall pretend to be offended at such barbarietie in the Scripture, because he will not believe the same, lieth. For he which will not embrace God when he is near unto him, will much less ascend unto him above the clouds. Bu We also gather that hereby it is lawful for us more sharply to reprove their dullness who when they have both plentifully and plainly heard the doctrine of the truth, by reason of their dull scencelessenesse, cannot for all that comprehend or conceive the same. Mat. 15.16 A. So Christ spoke unto his Apostles when they understood not a matter of itself most plain, saying, Are ye as yet without understanding? 13. And no man ascendeth up to heaven, but he that came down from heaven, even the son of man which is in heaven. And no man ascendeth up to heaven. R. When our saviour Christ had reproved sharply the whole order of the pharisees, he returneth to the argument of the disputation, showing from whence we m●●● fetch true righteousness. C. And again he exhorteth Nicodemus, not to trust to himself, nor to his dexterity of wit, for so much as no mortal man, by his own industry, can pierce the heavens, but he which is guided thither by the Son of God. B. The Heaven signifieth the light that no man can attain unto, in the which God dwelleth, 1. Timo. 6.16. and the revealed brightness of the Divine Majesty. C Therefore the ascending into Heaven, signifieth the pure knowledge, and light of God's mysteries, and of Spiritual understanding. Hither, as no man could know the Father, but the only begotten son of God, so none could ascend but he. For Christ teacheth the same here, which the Apostle doth in another place, saying, Mortal man doth not understand those things which belong to God. 1. Cor. 2.14 Therefore he separateth all humane understanding and wisdom from divine matters, because it cannot sufficiently reach unto God. But we must note the words, that only Christ which is celestial ascendeth into heaven: and all others to be shut out of the same. For in the first part he doth humble us, when as he excludeth the whole world from heaven. 1. Cor. 3.18. The Apostle Paul willeth every one to be a Fool in his own eyes, if he desire to be wise with GOD. But we are to nothing more unwilling, therefore we must embrace the sentence of our Saviour Christ here, namely that all our scences do vanish away and fail us, when we come to the deep consideration of GOD. But after our Saviour, hath excluded us from the kingdom of heaven, he straightway offereth to us a remedy when he addeth saying that it is given to the Son of man which is denied to all other. Christ ascended into heaven to lead us thither. For whereas he ascended into heaven, he did not thither ascend for his own private sake alone, but that he might be unto us a guide and a director or preparer of the way. And for this cause he hath called himself, The Son of man. B. That is to say, perfect man: lest we should doubt to have entrance with him thither: who therefore took upon him our flesh, that he might make us partakers with him of all good things. Seeing therefore he is the only Counsellor of his Father, Esay. 9.6. he admitteth us to the knowledge of his secret mysteries, which otherwise should lie hid. And to this effect pertain the words of the Evangelist before, where he saith, No man hath seen GOD at any time, john. 1.18. the only begotten son which is in the bosom of the Father, john. 14.6 he hath declared him. And in an other place our Saviour Christ saith: I am the way, the truth, and the life: No man cometh to the Father but by me. R. For he is the treasury of God's wisdom and knowledge, nay, he is the wisdom of God itself, which revealeth himself to Babes. Objection M. But how doth Christ affirm that no man hath ascended into heaven but the son of man, 2. King. 2. seeing it is written of Elias, that he ascended by a whirl wind into heaven? I answer, Answer. That Christ speaketh not here of a Corporal ascension, but of that ascension by which men come to the light of the divinity that cannot be attained unto, and to the knowledge of the heavenly mysteries of Gods william. Elias at the first, although he were in body caught up into heaven, yet notwithstanding he knew not the secrets of the heavens only known to GOD, Ephe. 3.10. and hidden from the very Angels. But he that came down from heaven. Now our saviour beginneth to direct his speech to make declaration of the reason of the Dispensation, and Incarnation which he had taken in hand. This dissension or coming down from heaven is the Incarnation of the word, by which the only begotten Son of God, was made the Son of man. Even the same which is in heaven. C. There is no cause why this saying should seem hard and absurd unto us in that he affirmeth himself to be in heaven, when as he dwelled on earth, because in Christ by reason of the unity of the person, that which is proper to the nature of one, is transferred & given to another. The which is very often used in the Scripture, as when it is said, That GOD hath purchased himself a Church by his blood. Christ therefore which is in heaven, took upon him our flesh, Acts 20.28 that by reaching to us his brotherly hand, he might lift us up with him, into heaven. 14. And as Moses' lifted up the Serpent in the wilderness, so must the Son of man be lifted up. M. These words and those which follow, contain an exposition of the dispensation which he had taken upon him, whereby he being the only begotten Son of his father, descended from heaven into this world, to redeem mankind. C. Therefore Christ here more plainly declareth, Christ our entrance into heaven. wherefore he said, that the kingdom of heaven was open to him alone, namely that he might bring all those thither, which will follow him their leader and guide. For he affirmeth that he must plainly and openly be offered to all men, that he may power out his virtue and power upon all. Num. 21.8 The story which here is rather touched than expounded, is written in the Book of Numbers: Bu Where we read that Moses prayed for the people, which were afflicted with strange Serpents, for their murmuring and hardness of heart. But the Lord commanded Moses to erect and set up a Brazen Serpent for a sign, by the sight whereof those that were stung with the Serpent, were healed. C. To be exalted, here signifieth, to be set and placed in a plain and high place, that all men may see. This is done by the preaching of the Gospel. For where as some understand these words to be spoken of the exalting and lifting up of our Saviour Christ upon the Cross, it agreeth not with the text, and is very far from the purpose of Christ. Therefore the simple sense and meaning of these words is, That Christ should be set up and displayed like an Ensign, by the preaching of the Gospel, whom all men should behold with their eyes, as Esayas before had Prophesied, saying: Esay. 2.2 It shall be in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. Of this exaltation, the lifting up of the brazen Serpent by Moses was a type or figure, the sight whereof was a present remedy to all those which were mortally stung with Serpents. Wherefore, Christ maketh mention of the same in this place, to this end and purpose, namely, to teach that the doctrine of the Gospel must be set before all men to behold and consider the same: that so many as behold him with the eyes of faith, may attain to eternal salvation. Whereby we may gather that Christ is plainly set before our eyes in the Gospel, lest any man should complain or find fault with obscurity: and that this manifestation or revelation of Christ, is common to all men, faith most effectually beeholdeth Christ. Galath 3.1 who by faith may see him as effectually as if he were present before their eyes, even as the Apostle saith: that he is described before our eyes, when he is truly preached. And this similitude is not impertinent or far fetched. For as the Serpent of Brass was but an external show of a Serpent, Christ the brazen serpent our salvation. and contained nothing within that was hurtful or venomous. Bu Even so Christ took upon him the form and similitude of sinful flesh in all things, having our true and carnal substance in every point, most disagreeing, and far from all sin: C. to the end he might heal that deadly wound of sin, that is in us. Bu For that old Serpent, did sting very eight, our father Adam in Paradise, and every one of us, also which are borne of Adam, he hath so infected with his Pestiferous Poison, that in all the race of our life, we are whole addicted, and given to self love, and to the desire of earthly things, and can desire nothing but that which is against GOD. But Christ is here set before us, as the only reméedy against that mortal sting of the Serpent: Who is therefore called the Serpent, because he is like unto sinful men. Heb. 7.26. And he is compared to a Serpent of Brass, because he is pure and cleansed from all filthiness of sin, Holy, Innocent, and undefiled. 1. Pet. 2.7. Also he is called the Brazen Serpent, because he is firm, and a sure Rock of defence, for all such as put their trust in him. 15. That all that believe in him, should not perish, but have life everlasting. M. Thus the truth agreeth with the figure. The Brazen Serpent was not exalted without cause, neither for itself, but for the healing of those which otherwise had been but dead. Even so Christ is exalted by the Preaching of the Gospel, Ephe. 2.3. that we, which are borne by nature the Children of wrath, might be cured: so that we behold him which is the author and finisher of our Faith. Heb 12.2. Whereupon also it is said, that he hath cleansed and purified his Church, Ephe. 5.26 in the word of life. For as they which beheld the Serpent lifted up, were healed from perishing, and restoored to life: even so they which believe in Christ Preached, shall not perish, but have eternal life. M. The Brazen Serpent was a remeedye only against corporal and temporal death, but Christ is a remeedye against eternal and spiritual death. C. This certainly, is a notable report of Faith, Faith delivereth from eternal destruction. that it is said to deliver us from everlasting death and destruction. For Christ went plainly about to express and declare, that although we seem to be borne to death: yet notwithstanding, we have most certain deliverance from the same offered to us through faith in him. And thus death, Our meri●s obtain not eternal life. which otherwise hangeth over us, is not to be feared. Furthermore if eternal life be obtained by faith, where are then our merits? where are our works? Who can attain to righteousness by his works, & to everlasting life by his merits? C. Also Christ useth the general word (All) both to call all men to the participation of life, and also to cut of all excuse from unbelievers. M. Therefore Christ jesus is ready to bestow eternal life upon all those that believe in him without respect of persons: for lovingly he calleth all unto him. Bu Old men, Young men, Women, Learned, Unlearned, Poor, Rich, jews, and Gentiles, and to be short, he calleth all kind of men, which Labour, and are Laden, with the heavy burden of sin, that he may refresh them, and endue them with everlasting life. C. Notwithstanding, let us here note and consider that life is so generally promised to all men that believe in Christ, Mat 11.23. that yet faith is the condition annexed to the promise: which faith appertaineth not to all. For Christ is exhibited and offered unto all: notwithstanding, 2. Thess. 3. GOD openeth the eyes of the elect, only that they may seek him by faith. 16. For so GOD loved the world, that he gave his only begotten Son that all that believe in him should not perish, but have everlasting life. R. Our Saviour Christ, goeth on still in the former disputation, still more plainly opening and declaring, that righteousness cometh not by the Law, but by the beholding of the Serpent, that is to say, by faith in Christ: and therewithal showeth the first cause and principal original of our salvation, No peace of Conscience without God's love. and that because we should not be lest in doubt. For our minds have no peaceable rest or quietness in the which they may stay themselves, until we come to the free love of God. Therefore as the whole substance of our salvation consisteth in no other than in Christ, so we must see whereby Christ is united unto us, & why he is offered to us to be our saviour. Love in God and faith in us, bringet 〈◊〉 us life eternal. Both these things are bear distinctly put down unto us: the first is a lively faith in Christ: The second is the love of God, by which he so loved the world that he sent life to the same by his only Son to save mankind from destruction. And this order is diligently to be noted. For when the original of our salvation cometh in question, by and by, according to our natural ambition, burst forth devilish imaginations of our own merits. We feign that God is therefore merciful, because he hath respect to none but those whom he judgeth worthy. Mercy of God maketh man's merits frustrate. But the Scripture doth every where extol his mere and simple mercy, which clean abolisheth all merits. And this is the very meaning of our Saviour in these words, when he appointeth the cause in God's mercy. M. Therefore the love of God with the which he hath loved the world, hath so determined, that the world should be saved by the sending of the Son. And our Saviour doth slightly pass over this love, but doth diligently amplify and inculcate the same, when he maketh mention of the sending of the only begotten son of god: who was given unto us, as a most certain and undoubted pledge of his fatherly love toward us. R. Whereof then cometh salvation, whereof cometh justification? whereof cometh the hope of eternal life? Come these from the worthiness or merits of men? God forbid: but they have their original of the love of God. For we had always abode, so much as we could, in our sins, in death, and in hell, except God of his entire love, with the which he loved us being as yet miserable sinners, had not given his only begotten son for us. hereupon the Apostle saith: In this is love, not that we loved him (for the flesh is utterly void of the knowledge of God) but because he loved us first, 1. Ioh 4.10 and sent his Son to be the propitiation for our sins. And the Apostle Paul saith: Rom. 5.8 GOD commendeth or declareth his love toward us, in that when as yet we were miserable sinners, Christ died for us. Sin bringeth with it death. C. Without all doubt where sin reigneth, we shall find nothing but the wrath of God, which bringeth with it, death. Therefore it is only mercy which reconcileth us unto God, that therewithal we might be restored unto life. If any man demand in whom this love is founded, The Apostle Paul answereth, Ephe. 1.5 That it is founded in the purpose of his william. Notwithstanding this manner of speech seemeth to be contrary to many testimonies of Scriptures, which place the first and principal foundation of God's love toward us, in Christ, and do show that without him, we are displeasing and hateful unto God. But we must remember that the hidden and secret love, with the which God hath loved us, because it springeth from his eternal purpose, is above all other causes: but that his grace, which he would have to be made manifest unto us, and by which we have assurance of salvation, beginneth at the reconciliation made by Christ. For seeing we must needs grant that he hateth all sin and wickedness, how can we assure ourselves to be in his love and favour, until our sins are clean put away, for the which he is justly angry with us. Thus the blood of Christ must be the mean to make God favourable unto us, before we can have any manner of feeling of his Fatherly love and clemency. B. And Christ is called the only begotten Son of GOD, because he is the head of God's children, and have all received of the fullness of his grace, that we also might be the sons of GOD. Moreover, there was never any man beside him, Heb. 7.26. that was without sin, and which bore the full and perfect Image of God: for he only is innocent. And this name of the only begotten son, Christ by nature, but we by adoption are the sons of God. appertaineth to Christ by right, because by nature he is the only Son of God: but we, by adoption, being engraffed into his body. Therefore this name of (only begotten Son) is put down unto us, to express the vehemency of God's love toward us. For, because men do not easily persuade themselves to be beloved of God, to take away all doubt from us, he expressly saith, That God hath so greatly loved us, that for our sakes he hath not spared his only begotten son. Seeing then God hath sufficiently declared unto us his love, he shall not be a little injurious to Christ, that not contented with this testimony shall doubt still, and make no more account of Christ, than if one of the common sort of men had been given to death. But we must rather way and consider, of how great price God esteemed his son, to whom our salvation was so precious, that he would redeem the same with the price of his only begotten son. Even so the Apostle setteth this love of God toward us, before our eyes to be considered, Rom. 8.32. saying: which spared not his own son, but gave him for us all, how also with him, shall he not give unto us all things? That every one which believeth in him should not perish. A. Concerning these words read the fifteenth verse going before. 17. For God sent not his son into the world, to condemn the world, but that the world might be saved through him. M. These words appertain to the enlarging & setting forth of the love of God with the which he hath so loved this world, that he hath given his only begotten Son to the same. He might by the sending of his Son utterly condemn and destroy the world, (For the world by his wickedness and impiety hath deserved perpetual condemnation): but such is the love of GOD toward the same, that he had rather spare it, and by sending his son to be a Saviour, sought rather to offer the cause of salvation, than of condemnation. Therefore this is here attributed to the love of God, because he would not take vengeance of the wickedness of the world, and because the same love was so great, that by the excellency thereof it hath repressed the severity of the judgement, by which he might justly have condemned the world. R. The will therefore of the Father, is to save by the son. But what for all this? surely although our sins condemn us, yet the father saveth us by the son: If we be afflicted by the cross, the Father saveth us by his Son. If we be overwhelmed with death, yet the Father saveth us by the son. Therefore let us steadfastly believe and lean to this word, God sent not his Son into the world to condemn the world, but that the world might be saved through him. For hereby thou mayest receive great comfort and consolation in all thy afflictions. Bu For our Lord jesus Christ shall come in the Clouds of Heaven, Math. 26 and .24 to judge both the quick and the dead, with great power and Majesty: But it will be in the end of the world first: Now he cometh not as a judge, but as a most merciful Saviour. Therefore although now thy great sins do accuse thee, and condemn thee, consider that this is the time of grace and mercy, and fear not, but be of good courage: and so shalt thou find grace and favour: Ezech. 18 and .23 R. For thus saith the Lord: I live, which will not the death of a sinner, but rather that lie turn from his wickedness and live. Bu Therefore if thou be converted, and repose thy whole trust in the Son of GOD, who suffered for thee, that he might make satisfaction for thy sins, Rom. 8.31 and reconcile thee unto God, thou shalt be safe. 1. john. 2.1 For Paul sayeth: If God be with us, who can be against us? And Saint john sayeth, If any man sin, we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins: and not for our sins alone, but for the sins also of the whole world. Luke. 19 and .10 To this effect also appertaineth this evangelical sentence: The Son of man cometh to save that which was lost: and divers other such like sentences. E. Moreover, that which is spoken in another place, john. 9.39 is nothing contrary to these words of our Saviour Christ, I came to judgement into the world, that they which see not, might see, and that they which see, might be made blind: For in these words he declareth what his coming shallbe to many, but in this place, what specially it shallbe to the whole world. john. 12. and .47 So is that to be taken which he saith in another place, For I came not to judge the world. C. To judge here is taken, for to condemn, as in many other places also. Therefore in that he denieth that he came to condemn the world, he noteth thereby, the proper end of his coming. For, how peerless was it, that Christ should come to destroy us, which were to much already overwhelmed with destruction? Therefore in Christ we must consider nothing, but that God of his infinite mercy and goodness, Rom. 8.33. sought to help us, and to deliver us from destruction. B. And as he cannot sin to condemnation, which is borne of God, the Lord at the length by his holy spirit, purging out all sin, joh. 5.24. and undoubtedly pardoning whatsoever is committed: Even so, such a one cannot be judged, that is to say, condemned: For by Christ he hath passed from death to life. And being assured of God's love and favour in Christ, hath already eternal life. Wherefore, whatsoever belongeth unto sin and death, must decrease and fade away. Othersome, which believe not in the name of the only begotten Son of God, have not, neither can have at any time, him, which may deliver them from their sins. Therefore miserably they perish in their sins. Whereupon, because it is not given to them to believe in christ, they are already judged and condemned, no less than he which having received a deadly wound, and having no Surgeon, is sure to die: or than he, which being adjudged to die, hath no redeemer. Even so, verylye, Christ redeemeth not them eternally from everlasting death, to whom it is not given to believe in Christ. For he alone delivereth from death, and that by faith only. C. They therefore which reject that grace which is offered in him, are worthy to find him a judge, and a severe punisher of such wicked, and fowl contempt. Of the which we have a plain testimony in the Gospel. For seeing it is the power of God to salvation, Rom. 1.16 to all that believe the same, most wicked is their ingratitude, which make it a savour of death, unto death. 2. Cor. 10.6 Both these did the Apostle Paul, very well express, when he said, that he had in a readiness the vengeance against all the adversaries of his Doctrine, when the obedience of the Godly is fulfilled. For his words are as much in effect, as if he should have said, that the Gospel principally doth belong to the Faithful, that it may be unto them Salvation: and then to the wicked that it may be unto them condemnation, because they contemning the grace of Christ, had rather have him the author of death, than of life. This word (world) is twice repeated, that no man might think himself excluded, if so be he continued in faith. 18. He that believeth in him, shall not be condemned: But he that believeth not, is condemned already, because he beieeveth not in the name of the only begotten son of God. He that believeth in him. R. This is the sum of all Preaching, He that believeth in Christ, shall not be condemned: He that bleeveth not, is condemned already: A. As it is also said in another place: Mark. 16. He which believeth and is baptized, shallbe saved: But he which believeth not, shallbe condemned. M. Therefore it is Faith which maketh us partakers of the Grace of Christ, and delivereth us from judgement. Faith justifieth before God. And for this cause the Apostle attributeth justification before God, to Faith, the which justification, is nothing else but remission of our sins, purchased by the blood of Christ: so that, not to be judged, is even as much as to say, as to be justified, to be absolved from sins, and to be accounted for just. He sayeth not: Whosoever believeth in him, is without sin, and therefore cannot be judged: But he sayeth, whosoever believeth in him, is not judged: that is to say, by the grace and mercy of God he is saved, the sentence of deserved condemnation also being taken away. So the Apostle Paul sayeth: There is no condemnation to those that are in Christ jesus. Rome 8. C. And whereas our Saviour Christ so oftentimes, and so diligently inculcateth, and affirmeth that all the faithful are out of the peril of death, we may thereby gather how necessary the certainty, and stability of faith is, to take away the trembling, and oppressing fear of conscience. Therefore he pronounceth again that there remaineth no condemnation so soon as we believe: the which also moor at large he speaketh of in the fifth Chapter following. Bu But if for faiths sake a man is not judged, (as the truth itself here plainly affirmeth.) Where is now Indulgences, and Pardons? Where are the Ronishie Satisfactions? Yea, where is the fire of Purgatory, and such like humane imaginations and fantasies? surely, they are vanished away and perished for ever. For the truth hath said, (which aught never to be forgotten) Who so ever believeth in him, is not judged. But he that believeth not. This is the other part of the sentence: for it is double, and consisteth of contraries. C. And it teacheth us, that there is no other reméedye by which any man may escape death, than by believing in the Son of God: as if he should have said there remaineth nothing but death for all those, Faith containeth life which reject that life offered to them in Christ: because life consisteth only in Faith. R. Therefore, as nothing saveth but faith: so nothing condemneth but infidelity. And faith therefore saveth, because it receiveth all good things from Christ, and worketh also all goodness in the ●●beléeuer. For as it receiveth righteousness of christ, even so it bestoweth the same again into the bosoms of our brethren, works of Faith. by the works of charity. But unbelief, therefore condemneth, because it rejecteth and contemneth all the graces of Christ, and is the cause of all wickedness. Unbelief condemneth. For as it receiveth all unrighteousness from Satan, which is the father of a lie: even so also it committeth all evil, Works of unbelief. against GOD and men: it doth nothing that is just, it alway sinneth, it continually breaketh the Law of God. Wherefore this is a most just sentence. Whosoever believeth not, is condemned already. C. And he useth the Preterperfect tense of the Verb, for a greater Emphasis of force, to the end he might thereby the better express and declare, that there remaineth nothing, but utter destruction for unbelievers. But we must noote that Christ speaketh specially of those, whose impiety shall bewray themselves, in the manifest contempt of the Gospel. M. For we must not apply this sentence to every one that believeth not. For the Apostle Paul sometime believed not the Preaching of the Gospel, nay, he persecuted the same: and yet notwithstanding afterward, when the time of his calling was come, by believing he was saved, and escaped the judgement of God. Also the elect are for a time in unbelief: but not for ever. A. hereupon the Apostle sayeth, We ourselves, Titus. 3.3 were sometime foolish, disobedient, deceived, serving divers lusts, and voluptuousness, living in maliciousness, and envy, full of hate, hating one another. But after that the love and kindness of our Saviour God to manward appeared. etc. M. Therefore in this place he speaketh of those, which persevere in unbelief. And he addeth the reason. Because he believeth not in the name of. Bu As if he should say: There is given to the world, one only saviour, which should take our sins from us, malediction, and condemnation, and should abolish them by his divine power: that every one which believeth in him, may be absolved from his sins, from malediction, and eternal death, as the Innocent, and only begotten son of God: and that he may be an heir of everlasting life, and blessedness. Without this, there is no other benediction, Purgation, Satisfaction, Absolution, and salvation: whereupon it consequently followeth, that he is yet in his sins, and subject to death and damnation, which hath not this son in whom alone consisteth life and redemption. 1. joh. 5.10. To this effect pertaineth that saying of john: If we receive the testimony of men, the testimony of God is greater. And so forth till ye come to these words, He which hath the son, hath life, and he which hath not the Son, hath not life. M. Therefore we look for the coming of Christ, not as of a judge, but as a deliverer, and redeemer. But to the wicked and unbelieving, he shall come a terrible and fearful judge. Heb. 2.2 Bu For if they escaped not the judgement of God, which despised the sending and words of Angels, much less shall they escape the horrible judgement of God, Heb. 10.27 which would not believe the only begotten son of God. For there waiteth for them, a certain fearful looking for the coming of the judge, and a burning fire which shall devour his adversaries. 19 And this is the condemnation, that light is come into the world, and men loved darkness more than light: because their deeds wear evil. And this is the condemnation. M. Because he said that the unbeliever was judged already, and condemned by his own wickedness, he addeth and declareth that the reason and order of this judgement is such, that no man can not chose but acknowledge the same. C. Therefore he preventeth by answer, the murmurings, and grudgings, which profane and wicked men are wont to use, to reprove the severe rigour (as they think) of God, when he dealeth more sharply with them, than they would have him. It seemeth to be very hard, that every one which believeth not, should be damned. Therefore lest any man should ascribe his damnation to Christ, he teacheth that every man must impute the same to his proper fault. The reason is, because infidelity is the witness of an evil conscience. Whereby it is plain that the wickedness of unbelievers doth hinder them from coming to Christ. There are some which think that there is only noted here the sign of damnation: But the purpose of our Saviour Christ here, is, to bridle the wickedness of men, lest they should presume according to their manner, to contend and reason the cause with GOD, as though he dealt unjustly with them, in punishing their infidelity with eternal death. Therefore, he teacheth that such judgement is just and free from all slander, not only because they do wickedly, which prefer darkness before light, and do willingly shun the light offered unto them: but also because that hatred of the light: proceedeth not but from a wicked mind, which accuseth and condemneth itself of evil. B. Wherefore the principal point and substance, of their whole condemnation is, Predestination. that they can not prefer Christ before their own desires: because so many as are damned, were judged and condemned before they were borne: Ephe 1.4 even as also with God so many as are saved, were saved before the foundation of the world. For as these were elected before the foundation of the world, so were the other rejected before the world was made. Reprobation. And this reprobation doth then appear, when they reject the Gospel of grace offered unto them, and had rather be ignorant of Christ, (that is to say, to want the light) than to receive him, and to attain to life. By the which contempt of the Gospel, they do accomplish and fill up the measure of their wickedness to the full: that is to say, they give occasion to have their judgement, and condemnation sealed and fulfilled. M. Therefore in this they are inexcusable, that they do willingly reject and refuse that grace offered unto them, which most earnestly they aught to embrace and desire. B. By darkness is here meant, the ignorance of Christ, and whatsoever else worldly men love more than Christ. For they which are not borne of God, as they can not hear the word of God, so it is necessary that they prefer the ignorance of Christ, before they knowledge him, and so to love darkness more than light. M. When he saith, that light came into the world, he meaneth that all things in this world, are replenished and full of darkness. For what can be found in this world without Christ, Darkness is all things in this world without Christ. but darkness? Bu That is to say, the concupiscence of the flesh, the ignorance of God, Impiety, Error, blindness of the mind, Superstition, idolatry, wickedness of life, filthiness, uncleanness, profane talk, Gluttony, Drunkenness, and an infinite number of such like wickednesses. For it followeth in the words of the Lord. Because their deeds were evil. B. This is the cause why the wicked are enemies to the light of life. Christ the light of God. Christ is the light of God, by which, whatsoever is evil, is reproved. For how can Injustice be hid, when righteousness is in place? how can foolishness not be seen when it is compared with wisdom? Now flesh, in the which there is no goodness, can abide nothing less, than to have the same uncovered: and therefore it can not choose but hate Christ, which manifesteth and revealeth all things, and therefore they must be renewed and borne again, which receive Christ. M. The reason therefore, why those men (namely the Scribes, High Priests, and Pharisees, and those of that sect) love darkness more than light, is because their deeds are evil: that is to say, because their own consciences bore them witness, that all their works were evil. Bu By this word (works) he understandeth evil intentes, thoughts, words, and works. Out of these words, the Apostle borroweth this saying: If our Gospel be yet hid, 2. Cor. 4.3. it is hid in them that are lost: In whom the God of this world, hath blinded the minds of them, which believe not, lest the light of the Gospel of the glory of Christ, which is the Image of God should shine unto them. Therefore in that they perish, they perish through their own fault, seeing the most merciful Lord hath done his part: but they will not do their duty. If the Sick man perish, which will not bewray his disease to the Physician, lest he should be healed, may he not pronounce of himself, that he perished through his own fault? Even so, men that are lovers of this world, are enemies to the light offered to them, because their deeds are evil. A. It is no marvel therefore, if they run headlong into destruction. 20. For every one that evil doth, hateth the light: Neither cometh to the light, lest his deeds should be reproved. M. This is a general sentence taken of the disposition of the reprobates, the sense whereof is this, B. he is commonly said to hate the truth, which doth amiss. Seeing therefore the wicked can not abide Christ the light of God, it is most certain that they are evil, and that their deeds are evil, also. C. For therefore the Light is odious unto them, because they and their deeds are evil, and do seek to cover their sins so much as they can: whereupon it followeth, that they refusing the reméedye, do willingly seek their own damnation. R. But Christ speaketh not here of gross and outward sins, as of Theft, The light hated of wicked men. Murder, Adultery, False witness, Force, Luxury, Drunkenness, and such like: (which also are condemned, of the wise men of this world) but of the most excellent virtues of the world, as of Reason, Wisdom, and humane righteousness, which in this world are counted for most excellent things. PAR. Therefore as he which goeth about any wickedness, loveth the night, & fleeth from the Sun, lest his deeds should be manifest, even so, they whose consciences do accuse them, hate the light of the evangelical truth, by which all things that are filthy are bewrayed, that they may be reformed in Christ: By this reason, wicked Kings, Princes, and Potentates, which swell with Ambition, which are defiled with excess and filthy pleasure, and which are imbrued with the blood of Innocents, have hated the Light of the Gospel, because it condemneth all these things. In like manner the Popish Bishops, abbots, Priests, Monks, and Nuns, which repose their trust, in Masses, in Idols, in purgatory, in wicked Vows, in Indulgences, and such like, do hate Christ and his light, which teacheth that all these things are unprofitable, more than Vatinius was hated of the romans. Insomuch that they persecute the Preachers of the Gospel, and hung them up, because they Preach against the Sacred Canonnes, against the dignity Episcopal, against the Pope's Holiness, and against Peter's Keys. That is to say, because they discover the Tyranny of Antichrist, and do freely pronounce the dignity and authority of Bishops, to be forged, counterfeit, and mere false. C. Therefore we are much deceived, if we think that they are led with Godly zeal, which rage against the Gospel, when as they rather hate and abhor the light, that they may the more freely walk in darkness. 21. But he that doth truth, cometh to the light, that his deeds may be known, how that they are wrought in God. M. That is to say, He which knoweth that he doth the truth, and seeketh the same, being a hater of all falsehood and lies, he truly neither hateth the light, nor shunneth the same, but loveth it. For, to do the truth, is as much to say, as to deal faithfully, without any manner of deceit, like good and honest men. C. But this seemeth to be spoken improperly, and absurdly, except a man would confess that some are good and true, before they be borne again by the spirit of God: the which is clean contrary to the whole Doctrine of the scripture: for we know that faith is the root, from whence do come all good works. But Christ simply affirmeth, that they which deal sincerely, and uprightly, do desire nothing more than the light, The light a Touchstone to wicked men. that their works may be approved: because by that trial and Touchstone, it may the better appear that they have walked uprightly, and purely before God, from all deceit. Therefore it is very fondly said of some, that men before Faith, are well disposed. For Christ sayeth not, that the Faithful do believe, to the end they may have the praise of good works: but he only showeth what the unbelieving would do, if so be their own consciences did not accuse them of evil. R. Therefore, if abbots, Monks, Priests, and Friars, did the truth, they would also come to the light, and would suffer their condition to be tried. But hereby they themselves do bewray their own deeds to be evil. For he which doth the truth, that is, he whose cause is just, whose work, is of Faith, which teacheth the truth, which is delighted in the truth, which hateth Hypocrisy and lies, which dealeth justly, and to be short, which giveth all glory unto God, and giveth place to the Preaching of the Gospel, he can abide the light, and to have his cause, his works, Doctrine, and state tried, and examined. Whereupon Christ, because his works and Doctrine are of God, hath left unto all men free leave, to pronounce and judge of them, so that they do it uprightly. john. 18.20 Inquire (sayeth he) of those which have heard me, what I said unto them. Behold, these know what I have said. But the pharisees and their successors will not suffer any man to judge of their Doctrine, but will have all things that they teach and decree, simply, and as a manifest truth, to be received and allowed. C. Therefore our Saviour Christ used this word. Truth. Because we being deceived by the outward show of works, do not way and consider, what is contained within. And he calleth those works wrought in God, which are approved of him, and are good according to his rule. Hereby let us learn not to judge of works, except they be brought to the light of the Gospel: because our reason is utterly blind and corrupt. Bu And seeing Christ of his goodness hath called us to the light of the Gospel, let us understand that it is our parts to do the truth, with a willing mind, the Apostle exhorting us unto the same: Ephe 5.8 You were sometime darkness, but now are you light in the Lord, walk as children of the light: for the fruit of the spirit is in all goodness, and righteousness, and truth, approving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather rebuke them. And the Apostle john: This is the tidings which we have hard of him and declare unto you, that God is light, and in him is no darkness at all, If we say that we have fellowship with him, and walk in darkness, we lie and do not the truth. But if we walk in light, even as he is light, then have we fellowship with him. 22. After these things came jesus, and his Disciples into the Land of jury, and there he tarried with them, and baptized. M Now that the Evangelist hath described the Dialogue between Christ and Nicodemus, he consequently maketh a way, to bring in the testimony of john the Baptist, which most excellently he gave unto Christ, before he was shut up into Prison. For the Evangelist specially travaileth, to credit and confirm the divinity, and authority of Christ, with most firm testimonies given from Heaven. Bu Therefore when the Lord had observed the Feast of Passeover, at Jerusalem, and had discharged his office according to the oportunytye of the time, Preaching the Gospel of the kingdom, C. he came into that part of Galilee, which was near to the Town of Aenon, which is situate in the Tribe of Manasse, B. that there also he might exhibit and declare himself to be a saviour. For abiding there and Ministering Baptism by his Disciples, he brought many Citizens to the Kingdom of God. The Lord jesus abode not long at Jerusalem, for his hour was not yet come that he should be glorified: but toward his end, he executed his office more diligently there, and showed many Signs, because the time of his gloryfication drew near. M. But because the time was come to gather together the Churches of the Faithful, Two things delivered to the Church. Christ began to order and appoint a Church. Bu And there were two things specially, which he delivered to the Church, with the which he exerciseth the same, namely, the Preaching of the Truth, and holy Baptism. C. For although Christ baptized by his Disciples, yet notwithstanding, he is here named as the author of Baptism, the Ministers being left out, which did nothing but in his name, and at his commandment. R. To the end we might know that it maketh no matter, what manner of person the Minister is, in respect of the word and Sacrament. AUG. For when the Integrity, and pureness of the Sacrament is handled, it maketh no matter, what Faith he is of, which giveth the Sacrament. It maketh much touching the way of his own salvation, but as touching the question of the Sacrament, it maketh no matter at all. R. For the Sacrament hath his integrity from the word, or from the Preaching annexed to the Sacrament: but the word hath his authority from God. 23. And john also baptized in Aenon, beside Salim, because there was much Water there: and they came and were baptized. M. Christ now teaching and Baptizing, john, as it may seem, might lawfully have forsaken his office, given himself to rest, and have followed security: john. 1.29 A. specially new that he had testified of him already, that he was the true Lamb of GOD, which taketh away the sin of the world. M. But because he was sent by God, to teach and to baptize, he doth not at his own will and pleasure, lay aside the office committed unto to him, but looketh and waiteth for the time appointed of God. We may not forsake the Ministry of the word at out own pleasure, which are called to be Preachers. jere. 23.21 By this example we are taught, not to cease from executing our office and duty, so long as the administration thereof is permitted. For as he offendeth which runneth before he be called, (A. as the Lord complaineth by the Prophet jeremy) even so, verily he offendeth no less, which at his own pleasure taketh, and forsaketh the office which GOD hath committed to him. C. The Geographers affirm, that these two Towns, Aenon, and Salim, are not far from the River of jordane, and jaboc, near unto the which two Towns they make a City called Scythopolis. Hierome saith it maketh no matter, whether you Read Salem, or Salim. C. The cause why john baptized in Aenon is added, for that There was much water there, B. judea wanting the same very much. Water of Baptism sanctified by the word of God. But the River of jordane did overflow, and yet we read not, that it was consecrated with any Crosses, Characters, or ceremonies. For the pure Water of Baptism is Sanctified by the word of GOD, and by the Godly use of the Sacrament. In the Acts of the Apostles, we read the like hereof, where it is said: And as they went on their way, Acts. 8.36 they came to a certain water, and the Eunuch said, See, here is water, what letteth me to be baptized? Not that we may at this day, leave the Temple of God, and baptize in every river, Lake, or Spring: for the Apostle willeth all things, to be done decently, and in order. 1. Cor. 14.40. C. By these words of Christ, we may also gather, that both john, and Christ, celebrated Baptism, by ducking the whole body in the water. How be it, let us not be too Curious in the external Rite, so it be agreeing with the Spiritual truth, and with the institution and rule of our Lord and Saviour. 24. For John was not yet cast into Prison. M. Therefore, the Prison was the end which GOD had appointed for john, to finish his office of Preaching and Baptizing, even as the Cross was to our Saviour Christ. Deut. 13.5. And yet truly, Prisons and Crosses, belong not to true, but to false Teachers. But this is the lot of the Godly, and of all true Teachers, in this most wicked world. Concerning the Imprisonment of john the Baptist, and his Death, read more in our exposition of Matthew, beginning at the third verse. 25. And there arose a question, between john's Disciples, and the jews, about purifying. And there arose a Question, between john's Disciples. Bu Now the Evangelist cometh nearer to the matter itself, of the which he intended to entreat. C. And first of all he reciteth a controversy, which arose by the Disciples of john about Purifying: and not in vain. For the less that they were instructed in Doctrine, the more boldly they put forth themselves to disputation, according to the Proverb, Who so bold, as blind Bayarde? If other had begun the contention with them, they might have been excused: but whereas they being unable to encounter with the jews, and yet do willingly provoke them thereunto, and that rashly, without cause, they are much to blame. For the words of the Text, import that the question was moved by them. And beside that, they deserved blame for their rash contention about an unknown thing, which exceeded the reach of their knowledge, they were also to be reprehended for another fault, no less than this, namely, For that they were not so ready to defend and maintain the Lawful use of Baptism, as they were to defend their masters cause, that he might have his authority still. PAR. For there came many unto john, Contention between the Disciples of john and the jews. and were baptized of him: many also came to jesus, and were baptized of his Disciples. And hereupon arose envy, in certain of the Disciples of john, against jesus, that he being of late baptized of john, and behaved himself as his Disciple, and was commended by his testimony unto the people, would now suddenly make himself equal with him, & would also prefer himself before him, whose Disciples took upon them the administration of that, which john alone had hitherto used. C. Therefore, both these faults were worthy of reprehension: because they not weighing the consideration of Baptism, make but a trifle of God's holy institution: and because through wicked Ambition, they take their masters part against Christ. About purifying. C. The question was about Purifying, because the jews had divers and sundry precepts, concerning Baptism, from the Law: and being not content with those Legal rules: they used many other things, which they had received from their Elders: A. as ye may more plainly perceive, if ye read the fifteenth of Matthew, and the seventh of Mark. C. Therefore, because a new rite also and order of Purifying, is brought in by Christ, and by john the Baptist, they having already so great plenty, and variety, they think it very absurd, and without reason. M. Wherefore in the Disciples of john, we see a carnal disposition, C. who being wholly occupied in the persons of men, have little regard to the verity of doctrine. R. For this contention is plain carnal, and proceeding from Ambition: as also the Disciples of Christ accused a certain man, which cast out devils in the name of Christ, and yet followed not them, for that they thought that authority to work Miracles, Mar. 9.38. Mat. 18.1. Luk. 22.24 was given wholly unto them: Furthermore, they contended too carnally about the supremacy. M. And it is not only in this place spoken of the Disciples of john, Mat. 9.14. that they laboured for their Master against Christ, by the Spirit of Emulation: for we have the like; in the ninth of Mathewe. But notwithstanding, all this, there was no contention between Christ and john, neither did john seek any other thing, but that he might decrease, as Christ increased. Bu Therefore by this example we see how much we may hurt the peace and tranquillity of the Church, The unity of the Church rend by leaning to much to God's Ministers. if we attribute to much, to God's Ministers. For so, both the glory which belongeth unto Christ the Creator, is given to Creatures, and also the unity of the Church rent, 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 hear that there are contentions among you, For every one sayeth: I am of Paul, and I am of Apollo, and I am of Cephas, and I am of Christ: Is Christ divided? Was Paul crucified for you? Math. 23.8 Either were ye baptised in the name of Paul? To this end also pertaineth the saying of Christ. Be not ye called Lords, for one is your Lord, even Christ. C. Therefore, they are here noted which are rather led with the vain, and wicked love of men, than with the Love of GOD: and therefore we are admonished, to have regard to this one thing, and to seek by all means possible, that Christ alone may be glorified. 1. Cor. 4.1. A. And as for all others, let us esteem them as the Ministers of Christ, and as dispensators of the mysteries of God. 26. And they came unto john, and said unto him, Rabbi, he that was with thee beyond jordane, to whom thou barest witness, behold the same baptizeth, and all men come to him. And they came to john. PAR. The Disciples of john went about to turn away the People from the Baptism of jesus, and to persuade that the Baptism of john was more effectual to wash away sins, than the Baptism of our Lord jesus. The which thing when they could not persuade the people unto, they came unto john, making complaint unto him, and thinking that he would take it in evil part, and by some means or other restrain this emulation. M. And they find no fault with the Legal purifyings, but with the Baptism of Christ: and by the spirit of emulation, they are fully bent against Christ, for john's sake. Even as josuah, Num. 11.28. was zealous for Moses. And truly this emulation or envy, is so much the worse, for that contemptuously they speak of Christ. For to extenuate and abase Christ, they give him no manner of title of reverence, whereas they call john, Master. As if they should have said: He which joined himself to thee, as a friend and favourer of thy cause, and which was baptized of thee, of whom also, for honour's sake, thou barest witness, as of a holy man, behold the same, being now converted and turned another way, abuseth thy Testimony against thee, presuming to Baptize, and hath gone so far, that all men now come to him, the which no doubt will fall out greatly to the defasing of thy honour and fame. R. Therefore we pray thee, that by thy authority thou wouldst forbid him, and his Disciples to Baptize: for it is a venture, if they proceed, lest we be forsaken and despised: for all men forsaking us, go to them, and are baptized. Bu Behold the fruits of a rash zeal without knowledge. Zeal with out knowledge. B. Hereby also it appeareth how soon good men may be made the authors of sects against their wills. To whom thou barest witness. C. By this argument, either they go about to make Christ inferior to john, or else to make him bound unto john, because he was come to honour. For they count it for a great benefit, that john had given to Christ such glorious titles and names, concerning the Messiah. And whereas they add, that all men come unto Christ, that proceedeth of most wicked envy. For they fear least their Master shall be forsaken strait way of the multitude. A. The like almost spoke the high Priests and pharisees, of Christ, saying: If we let him go thus, john. 11.48. joh. 12.19. john. 8.12. all men will believe on him. Also said they, You see that ye profit nothing: Behold all the whole world goeth after him. But I would to GOD, all the world would follow Christ. For he which followeth him, walketh not in darkness, but hath the light of life. 27. John answered, and said, A man can receive nothing, except it be given him from above. Certain refer these words unto Christ, as though john should accuse his Disciples of wicked presumption against God, in going about to take away From Christ, that which was given him of his Father: As if he should have said, No man will usurp, or take any such thing upon him, except it be given him from above: Let it not therefore offend you, that he gathereth Disciples unto him by Baptism, and that many come unto him: I would to God, that both you and all other men would acknowledge him for a Master, and principal teacher. In vain therefore ye go about to abase him whom God hath exalted. But other some think it to be an exclamation, into the which he bursteth forth even for very grief, that his Disciples had so little profited. And verily they were to much blinded in seeking to make him no better than his servant, whom they had heard so often to be Christ. Therefore john might have justly pronounced, that he had spent his labour in vain, in teaching men both Deaf and senseless, until they were renewed in mind. But their sentence is more probable, which refer these words to john: as if he should have said, It is not in your, nor my power to make myself great: because every one of us, must be such as it shall please God to appoint. Heb. 5.5 For he which is the son of GOD, hath not honoured himself, what man is he that dare presume to covet more than it shall please the Lord to give him? Therefore it doth not appertain to my authority, to stay Christ from his office: for this is my office only which I have received from God, to prepare the way before Christ, that I may be the voice of a Crier in the Wilderness, to baptize with Water. Greater authority than this, I have not received, neither do I arrogate any more to myself. For it is great ingratitude for a man to usurp, and take more unto himself, than GOD hath committed unto him. For Solomon also sayeth, Prou. 4.25 Let thine eyes direct thy way before thee, That is to say, Have respect unto thy vocation C. This only cogitation if it were graven into the minds of all men, would be sufficient to put away all Ambition. And Ambition being taken away, the mischief of contentions shall cease also. For how cometh it to pass, that every one so Ambiciouslye exalteth himself, but only because we do not depend upon the Lord, and content ourselves in that state whereunto we are called? M. This sentence also doth admonish us of our necessity and need. For we have nothing, nor can have as of ourselves, whether we have respect to heavenly or to earthly things. We are miserable, Man void of all goodness. and miserable were we borne, wanting all things, and except we were nourished, and preserved by GOD, we should perish sooner than the flower of the field. Therefore, to take away all Pride and haughtiness of the mind, let us have always before our eyes, this saying of the Apostle: What hast thou, O man, 1. Cor. 4.7. which thou hast not received: and if thou have received it, Why dost thou boast, as though thou hadst not received it? Also he saith, It is better to give, Acts 20.35 than to receive. Therefore it is miserable to receive, and more miserable than to give. So that nothing aught to be attributed to our works, or to our industerye. Bu Hereby also we gather that they do grievously offend, which give that glory unto Saintes, which they own unto Christ (whom God hath appointed to be our mediator, Advocate, and Intercessor) and do also give more unto Saintes, than God hath appointed, by which they do rather dishonour, than honour them. M. Moreover, if man can receive nothing, except it be given him from Heaven, than how so ever humane wisdom braggeth and boasteth itself, yet notwithstanding it cannot have in very deed, that which it hath not received from heaven, The Pope's triple crown, and the signification thereof. although this whole world attribute, the same unto him. Therefore, although the Bishop of Rome, to signify his power and authority in heaven, earth, and in hell, weareth the Triple Crown on his head, and would have all men to worship the same, being herein like unto jupiter, (of whom the Poet feigneth) with the triple Sceptre, yet notwithstanding, because he hath received the same from Constantine (as some affirm) and not from heaven, he showeth himself to be vainglorious, and nothing inferior in Pride to Lucifer. And whereas his faultors, and defenders object unto us the Church, it skilleth not. AU. For it is not written here by the Evangelist, Except it be given him from the Church, but he sayeth, Except it be given him from heaven. 28. Ye yourselves are witnesses, how that I said, I am not Christ, but am sent before him. C. john blameth his Disciples because they believed not his words. For he had oftentimes told them, that he was not Christ. Therefore it could not otherwise be, but that he with the rest, were servants and subjects to the only begotten son of God. M. john sayeth not, there are many which have heard this of me, and can be witnesses that I have said, how that I am not Christ: (lest any man should suspect that he had not told this to his disciples, but to certain others secréetly, leaving them in that false opinion which they had conceived of him) but he sayeth, You yourselves are witnesses how that I said, I am not Christ. By this place we see how obstinate, and self will man's wisdom is, when it hath once conceived a false opinion, and being admonished thereof, retaineth an undiscreet zeal, by which it judgeth those things that are lest, to be more principal, and those things that are principal, to be lest. C. And whereas he addeth that he was sent before him, he declareth how much he differeth from him. For john was sent before Christ, to prepare his way, according to the stately manner of Kings, who usually have their Haruingers, and forerunners to make the way before them. M. But there is great difference between the King himself, and his forerunner, john's humility. who hath no other dignity than that which he receiveth from the King: which is, to show before the coming of the king, and to stir up all men to go forth and meet him. C. Therefore john maketh himself no better than a Subject to the head, and as one of the Ministers in the Church, not extolling himself to dishonour his head. C. In no less evil part do all the Saints of God take it, if any man conceive of them a false opinion, and attribute that faith and reverence unto them which is due unto the Lord himself: even as the Apostle Paul teacheth. 1. Cor 4.1. And contrariwise, we offend herein, if so be we attribute less unto the Ministers of God than of right appertaineth unto them. Therefore we must observe and keep a measure, whereby we may give unto the Lord, those things that are the Lords, and to the Ministers, those things which belong unto Ministers. 29. He that hath the Bride, is the Bridegroom, but the friend of the Bridegroom, which standeth, and heareth him, rejoiceth greatly, because of the bridegrooms voice: This my joy therefore is fulfilled. He that hath the Bride. Bu Lest that any doubt should remain in the minds of his Disciples, by hardness or obscureness of speech, john propoundeth a Parable, wonderfully agreeing with his purpose, by which he teacheth, that to Christ appertaineth all glory, and that of him, the whole Church aught to depend: affirming of himself, that he is only a Guest, and looker on at the Marriage. C. For by this similitude, he proveth more plainly, that there is but one Christ, which is taken from amongst all other men. For as he which Marrieth a Wife, doth not therefore call his friends to the Wedding, to make his wife common to them, or to make them partaker of the Bedchamber with him, but rather that the Wedding by their presence, might be made the more honourable: even so Christ doth not therefore call his ministers to the office of teaching, that they should suppress the Church, and usurp unto themselves the Lordship of the same, but that he might use their faithful labour, to sociate the same to himself. It is a great and notable thing for men, to be set as governors, and overseers of the Church, and to represent the person of the son of God. Therefore, those whom the Bridegroom joineth to him, are as friends, to celebrated the Marriage together. But we must note the difference, that we forgetting not our estate & condition, draw that to ourselves, which is proper to the Bridegroom: but rather with all our might, to seek the advancement of his glory, & that by the sincere Preaching of God's word: as the Lord himself signified to Peter, saying, Simon joanna, Lovest thou me, joh. 21.15 more than these? Feed my Lambs. And the Apostle Paul saith, It is required at the hands of stewards that they be found faithful. 1. Cor. 4.2 Therefore he cannot be a true Minister of Christ, which is not a friend to Christ. Whereupon, the Apostle speaking of himself, affirmeth that he is a friend to the true Bridegroom of this Church: saying, For I am jealous over you with godly controversy. 2. Cor. 11.2. For I have coupled you to one man, to present you a chaste Virgin unto Christ. R. Therefore Christ is the Bridegroom, and the Church is the Spouse. C. And as he truly offereth himself unto us, that he may be ours: even so at our hands justly he requireth that faith and love, which the wife oweth to the husband. And as for the chastity which he requireth that specially consisteth in the obedience of the Gospel, and in our constancy in the pure simplicity of the same. A. hereupon the Apostle Peter writeth to the faithful saying: 1. Pet. 1.22. Ye which have purified your souls through the spirit in obeying the truth. C. Therefore we must be subject to Christ alone, he must be our only head, we must not serve the breadth of a here from the truth of the Gospel, and Christ above all other must be glorified, that he may retain and keep the right and place of the Bridegroom. But what say you to the Ministers? verily the son of God calleth them, to attend upon him in the time of celebrating the sacred marriage. Wherefore it belongeth unto them, to seek by all means possible to deliver unto the bridegroom (whose care is committed unto them) a pure and chaste Virgin. But they which seek to bring the church rather to themselves, than unto Christ, do falsely violate the marriage, which they aught to honest and adorn. And look how Christ doth endue his Disciples with the greater honour, in making them keepers of his Spouse, the greater is their infidelity, if they seek not to preserve his right unviolated. M. For the Ministers aught to stand and hear what the Bridegroom commandeth, and then to induce others to his obedience. Whereupon Saint john saith not, that he rejoiceth because of the Bridegroom, but because of the bridegrooms voice. A. The which saying I would to GOD were well noted of those which are not afraid to object the authority of the Church against the very word of Christ, as though Christ, the only and true Spouse of the Church had left an imperfect and lame doctrine to the faithful. For he saith, I say not unto you, john. 15. that ye are servants, because the servant knoweth not what his master doth: But I have called you friends, because I have declared unto you all things that I have heard of my Father. M. Therefore all authority is given to the Bridegroom, not to the Bride. To the Bridegroom is given a voice to speak and to command: to the Bride is given ears to hear: according to this saying: Hearken O daughter and see, Psal. 45.11 and incline thine ear. C. Therefore john the Baptist affirmeth that he hath obtained his full desire, in that he seeth Christ to reign, and to have that audience which he deserveth. Bu As if he should say, As he which is not the Bridegroom, but a friend to the Bridegroom, and a looker on, neither envieth the Bridegroom's felicity, nor taketh away his Bride: but rather rejoiceth for the marriage made between them boath, and standing by rejoiceth hereat secretly in his heart, and not openly, because he seeth the labour which he took in making the marriage, to have prosperous success, and the Bride which is brought of the Bridegroom to enjoy most sweet and pleasant company of the same: Even so I being a Foorerunner of Christ, not the Bridegroom, but a friend of the Bridegroom, wholly desiring that the people of GOD may be associate and united to his marriage: neither do I envy his great glory, neither will I pull from him his people, but do most heartily rejoice, that I have lived unto this day, most happily with my eyes to behold and see, that my Preaching hath not been in vain, but that all men speedily come unto Christ, to whom I have hitherto invited them: this my exceeding joy (I say) is fulfilled. C. verily whosoever is so affected, that he will seek Christ, and not himself, and is contented to have Christ's honour advanced, shall faithfully, and profitably govern the Church. But whosoever shall decline either to the right hand, or to the left, from this way, shallbe an unchaste Adulterer, and can not chose but corrupt, and defile the Spouse of Christ. 30. He must increase, but I must decrease. R. This is a very short sentence, but yet worthy to be noted. C. For, because john was at the first highly advanced by the Lord, he showeth, that he received this honour but for a time: and must now, that the Son of righteousness is risen, give place. Therefore he doth not only repel and reject the vain titles of honour, which men, ignorantly, and erroniouslye had given unto him: but also seeketh carefully, that the true and lawful honour, which the Lord had bestowed upon him, should not obscure the glory of christ. For this cause he saith, that hitherto he was counted for a great Prophet, and that he was appointed to enjoy his Dignity, until the coming of Christ, to whom he aught to tender up the same. B. As if he should say, Now I have throughly discharged my Office. Bu I said that Christ should come, yea, I have Preached that he is come already, I have promised remission of sins, and all other graces, in him, and to this Christ, I have called all men: therefore, there remaineth nothing now, but that he alone should live, Teach, Flourish, Reign, and should be all in all to his Saints in the Church: neither must there be had any regard to me any longer, for it is meet that his glory should be alone increased in the world, and be known unto men: and contrariwise, that my name, as the name of a Minister or Servant, decreased. M. And it is to be noted, that he saith not, He increaseth, and I am diminished, (for his Disciples saw this, & were sorry for it, and complained thereof) but, to the end he might admonish them, that there was nothing done but that which of necessity must be done, and which aught not nor could not be let or hindered, he saith: He must increase, but I must decrease. And Christ increased when his knowledge and glory, shined more and more in the minds of men, john diminished when the opinion of his name decreased before those which came to hear Christ. Bu Otherwise john keepeth his glory and honour in the Church, Math. 11.11 because among women's Children, there arose not a greater than john the Baptist. For he shall be counted for ever, as a good, faithful, and true witness of the Son of God: and yet not for the Messiah (as many than thought him to be) But for a faithful Forerunner and Minister of the Messiah. The which I would to God they would diligently note and consider, which at this day make much prating of the intercessions, and worship of Saintes. R. By this sentence also we are admonished, that all the authorities, dignities, offices, righteousness, wisdom and power of men, must fall down, that the authority, dignity, office, righteousness, wisdom, and power of Christ, may be established. 31. He that cometh from an high, is above all, he that is of the earth, is earthly, and speaketh of the earth: He that cometh from heaven, is above all. He that cometh from an high. Bu Thus far Saint john hath removed the sinister and false opinion which the people had conceived of him: & now he declareth his mind and judgement concerning Christ, C. and showeth by another similitude, how much Christ differeth from all other men, and how greatly he excelleth them. For he compareth him to the King and most excellent Governor, who speaking from his high throne, is to be heard for the reverence of his Emperies sake. But he teacheth that it is sufficient for him to speak from of his footstool. Bu As if he should say, This man is not a man only as ye think, but God also: and he cometh from an high, and hath been from the beginning: by whom all things were made, and therefore he teacheth things both heavenly and divine: Why then should not all men come unto him? Therefore he saith that Christ came from an high, not only in that he is God, but also because in him there is nothing to be seen, but that which is full of majesty, and heavenly. M. And whereas it is said, that Christ descended from above, it is no otherwise to be understood than of the prerogative of the original, by which he came into this world, not only from heaven, but also from God the Father, being the only begotten son of God. For otherwise the Angels come from heaven, to whom notwithstanding that dignity doth not belong, which is here given to Christ, Who saith: I went out from the father, and came into the world. joh. 16.28 B. Furthermore, to the end he might most evidently set before the eyes of all men, the dignity and excellency of the son of God, and might allure the whole world and his Disciples, to worship, to hear, to embrace and to receive him, he addeth that Christ: Is above all. M. That is to say, above all mortal men, and above all creatures, yea, above the very Angels. He saith not, He shall be above all: But he is above all: because he doth not declare of what estimation Christ was among the jews (to whom he was the outecaste of the people, Esay. 53.3. Psal. 22.7. a worm and no man, yea, and the reproach of men) but how he was esteemed in the sight of God his Father. Heb. 1.2. Bu For all things are subject unto him, he is the Lord of all, and is subject to none, according to his divine substance: but he is equal with his Father, and ruleth over all. He that is of the earth, is earthly. C. That is to say, He that is of the earth savoureth of his original, and according to the condition of his nature, stayeth himself upon the order of heavenly things. Christ only, speaketh from Heaven. This therefore he affirmeth to be proper only unto Christ, to speak from an high, because he speaketh from heaven. Therefore he calleth Christ heavenly, 1. Cor. 15. even as the Apostle calleth him in that collation, in the which he compareth him to Adam. And by these words man's nature is extenuated and abased, to the end all flesh may learn to abase and humble itself before GOD. Even so must man's nature be humbled and abased, when it is compared with that which is divine and celestial. So Abraham when he talked with the Angel of God said, Gen. 18.27 I have begun to speak with GOD, and am but dust and ashes. Even so, so often as we are drawn unto pride, we must be put in mind of our own imbecility, baseness, and corruption: as first, from whence we are, namely from the earth: secondly, what we are, namely terrestrial and earthly: thirdly what we are able to do, or what are those things which we speak, think, and do as of ourselves, namely terren and earthly. Therefore whosoever shall consider these things diligently and with his heart, Man's corrupt nature beateth down his Pride. he shall not boast nor exalt himself neither against man nor against GOD. B. And if it fortune that man's dignity at any time be extolled, it is so extolled and commended in respect of the Image of God, which he hath engraved in man. But because, Psa. 49 1● when he was in honour he understood not, therefore he is compared to the Beasts that are without understanding, and is made like unto them. And therefore it is needful that he should be always put in mind of his baseness, and of his profit. Question C. But it may be demanded if john the Baptist came not also from heaven, in respect of his vocation and office, and was therefore to be heard, the Lord speaking by his mouth. For he seemeth to be injurious to the heavenly doctrine which he preached. M. For seeing he speaketh generally of all men, and putteth himself without all doubt in the same number, how can that belong unto him which he saith: And speaketh of the Earth. Are those things which he preached, and the testimonies which he bore unto Christ, and the Baptism wherewith he baptised Christ, earthly? If they be earthly, how can the Evangelist say, john. 1.6. There was a man sent from God, whose name was john. In like manner, Mat. 21. 2● how doth Christ argue and affirm that the Baptism of john was from heaven. Luke. 7. 3● Also in another place, he calleth the Baptism of john, the Counsel of God despised of the pharisees. If these things are not of the earth, but heavenly, how then doth he say here of himself, He which is of the earth, is earthly, Answer. and speaketh of the earth? C. Answer here unto may thus be made. This which john here speaketh is not simply spoken, but comparativelye. If we consider of Ministers by themselves, they speak as it were from Heaven, with great authority, that which is commanded them of God: but so soon as they begin, to appose them: or compare them with Christ, we aught not. So the Apostle comparing the Law with the Gospel, sayeth: Hebr. 12.25 If they escaped not which refused him, that spoke on earth: much more shall we not escape: If we turn away from him that speaketh from heaven. Christ therefore will be acknowledged in his Ministers: but yet so, that he will be Lord alone: as for the Ministers of GOD, they are contented to be in the order of Servants specially when comparison is made between Christ and them. He that cometh from heaven, is above all. M. He repeateth this sentence, first of all, to inculcate and imprint the same in the minds of his Disciples, that they might submit themselves to Christ alone, which boath came from heaven, and also is above all: and that they should not depend upon him, who himself is subject to another, whom he knew to be preferred before all men by God the Father: Secondly, to the end he might the more conveniently adjoin and bring in that which remaineth unspoken. 32. And what he hath seen and heard, that he testifieth: and no man receiveth his testimony. CHR. Because these by corporal scences of hearing and seeing, we know all things certainly, and think ourselves worthy to be believed when we have seen and heard (as such that neither feign nor tell lies) therefore to confirm the matter Saint john saith, that Christ testifieth that which he hath both seen and heard. C. For to the end his Disciples might obey Christ, he commendeth the Doctrine of Christ by the certainty of the same, because he uttereth nothing, but that which he hath received from the Father. B. Therefore Christ teacheth those things which are most certain and approved true: joh. 1.18 seeing he is in the bosom of GOD, and the wisdom of the Father. M. and he saith not, He speaketh that which he hath seen and heard, But, he testifieth, to admonish them, that Christ is not only a teacher of God's truth, but also a most assured witness of all things. A. For he saith, joh. 8.26. What things I have heard of him I declare in the world. And in an other place he saith: john. 15.15 I have showed unto you all things that I have heard of my father. M. Therefore by this place we may note what prerogative Christ had above john and above all other teachers: because he could and doth by his holy spirit teach the minds of men as well as by words. How many soever in this life teach divine and heavenly things, how holy soever they be, yet notwithstanding they cannot testify of those things which they teach, that they have seen them in heaven, though they be true which they speak. For those things which they have received, they have not received by knowledge, or by fight in heaven, but either by the revelation of the holy ghost, or else by Faith in Gods word: but Christ could testify in this world those things which he had both heard and seen. And no man receiveth his testimony. Bu Saint john here doth reprove, not only the unbelief of his Disciples, but also the incredulity of other of the jews, who withstood the Doctrine of Christ, notwithstanding that it was most true. john. 3.11. M. So Christ said to Nicodemus, We speak that we know and testify that we have seen, and ye receive not our witness. Where he reproveth the blindness of the jews even as john doth here, their incredulity. The which notwithstanding is not so to be understood, as though no man received the testimony of Christ: (seeing the Apostles and divers others received and believed the same) but he meaneth that a very few, in comparison, have received and believed it. C. For if we compare the believers with the huge multitude of the wicked, they will appear nothing. And to receive the testimony of Christ, is steadfastly to believe in him, and to embrace his word with thanksgiving, as the most assured testimony of Gods william. This is done but of very few also, at this day. For the credit given to this Heavenly Doctrine, is even now as little as it was then. He sayeth not, And no man heareth his testimony: But, No man receiveth his testimony: For there have been always many hearers thereof: But there have been few receivers of the same found. A. So this place may be expounded, even as that which we heard before, He came into his own, john. 1.11 and his own received him not. 33. He that hath received his testimony, hath set to his seal, that God is true. M. From this verse, to the end of the Chapter, john the Baptist noteth two things: first, what praise and profit he shall receive, which receiveth the Testimony of Christ: secondly what hurt shall happen unto him, which receiveth not the same. He which receiveth his testimony, hath put to his seal. R. That is to say: He which believeth his word, hath put to his seal, or approveth by his faith and confession, that God is true, and keepeth his promises: or else receiveth the testimony in his heart, that those things which Christ speaketh, are the very words of GOD. And this testimony is the holy Ghost, certifying and confirming our consciences, as a seal, that this is the Son of GOD in deed, and that his word, joh. 15. 2●. is the word of GOD in deed. Hereupon Christ saith, When the comforter cometh, which is the spirit of truth, he shall bear witness of me. 2. Cor. 1.22 And the Apostle saith, Which hath sealed us, and hath given the earnest of the spirit into our hearts. Ephe● Also in an other place, After ye believed ye were sealed with the holy spirit of promise, which is the pledge of our inheritance. C. Saint john also here preventeth and meeteth by the way with an offence or stumbling block, which might turn many from the faith, and might hinder or at lest stop their swiftness in their race. For the greatest part hangeth to much upon the judgement of men, and deemeth and judgeth of the gospel after the contempt of the world: at the lest when it seeth the same in some places to be rejected, having before conceived this prejudice, it is the more hard and slow to believe. Here therefore the man of GOD exhorteth and encourageth the godly, boldly to embrace the doctrine of the Gospel: as if he should have said, There is no cause why the Godly should be ashamed or grieved at the smallness of their number, God the author of our faith is more than all the world beside, to give testimony to the truth. seeing that God is the Author of their Faith, who himself alone is all in all, and therefore all sufficient, and to be preferred before multitudes. Therefore although the whole world do withstand the faith, yet notwithstanding, this aught not to keep good men from the obedience and service of GOD. They have also whereupon to rest and stay themselves seeing they know, that to believe the Gospel, is nothing else than to believe th● Oracles of GOD. In the mean time we gather, that this is proper to faith, to rest and stay itself upon God, Faith stayeth itself upon Go● and to be grounded and established by his word. For there cannot be a true faith, before GOD hath spoken by his word. By which Doctrine faith is discerned not only from the imaginations of men, but also from a doubtful and wavering opinion. For it is necessary that the same be agreeing with the truth of GOD, which is clear from all doubtfulness. Faith shaketh not. Therefore as GOD cannot lie, so is it impossible that Faith should waver or shake. Shilding ourselves with this Buckler we shall be sure to overcome for ever, by what means soever Satan shall assault us. M. But some will say, what is he that ever doubted of the truth of God? What need is there then of the Testimony of Christ, whereby we may know God to be true? But john the Baptist speaketh not here simply of the truth of God, but of that truth, by which the promises made unto Israel, (and in Israel to mankind) were fulfilled and performed in Christ. Rom. 15.8. So Christ, is called the Minister of Circumcision, for the truth of God, to confirm the promises made unto the Fathers. This truth of God can not be apprehended, without we apprehend also the testimony of Christ. And of this truth, Christ himself speaketh, john. 8.31. saying: If you abide in my word, then are you my Disciples in deed, and ye shall know the truth, and the truth shall make you free. C. Hereby we are also admonished, what an acceptable and precious Sacrifice faith is before God. For as he esteemeth nothing more than his truth, even so we can do to him no service or worship more acceptable, than by our faith to profess him to be true: for than we shall give unto him his due honour. Again, we can do unto him no greater injury, than not to believe the Gospel: for he can not be spoiled of his truth and verity, but all his glory and majesty must be clean abolished. M. Therefore look how much the faith of the Godly which believe in Christ, maketh to the glory of God, so much on the contrary part, doth the unbelief of the ungodly make to his dishonour. Not that their impiety, can make the Faith and truth of God of none effect, but because they reprove him of vanity. To this effect pertaineth the saying of Saint john in another place, He which believeth in the Son of God, hath the testimony of God in himself: 1. joh. 5.10. he which believeth not God, maketh him a liar, because he hath not believed the testimony, which God hath testified of his Son. C. verily, unless we be to dull, and stony, this so notable a commendation given to faith, aught to kindle in our minds, a most fervent love of the same. For what great honour is this, which God vouchsafeth to bestow upon miserable men, which by nature are nothing else but liars and vain, that they nevertheless, should be thought meet to confirm, and allow the holy truth of God, by their subscription and sealing. 34. For he whom God hath sent, speaketh the words of God: For God giveth not the Spirit by measure. For he whom God hath sent. M. This is the reason why he putteth to his seal that God is true, which receiveth the testimony of Christ, namely, because the testimony of Christ, is the testimony of God: C. because Christ proceeded from no other, than from his heavenly Father. Therefore it is God only which speaketh by him. M. So sayeth the Lord himself: john. 7.16. My Doctrine is not mine, but my Fathers which sent me. Also he saith: The word which ye hear is not mine, but his which sent me. joh. 14.24 R. Therefore he which heareth Christ, heareth God, and he which possesseth Christ by faith, possesseth God. For God giveth not. Some extend this place, to the common dispensation, because God which is the bottomless well of all goodness, doth nothing at all empty himself, when largely and plentifully, God a bottomless well of grace. he poureth his gifts upon men. They which power water out of any Vessel, or draw a Well, come at the length, to the bottom of the same: but we need not fear or doubt of the like to be in God: for the more his gifts are bestowed upon us, the more plentifully they abound. This exposition seemeth to have some colour, because the sentence is somewhat intricate and obscure: C. notwithstanding their opinion seemeth more probable, which interpret this to be spoken concerning Christ: and so the sense and meaning is, that the Spirit is not given by measure unto Christ, as though the grace in him were to be measured: even as the Apostle Paul teacheth, Ephe. 4.7 1. Cor. 12 7 that to every one is distributed according to the measure of the gift, so that no one man aboundeth at the full. And verily the Spirit must rest upon Christ without measure, john. 1.16. to the end we might all receive of the fullness of the same. Bu There is a common Proverb, He giveth by measure, that is to say, He giveth sparingly, or nigardlye. For he which giveth liberally, and bountifully, doth not measure that which he giveth, but giveth by heap. john the Baptist received the Spirit by measure: as did also divers others of the Saints. Wherefore they cannot be compared unto Christ, so far they are of from being his equals. But concerning Christ: the Prophet David sayeth in his Psalms, Thou hast loved righteousness, Psal. 45.7. and hated Iniquity, wherefore God thy God, hath anointed thee with the Oil of gladness above thy fellows. Colos. 2.9. Also Saint Paul sayeth, In Christ dwelleth all fullness of the Godhead bodily, and in him ye are complete. Christ hath the spirit of God superaboundantly. CHR. Therefore by this note, the Son of GOD is discerned from the Prophets, and from other holy men. For it is impossible that they which have received the Spirit of GOD by measure, should give and bestow the same upon others. Neither hath one holy man bestowed the holy Ghost upon another, but all (as we have said) have received of the fullness of Christ. Therefore because Christ is the giver of the spirit, let no man doubt, but that he substantially possesseth in himself the holy Ghost. Act. 8.17. If any man object and say, that the holy Ghost was given by the hands of the Apostles, it may easily be answered: That they made their Prayers to the holy Ghost, who being entreated, came, and was said to be given by their hands. For holy Moses, that saint of God, was not seen to take of the spirit of GOD which was in him, and to give the same unto others, but this is reserved to the Divine power only. For these works belong to God alone. 35. The Father loveth the Son, and hath given all things into his hand. The Father loveth the Son. Bu Saint john gathereth in few words, all the Mysteries of the Gospel, into a brief compendium, or short sum: and doth more plainly set forth those things which hitherto he hath spoken of Faith, and the virtue thereof. To the end therefore, he might show that the faith of the Godly is not in vain, which is reposed in Christ, he declareth that all power to save, is wholly given to the Son, because he is loved exceedingly of the Father. M. john baptist had heard the heavenly voice, by which the Father spoke from Heaven, saying: Math. 3.17 This is my well-beloved Son, in whom I am well pleased. Now, the whole inheritance cannot but belong to the well-beloved son: Therefore when john was about to say, And hath given all things into his hand, He very well added first, The Father loveth the Son. Question C. But what is the meaning of this reason? Doth he hate all others? Answer is made hereunto, Answer that he speaketh not here of the common love, with the which God loveth men, and other works of his hands: but of that singular and special love, which beginning at the Son, floweth from thence to all other Creatures. For this love of God (by which he loving his Son, loveth us also) bringeth to pass, that he doth communicate unto us, by his hand all good things. Bu Whereupon the Apostle Paul sayeth, He loved us in his well-beloved Son. Ephe 1.6. And hath given all things into. M. These few words appertain greatly to our Faith, by which we depend upon Christ, as upon the Lord of all. Bu For all things, as well visible, as invisible, and whatsoever else without exception, hath the father given unto him, M. to be in his power, in his proper possession, and in his disposition & government. Bu I say, he hath given unto him all things, not that in respect of his Divine nature, he wanted them at any time, or that he was not equal with the Father in omnipotency: (For he saith, glorify me now, O Father with thyself, with the same glory, which I had with thee, before the beginning of the world,) CYR. but because when the fullness of time was come, the Son of God was incarnate, and made man, and was humbled to the death, even to the death of the Cross, therefore God hath exalted him, & according to the nature which he hath taken, is said to have received some what, not, as from another, but as his own proper right: M. and he is said so to have received the same, not to refer that to himself alone, which he hath received, but liberally to dispense the same to others. In consideration whereof he calleth all men unto him, saying: Come unto me, all ye that travail. Mat. 11.27 etc. Also he sayeth, All power is given to me, Mat. 28.18 both in heaven and in earth. Go ye therefore unto all Nations. Neither took he this power by force or violence, nor yet did he buy the same: the which happeneth as we see, in the kingdom of Antichrist: but took the same naturally of the Father, as the only begotten and well-beloved Son of God. Bu The which is done for our sakes. For, as it is said, he hath received all those things for us, and distributeth them unto us, and maketh them subject unto our power, that we might be Lords of Life, of Death, of Men, of Devils, and of all other things, according to the saying of the Apostle, Whether it be Paul, or Apollo, 1. Cor. 3.22. or Cephas, either the world, either life, either death, whether they be present things, or things to come, all are yours, And ye are Christ's, and Christ is Gods. Of the like benefit of God, Psal. 8.7. and of the same glory appertaining to men, speaketh the Prophet David in his Psalms. 36. He that believeth on the Son, hath everlasting life: he that believeth not the Son, shall not see life, but the wrath of God abideth on him. He that believeth on the Son. C. He addeth this to the end we might not only know, that all grace and goodness is to be sought in Christ, but also that we might know how to get and enjoy the same. He sayeth that the way to enjoy grace and everlasting life, is, by faith: Faith obtaineth salvation in Christ. and not without good reason: because by the same we possess Christ, who bringeth with him righteousness, and life, the fruit of righteousness. M. He sayeth not simply, He that believeth, but, He that believeth in the Son. By the which note, the Christian faith is distinguished from the faith of other Nations, yea, from the faith of the jews, because we believe in the son of God, Christ jesus, whom the whole world contemneth and derideth. This is our foolishness in this world. Hath everlasting life. Bu He speaketh here in the present tense, Life everlasting in this life. saying: He hath, he saith not, He shall have, for he possesseth already everlasting life, waiting in hope, for that which he is assured he shall have. Moreover, the faithful feel in this carnal life, Vital motions of the Spirit, and life itself, Gala. 2.20 the Apostle witnessing, I live: yet now not I, but Christ liveth in me: and the life that I now live in the flesh, I live by the faith of the son of God, which loved me, and gave himself for me. Life is set against Death, against Malediction, and Condemnation, signifying justification, absolution, happiness, and everlasting blessedness. He that believeth not the Son. C. As he propounded life in Christ, to allure us unto him by the sweetness of the same: even so now he denounseth unto them eternal death, which believe not in Christ. He sayeth not simply, He which believeth not, but, He which believeth not the Son. For all unbelief is not condemned, but that only which despiseth the Son of God. He which believeth none of the Fathers, nor the Bishop of Rome, is not under this sentence of condemnation, so that he believe the Son of God. C. Also this sentence, doth properly pertain unto them (as it is said in another place) which reject the Gospel preached unto them. For although all mankind is wrapped in like destruction, yet notwithstanding, greater vengeance shall fall upon those, which refuse the Son of God to be their deliverer. Shall not see life. That is to say, he shall never enjoy life. M. By this manner of speech, Life, and entrance into the Kingdom of Heaven, is not denied to the unbelieving without an Emphasis: as if he should say: He which believeth not, shall be so far from having everlasting life, that he shall never enjoy so much as the sight of the same. Bu So said our Saviour Christ, to Nicodemus, john. 3.3 Except a man be borne again, he can not see the Kingdom of God. Also he sayeth, Except ye believe that I am he, john. 8.24 ye shall die in your sins. But the wrath of God abideth on him. The wrath of God is here opposed against life: therefore it comprehendeth all misery, calamity, Unhappiness, Sickness, poverty, Vengeance, Death, Sin, Malediction, Punishment, and torment. AUG. He sayeth not, The wrath of God shall come on him, but, The wrath of God abideth on him. All mortal men which are borne, bring with them the wrath of God, and that for the sin which they have drawn from Adam. But the Son of God came having no sin, and having on him our flesh, was amongst us, to turn away the wrath of God, if so be, man would receive the grace of GOD offered unto him. He therefore which believeth not the Son, the wrath of GOD abideth on him. What wrath is that? surely, the very same, of the which the Apostle speaketh, saying: Ephe. 2.3. We are by nature the children of wrath. C. And although, they which are naturally condemned, are reprobates already, yet notwithstanding, they bring new death unto themselves, by their own infidelity. Math. 16.19. And to this end the power of Binding, and Losing, is given to the Ministers. For this is the Just punishment of man's contumacy, and Pride, that they which shake of the wholesome Yoke of GOD, do tie themselves with the bonds of death. M. Here therefore is appointed, the perpetuitye, and durance of the wrath of God, and of the punishment of the wicked. For as it is necessary that he should live unto God, who so ever he be, that is capable of his everlasting goodness: (for he is not the God of the dead, but of the living) so it is necessary, that he be guilty, and destroyed for ever, which is subject to the everlasting wrath of God through incredulity. Hereupon it is said. Math. 3.12. That he will burn the chaff with unquenchable fire. They shall go into everlasting torment: Their worm shall not die, Math. 25.46. Esa. 66.24 and the fire shall not be quenched. R. This is a notable Sermon of john the Baptist, the which we aught always to remember. For he preacheth unto us Christ, and setteth him before us, to the end we might know what great treasures of blessings we possess in him through faith. Bu Let us therefore often times diligently read over the same, and deeply consider the same in our mind: and then we shall reap thereby the most pleasant fruits of the lively knowledge and faith of Christ, which from time to time shall increase and grow more and more, and abide firm and sound for ever. ❧ The fourth Chapter. 1. As soon as the Lord knew how the Pharisees had heard that jesus made and baptised more disciples than JOHN. R. IN THE BEginning of the former Chapter the Evangelist hath described, the true way of justifying: Now in this Chapter he addeth the example of true justification in the Harlot of Samaria, lest that Doctrine should seem frivolous and vain, for want of an example. Bu All the parts of this History, are very well knit together. For now the Evangelist passeth from the communication of Christ & Nicodemus, and from the Testimony of john, to describe another conference between the Lord, and the Woman of Samaria. C. And first of all he showeth the cause why our Saviour Christ went out of judea. For when he knew that the pharisees were evil affectioned, he would not put himself in danger of their fury, before the appointed time came. Therefore leaving Iewrye, he went again into Galilee. Wherefore he came not of purpose into Samaria, there to abide, but because he must pass through the same into Galilee. Assoon as the Lord knew. M. The Evangelist speaketh not here as though the Lord were at any time ignorant of the practices of his enemies: for he need not be admonished of the devices of his enemies: for he knew their evil Cogitations, & therefore he shunned their fury. C. The Evangelist maketh mention only of the Pharisees, which were sworn enemies unto Christ, not that the other Scribes were his friends: but because this sect of the pharisees than reigned, and were mad, under the pretence of a Godly zeal. Saint john saith here that these men heard how that Christ made and baptized more Disciples than john the Baptist: but he sayeth not that they saw this. First of all this was heretical, by the Sacerdotal, or Priestly judgement: for this might have divided the Church, and have bread Schisms. For so many as become the Disciples of Christ and were baptized, went to a new Church, and embracing the Yoke of Christ, were drawn from the government of the pharisees, Scribes, and Priests. C. Moreover, their minds being stirred up before, by the gathering together of Disciples by john, they were now the more exasperated, and set on fire, when they saw that Christ came, and drew more Disciples after him, than john had done. For from the time that john preached himself to be nothing else but the forerunner of the Son of GOD, the greater number followed Christ, and the Ministry of john began now to cease. And so by little and little he resigned to Christ, the office of teaching and Baptizing: A. as he himself had said, Math. 3 He must increase, but I must decrease. The Lord made Disciples, that is to say, he wan unto him hearers, and bound them unto him, with the knot of Religion: And in very deed the hearers of the Lord, have been always called from the beginning, Disciples, afterward Christians. 2. (Though that jesus himself baptized not, but his Disciples.) A. It is said in the two and twenty verse of the Chapter going before, that Christ was in Iewrye, and that he there Baptized, the which Saint john here expoundeth, saying: that he baptized by his Disciples. AUG. Therefore the Lord baptized, Christ baptised not: & yet did baptise. and baptized not. For, he baptized, because it was he that cleansed, washed, and purified the sins: he baptized not, because he used not the outward Sacrament of dipping, or ducking in the Water. The Disciples used the Ministry of the body: and he joined thereunto his Majesty and grace. B. Therefore the Lord baptized by the Ministry of his Disciples. This outward sign was committed to the Ministry of the Church: and to this Ministry Christ chose his Apostles. As therefore by this the Church aught to be ordered & governed: even so he thought good to prepare his Apostles to the same, and to enter them into this holy ministry. M. For he said afterward to his Apostles: Go ye forth, Mat. 28.19 Mat. 16. 1● and teach all Nations, and Baptize them in the name of the Father, and of the Son, and of the holy Ghost. C. So that we see, that the same is called the Baptism of Christ: which is ministered by the hands of other men, to the end we might know that Baptism doth not depend upon the person of the Minister, but that the force thereof doth wholly hung upon the author, in whose name and at whose commandment the same is ministered. Whereby we have a singular consolation: for seeing we know that our Baptism is of no less efficacy, to cleanse and to renew us, than if the same were given to us, of the son of God himself, what a special comfort, and unspeakable joy, may we have thereby? And this is sufficient to confute the Annabaptistes, Anabaptistes' conferred. which affirm that Baptism is defiled, and unperfect, by the sin and wickedness of the Minister: and for this cause they greatly trouble the Church, as sometime did the Donatists. But concerning this matter, we have spoken sufficiently before in the third Chapter, the two and twenty verse. M. By this place also we may easily gather, that the office of teaching, is far better than the office of Baptizing. The Lord Preached himself, The office of teaching excelleth the office of baptizing. but he baptized by the hands and Ministry of other men. For the Preaching of the Gospel, is an office of greater power, and more plentifully setteth forth the Grace and knowledge of God, than the Ministry of baptizing: even as it is a work of greater industry, and cunning, to prepare the Wrestler to the Game, than to give the Garland and price to those that win. B. Christ therefore was contented to teach, and by the sign of imposition of hands, to give the spirit of God and other gifts: and strait way permitted the Apostles to baptise. M. So saith Paul, that he was not sent to Baptize but to preach. 1. Cor. 1.17 And Peter himself being present baptised not the house of Cornelius, Act. 10.48 but commanded them to be baptised. There aught to be in the Church boath preaching Ministers, and baptizing Ministers. Therefore there must be an order observed in the Church, that they which excel others, may have the most excellent offices committed unto them. 3. He left jury, and departed again into Galilee. He left jury. R. Christ by reason of the persecution of the Pharisees, fléeeths out of judea, not for fear of death (for he therefore descended from heaven, that he might die for men) but because as yet he had scarcely begun his office, for the which he was come. For so soon as he had done this, he went forth to meet his enemies: john. 18.4 so far he was from fleeing death. So Paul by the Brethrens was let down in a Basket over the Wall in the night, Act. 9.25 and fled: but when he had discharged his office and calling, he was ready not only to be bound, but also to die at Jerusalem for the name of the Lord jesus. Act. 21.13 And departed again into Galilee C. Why doth he seek to hide himself in Galilee, as though he would not be known, when he should rather have made himself manifest? I answer that Christ would observe an order in his doings, and so used the opportunity of the time, that he did not let pass or forslew one moment. Therefore he determined to finish his course in good order and with discretion. Whereby also we are taught, that we aught to be of such stout courage, that we should not be so terrified with any fear, Persecution may be fled sometime. but we should go forward in our office: and that we should not be bold in casting ourselves rashly into perils. R. Christ could with his beck only have withstand all his enemies: But for our sakes he abased himself, taking upon him the form of a servant, Phil. 2.7. Heb. 2.18 and would be subject to infirmities, that he might help those which are tempted. 4. For it was so that he must needs go thorough Samaria. These words are an introduction to the History of the woman of Samaria, For the Evangelist saith that the Lord was constrained by necessity to pass by Samaria, the which could not be done without offence to the jews. He saith therefore that these countries or regions were so placed, that going from jury to Galilee, he could not pass except he went through Samaria, which lay between them. C. Christ then came not of set purpose into Samaria, but because the necessity of the journey did so require. For until he had opened passage to the Gospel by his resurrection, it was necessary that he should be occupied in gathering together the lost sheep of the house of Israel, for the which he was sent. Whereupon he is called a Minister of the Circumcision. Rom. 15.8 And at the first preaching of the Apostles, Math. 10.5 he forbade them to go to teach the Samaritans. Lest therefore Christ should seem to do any thing contrary to that which he had commanded, the Evangelist thought good to pretermit this. B. For Luke testifieth, that if a man will go out of Galilee to judea, Luke. 9.52 he must pass through the Country of Samaria. M. But the Evangelist, by the name of Samaria, meaneth not that Samaria, which afterward, the name being changed, was called Sebaste, but the Country lying about the same: as may be gathered by the text: For it is added. 5. Then came he to a City of Samaria, which is called Sichar, besides the possession, that jacob gave to his son joseph. B. josephus writeth that Sichima, which bordereth upon mount Garizin, (which is higher than all the mountains of Samaria) was the chief or Metropolitan City of Samaria, in the time of Alexander the great. hereupon it is likely that the same Sichima, is called by the Evangelist, Sichar: C. which also was called Sichem, the Inhabitants whereof were traitorously slain, Gen. 34.25 jud. 9.49 by Simeon and Levi: and which Abimelech (notwithstanding, that he was borne in the same) afterward destroyed and made even with the ground. But so notable and excellent was the place, that the third time a City was builded there again, which in Hieromes time was called Naples. And the Evangelist taketh away all controversy, by adding so many circumstances. For it may evidently appear by Moses, Goe 48.22. where that field was, which jacob gave unto the sons of joseph. M. And the Evangelist maketh mention of this giving, to commend the Faith of jacob, who being at the point of death, and not unmindful of the promise made concerning the Land of Canaan, by faith gave this plat of ground to his Son joseph. But if jacob gave this place for an Inheritance to his Son joseph, Question How came it to pass, that none of his posterity, but Samaritans (that is to say, a foreign Nation brought thither out of Babylon) were found there by our saviour Christ? Read the History in the seventeen Chapter of the second Book of Kings. Answer. I answer, That God divided the Land to the Sons of men, insomuch, that every Nation was appointed his dwelling place: But (as we see by this example) it cometh oftentimes to pass, by the just judgement of God, that the reprobate are cast out of their own Nations, which their Ancestors have received of God, with singular grace and favour. 6. And there was Jacob'S well. jesus then being weary of his journey, sat thus on the well: and it was about the sixth hour. And there was Jacob'S well. R. The Evangelist maketh mention of this Spring, which he calleth jacob's well, because it is credible, and likely that jacob Digged a well there, Gen. 21.2. Gen. 26.15 following the example of his Fathers, Abraham and Isaac. M. And whereas this piece of ground, and this Well, of the which, the Evangelist maketh mention, have retained in themselves, The memory of the Godly abideth for ever. so many Ages, and so long time the remembrance of the patriarch jacob, we may thereby be admonished and taught, how sure and stable the memory of the Godly abideth even in this world. This place was of greater fame, by reason of the remembrance of jacob, than the high mountains of Robbers, whose memory suddenly vanisheth away. Let us leave unto our Posterity, the remembrance of Godliness, which is much more precious than Gold. Jesus then being weighed. Here beginneth the History. When the Disciples were entered into the City, to buy meat, the Lord sat in the mean time, beside the Well, as waiting their return, not entering with them into the City, both, that he might not give them an evident occasion of offence, and also that he might attend the finishing of that work, which he knew he should take in hand. For he sat, (saith the Evangelist) being weighed of his journey, by the Welles side. C. He did not feign a weariness, but he was weary in deed. For to the end he might the more effectually suffer the Passions of a natural man, he took upon him our infirmities. R. For he came into this world to declare, that he is our high Priest with his Father. The office of the high Priest. It is the office of the high Priest, to Care, to Pray, and to make intercession for the People, and to take the sins of the People upon himself: the which may manifestly enough appear out of the old Law. Now, how can Christ suffer with us, and be touched with our infirmities, except he were subject to those affections, and infirmities before? Therefore, he is one while described to be hungry, another while thirsty, another while Wéerye, another while Scourged, another while Crucified, another while Dying: to the end we may know, that we have an high Priest, that hath felt in himself our infirmities, and so may have a sure hope and trust in all adversities. For Christ knoweth how we are minded, and affected in them, and of what help we stand in need, seeing that he himself hath borne the like. This matter is very well handled by the Apostle in his Epistle to the Hebrews. Heb. 2.14. and .4.15. M. This also belongeth to the confirmation of our Faith, by which we believe that Christ was not only GOD, but also perfect man, in all things like unto us, sin excepted. For in that he was wéerye of his journey, he doth not declare thereby his divinity, but rather his humanity, and the imbecility of the flesh, according to the which, he suffered Hunger, thirst, weariness, sorrows, and death itself. It was necessary that by these and such like arguments the true Assumption of our flesh, in the which the redemption and reconciliation of mankind, was made perfect, should be declared. Moreover, these things prescribe and set before us an example of true humility and modesty to follow. The Lord was wéerye of his journey. Wherefore? because he used not to ride, but always went on Foot, what journey so ever he took in hand. CHR. Humbly, according to the condition of the place, he sat by the wells side, and that alone, without any guard, and without any Cushion, or Bolster of ease. M. Woe therefore be to our Pride, woe be to our niceness, and folly. The Lord of Heaven for our sake, took upon him our flesh, and put upon him the forms of humility, of modesty, and of temperance for us to follow: but as for us, we seek by all Niceness, and Immodest behaviour, to loose that which he hath purchased. Bu Therefore the Lord took his journey on Foot, and not on Horseback, or in his Coach, or Chariot, that by his example, he might condemn the excess, and carnal pleasure of our Bishops. C. Whereupon, when the Evangelist saith, that Christ sat thus, he doth express as it were the ghesture, and behaviour of a wéerye man. Bu But yet after his labours, he sought rest, lest any man should think, that the body aught to be Tired above measure. The body must not be oppressed with labour. For God doth not allow immoderate exercise, by which man doth accellerate, and hasten his death before the time. A. hereupon the Apostle teacheth, that the care of the flesh, aught not altogether to be cast of: but he addeth, Ro. 13.14. saying: And make not provision for the flesh: to fulfil the lusts of the same. And it was about the sixth hour. V The Evangelist according to his manner, describeth all things diligently. Bu He calleth that the sixth hour which to us is the noontide: CHR. to the end we might know that the Lord was wéerye, not only by his labour, but also with the heat of the noontide. For the Sun coming toward his height doubleth the labour, and maketh the journey more painful. C. And seeing the day hath twelve hours, from the rising of the Sun, until the setting of the same, the sixth hour, was the mid day, or twelve of the Clock at high Noon, as we call it, R. about which time the heat of the day is most fervent, and provoketh Thirst. B. Whereby it appeareth that the Lord had occasion to ask Drink of the woman. A. We are taught also by this Circumstance of the time, to have greater consideration of the mind, than of the body, seeing that Christ sent not his Disciples to buy meat for their Dinner, before it was high Noon. Let us therefore remember this lesson, which Christ hath given unto all those which are his. first seek the Kingdom of God, Mat. 6.33. and the righteousness thereof, and all other things whereof ye have need, shallbe given unto you. The which rule gluttonous and Riotous persons observe not, which betimes in the morning make haste to Breakfast, before they have served God: to whom the Lord by his Prophet, Esay. 5.11. threateneth extreme destruction except they repent. 7. And there came a woman of Samaria, to draw water: jesus sayeth unto her, give me drink. And there came a woman. M. We saw before in the person of Christ, a base exordium, or beginning, and now a base or contemptible instrument of great matters is brought in: First the Woman, than what woman, namely, a Woman of Samaria, and if this be not enough, a common woman, a harlot, a Woman polluted and defiled with uncleanness. Could he use his Apostles as instruments: to offer the knowledge of his heavenly grace to this City? yea verily. But so it was convenient for the glory of God's grace, that those things which were infirm, weak, and lost, should be cured and saved with the first. So it was meet that she first should come to the shepherd of Souls, not as one strong and whole, but as a weak, feeble, and straying Sheep. So it was meet that such a one should come to the Physician, as was not whole, or lightly sick, but such a one as was troubled with a grievous and dangerous disease, in the which, first of all the singular benefit of healing, given to the world in Christ, and secondly, that singular humanity and gentleness of the heavenly Physician, is declared, which should afterward be the Instrument to increase and spread forth the heavenly grace. Here therefore that appeareth to be most true which the Apostle writeth, saying: God hath chosen the foolish things of the world, 1. Cor. 1.27 to confounded the wise: and God hath chosen the weak things of the world, to confounded things which are mighty: and unable things of the world, and things which are despised, God hath chosen, yea, and things which are not, to bring to nought things that are: that no flesh should rejoice in his presence. R. Moreover, the Evangelist writeth of the Woman according to the rule of charity, which willingly ever sought to excuse and hide others faults. For this Woman was an cost: notwithstanding more honestly he calleth her a Woman, and not a harlot. A. But lest any man should think, that this woman went therefore out of the City, to seek Christ the Saviour of the world, (as we may read how that the Woman of Canaan went out of the Coasts of tire and Sydon, Mat. 15.22. to entreat Christ for her daughter possessed of a devil) the Evangelist not unaptly sayeth, Apoc. 22.17 that she came to draw water: & yet notwithstanding she found him by the wells side, Esay 65.1. which giveth the water of life freely to them that thirst: to the end we might note that to be most true, which the Lord sayeth by his Prophet: Ro. 10.20. I am found of those which sought me not. And thus it happeneth unto us oftentimes, that while we are thinking and doing of another thing, the benefits of our heavenly Father are offered unto us. Insomuch that the truth of God's word may appear, john. 15.16 You have not chosen me, but I have chosen you. M. For she was altogether ignorant of that which should come to pass. Not knowing of all these things she chanced upon our Saviour Christ. She came to draw water, for bodily drink: and she found the well of life, by which the Souls of men are refreshed to everlasting life. She seemeth to come by chance, but he which disposeth all things, led her mind by his secret working, that she might come in this moment, in the which she should find Christ, the well of life. By this example we see how our actions are in the hands of God, so disposing those things which we intend to do, that oftentimes we doing one thing, happen upon another thing, of the which we never thought. Rebecca came to the Well, not thinking to find the servant of Abraham there, which was come to betroth her unto his masters son, but intending to draw Water: and although she might seem to come by chance to this Well, Gen. 24.5. yet notwithstanding, she came by the providence of God: and by chance met with him, whom she looked not for. God disposeth all our affections as it pleaseth him. Gen. 29.9. Even so also Rachel found not jacob, as one that should be her Husband, whom she knew not, but came to the Well, to water her Father's Sheep: But the God of Abraham, Isaac, and jacob, ordered all things by his secret disposition. Also Lydia, a Seller of Purple, came not to the Temple, which was by the Rivers side, but only for Devotions sake, being altogether ignorant of Paul, acts. 16.14 and Barnabas the Apostles of jesus Christ, and yet nevertheless, she met with them, the Lord providing for her saving health. So that (as we have said) those things which belong unto our Salvation, are bestowed and offered unto us, by the providence of God, without our knowledge, when we are otherwise occupied, to the end we might learn wholly to depend upon his divine providence: as Saint james very well teacheth us to do. jam. 4.14 R. verily, in this place we may behold the wondered judgements of God. For Christ fled from Iewrye, in the which were the High Priests, Scribes, and pharisees, being holy as they seemed, both in outward profession, and also in Godly life. But to the Harlot, overwhelmed with sins, looking as yet for no such thing, he came, & brought her Salvation: to the end men may know that to be true which he sayeth in another place: Math. 21.31 1. Tim. 1.15. The Publicans and harlots, shall enter into the Kingdom of God before you. Also the Apostle Paul sayeth, Christ jesus came into the world, to save sinners. Bu Therefore Christ tarried not until the Woman of Samaria asked grace, or until she spoke first unto him, but preventeth her, who minded to say nothing, and offereth unto her occasion to speak, saying: give me drink. Bu modestly speaking unto her, whom he might have called by a reproachful and unhonest name. But now throughout all his communication, he tempereth his speech, as if he had, had to do with a very honest woman, lest he should offend and drive her away by sharpness of words. By which his behaviour he hath left an example to the Preachers of the Gospel, by lenity, and civil wisdom, to win many to Christ, and to righteousness, and for this cause to abstain from reproachful words, and lavishness of tongue. C. And whereas he requireth water of this woman, he doth it not simply, for this purpose, to have occasion given him to teach her, (for Thirst constrained him to desire Drink) but this could be no let, but that when he had gotten occasion, he used the same: because he preferred the woman's salvation, before his own necessity. Therefore, forgetting his Thirst, and taking time and occasion to talk, that he might instruct her in true Godliness, he bringeth her from the consideration of visible water, unto that which is spiritual, and watereth her mind with heavenly Doctrine, which denied to give him water. 8. For his Disciples were gone away into the town to buy meat. Bu This the Evangelist addeth of himself, lest any man should ask: And why did he not command his Disciples to draw Water? This occasion which the Lord offereth to the sinful woman, seemeth to be very base and contemptible: and no marvel, seeing to the most part of us, at this day, they seem small occasions, which the Lord offereth unto us, to put us in mind of amendment. But the faithful man despiseth no occasion, which may move him to repentance. M. Moreover, in that our Saviour Christ was solitary, and alone, the woman, might the more boldly put away shamefastness, and also the better consider of her fault. Therefore, the wisdom, and Civillitye of Christ is commended unto us in this place, that we might follow the same, so often as we have to do with sinners, and weak persons, lest we offend them, dash them out of countenance, or drive them away. A. Furthermore, when the Evangelist addeth that the disciples went into the City to buy meat, he declareth that they were not altogether without Money: as we may also easily gather by another Evangelist, where the Disciples are reported to say, Shall we go and buy two hundred Penny worth of Bread, Mat. 6.37. john. 12.6 and .13.29. and give them to eat? Also judas was Treasurer, and carried the Bag. M. Therefore the Evangelist sayeth, they went to buy, The Disciples of Christ were no begging Friars. Mat. 23.14 and not to beg. For they were not of the order of Begging Friars, which think it greatly appertaining to the Gospel, not to live of their own Labour, but of the sweat of other men's brows, and to devour widows houses, under the pretence of long Prayers: as Christ upbraideth the pharisees, their Predecessors. 9 Then saith the Woman of Samaria to him, How is it that thou being a jew, askest drink of me, which am a Samaritane? For the jews meddle not with the Samaritans. Then sayeth the Woman. CHR. The woman of Samaria, suspecteth jesus to be a jew, both by his Apparel, and also by his tongue. M. For she could by no other means know him, than by that which she both heard and saw. For that Nation above all other had a special kind of Apparel, and a special Language, whereby they might be easily known from other Nations there abouts. Christ ●lowed 〈◊〉 fashion 〈◊〉 his Country in apparel. Christ therefore observed the manner and fashion of his Country, both in his Apparel, and also in Language: the which is a great token of Gravitye. Even so the Fathers of Ancient time, framed themselves to common decency, and Gravitye, because they would not exceed the manner and fashion of their Country in their Apparel, and behaviour. But at this day, all men for the most part, put upon them vanity and lightness: in so much that a man can not know a Frencheman from a German, nor an Italian, from a Spaniarde, nor a Spaniarde from a German: and as for the English man, he in his Apparel, is so disguised, that of all other people, he seemeth this way to be most vain. This lightness, doth not only change the apparel, but also banisheth away, the country affection and mind, in so much that a man may truly say of these kind of men: Affectus Patrios, Patria cum vest relinquunt. That is, As forsaken they have their countries attire: So of countries love, they have quenched the fire. C. But the answer which the woman maketh here, is a reprooche or taunt, by which she doth object unto him the common contempt of her Country. As if she should say. Is it meet for thee to ask drink of me, when as the jews account us Samaritans so profane? For that which is added, For the jews meddle not with the Samaritans. seemeth to be spoken by the Woman. Howbeit othersome think it to be spoken by the Evangelist, in steed of an exposition. A. But concerning the hatred, Verse. 52. which the jews bore toward the Samaritans, and of the Original of the same, read the ninth Chapter of Saint Luke. 10. jesus answered: and said unto her, If thou knewest the gift of GOD, and who it is that saith to thee, give me drink: Thou wouldst have asked of him, and he would have given thee water of life. If thou knewest the gift of God. C. Now taking occasion Christ beginneth to preach of the grace and power of his spirit, and that to a Woman, which was altogether unworthy once to talk with him. A wonderful example truly of his goodness: For what was in this miserable woman, that of a Strumpet, she should suddenly become a Disciple of the Son of God? Howbeit he hath showed also no less mercy upon every one of us, as we have said a little before. Bu But Christ maketh no answer to the objected dissension between the jews and the Samaritans, but rather maketh haste to save, and to reveal his heavenly treasure. For he did not allow this behaviour of the jews, because they did not withdraw themselves from the fellowship of the Samaritans, for that they hated impiety, but because of disdain, and vaineglorye. M. Here therefore we are taught, not to answer to every objection, but so to make our answer, that we forsake not edification. It is not only worldly, but also heavenly wisdom, first of all to propound some certain proposition, which may tend to edification: and then diligently to direct all things that shallbe spoken unto the same: and not to suffer ourselves to be drawn away therefrom, by the objection of the ignorant and unlearned: therefore he sayeth: If thou knewest the gift of God. C. These two members, If thou knewest the gift of God: and who it is that talketh with thee: are so distinctly to be read, that the latter should be an interpretation of the first. For this was the singular goodness of God, to have Christ present, which brought with him eternal life. A. Even as he himself said, Blessed are the eyes which see those things that ye see. For I say unto you, that many Prophets and Kings, Luk. 10.23. have desired to see those things that ye see, and have not seen them: and to hear those things, that ye hear, and have not heard them. M. Christ therefore declareth to the woman, what she aught to have done, rather than to have denied the Water which he asked. For thus she should have said, I have need to ask of thee that water of life, whereby I may mitigate the Thirst of my languishing and pining Soul: and dost thou ask this earthly water of me? Or thus: How cometh it to pass that thou, which art the well of life, askest drink of me, which am a miserable woman, and more dry than any Sponge? But rather give thou unto me, out of thy Well, the water of life. But in that the Woman did not thus, Christ ascribeth it rather to ignorance, than to malice, saying: If thou knewest, thou wouldst have asked. C. Moreover, we are taught by these words, that then at the leangth we know what manner of person Christ is, when we understand what the Father hath given to us in him, and what graces and benefits he offereth unto us. But this knowledge beginneth at the feeling of our need. Christ the water of life, for the thirsty. For it is necessary that every man, first feel his misery before he seek for a reméedye. Therefore the Lord calleth not the drunken, to Drink more, but the thirsty: not the full bellied to eat more, but the hungry. And to what end should Christ have been sent with the fullness of the Spirit, unless we had been empty? Christ herewithal teacheth us also, how effectual the knowledge of his graces, is, namely, of such force, that it will encourage, and allure our minds to desire the same. If thou knewest (sayeth our Saviour Christ) thou wouldst have asked. Therefore he went about to make the Woman more desirous, lest she should contemptuously reject the life offered unto her. And he would have given thee, of the Water of life. This is a plain argument of God's great goodness, and lyberallitye, by which he doth not only consider how miserable we are, and of what benefits we stand in need, but also allureth us to crave those things which are prepared, and ready to be offered unto us, so that we ask them. For he testifieth that if we make our Prayers unto him, they shall not be in vain. And truly without this persuasion and trust, we should have but a cold desire to pray. But seeing Christ meeteth by the way, with those that come unto him, and is ready to fill every hungry Soul, there is now no place or excuse, left for slothfulness and negligence. But there is none but will think that this is spoken generally unto all men, except he be stayed by incredulity. A. For it is not promised in vain: Ask and ye shall receive: seek and ye shall find, Math. 7● Mar. 11. ●● knock and it shallbe opened unto you. Whatsoever things ye desire, when ye pray, believe that ye receive them, and ye shall have them. C. Yea, we see that not only the liberality of God, but also (which is greatly to be wondered at) the Lord of all things, hath put upon him such entire love, that having taken on him our flesh, and therewith also our misery, is come down unto us, and being hungry and thirsty, craveth of us those things which be Earthly, that by this occasion, he might bestow upon us in like manner, his heavenly, and everlasting treasures. He, who himself is the well of life, desireth water to be given unto him, out of a Well, by a base and abject woman: and he promiseth unto her, again the water of life. Even so, 2. Cor. 8.9. for our sake, he was made poor, that we by him might be made Rich. So in like manner, he become hungry and thirsty, that he might feed us with heavenly Food, and refresh us with the Water of life. A. And so often as the Poor shall crave our Alms, Alms deeds. to be refeshed, let us remember that Christ beggeth in their person, not to spoil us of our goods, if we give any thing in his name, but rather to exchange with us heavenly and everlasting things, for those things which are corporal, and transitory: As we may read in the Gospel. Mat. 10.42 and .25.40 B. Furthermore note here, how Christ maketh a comparison between Drink and the holy Ghost, whom metaphorically, he calleth water of life. C. And this Metaphor, as it is common, so it containeth notable reason. For we are like unto dry and barren ground, without any dew or moisture, until such time as the Lord doth water us by his holy spirit. In another place also, the spirit is called clear Water, but in another sense: because it purgeth and washeth away the Spots, with the which we are polluted and defiled. But here and in such like places the secret refreshing is handled, by which he quickeneth, defendeth, and perfiteth life in us. B. As therefore the lively and springing water doth ever flow to assuage, and cool the thirst of men: even so the holy Ghost, bearing witness to our Spirits, that we are the Sons of God, doth for ever expel the thirst of the Godly, until at the last it doth make them perfectly blessed, and doth perpetually comfort them by a sure and certain Faith: concerning the which, read the Epistle of Saint Paul to the Romans. Rom. 8.16. Gala. 4.9. C. Therefore Christ thought good to oppose, or set Water against the vanity of all good men, with the which mankind is troubled and oppressed. And he calleth it the water of life, not only of the effect, as of quickening, but also he alludeth to divers kinds of waters. Therefore it is called lively, because it springeth, and floweth from a lively well. So that, in these words, Christ doth excellently and briefly declare, what manner of person he is, and what he bestoweth upon his faithful servants, namely, all fullness of life, and perfection, of felicity. B. If therefore, a man shall make Metaphors, and Allegories, after this manner, they shallbe firm and very profitable to teach in the Church. 11. The Woman sayeth unto him, Sir, thou hast nothing to draw with, and the Well is deep: From whence then, hast thou that Water of life? M. This Woman calleth our Saviour Christ, Master, or Sir, after the common manner of Wives, which are accustomed to call their Husbands so, for reverence sake: and not only women used this manner of speech, but also men, specially towards such as were Strangers. Gene. 24.18. Rebecca said unto the servant of Abraham, Drink Sir Marry Magdalene, said unto Christ, suspecting him to be a Gardener, Sir, joh. 20.15. if thou have taken him away. etc. Abraham, Lot, and Gedeon, Gen. 18.3. Gen. 19.8 judg. 6.13 Acts. 16.30. called the Angels which appeared to them in the likeness of Strangers, by the name of Lord, or Sir The keeper of the Prison also called Paul, and Silas, which were Prisoners, by the same name. Wherefore, they have slender reasons to allege, which by this name think that this woman began now to have more than common knowledge of Christ. C. Nay, rather she despised Christ, and derided him: She understood well enough that Christ spoke figuratively: but she reprehendeth him by a contrary figure: as if she had said, that he had promised more than he was able to perform. As therefore the Samaritans were despised of the jews, even so the jews were despised of the other in like manner. 12. Art thou greater, than our Father jacob, which gave us the well, and he himself drank thereof, and his children, and his cattle? B. She thought that the Lord arrogated to himself, power to make a well, as did Moses, who caused Water to flow out of the hard Rock. C. whereupon she accuseth him of arrogancy, because he preferred himself before the holy patriarch jacob: as if he should say, jacob was contented with this well for his own use: and for the use of his whole family, and hast thou better water? What an ungodly comparison this is, it may hereby appear, that she compareth the servant with his Lord, and a mortal man to the living God: and yet notwithstanding, how many be there at this day, which commit the same fault? Wherefore, we must take the more diligent heed, lest we so far extol the persons of men, that we obscure thereby the glory of God. The gifts of God, truly are reverently to be embraced, where so ever they appear. Therefore it is meet and lawful to honour notable men, which are endued with godliness, & with other rare gifts: but they must be honoured no farther, than that God himself may have the pre-eminence & glory, that Christ with his gospel, may shine most clearly. For to him the whole glory of the world must give place. B. We must also note, that although the Samaritans were Strangers, yet notwithstanding, afterward when the jews prospered, they boasted that they sprang of joseph: joseph last chap. of the 9 book of the Antiquities of the jews. as josephus testifieth. Hereupon this woman called jacob her Father. C. Even so at this day, the Papists being Bastards, and an Adulterous seed, very arrogantly brag and boast of the Fathers, & exalt themselves above the lawful sons of God. For although the Samaritans sprang of jacob, according to the flesh, yet notwithstanding, because they did degenerate, and serve from true Godliness, this was a preposterous bragging: Now they being the offspring, of the people of Cuthah, (so called of the river Cuthah) C. or at the lest wise, 4. King. 17 24. gathered from among other profane Nations, yet notwithstanding, let not to brag falsely of the name of the holy patriarch: but without any profit. Even so it must necessarily happen unto all those which joy amiss in the light of men, as, to be deprived of the light of God, and to have no society with the holy Fathers, whose title they have abused. 13. jesus answered and said unto her, whosoever drinketh of this Water: Shall thirst again. M. Again, the Lord answereth not unto all the words of the woman, but rather to that which appertaineth to the purpose, & that because she had so greatly exalted this Well, as though there could no better water be given. For this cause he expoundeth his former sentence concerning the water. C. And although he seeth, that he profiteth little, and that his Doctrine is made but a jest: yet notwithstanding, he goeth forward more plainly to expound that which he had spoken, R. to the end he might the more stir up the woman to seek that water of life. For he putteth a difference between the use of both Waters, as, that the one belongeth to the body for a time: and that the other perpetually serveth for the refreshing of the Soul. For as the body is subject to corruption, so the preservatives belonging to the same, must needs be temporal and transitory: but that which quickeneth the soul, must needs be everlasting. 14. But whosoever drinketh of the Water that I shall give him, shall never be more a thirst: but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. R. The manner of Drinking of this water is, by faith. Therefore every one which Drinketh of this water, (that is to say, every one that believeth in me, and receiveth of me the promised spirit) shall never thirst: but there shall be in him a Well of water, springing into everlasting life. This is the very same which he sayeth in another place: joh. 7.39. He which believeth in me, shall have flowing out of his belly, rivers of water of life. This also he spoke of the Spirit, which all the believers in him should receive. For he which hath received the holy Ghost by faith, he hath a vain or spring, flowing from sin to righteousness, from damnation to Salvation, from death to life, and from earth to Heaven. B. It is most certain therefore, that this Water is the holy Ghost. Wherefore, if he that hath once Drunk of this spirit, can never thirst again, it is manifest, that he which hath once this spirit, (that is to say, to whom it is once given to believe) shall never fall from the grace of GOD. Therefore Paul glorieth that nothing from above, neither from beneath, Rom. 8.35. can remove him from the love of GOD, which is in Christ jesus. C. Moreover, it is not repugnant, nor disagreeing with the words of Christ, that the faithful, even to the end of their life, have a fervent desire to have more plenty of grace. For his meaning is not, that we shall drink our fill the first day, that he giveth unto us his holy Spirit: but that he only seeketh to give us to understand, that the holy Ghost is a Spring flowing perpetually: and so, He which once receiveth the spirit of God by faith, is sealed to eternal life. that there is danger jest they should wither away, which are renewed by Spiritual grace. Therefore although we thirst all our life time, yet notwithstanding it is certain, that we have not received this Spirit for one day, or for a short time, but that the same flowing perpetually, should never forsake us. Thus the faithful Thirst during all the time of their mortal life, and that fervently: and yet notwithstanding, all that time they are full of lively liquor: because, how little grace soever they have received, the same doth daily moisten them, that they can never be quite dry. Wherefore, this fullness is not opposed or set against desire, but only against dryness. The which thing in the words following, as yet he doth more plainly express. There shall (sayeth he) be a Well of water, flowing into eternal life: for here is a continual watering noted, which in this mortal and transitory life, fostereth and increaseth in them heavenly eternity. B. For as he can never, wither away by drought, which hath a spring continually flowing in his Bowels, even so he must needs be full of all goodness and grace, and must always, and in all things have present consolation, in whom the Spirit of the Lord, the Spirit of God's children doth devil. C. Therefore the grace of Christ, doth not flow in us for a short time, but doth continually power out itself, until we come to the blessed state of immortality. 15. The Woman sayeth unto him, Sir give me of that Water, that I thirst not, neither come hither to draw. B. This Woman seemeth to be but a prattler, and talker, how soever she was elected to eternal life, and had the seed of God. For there is no doubt but that she knew well enough, that Christ spoke of Spiritual water: but because she contemneth him, she maketh no account of all his promises. For there is no way to teach, so long as he which speaketh, is of no authority with us. The Woman therefore very overthwartly replieth against Christ, B. and speaketh these things Ironicè, that is to say, in a contrary sense, as if she should say, thou braggest much, but I see nothing: if thou canst do as thou sayest, do it in deed. M. Therefore by this example we see that the elect sometimes, so long as they are in darkness, without the knowledge of Christ, do deride the doctrine of the Spirit, as ridiculous, and foolish. Wherefore we must take heed that we do not by and by condemn every one, whom we see to be deriders of the Doctrine of Christ: but rather let us seek to reduce them after the ensample of Christ to the right path of truth. 16. jesus saith unto her, Go, call thy Husband, and come hither. B. Christ seeking to beat down the malapartness of this woman, commanded her to go and call her Husband: thereby taking occasion to put her in mind of her evil life paste. C. For when he saw that she scoffed, and jested at all things which he spoke, he provided a very apt reméedye for this evil, for he striketh the Woman's conscience, with the feeling of her sin. And this again, is a notable example of his mercy: for that almost he draweth her against her will, which willingly would not come. Nevertheless, we must here note, that they must be wounded with the feeling of sin, which are to secure, and almost past feeling. For to such the Doctrine of Christ will seem as a Tale, until they being Sited to the Tribunal, and judgement seat of God, are constrained to fear him as their judge, whom before they despised. After the same manner also all those must be handled, which in scoffing malapartness, are not afraid to rebel against the Doctrine of Christ, to the end they may know that this their wickedness shall not escape unpunished. For so great is the ostinacye of a great many, that they will never vouchsafe to hear him, except they be constrained thereunto. Therefore so often as we see the Oil of Christ to be unsavoury, we must mingle the same with Vinegar, that it may begin to savour. Yea, this is necessary for every one of us: for we are not seriously affected, when Christ speaketh, except we be awaked by repentance. M. For except we be affected with the feeling of our sins, the largeness of God's grace shallbe commended to us in vain. For this cause the Preaching of repentance was appointed to go before the Gospel of grace. Mark. 1.4 15. And it pricketh more, if we be but once admonished of our sins by others, (specially of our secret sins) than if the same were done ten times in the secréesie of our conscience. This woman also knew that the Husband which she had, was not her Husband: notwithstanding, she could not in the mean time be brought to repentance, by the prick of her own Conscience: but was driven thereunto by another man's admonition. The like also happened to David. 2. King. 13. For he was not ignorant of his sins, but yet nevertheless, he was not drawn unto repentance, until he was reproved by the Prophet Nathan. And for this cause, at the lest it shallbe profitable to come to Sermons, that having gotten at the length a feeling of our sins, we may repent. This therefore the more principal part, is necessary for us all, that we may be made partakers of heavenly grace. The other is, that we may acknowledge Christ to be that well of grace. This cometh to pass by the Preaching of the Gospel, which leadeth us to the knowledge of Christ. Without this, repentance is Preached in vain. Bu And certainly, so often as the righteous Lord, reproveth and reprehendeth our sins, he doth it to no other purpose, than that we should acknowledge our disease, and run to the Physician, and be healed. We must also here note the modesty and gentleness of Christ. He might have said, What pratest thou of heavenly things, and derydest the words of life, seeing thou art a vile Strumpet? Or else he might have said, Go, and call that Adulterer, with whom thou hast unlawful company. But because his purpose was to deliver her out of misery, he thought good, not to provoke her, but to bring her fair and softly, to the knowledge and feeling of her own uncleanness. This example of our Saviour Christ, must be followed, where there is hope of repentance: where the same is not, but by obstinate impenitency, the Doctrine of truth is resisted, there greater severity must be used. Mat. 23.13 Luke. 11.42 Luke. 20.23 joh. 8.44. Even as we may read that our saviour Christ did in divers places, against the Scribes and Pharisees, impudent and obstinate enemies of the grace of God. 17. The Woman answered, and said unto him: I have no Husband. M. As yet she speaketh carlessly: and although after a sort simply, she confesseth that which is true, not suspecting what would follow, yet notwithstanding, she answereth not without carnal wisdom. I have (sayeth she) no Husband: Bu desiring to cover her filthiness, and denying matrimony, dissembled in the mean time Adultery. C. Therefore the fruit of that admonition, by which Christ intended to prick, and provoke the Woman's mind to repentance, appeared not as yet. And truly, the Drunken love of ourselves doth so dazzle our senses, that the first pricks, and provocations, doth nothing at all move us. But Christ very aptly provideth for this dullness, more forcibly pressing the sore. 18. jesus said unto her: Thou hast well said, I have no Husband: For thou hast had five Husbands: and he whom thou now haste is not thy Husband: In that saidest thou truly. C. Christ now plainly layeth her fault before her, M. and convinceth her secret sin, that she might be touched with the feeling thereof, and knowing herself, might desire the heavenly grace, and gift of God which was offered. Then also he doth greatly Insinuate himself, and creep into her Conscience, and bringeth her to this pass, that she beginneth to have a better judgement of him. Bu For by these things he declared his Divinity, john. 1. seeking by all means to profit the Woman, even as he dealt also with Nathanael. M. And he taketh occasion of this matter, by the woman's answer, and that very friendly, and calmelye, as it were commending her, because in making this answer, she had told no lie: but so, that with that her commendation, he revealeth that which she for shame had kéepte secret. C. But it seemeth here that not one fault of whoredom only, is noted. For in that she is said to have had five Husbands, it is credible that she made so often change of Husbands, because she being a Malapert, and disobedient wife, constrained them to be divorced from her, As if Christ should have said: When God had joined thee to lawful Husbands, thou never madest an end of sinning, until by many infamous Divorces, thou hadst brought, thyself to plain whoredom. For he to whom thou keepest thyself, is not thy lawful Husband, but a secret Whoremonger: and yet notwithstanding, thou in thine own judgement thinkest thyself an honest woman: thou justifiest thyself, saying: I have done no evil. 19 The Woman sayeth unto him: Sir, I perceive that thou art a Prophet. C. Here now appeareth the fruit of reprehension. For the Woman doth not only modestly acknowledge her fault, but also showeth herself prompt, & ready to hear the Doctrine of Christ, which before she rejected. Repentance the beginning of true Docillitye. Therefore (as we said before) repentance is the beginning of true docillitye, and aptness to be taught, and the opening of the gate, to enter into the School of Christ. R. For she being confounded by the judgement of the Lord, and brought to the knowledge and feeling of her sin, is made sorrowful and careful, to seek a reméedye for her terrified Conscience, by reason of sin. M. In the which we may behold a difference between the elect and the reprobate, when they are admonished of their sins. The Reprobates, when they are for some cause reprehended of their sin, they either deny that they have committed any such thing, or else subtly excuse the same. For the plain deniers of sin, Acts. 5.2. 1. Kin. 15.20 committed, we have these examples: Annanias and Saphira: for the other we have King Saul, who subtly excused his disobedience. Othersome there are, who when they be reprehended, are angry, in so much that they rail, and seek to be revenged: Mat. 6.17 Mat. 21. 4● Acts. 7.57. so dealt the wicked Kings of Israel, with the Prophets, so dealt Herode with john the Baptist, and so the high Priests, Scribes, and pharisees, behaved themselves toward Christ, and toward Stephen, whom they Martyred. A. But the elect, so soon as they are admonished by the servants of God, of their sins, and are called to repentance by the Preaching of the word, freely confess their sin, and with great submission of mind, 2. King. 12. 12. Esay. 39.8. Acts. 2.37. call for the help of God: as David, Ezechias, and the hearers of Peter's Sermon. M. Even so this Woman of Samaria, so soon as she heard that her sin was revealed and objected unto her, she neither denieth it, nor is angry, neither yet excuseth the same, but truly acknowledgeth, and confesseth the same, saying: Lord I perceive that thou art a Prophet, that is to say: Learned, and instructed in the Law of the Lord. I perceive that thou art an Interpreter of the Scripture. For how couldst thou with such exquisite judgement pronounce of my sins, if thou hadst not the knowledge of the Law? or how can it be that thou shouldest so plainly know my secret sins, unless thou were endued with the Spirit of prophesy? Wherefore, I pray thee to help me silly wretch: and teach me the way, by which I may escape and extinguish the fire of my Conscience, now burning by the acknowledging of my sin. For seeing thou hast revealed my sin unto me, I think it meet that thou show unto me the righteousness, by which I may be delivered from my sin: Thou hast brought me into death, bring me therefore again into life: Thou hast placed me in Hell, but exalt me out of Hell, into the Kingdom of Heaven. C. The woman by this her example teacheth us, that when any teacher or Preacher, is sent unto us, we should use the same occasion, lest we be unthankful unto God, who never sendeth Prophets unto us, but he doth as it were reach out his hand unto us, and call us unto him. For Saint Paul saith, that they which have the gift of teaching, are sent to us from God. Rom. 10.15 Two sorts of Prophets. M. And here let us note, that there are two kinds of Prophets: The first are they, which either foresee things to come, or else know deeds secreetlye done by the instinct of the holy Ghost: such were Samuel, Elias, Elizeus, Esay, and jeremy. The second are they which are Interpreters of God's word, and setters forth of God's will unto the people, as, call them from their sins, and exhort them to repentance, and to a Godly conversation. 4. King. 4, 1.38. And such were the Sons of the Prophets, of the which we may Read in the Book of the Kings. 1. Cor. 14.32. A. The words of the woman here, may be referred to both sorts, when she calleth Christ a Prophet: notwithstanding properly to the first: because she perceived that to be open and manifest to Christ, which she knew was secret and unknown to others. 20. Our Fathers worshipped in this mountain: and ye say that in Jerusalem is the place, where men aught to worship. B. For so much as that which followeth, sufficiently proveth that this woman was a Daughter of Abraham, and chosen to everlasting life, there is no doubt but that of Godly Devotion, she questioned with the Lord, concerning the true worship of God. For when she had confessed the Lord to be a Prophet, she began by and by, to reason about the worship of God. M. That therefore is false which some Imagine, affirming that the woman subtly began to slide and digress to another matter, because she could not abide the foresaid reprehension. C. But she rather goeth from that which was particular, to the general, and being taught concerning her sin, she desireth to be generally instructed in the pure worship of God. And, in that she seeketh to learn of the Prophet, she dealeth very orderly, lest in worshipping God, she should err: For there is nothing more disordered, than to feign and devise, sundry sorts of worship, without the word of God. M. Therefore such questions as concern Religion, are not to be propounded to every one, but to those alone as have not only a zeal, but are also endued with a special knowledge of piety and truth. C. Furthermore, it is well enough known, that there was a continual contention, between the jews, and the Samaritans, about the true manner of worshipping. For although the people of Cuthah, and other strangers, who, when the ten Tribes were in Banishment, were translated into Samaria, had received the Rights of the Law, being thereunto constrained by punishments, 4. Kin. 17.27. and professed that they worshipped the true God of Israel: yet notwithstanding, their Religion was lame, and divers ways corrupted: which was not tolerable among the jews. But this contention was more vehement after the Temple built upon Mount Garizin, by Manasses the son of john the high Priest, and by the Brother of jaddi, at what time Darius the last King of the Persians, held judea by the hand and power of the lieutenant Sanabalet. M. Therefore the contention was, concerning the manner, and the place, of worshipping God. The jews affirmed, that God was to be worshipped at Jerusalem, and in no other place. The Samaritans had their peculiar, and special Temple in Mount Garezin, where they said God aught to be worshipped only. That Mountain is higher than the rest, josep. An. 11 Chap. 7. and bordereth upon the City of the Sichimites. josephus maketh mention both of this Mountain, and of the Temple also upon the same. The jews had to maintain their worship, the word of God: first, Deu. 14.23 Deu. 16.5. because it was not lawful to appoint unto God, an imagined worship, nor any place for the same, but must retain that only, which God had appointed for himself, thereby to be worshipped and served. 1. Chro. 17.12. Furthermore, after God had forsaken the Tabernacle in Silo, he chose mount Zion, there to be worshipped. But the Samaritans, on the contrary part, pretended the example of the Fathers (as always the forsakers of true piety are wont to do,) M. because they had worshipped God in that Mountain. Gen. 33.20 Gen. 22.2. Deu. 27.12 We read of jacob, that he erected an Altar to the Lord in that place. Some, affirm that Abraham offered his son Isaac in that place. Moreover, this mountain was chosen to serve God there. But those things which the jews objected out of the scriptures, concerning the Temple of Jerusalem, the Samaritans did not acknowledge for Authentical. For they allowed not the Scriptures, saving only the five Books of Moses. And this is the same which the woman sayeth here: Our Fathers worshipped in this Mountain, and ye say, that in Jerusalem is the place, where we should worship. C. But the Samaritans did very preposterously in forsaking the word of GOD, and following their own Imaginations in worshipping God. Whereby also we may note how disorderly they deal, which prefer the examples of the Fathers, before the commandment of God. Such are the Papists, which without any respect of persons, esteem them for Fathers, which are most unworthy of all others so to be counted. Moreover, let us here understand not every kind of worship, (for private Prayer might every where be used) but that worship only to the which Sacrifices were annexed. Math. 14.23. B. For the Lord himself oftentimes, sometimes in the mountain alone, sometimes in other places, prayed to his Heavenly Father. 21. jesus sayeth unto her: Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. Woman. M. Although this Woman's name was not unknown unto our saviour Christ, yet notwithstanding he doth not call her, by her proper name, but by the common name of her sex or kind, Woman. First of all, because the same was not necessary. She knew now well enough, that the Lord had the Spirit of prophesy. secondly, as yet she was not made familiar with him. And it is a note of familiarity for a man to call another by his proper name. When Christ appeared in the form of a Stranger, to Mary Magdalen, first he called her Woman, saying: john. 2● Woman, why weepest thou? For hitherto, he would be unknown unto her. But when he would be known, he said, Marry: which voice had a great show of familiarytye. Believe me, the hour cometh. Christ therefore requireth to be believed at her hand, because without this faith, the Doctrine of the Spirit, and of the kingdom of GOD, is delivered in vain. Bu As if he should say. Woman, cast out of thy mind all brawls, overthwart answers, and contentions: and, if thou believe me to be a Prophet, as thou professest, believe my words. For I will not feign, I will not lie, but will simply, and purely, set forth the truth. M. See therefore that thou do not deride those things which I speak, (as thou hast hitherto done) but believe them in good faith, and doubt of the truth of nothing, that I shall say. A. By this place it appeareth how disdainefullye, and presumptuously they deal, which exclude the common sort of men, from the reading of the scriptures, and from the searching out of those things which belong to the true worship of GOD, and soul's health. For Christ answereth not this Woman, saying: What matter is it to thee, whether God be worshipped in this Mountain, or at Jerusalem, which hast so little fear of GOD, that thou dost not abstain from committing manifest evil? But rather get thee home to thy house, and look to thy business: suffer the Doctors to confer, and reason among themselves, of so great mysteries: it becometh not thee to talk of these matters. The Lord objected none of these things to the woman thirsting after the truth, but rather was contented to reveal unto her, those things which exceeded the capasity of such wise men. C. And this answer of Christ, consisteth of two parts. In the first, he briefly abolisheth the Ceremonial worship, which was instituted under the Law, with the same also which the Samaritans had devised without the word of God: In the other part he setteth down the true way to worship God. When he saith that the hour shall come, in the which there shall no peculiar or special place be appointed to worship God in, he declareth that the same which was appointed by Moses, was but for a time, the same time being then at hand when the vail should be taken away. By this means the worship of God, which was shut up in a corner of judea, extended itself farther, in so much that the Samaritans were partakers of the same also. So that Christ speaketh here of the abrogation of the Law, concerning the Temple and the Priesthood, and other external Rites and Ceremonies. M. Therefore we see how the worship of God in the new Testament, is tied to no place, in so much that the law of God, made concerning the true worship of God, aught to be abrogated, notwithstanding the evil example of Fathers. For he sayeth not only, You shall not worship the Father in this Mountain, but also he addeth, Question Nor at Jerusalem. What then (may some say) did never any man after that worship God aright at Jerusalem? Did not the Apostles abide there a certain time after Christ's death? Was not the Church of the Faithful there, after the resurrection of Christ, before and after the destruction of the City? Did not the same worship God at Jerusalem? I answer: Christ speaketh not this to exclude the true worshippers of God from Jerusalem, Answer. but to teach that the time is at hand, first, in the which that shadowed worship shall cease: secondly, in the which God will be worshipped, not only in Jerusalem, or in the Mount Garizin, as before, but in the whole world: to fulfil this prophesy, Mala. 1.11. From the rising of the Sun, unto the going down of the same, my name is great among the Gentiles, and in every place Incense shallbe offered to my name, and a pure offering: For my name is great among the Heathen, sayeth the Lord of hosts. 1. Tim. 2.8. A. To the which agreeth the Apostle, saying: I will that men in every place, lift up pure hands. For he meaneth that there is now no more difference between the Gentle & the jew, when God is acknowledged to be the Father of all. Ephe. 4.6. C. Whereupon Christ here calleth God the Father, whom he seemeth to oppose and set against the Father, of whom the woman had made mention: As if he should have said, God will be the father of all men, that he may now be worshipped of all men, without difference of place or person. M. In like manner he giveth to understand, that he speaketh with an elect Daughter of God, concerning the chosen, and Children of God. A. For such worship God, not only as God, but as the Father, the Spirit, bearing witness unto their spirits, that they are the Sons of God, and crying in their hearts, Abba, Father. The Reprobate, Rom. 8.16. Gala. 4.6. although they seem to worship God, yet they know not what true worship meaneth, and do alway abide in darkness, although the light of the truth, do shine more bright than the Sun. 22. You worship, ye wot not what, we know what we worship: For Salvation cometh of the jews. You worship ye wot not what. M. Because he had said, that the worship of both, as well of the jews, as of the Samaritans, should cease, lest he might seem to have now better liking of the Temple of God, at Jerusalem, than of that which the Samaritans had in Mount Garizin, Bu or might seem to make the Samaritans worship, equal with the Religion of the jews, he putteth down a difference between them both in these words, and that no trifling one, but a difference of great weight. C. Notwithstanding, he divideth the sum of his oration into two parts. In the first he condemneth the form of worshipping God, which the Samaritans used, as superstitious, and erroneous, and alloweth the worship of God among the jews, as good and lawful. And he addeth the cause of this difference, namely, because the jewish worship was grounded upon the word of God, but that of the Samaritans, had nothing certain from God's mouth to maintain the same. secondly, he declareth that the Rites which the jews had hitherto observed and kept, should shortly have an end. B. Therefore because the worship which was at Jerusalem at that time, was stayed upon the word of God, and that of the Samaritans false, by the Imitation of the Fathers, without the word of God: he repressed here the vain bragging of the Samaritans, and affirmeth that they worship they know not what. That is to say, they worshipped God after a fashion of the which they were uncertain, whether it were acceptable before God or no: nay it was rejected by plain oracles from God. Therefore he taught the Woman, that it was not meet for the Samaritans to boast of their Religion, and to prefer the same before the Religion of the jews. C. This sentence of our saviour Christ is worthy to be noted, by which we are taught, that we aught to do nothing rashly or unadvisedly in Religion: because unless knowledge be present to direct us, we worship God no longer, but a fantasy. Wherefore by this sentence, Good intention overthrow all good intentions (as men call them) are overthrown: for we know that men can do nothing else but err, when they are led by their own opinion, and imagination, without the word of God. M. For in the true worship of God there is required not only an Intention to worship the true God, but it is needful also that we have knowledge to worship, that we may be certain of our worship, whether it please God or no. For salvation cometh of the jews. B. Some restrain this unto Christ, who being the Saviour of the world, Rom. 1. ● was a jew by birth. C. But because there is no doubt, but that Christ therefore preferreth the jews, because they worshipped one God alone, and no unknown God, which revealed himself unto them, and had chosen them to be his people: under the name of Salvation, that saving manifestation or revelation, which they had out of his word aught to be understood. But why doth he say, that salvation cometh from the jews, when as rather it was hid, Question and laid up in them, that they alone might enjoy the same? He seemeth to allude unto that which was spoken before by the Prophets: Answer. Esay. 2.3. That the Law should come from Zion. For therefore were they segregated for a time, from other people, that from them at the leangth, the pure knowledge of God, might flow to the whole world. B. For the Gospel was derived and brought from the jews to the whole world. Lu. 24.47. And before the time of the Gospel, the pure knowledge and Doctrine of God flourished in no other nation than among the jews, and it is likely, whatsoever the wise men of the Gentiles have ever taught, that the same was ever borrowed of the jews. Rom. 1.17 C. But this is the sum, that if we will have our Religion allowable before God, we must stay the same upon the knowledge conceived out of the word of God. Whereupon it followeth that they must needs fall to idolatry, which forsake the word of God. M. Moreover, Christ joineth himself with the worshippers of God, who notwithstanding is not only worshipped as true God of the faithful, but of the Angels themselves, with the Father and the holy ghost. But in that he took upon him the form of a Servant, and was made man, in that respect he worshipped the Father, and was made obedient to him, Phili 2.8. even to the death of the Cross. 23. But the hour cometh: and now is, when the true worshippers, shall worship the Father in spirit, and in the truth: for such the Father also requireth to worship him. The hour cometh. C. Now followeth the second part concerning the abrogating of the Legal worship: M. whereby he teacheth what is the worship of the New Testament, at the coming whereof, those old Ceremonies, which were either at Jerusalem in use, or in any other place, aught to cease. And so he admonisheth that the time of reformation is fulfilled. Heb. 9.10. Therefore we must note here the Antithesis or comparison between the spirit, and external figures: as between shadows & the truth. Therefore the worship of God is said to stand by the spirit, because it is nothing else but the inward faith of the heart, which bringeth forth invocation: secondly, the purity of Conscience, the denying of ourselves, that we may be wholly addicted and bend to the service of God. Hereupon ariseth a question. Question Did not the Father's worship God spiritually under the Law? I answer, for so much as God is always one God, Answer. he hath not from the beginning of the world, allowed any other worship, than that which is Spiritual, which might agree with his nature. Of the which matter Moses himself is a sufficient witness, who declareth in many places, that this is the only end of the Law, that the people cleave unto God, in faith, Deu. 10.12. and in a pure conscience. But the Prophets more plainly have expressed this thing, when they do severely inveigh against the Hypocrisy of the people, because they thought that God was pleased with that external worship only, Psal. 50.8. Esay. 1 11. Mic. 6.7. Amos. 8 14 with the offering of sacrifices. Of the which we may read in the fifteen Chapter of Matthew, beginning at the eight verse. For such the Father also requireth to worship him. M. This is the reason, why the true worshippers worship the Father in spirit and in truth, namely, because so it seemeth good unto God, so the father will be worshipped. Therefore the will of God is, that we worship and serve him. Psa. 14.2. The Lord looked down from Heaven, to see, if there were any that would understand and seek after God. And in another place, Psa. 50.15. Call upon me in the time of trouble, and I will hear thee, and deliver thee, and thou shalt glorify me. For that mighty God will be worshipped and called upon of us, whom all the Angels worship, that we may be made partakers of his grace, and may have occasion to glorify his name. So he sayeth in another place, Esay. 43.7 Every one shallbe called by my name: for I created him for my glory, formed him and made him. Bu This therefore is an argument, taken of the good pleasure of God, which is oftentimes revealed unto us in the Scripture. M. Wherefore all those Imagined and false worships are rejected, which man hath devised: and this is prescribed to be a true note of the worship of God, that the same be according to his Divine will. The which Socrates, also is said to know and acknowledge. 24. God is a Spirit, and they that worship him, must worship him in spirit, and in the truth. Bu The other argument of the Lord is taken from the nature of God. God (sayeth he) is a spirit: where, spirit is opposed against corporal substance. Therefore God, by his nature and substance is without a body. Therefore he needeth not, neither is he delighted with corporal things, neither can we win his favour with any thing, but with the spirit. He delighteth in pure, sincere, and spiritual things. C. But seeing men are flesh, it is no marvel if those things please them, which be agreeable to their disposition. Hereupon it cometh that many things are mixed with the worship of God, which are full of corruptions, and imperfections. But it should become them to consider this above all things, that they have to do with God, Question who hath no more agreement with flesh, than fire hath with water. B. But thou wilt say, if God be a spirit, and therefore will have no other worshippers of him, but such as worship him in spirit and in truth, why then gave he so many Ceremonies to them of old time? Answer. For he was then also a spirit. In deed he was a spirit: neither did God then regard any other worship, than that of the spirit: but because the people was then more rude, and like unto a Child, it seemed good unto him, so to declare his glory, in a rude and Childish people, and to have some worship: especially he required to be feared, and to have his word obeyed, and that with the whole heart. Behold the worship of Spirit and truth. C. Moreover, we must note, that truth is not here compared with a lie, but with the external addition of Figures: that the substance of spiritual worship might be pure & simple. M. But the Bishops could not abide this simplicity, which was most acceptable to the Apostles, and to the primitive Church: but so added Ceremonies upon Ceremonies, and beautified the same with outward show, and made it glorious to the eye, AU. that (as this day testifieth) Christians far exceed the Gentiles, and the jews, in superstition, of external worship. The which specially then prevailed, when worldly wisdom rejecting the word of God, ruled the Religion of Christ. For how many is there at this day, which being contented with spiritual worship, desire not some external Ceremonies, to worship God withal? B. When as notwithstanding, Christian Religion for many signs, received of Christ a few, by which the true worship consisted: and the same few easy to be done, royal to be understood, & pure to be observed. M. Therefore this argument taken of the nature of God, is most strong of all other, and such, that it is not only known to the Godly and faithful, but also to many of the Heathen Philosophers, and Poetes. Whereby their madness appeareth to be the greater, which think that they do greatly please God, with Gold, with silver, with Tapers, with Images, with Bells, and with such like gentility. A. Therefore let us content ourselves with this, that God will be worshipped in spirit and truth, and not with man's inventions. 25. The Woman sayeth unto him, I wot that Messiah shall come, which is called christ: when he is come, he will tell us all things. I wot that Messiah shall come. C. Although the Religion of the Samaritans was impure, and confounded with many errors: yet notwithstanding, they still bear in mind, certain principles which they had taken out of the Law: as this of the Messiah M. For they also looked for Christ, thus far agreeing with the jews, although in worship, without Christ, they greatly disagreed. To this Messiah therefore the woman appealed, when she knew not how to answer the words of the Lord. C. For it is probable or likely, that when the Woman gathered by the words of Christ, that there was a wonderful and strange alteration of the Church at hand, she strait way remembered Christ, under whom they looked for a perfect reformation of all things. B. Whereupon, the woman as it were to make an end of their talk, I am not ignorant (saith she) that Christ promised of God, & looked for already of thus many ages, shall come, until whose coming I will reserve these questions, for he shall at large declare unto us all things whatsoever thou hast uttered, concerning the abrogating of the worship of the jews, of the Samaritans, and of the Gentiles, concerning Religion, and concerning the Well and water of life. C. Therefore when he sayeth that Messiah shall come, he seemeth to speak of a time, near at hand. And truly it may appear by many reasons, that the minds of all men for the most part, were greatly comforted by hope of the coming of the Messiah, which should help those that were in misery, and even at the brink of destruction. Bu For all the Prophecies were fulfilled, the kingdom was taken away from Israel, and the Priesthood, Gen. 49.10 was subject to the power, and government of the Gentiles, according to the old prophesy of Israel. When he is come, he will tell us all things. M. Therefore they which looked for Christ, first acknowledged that knowledge of GOD, which they had before his coming, to be obscure and imperfect: secondly, that the same should be made perfect by the coming of Christ, because he should plainly declare all things. The which two things are very necessary for our times: For unless we know that all things are obscure, and unperfect, without the knowledge of Christ, and that by Christ, all things necessary for our Salvation, and the knowledge of God, are plentifully set forth, it can not be that we should embrace the Doctrine of Christ, as necessary to our Salvation. C. Whereupon we see, that this Woman preferreth Christ before Moses and the Prophets, in the office of teaching. For in her words is contained a secret Antithesis, or comparison between Christ and the Prophets, in that she maketh them to be but Disciples, as it were unto Christ. Furthermore, she meaneth that Christ is the utmost end of wisdom, beyond the which it is unlawful for any man to go. I would to GOD that they which now boast themselves to be the pillars of the Church, would but follow this silly Woman, that they might be rather contented with the simple Doctrine of Christ, than to take unto themselves such authority, as to join therewith their own inventions. Bu For they make Laws to day, which to morrow they abrogate, and they think that they may do what they list themselves. But this place proveth that Christ hath taught all things that are necessary to the knowledge of GOD: and not frivolous, or curious things. C. Whereupon cometh the Popish, and Mahumetishe Religion, but only of those wicked forged inventions, which they have devised to fill up the Doctrine of the Gospel, and to profit the same, as though without such doting dreams, it should be lame. But whosoever will be well instructed in the School of Christ, let him seek no other Masters, neither admit them, being fully persuaded, that treasures of all wisdom and knowledge, are laid up in Christ: in so much that he aught to be heard, and no other, even as the Father hath commanded. 26. jesus saith unto her, I that speak unto thee, am he. M. Because it seemed that the woman now lacked nothing, but this one thing, that she should know the instructor, & heavenly teacher of all things, (whose coming she looked for) to be now present: therefore without all dissimulation, he manifesteth himself unto her, saying: I that speak unto thee, am he. R. By which voice the woman did not only receive full justification by faith, but is also certified in her conscience, that this is that very Christ, which is righteousness, 1. Cor. 10.1. sanctification, and redemption. This is that voice, the which if Christ speak in our hearts, it cannot be but, we must feel most passing sweetness of God's grace, or shallbe replenished with all heavenly joy. For it is the force of the Gospel, to pacify the conscience terrified with the knowledge and feeling of sins: because it is the power of God to salvation to every one that believeth. Rom. 1.16. When the Lord confesseth himself to the woman, to be the Messiah, he offereth himself no doubt to be her teacher, to the end he might satisfy her conceived hope. Therefore it is likely that there followed more plentiful Doctrine, to quench her Thirst. And he thought he would show such a document, and example of his grace, upon this poor woman, that he would manifestly declare unto all men. that he will never forsake his office, where a teacher is required. Therefore there is no doubt, but that he shallbe well instructed and taught, whom he findeth a prepared and apt Disciple: but they which disdain to submit themselves unto his lore, (as we see that many proud and profane men do) or they which look for more perfect wisdom from some other (as do the Turks and Papists) are worthy to be drowned in the Labyrinth of all errors. M. Whereas he doth not only say, I am he, but addeth also, which speak unto thee, he doth it to this end, that the woman might way and consider the gift of God, of the which he had made mention, in the beginning of this communication, to whom it was given not only to see and know Christ the son of God, but also to have him with her alone preaching unto her, with all gentleness the words of life. A. truly, a great and unspeakable gift of God, that not only the son of God came into the world, but also spoke to sinners, that they which reject him, might have no excuse. Wherefore, Psa. 95. ● if we will hear his voice, let us not harden our hearts, Deu. 18. ● lest God power his vengeance upon us, who hath sent so great a Prophet unto us, yea, the Lord of all Prophets. Question M. But here it may be demanded, why the Lord doth manifest himself in so plain words, declaring himself to be Christ, when as he forbade his Disciples, to declare the same to any man, before his death, and resurrection. I answer: Answer. Although of itself, it be not only indifferent, but also good, that he was known to be Christ, yet notwithstanding, for certain causes, he would not have the same made common unto many, but unto certain selected & special persons, before the fullness of time was come. But these were not known unto the Disciples: therefore he forbade them to reveal this secret to any. Notwithstanding, what was the let why he did not manifest himself to those whom he would, seeing he knew well enough, & that from the beginning, who they were which should not believe on him? joh. 6.64. There are certain dispensations of good things, which are not to be committed to every one, but to those only, which by their wisdom know how to bestow and direct all things to the edification, and profit of the elect. Wherefore, we are here admonished, not to require an account of the Divine dispensation or disposing, why the Lord giveth to one, and denieth to another, the very self and same thing, in itself very good. Bu By the very same reason we see, that the Lord doth not at the beginning of the talk, declare himself to the Woman, to be the Messiah. For no doubt she had slided away from him, as accounting him to be but aproude, and arrogant boaster of himself. But now going forward by degrees, she not perceiving whereabout he went, he conveyed himself wholly into her breast, and so made her believing. 27. And immediately came his Disciples, and marveled that he talked with the Woman: Yet no man said, what seekest thou? Or why talkest thou with her? And immediately came his Disciples. M. These things are not added by the Evangelist, without great diligence. For he meaneth hereby that the providence of GOD kept back the Disciples which were absent, so long as the Lord was unknown to this Woman: lest they by any manner of means might hinder their communication: but so soon as the Lord had made himself manifest unto her, they returned. For we may read how the Disciples went about at one time or other, Math. 19.13.14. Mar. 10.13. to hinder, either by their importunity: or else by their undiscrete zeal, the good works of our Saviour Christ: as the Evangelists testify. Bu Lest therefore by any manner of means, this godly conference might be broken of, and not continued to the end: Christ would not have his Disciples return before he had manifested himself to the Woman. And marveled. C. There may be two causes of this admiration: either because they were offended at the vileness of the person, or else because they thought that the jews were polluted, if they talked with a Samaritane. And although this admiration arose of the Godly reverence which they showed toward their Master, yet notwithstanding they do amiss, if they marvel, as at an absurd thing, in that he vouchsafed to talk with so base a Woman. For why have they not rather respect unto themselves? For there they should have found no less matter to be amazed at because they being base men, and as it were the offscourings of the people, were so highly exalted. And yet notwithstanding, in that the Evangelist sayeth, that they durst not ask, it is profitable to be noted. M. For it is not the part of a good Disciple, rashly to examine his masters doings, but rather to be so persuaded of his goodness and wisdom, that he in no wise doubt, but that whatsoever he doth, is done by excellent reason and wisdom. C. Therefore if at any time something in the words, and works of GOD, and of Christ, doth mislike or displease us, let us learn not to control, either in word or thought: but rather modestly to keep silence, until such time as that be revealed to us from heaven, which is hidden from us. And the foundation of this modesty, is the fear of God, and the reverence of Christ. M. But out alas, that reverence which we own unto God alone, men have given to the Pope of Rome, in so much that by certain of his Laws, it is decreed, that no man shall presume to call him to accounted, although he carry with him infinite numbers of souls unto hell. 28. The Woman then left her water Pot, and went her way into the City, and sayeth to the men. Bu The Woman made no answer at all, being amazed, and wholly overcome with the admiration of the matter. For so soon as the Lord had said, I am he which speak unto thee, the Disciples being therewithal come, she went away leaving the water pot behind her. M. For how could it be, that she should not be amazed, seeing him to talk with her, face to face, at whose coming, all men looked to see notable things? R. Behold therefore the fruit of faith. For as Peter sayeth, when we have once tasted of Christ, and received him by faith, we forsake all things: Mat. 19.27 Behold, we have forsaken all and followed thee. For he which hath put upon him Christ, is a new creature, seeketh for those things that are above, careth for heavenly things, and not for earthly things: hath his abiding place, in heaven, and not in earth: he seeketh those things that belong unto God, and not his own. Bu Therefore this woman now thirsted no more for water, when she had once tasted of the water of life, which Christ had promised unto her. faith therefore specially bringeth to pass that we, as it were, forgetting ourselves, give ourselves wholly to the service of God. 29. Come see a Man, which told me all things that ever I did: Is not he Christ? Come see a man. M. Here is a difference between temporal and spiritual benefits. For if a man should find Treasure in the Field, he alone would use the same, and would reveal it to none. B. But it is the nature of the true knowledge of Christ, that he which hath once gotten the same, shall desire nothing more than to communicate the same to others. C. For the knowledge of god can not lie secret, or hid, in the hearts of the faithful, but will show forth itself to men. For this must needs be true: I believe, and therefore I will speak. Psal. 119 1● 2. Cor. 4.13 Rom. 10.10 R. Also it is said, With the heart man believeth to righteousness: and with the mouth man confesseth to salvation. C. And so much the more we must note: the vehemency, readiness, and cheerfulness of the Woman, because a little spark of faith only inflameth the men of the City: For she had scarcely tasted of Christ, when she proclaimed him in the whole City. Therefore they which have but meanly profited in the school of Christ, may be to much ashamed to be slothful. For she sayeth not, Go ye forth, and see, but, Come ye, and see. For here we see the nature of those which have once tasted of the truth, how constantly they retain the love of the truth, until they have stirred up a desire in others to know the same, and will not separate themselves from them, but desire to have their company and fellowship in understanding the truth. john. 1. 4● A. As we may see in Andrew and Philippe, at another time. C. But this seemeth rather worthy reprehension in the woman, because she being as yet rude, and not sufficiently taught, passeth the bounds of her faith. I answer, that she had done unadvisedly, if she had taken upon her the office of teaching: but now, seeing she desireth nothing but that her Citizens, should hear Christ speak, we may not say that she forgetting herself, went beyond her bonds: for she playeth the part only of a Trumpet or Bell, in calling men unto Christ. Which told me all things. Hereby we see the Godly zeal of the Woman, who nothing regarded her estimation and credit, to magnify and extol the name of Christ. Acts. 22.3. Acts. 26.9 1. Cor. 15 9 Gala. 1.13. 1. Tim. 1.13 For she doth not abstain from repeating her own reprooche and shame. A. Even so the Apostle Paul in divers places maketh mention of his former life, which he led without the knowledge of Christ, to the end he might thereby, the more notably commend the grace of God. Is not he Christ? C. Because she speaketh here doubtfully, she might seem, not to be much moved by the authority of Christ. Because she was not fit to reason of so great mysteries, she, according to her power, seeketh to bring about, that her Citizens might be taught of Christ. And this was a notable provocation to stir them up, when she upon her own experience, declared him to be a Prophet. For, because they could not judge of his Doctrine, this inferior preparative, was profitable and meet for them. 30. Then they went out of the City, and came to him. M. Thus much the woman brought to pass by her preaching, that the people of the City went out to Christ, of whom notwithstanding, as yet they knew nothing. They were not hindered by the vileness of the woman's person. For this matter was wrought by the instinct, and providence of God. Bu They object not to the woman her faults, as we may read that the jews, did to the blind man, saying: Thou art altogether borne in sin, john. 9.34 and dost thou teach us? But go forth, and in very deed, have experience of that thing which the sinful woman before in words had Preached. Wherefore we must not have consideration, so much of the speaker, as of that which is spoken unto us. B. Here also is to be noted the force of the word of Christ, when he purposed to persuade the truth. For nothing can stay, or hold back them whom he hath purposed to call, but they will forsake all and follow him, whom they know to be the Saviour. A. As for example, Zache, Mathewe, Paul, and the other Apostles. 31. In the mean while, his Disciples prayed him saying, Master, eat. Bu Here also the Evangelist, incerteth or weaneth in, the talk between Christ and his Disciples, begun concerning the Apostleship, and Preaching of the Gospel to the Gentiles. The which very well agreed with this present place, a great number of Samaritans and Gentiles, coming now apace to the Preaching of the Gospel. M. Therefore the Disciples being ignorant what the Lord had done, and seeing that he had no appetite to eat, and yet notwithstanding, knew that he was weary of his journey, and travail, put him in mind, and prayed him also to eat: that is to say, that he would refresh and strengthen his body by eating. And this which the Disciples did, was not rashly, or unmannerlye done, but proceeded rather of a Godly care, which men always have for those whom they love: otherwise it might seem very uncivil, and rude, that the Servant, should will his Master to eat. 32. He said unto them, I have meat to eat, that ye wot not of. R. Look what manner of person the man is, so he speaketh, and so he thinketh. hereupon the Apostles, as yet but carnal, speak of carnal meat, and carnally understand the word of Christ: but Christ being Spiritual, speaketh of Spiritual food. A. And as he took occasion upon the water, which the woman would have drawn out of the well, to speak of the Spiritual water, and to teach the woman: even so he took occasion of the meat which the disciples offered him, to prepare them, & to make them ready for that embassage, on which he meant to send them. C. And in deed, the Metaphor of the Meat and Drink hath the greater Grace, because it was brought in very aptly, and in good time, of the present talk. CYR. Because therefore they should be the teachers of the whole world, he teacheth them by his example, that they must have greater care, for men's Salvation, than for their own bodies, and must prefer the Kingdom of God, before all bodily commodities. M. He sayeth not, I am not hungry, eat ye: But, I have meat to eat. By which words he meant to stir up the minds of the Disciples, and to make them attentive to those things which should follow: And so taking occasion of their request, he applieth his talk unto the present business, to provoke them to desire that meat. C. God verily permitteth us to Eat and Drink, so that we be not drawn from that which is principal, and a greater matter than meat. That is to say, that every one may follow his vocation. M. So that, Christ doth not here forbid his Disciples to eat meat, which they had bought for the necessity of the body, and to satisfy nature, but he putteth them in mind of farther matter. It is no holiness, but rather Hypocrisy, to constrain men against their wills to abstain from necessary meat. A. But of this matter we have spoken before in our Commentarye upon Mathewe. Chapter twelve, Verse forty and eight. 33. Therefore said the Disciples among themselves: Hath any man brought him aught to eat? Mat. 16.7. M. The Disciples understood him that he spoke of the meat of the body: as in other places also when he spoke of the leaven of the pharisees: And when he said that Lazarus sléepte, john. 11.11 they understood him that he spoke of bodily sleep. M. And because they saw him talk familiarly with the Woman, it may be that they suspected her to have brought him some notable meat, which he had eaten. But he said not, I have now eaten meat which ye know not of: but, I have meat to eat which ye know not of. A. What marvel is it then, if sometimes we be not able to understand the words of Christ, when we see that the same happened here to the Apostles themselves? M. But in that they do not rashly demand of this matter, but say among themselves, Hath any man brought him aught to eat? It is to be imputed to the like modesty, whereof we spoke before in the Seven and twenty verse, nay, rather the confirmation of the same: M. the which the Evangelist thought not good to omit. 34. jesus sayeth unto them: My meat is to do the will of of him that sent me. M. The Lord beareth with the modesty of the Disciples, willingly, and of his own accord declaring unto them, that which they durst not demand, to the end they might underderstande of what meat he spoke. The meat which he had then to eat, he calleth the execution of his Father's will, signifying that the same to him is not only most ancient, but also that there is nothing in the which he more delighteth, or in the which, he would more wylinglye exercise himself. As for example David, who to the end, Psal. 19.11. he might commend the Law of God, doth not only say, that the same is precious unto him, but also more sweet than Honey. Therefore to the end we may follow Christ, we not only diligently must serve God, but also so diligent to do his commandments, that the same should not be painful or grievous unto us. M. But Christ meaneth here, that work and labour, which he had taken already with the woman, namely, that he might bring to this City, the true knowledge of God, by the preaching of the Gospel. B. As if he should say, I desire this above all things, that the will of my Father may be fulfilled, which is, that many men may know and feel his goodness which is in me, and by me. A. Even as he sayeth in another place: This is the will of him that sent me, john. 6.40 that every one which seeth the Son, and believeth in him, should have everlasting life. And again he sayeth, I must be baptized with a Baptism, john. 10.18 and how am I pained, till it be ended. By which words he declareth, that he earnestly desireth to do the will of his Father: that is to say, to die for the Salvation of his people, even as he had received a commandment from the Father. To do the will of him that sent me. C He doth plainly enough declare, what was the will of his Father, which he sought to fulfil, namely, to discharge that office committed unto him. Even so in like manner, every man must have respect unto his vocation: lest he attribute that unto GOD, which he hath rashly taken upon him, after his own fantasy. Moreover, what the office of Christ was, it is well enough known, namely, to enlarge the Kingdom of God, to restore lost souls to life, and to set forth the light of the Gospel: and last of all, to bring Salvation to the world: Christ being wearied and hungry, with the excellency of these things, quite forgot his meat and drink. And this is a singular consolation unto us, that Christ was so careful, for the salvation of men, that he conceived most pleasure in seeking the same. And there is no doubt, but that he beareth toward us the like affection at this day. M. Also Christ admonisheth us, by this sentence, that whosoever are sent of God, have only this care, to do the will of him that sent them, and to do his work, for the which they are sent, and called. Let Bishops, and all others, which say that they are called and sent of God, have respect unto this example. 35. Say not ye: There are yet four months, and then cometh Harvest? Behold, I say unto you, lift up your eyes, and look on the Regions: For they are white already for Harvest. say not ye. Bu Here our saviour addeth certain arguments, whereby he may stir up his Apostles, which should be the teachers of the whole world, to Faith and diligence in their Apostleship. Some gather hereby, what time of the year these things were done, affirming that it was the beginning of the Spring. But here notwithstanding, there can no such certainty of time be gathered, by reason of the inequallytye and difference of places and Regions. C. By these few words, Say not ye. He meant to note how much more men do seek after earthly things, than after heavenly things: For they so earnestly desire the coming of the Harvest, that they keep reckoning of every month, and day: and in the mean time, they forestewe, and neglect the gathering in of the heavenly wheat. And daily experience teacheth us, that this wickedness is not only naturally in us, but also so fast engrafted, that it can not be easily pulled away. For when all men gape so greedily after the earthly life, what small care or remembrance have they of heavenly things? Even so Christ himself in another place, Math. 16.3 sayeth, You hyocrites, ye can discern the face of the Sky, and can ye not discern the signs of the times? Behold, I say unto you, life up. M. The purpose of our Saviour Christ was, to call the minds of the Disciples from the care of the earthly Harvest, unto that which was more principal, and better agreeing with their calling and profession. R. Therefore he useth here a certain kind of correction: as if he should have said, You say, that Harvest is as yet, a far of, namely, four Months hence: but I say, that the same is nigh. I speak not of the corporal Harvest, which is four Months of, but of the Spiritual, which is already come. lift up your eyes. That is to say, behold and see, how that not the jews only desire salvation, but the Samaritans also aspire to the Gospel, and thirst after salvation. So in like manner, he sayeth in another place, Mat. 9.73. The Harvest is great, but the Labourers are few: Pray therefore the Lord of the Harvest, that he will rhrust out Labourers into his Harvest. C. Therefore, even as soon as the Corn is ready and ripe, it may tarry no longer for fear of shéeding: even so now the spiritual Corn being Ripe, Christ sayeth, that haste must be made, because delay is dangerous. So that we see to what end the Similitude is brought, namely, to express the cause of making speed. 36. And he that reapeth, receiveth wages, and gathereth fruit unto life eternal: that both he that soweth, and he that reapeth, might rejoice together. And he that reapeth. M. This is an argument taken of the reward of the reapers. By the Reaper he meaneth, not the Husbandman himself, to whom the seed belongeth, but the hired Labourer. To this man the fruit which he reapeth, belongeth not, and yet notwithstanding, he loseth not his labour in reaping the Corn, in that he receiveth his dew hire, and reward. C. Therefore by this argument he proveth, how diligent the servants of the Lord aught to be in the work of God: because there is a large reward laid up in store, to requited their labour. For he promiseth fruit, and that neither corporal nor momentany. Howbeit, that which he addeth concerning the fruit, may be expounded two ways, either to be a declaration of the reward, (and so he should speak one thing twice in divers words) or else to commend their labours which enritche the Kingdom of God, even as he saith in another place, I have ordained you to go and bring forth fruit, john. 15.16 and that your fruit should remain. And truly, both these aught greatly to encourage the Ministers of the word, that they faint not at any time under their labour, when they hear that there is a Crown of glory prepared for them in the kingdom of Heaven: and know also that the fruit of their reaping shall not only be precious before God, but also everlasting. M. Here also is offered to the Godly no small matter of comfort, when they understand that they by the Ministers of the Gospel, the lords Harvest men, are gathered not to consumption, and the servitude of corruption, (as earthly fruits are) neither to be at the pleasure, or to suffer the tyranny of the reapers, but from eternal death, to everlasting life. Let every man behold and consider what he is, and from whence, and whereunto he is either gathered or dispersed. And concerning the large reward of Shepherds, read the fifth Chapter of the first Epistle of Saint Peter, 1. Pet. 5.4. 1. Tim. 4.7. and the fourth Chapter of the first Epistle of Saint Paul to Timothy. That both he that soweth. M. This is an argument taken of the joy which the Harvest commonly bringeth with it, and that not only to the Reaper, but also to him that soweth. C. For by these words Christ teacheth that it shallbe without the complaint and finding fault of any man, that the Apostles should reap the fruit of other men's ear-ring, and tillage. R. For it is a comparison between the Prophets of the old Testament, and the Apostles of the New. The Prophets are the sowers, and the Seed was sown in the old Testament. For the sowing was the Doctrine of the Law and the Prophets: for then the seed which was cast into the ground, lay as it were hid: but the Doctrine of the Gospel, because it bringeth men to perfect ripeness, is aptly compared to the Harvest. For the Law was far from that perfection, which at the length was offered in Christ. R. For the Law is our Schoolmaster unto Christ. Gal. 2.24. Heb. 7.19. And, the Law hath brought no man to perfection. We know also the comparison which Paul bringeth between the Age of a Child, Gala. 4.1. and the full and perfect age: the which tendeth to the same effect. And yet notwithstanding this letteth not, but that the Fathers might be gathered into the lords Barn: but the manner of teaching was far otherwise: for as the Childhood of the Church continued until the end of the Law, and the flourishing Youth succeeded the Preaching of the Gospel: even so then salvation began to wax ripe, the which the Prophets had only sown before. 37. And herein is the saying true, That one soweth, and another reapeth. R. Therefore the Prophets are the sowers, and the Apostles are the Reapers. That which the Prophets sowed, the Apostles reaped. Also, to sow, is to Preach the Law, and to Preach the Gospel, is to Reap the offered Christ. C. For this was a common Proverb, by which was meant, that many oftentimes received the fruit of other men's labours. Howbeit this (namely, that he which laboureth, is grieved that another man should take away the fruit of his labour) is otherwise, because, the Prophets and the Apostles, were partakers one of the others joy. And yet nevertheless, it followeth not hereupon, that the Prophets, are witnesses, or privy to those things, which at this day are done in the Church: because the purpose of Christ tendeth to no other end, than to show, that the Prophets taught with this mind and desire, that they might rejoice over that fruit, which they had not leave to gather. The comparison which the Apostle Peter useth, 1. Pet. 1.12. is not much unlike this: saving that he generally exborteth all the Faithful: whereas Christ speaketh to his Disciples only. 38. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. Bu As if he should say: The Prophets by their labours, made the fallows, and by their Doctrine prepared the world, being as yet unruly and stubborn, for the Gospel: ye, now succeed them, and enter into their Labours, and take a work in hand, already begun, the world even now willingly receiving the Gospel, and mortal men seeking violently to enter into the kingdom of Heaven. R. In saying, I send you, he declareth that they were appointed Reapers, by his mere grace, and not by their merit. According to that which he sayeth in another place, joh. 15.16. I have chosen you, and ye have not chosen me, Question etc. M. But here it may be demanded how the Apostles were sent to Reap, when Paul saith, I have planted, i Cor. 3.6. Apollo hath watered: but God hath given the increase. Also he saith, You are Gods husbandry. Again, I have laid the foundation, and another hath builded thereon. And in another place he sayeth, i Cor. 9.11. If we sow unto you spiritual things, think not much, if we reap your carnal things. Therefore Paul was sent of the Lord, rather to Sow than to Reap. Was then the Apostleship of Paul, Answer. differing from the Apostleship of the rest? surely, it was differing from the rest, so long as they Preached to the jews, and he to the Gentiles. For that which Christ here speaketh unto his Disciples, seemeth to appertain chiefly to that first sending forth, in the which the Apostles were sent forth to the lost Sheep of the house of Israel: as we read in the tenth Chapter of Matthew: in the which Nation the Prophets also laboured. It was one thing to preach the kingdom of God among the Gentiles, and another thing to preach the same among the jews, for the one knew not God, and the other were trained up in the Law and the Prophets. Bu Moreover, these words of the Lord aught always to be before the eyes of all Preachers of God's word, that thereby they may be encouraged to be faithful, and diligent in discharging the office committed unto them, when as they know that the Labour which they bestow in teaching, shallbe so profitable for them, and so fruitful to Christ and the Church. 39 Many of the Samaritans of that City believed on him, for the saying of the woman, which testified that he told her all that she had done. Bu The Evangelist now returneth to the former History, and more fully describeth the prompt obedience, and the growing of faith, of the Citizens of Sychar, otherwise called Samaria. The calling of the Gentiles foreshowed. R. And he declareth how greatly the report, which the woman made of him prevailed with them. Whereby it appeareth that they had a hope and desire of the promised Messiah. B. Moreover, this sudden conversion of the Samaritans, was a foreshowing of the calling of the Gentiles: and therefore the Lord would have the same magnified: as may plainly appear, when as at the testimony of one silly Woman, scant of good name, many strait way, and that Samaritans, believed the Gospel, and embraced Christ. M. For what had she said of Christ? Said she, that by the word of his power, he could command all things, as Men, Spirits, Death, Life, Diseases, the Sea, and the Wind: many of the which things, the jews saw, and yet believed not? She neither saw nor spoke of any of these things, but this only she said, that Christ had told her all things that ever she had done. Who therefore seeth not how soon these Samaritans believed, and the readiness and maturity of this Harvest? What else may we note here, but that when the hearts of mortal men, are made apt by the inspiration of the holy Ghost, to receive the truth, Faith cometh by the holy Ghost. the kingdom of God is set forward with little labour, and oftentimes, by such persons as are very base. The ripe apple often times falleth from the tree, without much labour, yea, at the only shaking of the same by a child: but such as are scant ripe, will scarce fall with the hurling and beating of a Cudgel, and being by violence shaken down they are so sour, that they were better untouched. Even so in like manner, where the spiritual harvest is, there even a Samaritane woman bringeth many unto Christ: The harvest of the spirit is easy. but where the spiritual harvest is not, there the Apostles themselves sweat and labour in vain. C. This word (believed) signifieth herein properly, that they were stirred up by the words of the woman, to acknowledge Christ to be a prophet. For this is as it were but the beginning of faith, when men's minds are prepared to receive the proffered Doctrine. Such entrance into faith, is here called honourably, Faith, to the end we might know how reverently God esteemeth of his word, in making their only docility, so honourable, which are not as yet taught. But in this, that Faith of theirs showeth itself, that they have a desire to profit: for the which cause they desire to have Christ abide with them. 40 So when the Samaritans were come to him, they besought him that he would tarry with them: and he abode there two days. So when the Samaritans were come. M. In these words is described the quality of faith, which cometh by the ministry of the preached Gospel. By this the mind of the believer is inflamed, first to see him, of whom so great things are published and believed. Even so these Samaritans, so soon as they had heard the testimony of the woman concerning Christ, and did believe, first of all they went out of the City, to see him on whom they believed. Then having so done, and being not contented to have seen him once, they desired to abide with him for ever: and therefore, they requested him to tarry still with them. Phili. 1.23. Thus are they always affected which truly know and love Christ. So Paul desired to be dissolved and to be with Christ. The which Christ also promised to his disciples, saying, joh. 14.3 I will come again, and take you to myself, that where I am, there may ye be also. Also Paul foreshoweth that this shall not be without great consolation, Thes. 4.17. saying, And so shall we always be with the Lord. PAR. Therefore when they had obtained their desire, and saw him standing before their face, they were nothing offended at his base and contemptible form, having no manner of kingly show, but they rather invite him as the giver of great benefits, & beseech him that he would vouchsafe to lodge in their City. And he abode there two days. M. Being entreated he tarried for a time: such is his humanity and facility, by which he willingly receiveth the petitions of the faithful, specially when they do appertain to the corroborating and confirming of their faith, even as this petition of the Samaritans. did. B. But notwithstanding, he gave commandment to his disciples, that they should not enter into the Cities of the Samaritans, because the time of his full glorification was not yet come. But as the calling of the Gentiles appeared in the Magi or wisemen, and after that in the Centurion, and in others: so in this present occasion, he minded to manifest the calling of the Samaritans, The calling of the Gentiles. Acts. 8.5. which were a certain kind of people between the ethnics, and the jews, & the first that received the Gospel after the jews. Whereupon he tarried only two days with them, whereas he continually Preached the Gospel to the jews. Rom. 15.8 Mat. 15.24 For he was the Minister of Circumcision, and was specially sent to the lost Sheep of the house of Israel. M. He would not therefore give any occasion of offence unto the jews. 41. And many more believed, because of his own word. C. Here this word (believed) is used in another sense, than it was before in the nine and thirty verse, because it doth not only signify that they were prepared unto faith, but also endued with a true faith. M. Here therefore we see how true that is, which the Apostle speaketh of faith, saying: Faith cometh by hearing, Rom. 10.17 and hearing by the word of God. R. Therefore, as the Samaritans at the first believed because of the woman's words, but afterwards are confirmed in the faith, by the words of Christ, even so all the faithful, at the first believe, because of the Apostles words, and the words of the Preachers, but are not as yet confirmed in the faith, except Christ by his voice speak to our hearts, and seal us by his holy spirit, which is the earnest and assurance of our heart. For when the spirit of truth shall come, joh. 16.13. he will lead us into all truth. Also, Paul planteth, 1 Cor. 3.7. Apollo watereth, but God giveth the increase. 42. And said to the woman: Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is even Christ, the saviour of the world. And said to the Woman. M. These things are not therefore spoken, to the end we might think that the ministry of this Woman, which they had well used, was contemned. God forbid: but rather to extol those things which they had heard of Christ himself, above the testimony of the woman. Nay, they seem to know, and acknowledge well enough the Woman's Ministry, by which they at the first believed, because they talked with her: then they call to mind her words, by which she had testified of Christ: neither do they say, We never believed because of thy words, but: Now we believe, not because of thy words. Bu As if they should have said, Thou hast not spoken so largely of jesus, as he hath deserved. For now we ourselves having had plain experience of his Divine power, know what manner of person he is: neither as persuaded by thy words only, do we believe him to be the Messiah, but being convicted rather by his evident Doctrine, we know, and undoubtedly believe, and truly confess, that the same jesus, is not only the Saviour of the jews, but also of the whole world. C. Therefore, the Evangelist here expresseth what their faith was, namely, such a faith, as was conceived, by the word of God, in so much that they might boast that they had the Son of God to be their teacher, which is he alone, upon whose authority we may safely stay ourselves. He is not now present before our eyes, that he might talk with us mouth to mouth: but by whom soever we shall happen to hear him, yet our faith can be reposed in none but in him. M. The Samaritans which speak here, speak not as doubtful, but as most assured, and that which they believe with the heart, Rom. 10.10 they most constantly profess with the mouth. For with the heart we believe to righteousness, and with the mouth we confess to Salvation. But how come they to have this certain knowledge of Christ? They say not, we have seen his Miracles, but, We have heard him ourselves. Therefore, they attain unto faith, not by Miracles, but by the hearing of the very word of God. john. 8.17 He which is of God, heareth Gods words, sayeth the Lord. The unbelieving and froward Nation, require signs, but the elect do not so, but by the hearing of the word of God, come to the knowledge of Christ. So said Peter, john. 6.68 Lord, to whom shall we go? thou hast the words of eternal life, and we believe and confess, that thou art the son of the living God. And know that this is even Christ our Saviour. C. This no doubt they have by hearing. Whereby we gather that the sum of the Gospel within these two days, was more familiarly Preached unto them by Christ, than afore time it had been at Jerusalem: Bu Also, the prompt & ready faith of the Samaritans shall condemn the invincible incredulity and obstinacy of men in our tyme. For the continual Preaching of the Gospel amongst us, not two years, but many years, can little or nothing at all persuade many of us. Of the world. C. Christ testifieth that the salvation which he brought, is common to the whole world, to the end the Samaritans might the better understand that it appertained also unto them. For he called not them to the partaking of the grace of salvation, as lawful heirs, but he taught that he came, Eph. 2.17. to admit foreigners into the household of God, and to bring peace to them that were far of. 43. After two days he departed thence, and went away into Galilee. After two days. B. He abode two days only with the Samaritans, because as yet the hour was not come, for the kingdom of God more magnifycently to be revealed unto them. First it was necessary that the Gospel of the kingdom should be offered to the jews, and then by the death of Christ, the middle gate, which divided other Nations from the jews, was to be broken down. And went away into Galilee. M. The course or journey of Christ was directed by the will of God, from jewry to Galilee, but by the way as he went, he was as it were stayed, abiding two days in Samaria: notwithstanding after two days were passed, he proceeded in the same. Hereby let us learn to know, the certainty of the course of the Gospel, which is begun and ended according to God's Divine will. 44. For jesus himself testified that a Prophet hath no honour in his own country. Bu The Evangelist briefly, and therefore obscurely telleth the departure of Christ out of Samaria: But if we confer with the other Evangelists, it shall appear that he leaving the City of Nazareth, went another way into Galilee. C. For when he saw that he was contemned in his country of Nazareth, he thought good to turn out of the way to another place. A. Concerning this contempt, read in the thirteen chapter of Matthew, verse fifty and seven Mark the sixth, verse four. And in the twenty and four verse of the fourth Chapter of Luke. 45. Then as soon as he was come into Galilee, the Galileans received him, when they had seen all the things that he did at Jerusalem, at the day of the feast: for they went also to the feast day. Then as soon as he was come. M. It appeareth that the Evangelist endeavoureth himself to show how Christ found more favour and friendship, among these abject and rude Samaritans and Galileans, than among the jews, which were instructed in the law and the Prophets, and excelled others in the outward show of holiness. Even so the ignorant and ruder sort of men, are more ready to embrace the truth, than they which boast themselves to know Religion, and to love godliness. So that having made mention how the Samaritans, received Christ, he now commendeth the same also in the Galeleans, being a Nation so much contemned, that the pharisees boldly said, that it could not be found in the Scriptures, that ever any Prophet came out of Galilee: john. 7.52 and for this cause they rejected Christ as a Galilean. C. Moreover, whether this honour continued any long time, which the Galileans gave unto Christ, it is not perfectly known. For there is nothing more ready, than the forgetting of God's gifts and benefits. When they had seen all the things. A. Of these signs it is spoken before in the three and twenty verse of the second Chapter: these things wanted not their fruit. C. For in seeking to prepare a way to Doctrine, they bring to pass that Christ may be reverently thought of. For they went also to the Feast. M. The Evangelist putteth not down this without cause: for beside that it apertaineth to the purpose it hath also a commendation of the godliness of this people, which so carefully obeyed the Law of GOD, that dwelling far of, they came to Jerusalem at the feast days appointed. A. Hereof also we may take an example of the obedience and diligence which is due to the word of God. 46. So jesus came again into Cana of Galilee, where he turned the water into Wine. And there was a certain Ruler: whose Son was sick at Capernaum. Into Cana of Galilee. A. Concerning this City, and the Miracle there showed, read in the second Chapter going before. M. The Evangelist maketh mention of this, in this place, both to call to memory, a fresh the Miracle of the water, turned into Wine, & also to declare that Christ came for this cause into that place, that he might as it were, water, and cause that to grow, by showing his power and light again, which of late in the beginning of his Miracles he had planted. Heavenly things are soon forgotten. For such is our nature and corruption, that how soever we have attained, and gotten heavenly and good things, except they be afterward caused to prospero, of all other things they will most easily be forgotten: But it is not so with those things that are evil: and which are agreeable to our corruption, the which, although they be lightly gotten, they willingly increase and go forward: insomuch that it is truly said, The first beginnings see thou withstand, For remeedye to late thou dost provide: When evils have the upper hand, By long delays still to abide. The which verses certainly cannot be verified of good things. A. For this cause Christ himself a little before his death, john. 12.1. went to see Bethany, where he had raised Lazarus from the dead. The Apostles also were wont to see again the Churches which they had planted by the Gospel of Christ, Acts. 15.41. to confirm them in the faith which they had received. M. Wherefore by these examples let us learn to see, and oversee again, and by diligent husbandry, to set forward either in ourselves, or in others, the beginnings of good things. And there was a certain Ruler. Bu These things also which follow pertain to that which went before: for they prove that jesus is even the very same, whom hitherto he preached himself to be, and whom the Samaritans acknowledged and received, namely, the son of God, the Messiah, and saviour of the world, & the Lord of all things, even of life and death: for this thing, he most manifestly declareth by his present act. M. It appeareth that this Ruler, was one of the servants and Lieftenaunts of Herode, as may appear in the three and twenty of Luke the seventh verse. C. And the Evangelist plainly expresseth his state & condition, because in such a parsonage the miracle was more notable. M. For it cometh very seldom to pass, that such a one believeth in Christ, specially being the Servant of such a King as Herode was. These examples are very rare, and yet notwithstanding, nothing impossible. Wherefore, we must not despair of such: A. but rather pray that the Lord will bring them to the knowledge of his truth, even as the Apostle exhorteth: i Tim. 2.1. for great is his mercy. 47. Assoon as the same heard that jesus was come out of jewry, into Galilee, he went unto him, and besought him that he would come down and heal his son: for he was even at the point of death. R. The Ruler is here describe to have a rude and a childish faith. For he requesteth Christ, that he would go down to Capernaum, & heal his son: In that he prayeth Christ to heal his son, it belongeth to a faith conceived by those miracles which he saw to be wrought by Christ: (for he saw him to be such a one as healed all men that were sick.) but in that he prayeth him to go down to Capernaum, it belongeth to imbecility, & a Childish faith: as though Christ could not restore to health by his word only, or by the breath of his mouth. Such weakness of faith we may behold in another place, in the Disciples of Christ. For when the Ship was overwhelmed with Waves, they believed that Christ was able to save them, but not except he were awake: for he slept, and they awoke him, Math. 8. saying: Lord save us, we perish. C. This man therefore had conceived no other thing, than that he was a Prophet, sent of GOD with this commandment, and commission, that he should prove and declare himself to be the servant of GOD, by showing miracles. M. He requesteth that Christ would go down with him, and heal his Son. 2. King. 5.11 So Naaman the Syrian trusted that Elyzeus would have come down to him, and have touched the place of the Leprosy with his hand, and standing would have called on the name of his GOD, Christ imagined of the people to be but a Prophet. Math. 16.14. Math. 22.46. and so have healed him. And this Faith which imagined Christ to be a certain Prophet, in the beginning was in many men, as may appear by the answer which Peter made unto Christ. This also was the first opinion that the Woman of Samaria had conceived of Christ: the which notwithstanding, the Lord contemned not, but so increased the same, that not only she, but also many of her citizens, knew him to be Christ the Saviour of the world: Even so here, he which doth not quench the smoking Flax, Esai. 42.3. Mat. 12.20 enlargeth and helpeth the Ruler's faith. 48. Then said jesus unto him: Except ye see signs and wonders, ye will not believe. M. In that the Lord here useth the plural number, saying: Except ye see signs and wonders, ye will not believe. C. he seemeth generally to reprehend all the jews, because they were to desirous of Miracles. M. As if he should say, How long are ye so hard hearted to believe the truth, and by a true faith to embrace the kingdom of GOD which is Preached unto you, that ye will not believe at all, except ye be constrained thereunto by signs and wonders. Their faith and trust is acceptaple unto me, which believe my bore word confirmed by no Miracles: you believe not me, except ye see signs and wonders. M. All they have this disease of distrust, which follow the judgement and wisdom of human reason, rather than the Oracles of God. For such is human reason, that except it be convinced by evident signs, and persuaded by undoubted arguments, it will not believe. And this is the very same which Paul sayeth, The things that belong unto God, i Cor. 2.14 seem foolish to worldly wisdom, and are not understood: Whereupon the Apostle exhorteth us to become fools, (that is to say, believers) to understand them. For except they be believed, they shall not be understood. But with this disease, were both jews and Gentiles infected. Concerning the jews, this place speaketh, and also the thirty and nine verse, of the twelfth of Matthew. Concerning both jews and Gentiles the Apostle saith, The jews require signs, and the greeks, wisdom: i Cor. 1.21 that is to say, both are distrustful, and believe not the word of GOD in the cause of the kingdom of GOD (where faith is required) requiring certain persuasions of signs and arguments. C. But how cometh it to pass, that Christ is so sharp now, who was wont, gently to receive others which desired Miracles: as we may read here and there of divers blind and lame persons? He had then verylye some certain reason which is hid from us, why he dealt more severely with this man, than he was wont to do with others. And peradventure he had not so much respect unto this man, as he had to the whole Nation. He saw that his Doctrine was little esteemed, and not only neglected, but utterly despised: all men depending upon Miracles, and being rather amazed, than wondering at them. Incredulity a detestable vice. Therefore, that wicked contempt of God's word, which commonly reigned in them, caused him to make this complaint. M. For most detestable is this vice, incredulity, by which, men refuse to believe the word of God, except they be driven thereunto by signs. Very true it is, that some of the Fathers in old time, have wished a confirmation by signs, lest they should doubt of the truth of the promises: we see also that GOD was not offended with their desires, as we may read of Gedeon, judg. 6.7 Esa. 38.22. of Ezechias, and of others. C. But Christ noteth here a far greater wickedness. For so the jews depended upon Miracles, that they had no regard unto the word of God. So that all their Religion, all their knowledge of God, and all their Godliness, was in miracles. R. But that is no true faith, which is conceived, either of miracles, of signs, or wonders. For miracles are only seals and witnesses. Therefore they do not make him which is unbelieving, a true believer, but they do confirm him, which is first a believer, in his faith. C. They therefore at this day greatly offend, which cry, saying: Let us first see miracles, and then we will give ear to this Doctrine, as though the truth of Christ aught to be so base in our eyes, unless it have some other stay. But although god should heap upon them an innumerable sort of miracles, yet notwithstanding they lie, when they say they will believe. Exod. 5. joh. 12.37. There would arise a certain external admiration, but there would follow never a whit the more attention to Doctrine. The which we may plainly behold in Pharaoh, and in the jews. For the word of the Lord abideth for ever, If they will not hear Moses and the Prophets, Luk. 16.31. neither will they believe, though one should rise again from the dead. It is no marvel therefore, if the Lord do first of all seek to cure the diseased Father with distrust, before he restore his Son to health. For they are more dangerous sick, which are sick in mind, and aught rather to be healed, than they which are sick in body. A. Christ therefore doth the office in deed, of a Bishop, of a Pastor, and of the Shepherd of our Souls. 49. The Ruler sayeth unto him: Sir, come down or ever that my Son die. Because this Ruler was wholly occupied in mind to deliver his Son from peril of death, he answereth nothing, but rather urgeth the Lord to make haste, before his Son give up his soul. fatherly care and affection. M. We see therefore in him first, an Image of the affection of Fathers toward their Children, by which every Father naturally desireth the saving health of his Children, the which the Children very seldom consider. Thou shalt never find in all the evangelical Histories, any one Son, which came unto Christ and said, Math. 17.14. and .9.18. and .15.22. Lord come down before that my father die. But ye shall often read of this affection, and care of Parents for their Children, which they have uttered unto Christ. M. Howbeit also, it appeareth in this man, what corrupt & preposterous love, some Parents bear toward their Children. For he only seeketh the corporal health of his Son, neglecting the Spiritual and true life, which the Lord had begun to teach. He saith not, Lord help our faith, and the salvation of our Souls, but as for our bodily health, Love in many Parents corrupt toward their Children. let that be as it seemeth good in the eyes of God: But he sayeth, and that earnestly, Lord come down before my Son die. And, what Father at any time, came to the Lord, and said, Lord, my Son hath no fear of God: whereby I perceive that he is sick in Soul, and in great peril: help him I beseech thee. Also, they which at this day desire the Prayers of the Church, how many of them is there I pray you, which desire the congregation to pray unto God for them, that they may have faith, the fear of God, and patience. 50. jesus saith unto him, go thy way, thy son liveth. The man believed the word that jesus had said unto him, and went his way. Jesus sayeth unto him. Bu The Lord in very deed confesseth that he can do much more than the Ruler trusted he could do, being the Lord of life and death, which can both retain the life when it is departing from the body, and also, when it is clean gone, call the same again: For he sayeth, Go thy way, thy Son liveth. C. signifying that he is escaped out of the peril of death. But seeing this man proceeding and persevering in entreating and praying Christ, obtained at the leangth his hearts desire, thou mayest gather that Christ did not reprehend him, because he would wholly reject him, and refuse his prayers, but rather to correct that vice, which stayed him from coming to the true faith. And we said already before that this reprehension belonged rather to all the people, than to one man. Moreover, here the singular humanity, and gentleness of our Saviour Christ appeareth, in that he bearing with the man's rudeness, extended his power farther than he looked for. He requested that Christ would heal his son by coming unto him. He thought that he could heal his sick Son of his disease, but he did not believe that he could raise his Son being dead, from death to life: and therefore he urgeth him to make haste, lest death prevent him: R. and by this making of haste, he declareth his incredulity. For unbelief maketh haste, but Faith waiteth and tarrieth the lords leisure. Faith tarrieth the lords leisure. Esa. 28. 1● And therefore the Prophet sayeth: He which believeth, shall not make haste. C. Seeing then, Christ beareth with both these infyrmityes, we may hereby gather, of how great price he esteemeth even the lest faith. This also is worthy to be noted, that Christ in not satisfying his will and desire, worketh by means which we thought not of to help us, to the end we might learn not to prescribe unto him any thing. The man believed the word. R. Therefore by this word of Christ, not only the Son is healed, but also the Father's faith increased and confirmed. And as the Son by this word, as by a sovereign Medicine, receiveth health so also the Father receiveth strength of Faith. For that faith is strong and firm, which is conceived by the word, and not by Miracles. A. But did he not believe at the first? How had he come unto Christ to obtain any thing at his hand, except he had been endued with some faith? I answer. Bu He did at the first believe the Lord: for he had not come unto him, if he had not first conceived some notable hope of his power, and clemency: but so soon as he heard his word, and understood his promise, he believed more firmly. Therefore he troubled the Lord no farther, but went his way, and as he believed, he found his Son restoored to health. C. For because he came with this persuasion, that Christ was a Prophet of God, therefore he was so ready to believe, that taking hold of one word, he printed the same in his mind. And although he did not so reverently esteem, and think of the power of Christ, as it become him, yet notwithstanding, a short promise made him to conceive suddenly an assured hope: insomuch that he believed the life of his Son, to be included in the only word of Christ. Promptness in believing the word of God. With this promptness and readiness, aught every one of us to receive the word of God: but seldom or never shall such present effect follow in the hearers. For how many be there which profit so much at the hearing of many Sermons, as this profane man profited at the hearing of one word? Wherefore, we must use the more diligence in shaking of our dullness and s●outh: and especially we must pray unto God, that it will please him so to work in our hearts, that we may be no less ready to believe, than he is gentle and ready to promise'. 51 And as he was now going down, the servants met him, and told him saying: Thy son liveth. Bu That which now followeth, doth set forth as well the power of Christ, as the effect and nature of Faith, to the end the Miracle may be more notable and more purely purged from all evil suspicion, and also that the force of faith, may more and more appear. A. For there is no doubt but that all these things were done, by the providence of God. M. The Lad was healed by the power of the word of Christ, otherwise he had died by the contagiousness of his sickness. But this was known as yet to no man. The Servants brought word that his Son was recovered: but how, and by whose power he was revived, that they knew not. Therefore the meeting of the servants with him by the way, and the glad tidings which they brought unto the sorrowful Father, served thus far to the setting forth of the glory of Christ, that he might be said to have spoken the truth, concerning the son restoored to health, though he were absent: the which seemeth to be done by the spirit of prophesy, and also to be believed of the Father as a Prophetical Oracle. C. Moreover, with the efficacy of the word, here is also described the effect of Faith. For as Christ restored the Son to life, which was now at the point of death, even so the Father by his faith: in a moment, recovered and received again his Son, safe and sound. Let us know therefore, that so often as the Lord offereth unto us his benefits, his power is ever at hand to perform whatsoever he promiseth, so that our unbelief be not a let unto the same. We confess that this is not always, often, or commonly seen, that the Lord by and by, stretcheth forth his hand to help us: but so often as he differreth the same, he doth it upon good consideration, and for our profit. And although it doth not always, by one manner of mean help his servants, yet notwithstanding, no man's Faith shallbe in vain, but we shall know that it is very true, which the prophet teacheth, that the promises of God, Abac. 2.3. when they seem to tarry long, do then most speedily come. 52. Then inquired he of them when he began to amend: and they said unto him, yesterday, at the seventh hour, the fever left him. M. To the end it might appear whether his son were healed by chance or by the singular power of Christ, the father inquired what time his Son began to amend. C. The which he did, being moved thereunto by the secret impulsion of God's spirit, to the end the truth of the Miracle might the more evidently appear. For we are to prone and ready by nature to obscure and darken the light and glory of God, and Satan also seeketh by all means possible, to keep from us the sight of all his wonderful works. Wherefore, to the end all his works may have their deserved praise, it is necessary that they be made so evident and plain unto us, that there be no occasion of doubting left. How unthankful therefore soever men be, yet notwithstanding, this circumstance will not suffer so notable a work of Christ, to be ascribed unto fortune. M. Therefore the truth and power of the word of Christ is such, that it never passeth without a sure and undoubted experiment of itself: and the more diligently it is examined, the more manifest and certain it is. Truth, the more it is examined, the more certain it is. The power which Christ showed in healing of this child, had been hidden, if so be the curiosity of the father, had not inquired after the hour of his healing. Thomas would not believe them that told him of the resurrection of Christ, joh. 20.28. except he might have experiment, both by seeing and feeling the same. But this kind of experiment was so far from detracting any thing from the truth of Christ's resurrection, that it could not be made more manifest and certain by any other way. R. This Ruler therefore inquireth the hour, first to declare his faith, which he had conceived before by the word: and secondly, to the end he might draw his whole family unto faith. 57 So the Father knew, that it was done the same hour, in the which jesus said unto him, Thy son liveth: And he believed and all his household. So the Father knew. A. Let us also learn after this manner to behave ourselves, that the truth of our words and actions, may appear more in deed than in words, if so be they be examined. We see that the Lord used not many words, to show and commend unto him the miracle, but left the same to the truth of that which he intended to do, which should sufficiently declare the truth of his word. And he believed R. Did he not also believe before? What is it then which the Evangelist saith now? C. For this seemeth very absurd, to make mention of the beginning of Faith in that man, whose faith he commended at the first: neither can the word of believing in this place he referred to the proceeding of faith. But we must note that the man being a jew, and trained up in the doctrine of the law, had some taste of faith when he came unto Christ. And whereas afterward he believed the word of Christ, that was a particular faith, which extended no farther then to the life of his son: but now he began to believe after another manner, because he having embraced the doctrine of Christ, professed himself to be one of his disciples. So that now, he doth not only believe that his son is restored to health again by the benefit of Christ, but also acknowledgeth Christ to be the son of God, and giveth his name to the Gospel. M. Behold therefore the fruit of this miracle, namely the increase and confirmation of faith. And all his household. C. This Ruler had his whole household fellow professors with him of the Gospel, who were witnesses with him of the miracle. Of the whole household there was not one which knew what answer the Lord had made to the good man of the house, but only he himself which heard the same: but he told them all things, and revealed unto them the virtue and power of Christ, Bu to the end his whole family might come with him to christianism. The which thing, not only the masters of households, but also their whole families, aught to consider, thereby to learn, what is their duty if so be they will live godly in Christ: namely, to give themselves wholly unto God, and to believe in Christ the son of God, M. and by mutual conference of the word of God among themselves, to edify one another in the faith of Christ. 54. This is again the second miracle that jesus did, when he was come out of jury into Galilee. Bu The Evangelist maketh mention of this, to the end we might understand, that the Lord would by this means build up the foundation of his kingdom, which was laid among the Galileans: and herewithal he declareth that his purpose is to describe certain special, and notable miracles of our Lord and saviour Christ, to the setting forth of his power, and to the teaching of the truth of faith. M. Neither aught it to seem absurd to any man, that the Evangelist so diligently declareth this thing, seeing one only household or family, was won by this miracle: for this is not unwonted or strange, if we way and consider first of all, how much the Lord esteemeth the salvation of one, which is not comparable to so great a household as this was: and also what small béeginninges of heavenly things, and of the kingdom of God, are wont to grow into a great mass. One house may be to a whole City, even as that little leaven of the number of the Apostles was to the whole world. For in what great estimation the faithful are with God, though they be few in number, and amount to the number of ten, the family of Lot may be an example for ever. ❧ The fifth Chapter. 1. After this was there a Feast day of the jews, and jesus went up to Jerusalem. After this was there a Feast. Bu THIS PREsent History doth specially teach and declare unto us, the corporal benefit which the Lord bestowed upon the Lame Man, and how he took from him his disease, which by no art was Curable, and therefore without hope of recovery: whereby he declared again, that he is the omnipotent Lord of all things. Notwithstanding, before the Evangelist describeth the benefit itself, or miracle, he beginneth with certain things, according to the Historical manner, by which he both noteth the time, and also the place, when, and where it was done: all which things pertain to the greater confirmation of the History. C. And although the Evangelist doth not plainly express what day this was, of the which he maketh mention here, yet notwithstanding, by conjecture it is likely that it was the Feast of Pentecost, if notwithstanding, this which is here declared, were done strait after Christ came into Galilee. For he departing from Jerusalem, strait after the feast of Passeover, and passing by Samaria, spoke unto his Disciples of the time of Harvest, Note here that the jews harvest was always ready at the feast of Whitsuntide by reason of the whotnes of the country. (as you may read in the five and thirty verse of the fourth Chapter) and coming into Galilee, he cured the Ruler's Son: after the which the Evangelist sayeth, that this Feast day followed. Therefore the order of time leadeth us, to understand the same of Pentecost. Howbeit, we aught not greatly to contend about this matter. And Jesus went up to Jerusalem. For what cause Christ went up to Jerusalem at the Feasts of the jews, is declared already in the thirteen verse of the second Chapter going before. 2. And there is at Jerusalem, by the Sheep Market, a Pool which is called in the Hebrew tongue, Bethesda, having five Porches. And there is at Jerusalem. C. By the cyrcumstance of the place, we gather, that this Miracle was not hidden or known to a few. For the place where this miracle was wrought, was much frequented of many men, as may prove the five Porches, and the nearness of the Temple. Moreover, the Evangelist sayeth, that there lay many sick persons. Bethesda. M. Of this name, there are divers interpretations, and dicters translations also. For according to the Hebrew word, it is sometime called, Betzaida, sometime Bethesda, and otherwhile Betheder: Whereupon some interpret this word to signify the house belonging to the flock, and othersome, the place of fishing. C. But their opinion is more probable, which expound the same to be the place of effusion: For so much doth the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eshed, sound. But the Evangelist, hath pronounced, the two last syllables thus, Esda, (as, Beth-esda), according to the Chaldee tongue, which at that time was much used. It is very likely that the water was brought to this place by Conduct Pipes, that from thence the Priests might draw of the same. It may also be that this name was given to the place, because the water passed into the same by Conduct Pipes. Also this place or Pool was called in Latin, Probatica, Piscina, That is to say, The Pond, where the Priests did wash the sheep that should be Sacrificed: for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Probaton, signifieth a Sheep. Having five Porches. M. It is likely that these Porches were erected for the easement of the multitude of sick persons, which came thither to recover their health: out of the which Porches they might go down by a pair of Gréeces, or stairs, into the Pool. So that they, which were but mere Hypocrites, and whose deeds had only a show of Godliness, had notwithstanding this consideration and care, for those that were sick among them, to provide that they might be holpen and cured. 3. In which lay a great multitude of Sick Folk, of Blind, Halt, and withered, waiting for the moving of the water. In which lay, a great multitude. C. It may be that the sick persons lay in the Porches, to ask the Alms of the people, which passed thereby to the Temple to worship. Also the Beasts which were offered in Sacrifice, were commonly bought there. M. But we must think, that there is nothing done in humane affairs, without the disposition of God. God could by other means have cured the diseases of his people: but it pleased him so to order and appoint this thing, that all manner of Sick and diseased persons should be gathered together from far, into one place, and that, in the same City, where there abounded Pride, and disdain, and to the which the people resorted from far, and from every quarter of judea: to the end, they having divers kinds of miseries, The end of spittle houses. set before their eyes, might be called to modesty, to humillitye of the mind, and to true repentance And to this end and purpose, the Spittle houses, which belong to all Cities, are appointed of God by his providence. Of Blind, Halt, and withered. C. The Evangelist hath reckoned up certain kinds of the diseases, to the end we might know that the Lord did not heal the common and meanest sort of the diseases: For man's help can not cure the Lame and the blind. This undoubtedly was a lamentable spectacle, to see in so many men, so great deformity of members. But notwithstanding, the glory of God did there more brightly shine, than in the beholding of a great, and well appointed army. For there is nothing more magnificent, than when the wondered power of God doth correct and repair the defection and decay of Nature: neither is there any thing more excellent and pleasant, than when God, according to his unspeakable goodness, helpeth man's miseries. 4. For an Angel went down at a certain season into the pool, and stirred the water: who soever than first after the stirring of the Water stepped in, was made whole, of whatsoever disease he had. For an Angel went down. Bu It is uncertain, when or how often, the Angel came down to the water, whether once in a year, or oftener. Some think that he descended every Festival day, and that then some one sick person or other was healed. Othersome, think that this was done only upon the day of Pentecost. Notwithstanding, this is most certain, that the benefit is to be ascribed unto God, who in working, hath ever used the Ministry of Angels, of men, and of Elements. For that which the Angel did here, he did it as the Minister of God. For it is a work proper to God, to cure the sick, but as he hath ever used the hand and work of Angels, so he hath committed these parts in charge, to the Angel. For the which cause the Angels are called, powers, or virtues, Ephe. 1.21. not because GOD resigning his power unto them, sitteth himself idle in Heaven: but because he working mightily in them, mightily declareth unto us his power. Therefore, they do very wickedly, which ascribe any thing to Angels which is proper to GOD, or which make them such mediators between God and us, that they obscure the glory of GOD: when as we aught rather directly to come unto Christ, that by his conducting, aid and commandment, we may have the Angels helpers, and ministers of our Salvation. Furthermore, the Lord could heal in one moment, all men at once, without any space between: but as miracles have their end, so also they aught to have their mean. Even as Christ also teacheth, 1. King. 4.32. 1. Kin. 17. ● Luke. 4.25. when he saith that so many died in the days of Elizeus, and none were raised up, saving one only Child: and that there were so many famished Widows, in the time of drought, and one alone was relieved by Elias. Even so the Lord thought it sufficient, to make declaration of his presence to a few sick persons. M. Moreover, the Evangelist showeth that this was a miraculous kind of healing of sick persons, in three things: first when he maketh mention of troubling of the water, to the end thou mayest know, that before this styring, or troubling, the Pool had no force or virtue at all to heal. secondly, he sayeth that he was made whole, which descended first into the water: to declare that after the said first, any other whatsoever, descended into the water in vain. thirdly, he addeth, that he was made whole of whatsoever disease he had: to the end thou mayest know that this virtue of healing was divine, and most perfect. C. But the manner of healing which is here described, doth sufficiently teach us that there is nothing more unmeet, than that men should make the works of God subject to their judgement. For what help or remedy may a man hope to have of troubled water? Fair and clear water is more apt and meet to restore health, than that which is troubled. Wherefore then is it troubled? C. But thus the Lord doth make us to forsake our own judgement, and to yield to the obedience of Faith. We follow to greedily those things, which please our carnal reason, without the word of God. Therefore, to the end he may make us obedient unto him, he doth oftentimes set before us those things, which are contrary to our reason. R. For the Lord executeth and finisheth his works under a contrary show. He worketh life by death, than the which there is nothing more contrary to life: he worketh joy by sorrow, liberty by captivity, the which is most contrary to liberty. C. Example we have in Naaman the Syrian, (whom for the curing of his Leprosy, the Prophet sent to jordan, who at the first made a jest of that, which afterward he felt in deed) that God doth so work contrary to human reason, that notwithstanding, he doth never frustrate or deceive us. R. So Elizeus healed the waters of Hierico, 2. Kin. 5.10 in casting salt into them, in which there was death, and barrenness, the thing being quite contrary: for otherwise, Salt being put into water, 2. Kin. 2.20 bringeth barrenness and not fertillitye. But as the waters of Hierico were not healed by Salt, even so in this place, the troubled water, healed not the sick: otherwise it had healed all those that had come into it, at all times, without respect of first or last. C. But he so commendeth the external sign, that by the sight thereof, all sick men might be constrained to have respect unto him, the only author of grace. Baths, without God are of no force or virtue. Bu If therefore the Baths that be in Swicerland, in juliers, in Sicily, in Valeria, in England, and divers other Countries, do help those that are diseased, the same is to be attributed to the goodness of God. For there are no earthly things which have in them any force or virtue to help men, except they be made effectual by the power of him that is omnipotent. Nevertheless, those benefits which are given to us by means, are not to be contemned, neither aught we to abuse them. For all the gifts of God aught to be used to the glory of God, to our soul's health, and for the necessity of our body. C. But we must always beware that we do not ascribe that to creatures, which belongeth only to God. 5. And a certain man was there, which had been diseased, thirty and eight years. Bu After the description of the place, of the time, & the occasion of the benefit of Christ, the benefit itself is now added, with the circumstances, by which it was made more manifest. For the Lord did not take at a venture some one sick person from among the multitude, to heal the same, but he chose out one amongst all the rest, which was most miserable, both for the dangerousness of the disease, and also for the long continuance of the same, and finally, such a one as especially wanted the help of others. R. So that the Evangelist therefore maketh mention of the continuance of the disease, first of all, that the greatness of the Miracle might be commended: secondly, to teach that he was not by chance troubled with so grievous, and languishing a disease, the space of eight and thirty years, and that his grief was not prolonged by chance, neither that he was without any consideration prevented by others which went into the water before him, neither that without cause he wanted a man, which might put him into the Pool, after the troubling of the water. For all these things were thus disposed and ordered by the will of God, that Christ might be glorified. john. 9.1. A. The like may be said of him which was borne blind: And of Lazarus, john. 11.39 which was not only sick, but also died, and say four days in the Grave, waiting for Christ: Also of the woman which was diseased with the bloody flyre, Math. 9.20 for the space of twelve years: and of that other woman which had the spirit of infirmity eighteen years, & could not life up herself aright, until such time as Christ healed her. R. Even so, let us certainly believe that all our infirmities, Luk. 13.11. and afflictions do continued with us the longer, especially by the will and pleasure of God, that he at the length may be glorified. And the name of GOD is glorified, when as by some deed or other the power, wisdom, or mercy of God is manifested, that thereby the godly may begin to praise him, and learn to trust in him, and to fear him: according as it is said in the Psalm, Psal. 50.15. Call upon me, in the day of trouble, and I will deliver thee, and thou shalt glorify me. R. If therefore thou be afflicted, not with an hourly, but with a continual Cross, suffer the hand of the Lord, I beseech thee patiently, which afflicteth thee of good will, I would not have thee through infidellytye to grudge, or to think the time long, but by Faith abide his leisure, being assured that although the Lord tarry long, yet notwithstanding, when he cometh, he will come quickly, and will not be slow. Habac. 2.3 M. But concerning the name of this sick man, there is no mention made: for he had no manner of estimation in this world, by reason of his miserable state and condition. For such is the manner of the world, that it maketh no account of any, but of those alone which excel in richeses, or dignity. Whereupon, Gen. 6.4. among the Hebrews they were called men of renown. Also, what manner of disease it was wherewith this man was troubled, there is no mention here made. CHR. It is very likely, that he had the Paulsey. M. But what disease so ever it was, this is evident, that it was incurable, especially it having continued so many years. 6. When jesus saw him lie, and knew that he now long time had been diseased, he sayeth unto him, wilt thou be made whole? When Jesus saw him. Bu Christ asketh not this question as though he were ignorant of his desire: B. but by this demand, the Lord went about to stir up in this sick man, a desire of health: to the end he might the more thankfully, and with greater admiration, receive the benefit: C. to the end also, he might make the witnesses which were present, the more attentive, who being otherwise occupied, might have neglected the miracle, as oftentimes it cometh to pass in matters that are suddenly done. Bu Furthermore, the purpose of the Lord was to declare, that no man could have health, except he hated the disease, with the which afore time he had been grieved, and unless he earnestly desired health. R. As Christ therefore prevented the Supplication, and request of the sick Man (for he asked him the question before he desired health) even so by his unspeakable goodness he preventeth the Prayers of all those which labour through faith, as he himself testifieth, saying: It shall come to pass, that before they call, I will answer, Esa. 45.24 and before they speak I will hear. CHR. He sayeth not, Wilt thou that I heal thee? Neither doth he require Faith of him, saying: Dost thou believe that I am able to cure thee of thy Disease? For Christ was altogether unknown unto him: as shall appear by that which followeth. 7. The sick man answered him, Sir, I have no man, when the Water is troubled, to put me into the Pool: but in the mean time, while I am about to come, another steppeth down before me. Sir, I have no man. Bu The sick man according to his gross understanding, not perceiving whereabout the Lord went, doth at large declare unto the Lord his calamity, signifying nevertheless, that he wanteth not good will, but rather abillitye, for that he could persuade no man when the water was troubled, to duck him in the Pool. M. In that he calleth Christ, joh. 20.13. Lord, he so doth according to the manner of that Country. So Mary called Christ, Lord, whom she supposed to be a Gardener. This man knew not the Lord: therefore he said not, Lord, I would be made whole, help me: But simply he maketh his complaint, what hath hindered him hitherto from receiving his health, hoping that peradventure it might come to pass by the means of Christ, who spoke so friendly, and familliarlye unto him, he might in convenient time, be put into the water. C. But this sick man behaveth himself, even as we all are wont to do, For he includeth God's help in his own cogitation, not daring to warrant more unto himself, than he could conceive in his mind. And whereas Christ beareth with his infirmity, we have therein a spectacle of his clemency, of the which every one of us daily hath experience, when we staying ourselves wholly upon those means which are next unto us, he stretching out his hand, contrary to our expectation, out of secret and hidden places, showeth how greatly his goodness, surmounteth the straits of our faith. Furthermore, by this example, Patience. we aught to learn sufferance. Long was the term of eight and thirty years, all which time GOD deferred his benefit of healing this miserable creature: the which notwithstanding, he had determined to bestow upon him, from the beginning. R. Notwithstanding, he doth not accuse or complain, neither doth he curse those which prevented him: but quietly and without the reprooche of others, he telleth that he hath been prevented. Furthermore, he doth not wish himself forlorn, neither doth he curse the day of his nativity, but patiently he bewaileth his calamity. M. finally, we see how little pity and humanity there was in this notable City, insomuch that there was not one found, which would any whit help this miserable sick man to his health, and yet notwithstanding, the true worship of God was professed in this City. Whereupon Christ justly said to the jews, Mercy is preferred before Sacrifice 1. Sam. 15.22. Math. 9.13 I will have mercy and not Sacrifice. And yet notwithstanding, this inhumanity, and pitilesnes happened not to the sick man without God's divine counsel: for God had otherwise appointed for him. Let them remember this, which in like manner, are destitute of man's help, that they murmur not against the Lord, and that they accuse no man but their own sins, of the which our outward calamities, aught to put us in mind. 8. jesus sayeth unto him, Rise, take up thy bed and walk. Bu The Lord minding to show himself to be even the very same, whom Angels serve, by whose force the water is troubled and the sick healed, and to be the very same in like manner, which at his beck only taketh away the diseases, both of body and Soul, sayeth unto the sick man, Rise, take up thy bed, and walk. M. The sick man for this cause, said that he was miserable, for that he had not a man to put him into the water, by and by, after the troubling of the same: but the Lord going about to declare unto him by his Virtue and Grace, that he is not miserable which wanteth man's help, if so be he may have the help of God, sayeth, Rise, take up thy Bed and walk. He might have said, be thou whole, and free from this Disease, but he thought it better to command him to do that, which might be a manifest sign unto him of true and undoubted health: and also a manifestation of God's power, in the eyes of all men. So, to the Ruler of the synagogues Daughter, which was dead, he said not, Daughter live, nor to Lazarus, Lazarus live: But he said, Daughter arise, and he commanded meat to be given her: Mat. 5.43. joh. 11.43 Math. 9.6 Also, Lazarus come forth: and again, loose him, and suffer him to come forth. So also he said to the man sick of the Palsy, Rise, take up thy bed, and go home to thine own house. These tokens took away, all suspicion of false and counterfeit health and life, and gave testimony of the truth without all contradiction. 9 And immediately the man was made whole, and took up his bed, and walked: and the same day was the Sabbath. And immediately the man. R. Here the efficacy of the word is declared, to the end that we might know for a surety, that the word of the gospel, Rom. 1.17. is the power of God to salvation to all that believe, how contemptible soever it appear in outward show, and suffereth persecution of the world. M. Here the sick man is not only healed without all delay, but by the power of the word of Christ, he is so restored to health, that without all help of man he standeth bolt upright on his feet, taketh up his Bed on his shoulders, and stoutly goeth forward on his way. By which tokens the power of the word of Christ was sufficiently declared. Otherwise, if he had abode still in his Bed, how whole soever he had been, the restoring of his health had been obscure. But when he rose up in the sight of all men, and went on his way with his Bed on his neck, there appeared a most evident declaration of the power of Christ. And the same day was the Sabbath. C. Chrste was not ignorant how great offence would follow, when the man should be seen to carry a burden on his neck. jer. 17.21. For the law expressly forbiddeth to carry any manner of burden upon the Sabbath day. B. But Christ intended to show by this miracle, that he is the Lord of the Sabbath, and of all things else: whereupon he did this upon the Sabbath day: and to the end it might be the more openly known, he commanded him which so long time was carried of his bed, to take up the same now, and to carry it in like manner on his shoulders. The which being such impiety as was not wont to be showed, it moved the minds of the multitude very much to inquire of the cause of so great boldness: and so to learn the power and authority of the Lord, who setting forth the glory of his Father so greatly by that miracle, did a work belonging to the Sabbath day. C. Therefore, he commanded the bed to be carried, that the miracle might be the more generally known: secondly, that occasion might be given & as it were a way prepared to that notable sermon which he made afterward. And, of so great weight, was the knowledge of that miracle, that he aught not to regard the offence of the people, especially, seeing he had so just a defence in a readiness, by which although he pleased not the wicked, yet notwithstanding, he mightily refuted their cavils. Therefore, we must hold this for a general Rule, That although the whole world shall rage's against God, yet nevertheless, we must publish the glory of God, and must preach forth his works, so far forth as it shall be meet to make his glory known. And we must not be weary and discouraged, although this our endeavour have not good success, so that we seek only the glory of God, and go not beyond our bounds. 10. The jews therefore said unto him, that was made whole: It is the Sabbath day, it is not lawful for thee to carry thy bed. M. Hitherto the Evangelist hath made mention of the power, and also of the goodness of Christ declared by the miracle, and now consequently he declareth the blindness and malice of the jews, by which reprobate and obstinate persons, did caluminate and slander the deed of Christ, both in the man healed of the Paulsey, and also in Christ himself. R. For in these jews, thou shalt find neither faith nor charity. For at the sight of so great a miracle, they should have confirmed their faith, and wondered at the power of God, glorified his name, and also have rejoiced through love with the man which was healed: but the wicked are made more obstinate by the wonderful works of God, Exod. 5.7. and .9. as we may see by the example of Pharaoh. M. These miserable men went about to obscure and hide the miracle of Christ: the which to do, they take occasion of the circumstance of time. It is (say they) the Sabbath day, it is not lawful for thee to carry thy bed. C. The which thing they seem rightly & justly to condemn, for so much as the law expressly forbade the same. But when the excuse which he brought would not satisfy them, they began then to offend in that: for the cause being known, he aught to have been borne withal. The bearing of a burden as is already said, was the breaking of the Sabbath day: but Christ which laid the burden upon his shoulder by his authority discharged him. 11. He answered them, He that made me whole, said unto me, Take up thy bed, and walk. M. He could not have answered better, nor more briefly. He doth not dispute either about the observation or breaking of the Sabbath, neither doth he allege any thing to excuse himself: B. but goeth about to declare, that he doth of right obey him which had healed him by his divine power, in carrying his bed, yea though on the Sabbath day: as if he should say, that he cannot command any thing against God, which had declared so great power of God to be in him. CRY Therefore, he referreth all the whole matter unto him which had made him whole, and seemeth to affirm stoutly, that he is rather to be honoured then the sabbath, in whom there is so great virtue and grace, that he could heal this so old a disease with his word only. For it belongeth only to God and not to man to do such a deed. Rash judgement. C. We are taught therefore by this example to beware of rash judgement, until the reason and consideration of every fact do fully appear unto us. Whatsoever is contrary to the word of God, deserveth without all controversy to be condemned: but because we are here often times deceived, let us first modestly and quietly search out the matter that we may have a sober and sound judgement. For, because the jews were evil affectioned, they make no inquiry, but fall to rash judgement. Whereas if they had suffered themselves to be taught, the offence had not only been taken away, but they had been brought with much more profit to the knowledge of the Gospel. 12. Then asked they him, what man is that which said unto thee, Take up thy bed and walk. Then asked they him. Bu It is likely that the pharisees, understood the plainness of his speech, and perceived that jesus was the author of this matter, whom they knew well enough had done hitherto great miracles: notwithstanding, dissembling the same with wonderful subtlety, and covering their poisoned spite, they demanded what manner of man he is, which commanded him to carry his bed. By which words there seemeth to be included an opposition between God and man. M. As if they should have said, seeing God hath so seriously commanded the observation of the sabbath, and hath plainly forbidden us to do any manner of work upon the Sabbath day, what man is he that dare presume to set himself so rashly against God? They say not, what is he that hath made thee whole? because this served not their turn to caluminate, but they say, What man is he that. Thus blind and malicious flesh and blood is wont to deal. That which serveth their turn to cavil, they take: but that which took away all occasion of cavil, they let alone. A. So in the cause of the blind man, the pharisees make mention only of the clay which Christ made on the Sabbath day: but of so great a miracle, they speak not one word. 13. And he that was healed, witted not who it was: for jesus had gotten himself away, because there was press of people in that place. And he that was healed witted not who it was. M. A wondered thing. Christ was unknown to this sick man, which was the author of his health. He remembered nothing concerning Christ, but these two things: namely the word which he had hard, the which he obeyed, and the health which he recovered by the virtue thereof: but he was, he knew not, not, not so much as his name. C. hereby therefore we gather that it cannot be attributed to this man's faith that he was made whole, who being made whole, knew not his Physician: and yet notwithstanding in that he took up his bed at the commandment of Christ, it seemeth to be done by the directrix faith. In very deed, as we must confess that there was some impulsion of faith in him, so by the order of the text it evidently appeareth that he was wholly expert of sound doctrine, and of the pure light, upon the which he should have stayed himself. Bu Therefore at this time he answereth nothing to their question, but deliberateth with himself, and considereth of more diligent inquiry and examination. But the Evangelist john addeth the cause why many knew not the author of so great a miracle, saying, For jesus had gotten himself away. C. Christ would not have the glory and praise of so notable a work to vanish away, and to be quite out of remembrance, but would have the same known, before that he professed himself to be the author thereof. Therefore, he got himself out of the way for a little while, that the jews might judge of the matter itself without having any respect of the person. M. And also that he might not seem to desire the common praise of the people, thinking it better to suffer the matter itself, to praise and extol the divine power. Vain glory avoided by Christ. Thus they always behave themselves which seek not their own glory, but to do good. Othersome say that he went apart jest he might provoke the malice of the jews to be more vehement against him by his presence. R. Therefore, although he could have destroyed his adversaries with the breath of his mouth, yet he abased himself, even to extreme impotency, and went apart privily from among the multitude: not because his nature feared death, but to the end we might learn by his example not to tempt God, but to shun the madness of such as are angry until their anger be somewhat assuaged. For, Heavy (saith Solomon) is a stone, and the sand weighty: but a fools wrath is heavier than them both. 14. afterward jesus found him in the temple, and said unto him, Behold thou art made whole: sin no more, jest a worse thing come unto thee. Afterwards jesus found him in the temple. Bu Hitherto the truth of the miracle hath been diligently discussed: and now jesus shallbe declared manifestly to be the author of the miracle. For jesus offereth himself again to the man that was healed, more fully instructing him, that he is even the very same of whom he received his health. C. It appeareth therefore that Christ did not hide himself for a time, that the remembrance of his benefit might perish: for now of his own accord he openly showed himself. In the former place, he meant to have the work only known, and now he would have himself proclaimed to be the author. B. lest the divine work should be oppressed through envy, but being received (as it was meet) it might prove unto the godly that he is the son of God, and so they might be confirmed in the faith: but the wicked, to whom all things turn to the worst, might be the more blinded. M. Let us note here into what places the Lord got himself, when he was come to Jerusalem upon occasion of the feast days. Before, it is said that he came to that famous Lazarhouse, in which lay a great multitude of sick persons. Here also we see that he entered into the temple: of the which is spoken before in the fourteen verse of the second chapter. The Temple was the house of God, the house of faith, and the house of worship. To this place he came, not to offer according to the law, The temple is the place of worship. but to advance the kingdom of God: nevertheless, we are taught by his example, to come into Ecclesiastical places with reverence, that in them with the rest of the members of the Church we may exercise those things which belong to piety, and to faith, and to charity towards our neighbour. Also it seemeth that the man which was restored to health, went strait way after he was healed, into the Temple, to give thanks to God, (from whom he knew all good things, to come) for his health. A. Let us also therefore learn to give condign thanks for those benefits which God bestoweth on us, jest the same ingratitude which was found in the nine Lepers that were cleansed, Thanks giving for Gods benefits. do make us altogether unworthy of the favour of God. And said unto him, Behold thou art now made whole. M. He which hath cured the sick, admonisheth those whom he hath healed (after the manner of Physicians) to preserve their received health by good diet, jest by sinning, they lose that which they have received through grace. What is the meaning of this else, then to desire that we may constantly and firmly retain that benefit which we have received at his hands? And in very deed Curates have need to be very vigilant, jest the grace received, be lost again by negligence. C. Christ therefore declareth by these words, that we do abuse the benefits of God, unless we be thankful for them. For Christ doth not cast the man in the teeth with that which he had given him: but doth only teach that he is therefore healed, that being mindful of the grace received, he may worship God his deliverer, all the days of his life. And to this end God hath redeemed us, and bestowed an infinite number of other béenefits upon us, that we might be thankful unto him. Bu Furthermore, Sin is the cause of sickness. let us learn by these words of our saviour Christ, that the vices of the mind, are the cause of the diseases of the body for the most part. For the Lord doth often times scourge our sins with the whip of sickness and corporal griefs. C. What evil soever therefore we suffer, we must impute the same to our sins: for the calamities which are incident to men, come not by chanes, but are the stripes of chastisement, as affirmeth the Apostle Paul 1. Cor. 11. 3● B. For although some have diseases even from their birth, which they seem not as yet to have deserved, yet notwithstanding that natural sin which cleaveth so fast unto them is the cause thereof. For those diseases which God sendeth unto his children, he layeth on them, not only to bring them into the way by chastisement, but also often times to keep them within the compass of their duty, and also to drive them from heinous offences. C. First of all therefore, when we are sick, we must acknowledge the same to be the hand of God, and not the stroke of blind fortune: secondly, we must know that he is our most merciful father, who delighteth not in our miseries, and therefore he dealeth not with us extremely, except our sins provoke him thereunto. Bu Moreover, Christ is a Physician of body and soul. Math. 9.5. hereby we gather that the Lord jesus doth not only take away the diseases of the body, but also cureth the sickness of the soul. As may appear in the curing of another man sick of the dropsy in the ninth of Matthew. C. When Christ forbiddeth the man here to sin, he doth not require that he should be free from all sin, but it is a comparison of the former life. For the Lord exhorteth him ever after to repent, and not to continue still in sin. Bu Wherein is declared the use of God's benefits: for mortal men are not restored to health, to riot and surfeit in eating and drinking, but to serve God more devoutly. Jest a worse thing. C. If so be God cannot prevail any thing with us by stripes, by which he doth gently chastise us as a most loving father doth his tender children, he is constrained to deal with us after another manner of fashion. Therefore, he taketh the rod and scourge in hand, Levi. 26.14 Deut. 28.15 Psal. 32.9. to tame and bridle our wildness, even as he prononceth in the law. Therefore, when we are daily corrected anew, we aught to attribute the cause thereof to stubbornness. For we are not only like to unbroken horses and Mules, but we are also more than untamed beasts. R. The Lord complaineth by the mouth of the Prophet saying, The people turneth not unto him that smiteth them, Esay. 9.13. neither do they seek the Lord of hosts. C. Wherefore, it is no marvel if the Lord do use more sharp punishments, and do bruise them as it were with Iron Maules', which will not be converted by mean punishment: for it is meet that he be broken like a potter's vessel, which will not suffer himself to be corrected. To be short, this is the use of punishments, namely, that we may be made more aware afterward. M Also this is to be noted, that the life of this man was not unknown to Christ. If this man's life were not known unto him, being a stranger, what shall we think of our life, which are under the profession of his name? A. Let us learn therefore, to walk in the fear of the Lord, even as if we were always before his eyes, as we are in deed. Psal. 7.10 For he is a searcher of the heart and reins. 15. The man departed and told the jews, that it was jesus which had made him whole. B. This man went to the jews no doubt, to commend jesus as a man of God, and as a prophet of all men to be reverenced. Bu For he thought it to be very necessary that he should be known unto many, which could with his word heal a disease incurable, because others which were also afflicted, might peradventure come unto him. C. Therefore, by this his act he intended nothing less than to cause Christ to be hated, & he little thought that men would have been so outrageous against Christ: CYR. but he manifested the Physician to the jews, not to the end they imagining any evil of him, should burden him with impiety, but to the end they should not be ignorant of the Physician, if so be any of them had need to be cured. C. So that this his act proceeded of a godly affection, when he would have the Physician to have his due honour. B. But they, the more they felt and perceived the lords divinity, the more they raged against him, Satan Gods enemy provoking them thereunto. M. Last of all, we must note that they which have tasted of the grace and power of Christ, and have known the heavenly saviour, are of this mind, that they cannot choose but to set forth his glory by whom they are saved: also they seek through love to help their neighbours, being in misery and afflicted, in showing unto them the Physician and saviour by whom they may be healed. Let us also follow this example, that we may declare his power which hath called us into his wondered light: 1. Pet. 2.9. and let us seek the profit of our neighbour. 16. And therefore did the jews persecute jesus, and sought the means to slay him, because he had done these things on the Sabbath day. Bu Here the preposterous & sergeant devotion of the jews is touched, who thought that jesus had broken the Sabbath day, because he had healed the man of the dropsy, and had commanded him to take up his bed, for which cause they conspire to murder him, and burst forth into extreme madness. M. But seeing by order men aught to consider what is done, rather than when any thing is done, they should first have considered what the Lord had done, and then afterward of the time when he had done it. But their hypocritical disposition doth here appear: for they took it in very evil part that Christ had done such things. Therefore, when they could not condemn the deeds of Christ as they were done, they objected, the breaking of the Sabbath: by which pretence they went about to extingush the light of Christ's miracles. Thus malice persecuteth, and goeth about to extingush righteousness & honesty, and the enemies of the glory of God, seek the death of the Son of God. So he which is borne after the flesh, persecuteth him which is borne after the spirit. But why did they not kill him? Because his hour was not yet come. Gala. 4.29 In another place he saith, I was daily with you in the temple and ye took me not: Mat. 26.55 but this is your hour and the power of darkness. Whatsoever the wicked jews went about before this hour, was altogether in vain. Our life is not in the hands 〈◊〉 the wick● Even so in like manner our life is not in the hand of the wicked, but in the hand of God, insomuch that what soever they practise they cannot prevail, but do only bewray their malice, and trouble themselves with vain counsels. hereupon the Prophet saith, Psal. 37. The ungodly seeth the righteous, and seeketh occasision to slay him: but the Lord will not deliver him in to his hand. B. To conclude, it appeareth what it is to be a captive to Satan. Let us not then marvel, if so be the world at any time do persecute us for our well doing. Satan is the enemy of God: and where he perceiveth most godliness, there he most rageth. 17. And jesus answered them, My Father worketh hitherto, and I work. M. Thus far forth the Evangelist hath noted the Superstition, malice, and cruel dealing of the jews: and now he cometh to the Appollogie of Christ: in the which it is wonderful that the most meek and gentle Lord would vouchsafe to answer these blind and perverse men to so unhonest and shameful a Cavil, and not only to answer unto it, but also to reveal unto them the mystery of the dispensation, and of his divine power. But this was not done for the wicked cavillers sake to satisfy them, but for the people's sake, which attended upon him to be taught. Furthermore it was done, that we might learn truth out of the mouth of the Lord to confirm and stay our faith. C. Let us therefore see what kind of defence it is which Christ useth. He doth not answer, that the Law concerning the observation of the Sabbath was temporal, and now to be taken away: but rather denieth that he hath broken the law, because that which he had done was a divine work. That was a shadowed ceremony, the which Christ ended by his coming (as the Apostle teacheth) but the whole state of the cause doth not consist in this point. Colo. 2.16. For men are commanded to cease from their works only: and therefore Circumcision which was a divine work, and not of men was not against the Sabbath. Christ standeth upon this point that the Sabbath, or holy rest, which Moses commanded, was not broken by divine works. And by this reason he doth not only excuse his own deed, but him also, which took up his bed on his neck: for it was an appendix, or as it were a part of the Miracle, because it was nothing but an approbation of the same. Furthermore, if so be the thanksegeving be reckoned among the works of God, and the setting forth of his glory also, than it was not the profanation of the Sabbath, to testify the grace of God by feet or hands. Notwithstanding, Christ speaketh specially of himself, whom the jews envied more than any other. Nevertheless, he testifieth that the health which he had restored to the sick person, was a proof of his divine power. He preacheth himself to be the son of GOD, and that his Father and he work all one manner of way: PAR, as if he should say, As the Father because of the observation of the Sabbath, on the which he is said to rest from the workmanship of the world, ceaseth not to do good daily to mortal men, and to all other creatures: even so I which am his son, having power and example from him to work those things which pertain to the health of mankind, am not let by the observation of the sabbath, to finish those things which my Father hath commanded. CYR. For because the son is of the same nature that the Father is of, and differreth nothing from him in unity of substance, therefore he cannot will any thing contrary to the will of his father. For he is the living counsel, and the subsisting power of his Father, and therefore he worketh all things with the father. Bu If therefore the father by preserving, governing, and blessing, doth not break the rest of the Sabbath, neither did Christ violate the Sabbath in doing good to the miserable man. C. In six days the creation of the world was finished, but the government thereof is perpetual, and GOD doth continually work in preserving and maintaining the order thereof. C. Even as the Apostle teacheth saying, Act. 17.28. Psal. 104.29. In him we live, move, and have our being. Bu So that place commendeth unto us Gods divine providence. Therefore when thou seest the Sun rising, the course of the Moon, and of the Stars, Welles, Rivers, the force of nature in seeds, and the increase of our bodies, and of the bodies of brute Beasts, consider then the providence of God, and the continual working of the father and the son. C Neither doth God by his general providence only defend the nature which he hath created, but doth order and frame every part thereof. But especially he defendeth and preserveth the faithful, whom he taketh into his protection. When he sayeth, And I work. He challengeth unto himself that which is proper unto the divinity: Heb. 1.3. even as also the Apostle sayeth, that he sustaineth all things by his mighty power. CH. Therefore to the end thou mightest understand the son to be the creator, and not the creature, he brought not an example of the working creature, but of the father which hath created all things. C. And therefore he affirmeth himself to be God, that being manifested in the flesh, he might perform the office of Christ: so he affirmeth that he came from Heaven, because he would have men principally to know wherefore he descended into the earth. 18. Therefore the jews sought the more to kill him, not only because he had broken the Sabbath, but said also that God was the Father, and made himself equal with God. Therefore the jews sought. Bu The minds of the jews were so far from being mitigated by the Apology or defence of jesus, that they were the more exasperated and outrageous, laying unto his charge not only the breach of the Sabbath, but also blasphemy, for the which cause they thought him worthy to be put to death, because he compared his works with the works of God, and boasted himself to be the son of God, and so equal with GOD in all things. C. But Christ was not ignorant of their malignant and dishonest dealing, and of their stéelye and flinty obstinacy: but he principally sought for this, that he might profit that small number of the Godly, which were there present, then, that he might be wray unto all men their incurable malice. And he hath taught us by his example that we aught never to give place to the furor of the wicked, but to seek to maintain God's truth, so far forth as necessity shall require in despite of the whole world. Neither is there any cause why the servants of Christ should be grieved, if so be they profit not all men, when as Christ himself the only begotten son of God, obtained not thus much. Bu This is, also to be noted that the jews well understood that jesus did not so call God his father, as we men call God our father. For the jews themselves say afterward, we have one Father, john. 8● even God, neither do they think that they offended any thing at all therein. And in another place it is said, jere. 3● I am Israel's Father, and Ephraim is my first begotten son. But jesus called God his Father after a certain singular fashion, namely, because he was naturally begotten of the Father from everlasting, to be the proper, natural, and only begotten Son of God, coequal with the Father in all things, of the same essence, glory, and power, and not his adopted son, as all the Saints are called the sons of God. AU. Whereupon it is added. And made himself equal with God. Otherwise we say all, Our Father which art in heaven. Math. 6. ● We read also that the jews said, Esa. 63.16. seeing thou art our Father. Therefore they were not angerye, because he said that God was his Father, but because he did so call him after a far other manner than men do. Behold the jews understand that which the Arrians understand not, who so confessed Christ to be GOD, that they did not acknowledge him to be equal with his Father: as though there could be found any inequallitye in one simple essence of God. AU. Therefore he being in the form of GOD, Philip. 2.6. thought it no robbery to be equal with God, that is to say, but he was in that, in the which he was borne, because the Father had begotten him equal. 19 Then answered jesus and said unto them, verily, verily, I say unto you, the son can do nothing of himself, but that he seeth the Father do: for whatsoever he doth, that doth the son also. Then answered jesus, and said: C. That which the jews objected, though it were slanderous, yet notwithstanding, Christ is so far from confuting the same, that he openly affirmeth it to be true. Bu For he proveth by strong arguments, that he is the natural son of God, equal to the Father in all things, M. affirming that his works are none of his, but the works of his father, and that therefore the Sabbath is not broken by them. Neither doth he simply affirm this, but that which is more, namely that it cannot be that the Son should do any thing that the father doth not. C. And first of all, he standeth upon this point, that the same was a divine work which the jews found fault withal, to the end they might know that they must contend with God, if so be they condemn that, which of necessity must be ascribed unto him. john. 6.38. B. And now these words, The son can do nothing of himself, I seek not mine own william. Also, If I bear witness of myself, my witness is not true, are spoken by imitation. Hitherto the Lord imitated the jews, who thought him not to be all one with the father, and yet notwithstanding he was of some substance with the father, & made man after the will of his father, insomuch that he neither thought nor did any thing, which was not both the will and work of his father. Also this place the Arrian hath abused, seeking to prove hereby that the son is less than the father. But there is no mention here made of the bore divinity of Christ: neither doth that which followeth simply belong to the eternal word of God: but doth only belong to the son of God, in that he was manifested in the flesh. And his purpose is to declare by these words, that they do greatly err, which think that they have to do with a mortal man, when they accuse Christ concerning divine works. For this cause he so vehemently affirmeth that he and his father wrought this work jointly together. Bu And, jest any man should imagine any other infirmity or imbecility in the son, he addeth by interpretation, saying: For whatsoever he doth, that doth the son also: to the end that nothing might be left to the working father, which the son in like manner worketh not. M. This place aught well to be weighed and considered of us, to this end that we might hear and way whatsoever our saviour Christ hath said or done, not as the words and deeds of a man, but as the words of God the Father, that we may know that the Father doth speak and work in Christ. 20. For the father loveth the son, and showeth him all things that he himself doth: and he will show him greater things than these, because ye should marvel. For the Father loveth. M. He speaketh after the manner of men of Divine matters, the which notwithstanding can never be properly, and fully set forth by human things. For who is so senseless, that he knoweth not how weak, imperfect, and corrupt fatherly love is, in human nature, nor like in any point almost to that divine love which GOD beareth toward his son: and yet notwithstanding, he hath taken an argument from the same of his Father's love toward him: even as in another place speaking of the ungodly, Luk. 11.13. sayeth: If ye, being evil, know how to give good things unto your children, how much more shall your heavenly Father give his good spirit, to those that ask the same? C. But Christ speaketh here as a mediator, lest any man should refer it to that internal love of the divinity. For it agreeth very well, that Christ having taken upon him our flesh, should be loved of his father. Yea, we know that he was dissevered as well from Angels, as from men by this notable title, This is my beloved son. etc. For we know that Christ, Mat. 3.17. Mat. 17.5. in whom the whole love of God should rest, was elected, that from thence, as from a flowing well, it might flow unto us. For Christ is loved of the father, as he is the head of the Church. He teacheth that this love is the cause why the father bringeth all things to pass by his hands. God's love cometh to us by Christ. For when he sayeth here that the father showeth all things unto him, he meaneth that he doth communicate all things with him. As if he should say. As the father hath made me partaker of his mind, so also he hath powered upon me his power, that in my works, the glory of GOD may shine: yea, & to the end that men might seek for no Divine thing, which they should not find in me. And verily without Christ, God's power shall be sought in vain. CYR. Therefore the father showeth unto the son those things which he doth, not as painted or written in Tables, or as teaching him being ignorant: (for the son knoweth all things as God) but so expressing himself wholly in the nature of his son, that whatsoever he hath in himself, he showeth the same in his son. Therefore it is said, Mat. 11.27. No man knoweth the Father but the Son: and no man knoweth the Son but the Father. R. Therefore, if thou wilt know and understand the secrets of the father, make haste to the Son, Heb. 1.3. who is the lively and express Image of the father. For the judgements of God are unsearchable, and his ways can not be found out: but yet in Christ, Rom. 11. 3● and by Christ, his judgements are known, and his ways manifest unto us. And he will show him greater things. M. This is to be understood of those things which Christ did at that time, and which he intended to do afterward until his ascension. C. For he declareth by these words, that the miracle which he had showed in healing the sick man, was not the chiefest of those works which the father had committed unto him. For we must note that he had given there a taste only of that grace, of the which he was properly both a Minister and the author, namely, that he might restore life unto the world. B. Therefore, where he speaketh here of greater things, he meaneth, the raising again of men from death to life: the which was a lively Image, both of the general resurrection of all men, which should be in the latter day, and also of the internal justification of the elect by faith: both which we shall enjoy by his power, as hereby he hath declared: What greater works than these, can the father do? Because ye should marvel. Here he doth give a secret nyp, to their ingratitude, because they despised that so manifest a show token of the power of God: As if he should say, Although ye be dull and senseless, yet those things which God shall do hereafter by me, shall make ye to marvel, whether ye will or no. Notwithstanding, this seemeth not to be fulfilled, seeing ye know that in seeing, they saw not, according to the saying of the Prophet. Answer is made, Esay. 6.9. that Christ spoke not here of their affection, but only noted how magnificently he would within a while after declare himself to be the Son of God. M. Wherefore he said not, That ye might believe, but he said, That ye might marvel: because the wicked, of whom he speaketh here, would easily be caused to wonder, but would not in any wise be brought to faith. They marveled when Lazarus being raised up, they said, This man doth many signs: joh. 11.47 but they did not hereupon by and by, believe on him, but consulted the more to kill him. AUG. They marveled therefore, but they were not converted. M. But this kind of admiration brought to pass that they had no excuse for their malice and impiety, as we shall see in the two and twenty verse of the fifteen Chapter following. 21. For likewise as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth whom he will. For as the Father raiseth up. Bu By evident acts, or by operation he proveth, that the Father, and the Son, do all one thing, and are therefore equal in the unity of substance, being one true God. C. Therefore, briefly he here declareth, what office was committed unto him of the Father. For although he seemeth to choose one kind, yet notwithstanding, his Doctrine is general, in the which he Preacheth himself to be the author of life. For it containeth in it, Life, Righteousness, all the gifts of the holy Ghost, & all the parts of our Salvation. Bu As if he should say, It is proper to the higher substance, to raise from the dead, to preserve, and to quicken: but I raise from the dead, preserve, & quicken: I differ nothing therefore from the substance of the Father. Yea, by what means and power soever the Father doth quicken, by the same do I make alive also. But we must note how Christ bringeth life unto us: for he found us all dead, therefore we must needs begin at the resurrection. Nevertheless, it is not superfluous, that he joineth these two words, to raise, and to quicken, together: because it is not sufficient that we are delivered from death, except Christ fully, and perfectly restore unto us, life. M. Furthermore, we aught not to gather out of these words, that the father raiseth up some, and the Son othersome from death, when as they are not only equal, but also do work a like, as is said afore. Whereupon, john. 11.41 when he raised up Lazarus, he lifting up his eyes toward Heaven, gave thanks to his heavenly Father, to the end we may behold in that work, not only the power of the son, but the power of the Father also. Bu This Parcel, Whom he will, doth challenge unto the Son, not only full and free power, but also noteth the order of redemption and Salvation. C. For he maketh not this life appertaining to all men, but signifieth that he doth specially bestow this grace upon the elect. They believing are the elect. Bu And they are the elect and chosen of God which believe. A. Therefore as Christ when he was upon the earth, could have raised all the dead to life again, if it had so pleased him, and yet notwithstanding, Math. 9 is read to have raised only a few (as jairous Daughter, the widows son, and Lazarus): Luke. 7. john. 11. even so, although he hath free and full power in himself, to quicken, yet notwithstanding, he useth the same only toward the elect: for the Son quickeneth whom he will. 22. Neither judgeth the Father any Man: but hath committed all judgement to the Son. C. Now he more plainly expoundeth the whole, affirming that the Father in the person of the Son doth govern the world, and by the same ruleth all things. B. For it is meet that as God made all things by his word, even so also he doth judge, rule and govern all things by the same. C. For the Evangelist taketh judgement for Rule, and Power, according to the Phrase of the Hebrew tongue. Now we have the same, namely, that Christ hath received the Kingdom of Heaven, of the Father, to govern and rule Heaven and Earth at his pleasure. A. For all things are given to him of the Father. Also, all power is given to him in Heaven, Mat. 11.27 and in earth. C. But this is not spoken so much in respect of GOD, Mat. 28.18 as of men, lest any man should Imagine that the Father having resigned his imperial right, should be idle as a private man in Heaven. But there is nothing changed in the Father, in that he hath made Christ, King, and Lord of all: Christ Lord of Heaven and earth, with the Father. Colo. 1.15. for he is in the Son, and worketh in him. But so soon as we seek to ascend unto GOD, all our senses fail us: Christ is set before our eyes, as the lively invisible Image of God: in whose face GOD the Father, (who otherwise is far from us) appeareth unto us, lest the bore Majesty of GOD, by his exceeding brightness should overcome us. M. But the Bishop of Rome, that Antichrist, the Son of perdition, doth not without blasphemy, challenge to himself this power, of judging all men, and with great impudency, being a sinful man, neither judging justly, nor being exempted justly from the judgement of other men, The Bishop o● Rome 〈◊〉 blaspheme● saith that he aught to be judged of no man. A. This is his Sacrilegious Tyranny, by which he is not ashamed, to take that to himself, which belongeth only to the Son of God. As though Christ ascending into Heaven, had utterly forsaken this office, and aught not rather to reign until he have put all his enemies under his feet. M. If therefore Christ be appointed of the Father, Psal. 110.1. to be the judge of all men, 1. Cor. 15.25 he must needs be most wise, and such a one as no man can deceive. hereupon he is said to be a knower of secrets, and a searcher of hearts, M. that we having gotten such a judge, may learn to walk before him all the days of our life, in sincerity of the heart, even as if we were alway before his face, and in his sight. 23. Because that all men should honour the Son: even as they honour the Father, He that honoureth not the Son, the same honoureth not the Father, which hath sent him. Because that all men. R. As the father hath given all power of judgement to the son, so he will be honoured in the person of his son. C. For he doth not so reign in the person of Christ, as though he himself lived idelye in heaven, as slothful Kings are wont to do, but because he might declare his mighty power & presence in Christ. For what other thing signifieth these words, Because that all men should honour the son, then that the father would be known and worshipped in the Son? God the Father in Christ. Therefore, it is our part to seek God the father in Christ, there to behold his power, and there to worship him. For the father hath wholly poured himself into the son. To what end? Surely to the end that all men might honour the Son: that is to say, that whosoever will attain to salvation in God, worship God, and believe in God, he might do this by his son Christ. For no man can obtain salvation in God, without Christ, Salvation only in Christ. because Gods saving health is placed wholly in Christ. In like manner, no man can worship God, but by Christ, because Christ is the wisdom, and power of God. Moreover, john. 10.9. john. 14.9 no man can believe in God, but by Christ, because Christ is the Door, the way, the truth, & the life. Wherefore, He that honoureth not the son, the same honoureth not the Father. C. All men will confess that God aught to be worshipped: insomuch that we have this feeling and understanding engraffed in us by nature, there is no man that dare deny this honour unto God. Yet nevertheless men's minds err and go astray in seeking after God. hereupon come so many false Gods: hereupon cometh such abominable Idolatry. Therefore we shall find the true God no where else then in Christ, neither shall we otherwise rightly worship him then in kissing his dear son, Psal. 2.12. as the Prophet David teacheth. Bu Therefore if any man would worship the father without the Son, (as do the jews and Turks) as though he had not a son like and coequal with him in all things, he misseth the worship of the father. For he cannot be a father, which wanteth a son. R. We must note therefore, that the name of God, when it is separated from Christ, is nothing else but a vain fantasy and Imagination. Wherefore, whosoever he be that desireth to have his worship acceptable unto the true God, let him not departed from Christ. R. For whosoever rejecteth Christ by infidelity, rejecteth God. The Ethnic also affirmeth that he worshippeth God the creator of heaven & earth: the jew also saith the like of himself, and the wicked man which is a Christian only in name, braggeth of the same: but because Christ to the Ethnic is foolishness, to the jew an offence, and to the wicked contempt, 1. Cor. 1 23. none of them do truly believe in God, neither truly worship God: for he will not be worshipped but by jesus Christ. C. Whereupon the Evangelist Saint john saith in his Epistle, 1. joh. 2.22. The same is antichrist which denieth the father and the son. And the Apostle Paul writeth that it is the will of God that every tongue shall confess that the Lord is jesus Christ to the glory God the father. Philip. 2.11 C. Neither was the condition of the fathers otherwise under the Law. For although they had an obscure sight of Christ under shadows, yet notwithstanding, God never revealed himself without Christ. But now, so soon as Christ was exhibited in the flesh, and was appointed to be our King, all the world aught to have submitted itself unto him, as unto God the Father. For seeing the father hath commanded him to sit on his right hand, whatsoever he be that imagineth a God without Christ, he maimeth one half of him. R. But what honour is that which appertaineth to the son? It followeth. 24. verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgement, but is escaped from death to life. Verily, Verily, I say unto you. C. Here is expressed what manner of honour is required, jest any man should think that the same consisteth in some external right only, or in vain ceremonies. R. For Christ seeketh not external honour, which superstitious men give unto him: but he seeketh for faith, because to believe, is to give the greatest honour that may be to the father and the son. The Gospel is the the Sceptre of Christ. C. Whereupon, the doctrine of the Gospel is as a Sceptre unto Christ, by which he governeth the faithful whom the father hath made subject unto him. And this definition is first of all worthy to be noted. Nothing is more usual and common than the false profession of christianism. For the Papists which are the most sworn enemies unto Christ, do notwithstanding too impudently brag and boast of his name, but here Christ requireth of us no other honour, then that we should obey his Gospel. Whereupon it followeth, that what honour soever hypocrites give unto Christ, it is nothing else but a judas kiss. How often times soever they call him a king, they do nothing but spoil him of his kingdom and power, so long as they believe not the gospel. M. Therefore, he which heareth not the word of Christ (that is to say, which receiveth it not as the word of the son of God sent into this world, of the father for our salvation) he it is which greatly dishonoureth the son and the Father. joh. 4.44 He said that a Prophet was not without honour saving in his own country. It is a Discredit to the Prophet sent of God, if so be his word be not believed. And in another place this discredit is said to be unbelief, the which happened to the son of God among the Nazarites. R. Moreover, Mar. 6.6. because to believe seemeth to many to be a thing so easy, (In somuch that they think they believe when they only hear this name, thinking that to believe, is nothing else then to understand, to remember, to know, and to think). Faith is not an opinion. M. we must note that to believe Christ, is by faith to receive his word: and to believe the father, is to believe that he sent his son into this world to be the redeemer of the same. Therefore, we must believe God, not simply as God, (of the which faith the jews brag) but as the father in the son, and as the sender in him that sent. He which wanteth this faith, may be reckoned among the blinded jews, & not among Christians. He that heareth my word, Bu Therefore, the first thing in the order of salvation & justification is to hear the word, but not every one's word, but the words of Christ only our justifier & saviour. And herein is required preaching. Ro. 10.14. For how shall they hear with out a preacher? It is necessary therefore, that the word of Christ do make us ready to hear: when as the Inventions of men, and the constitutions of the fathers are excluded. For faith cleaveth to the word of God, & not to the word of men. C. Christ afterward commendeth the fruit of obedience, saying, Hath everlasting life, Life eternal the fruit of faith. to the end we might be the more ready and willing to perform the same. For who can be so flinty hearted, but that he can be contented willingly to submit himself unto Christ, when he seeth the reward of everlasting life set before him? And yet notwithstanding we see, how few he winneth unto him by this clemency. Such is our wickedness that we had rather willingly perish, then to give ourselves to the obedience of the son of God, that through him we might be saved. Furthermore, the authority of the Gospel is confirmed by these words of our saviour Christ. For Christ testifieth that he came from God, and not from man. Even as in another place he affirmeth that he speaketh not of himself, but that which the Father hath committed unto him. joh. 14.10 M. And it aught not to diminish any thing of the sons honour, that he is sent of the father: (as the Ambassador of the Emperor is inferior to him that sent him) Bu But in that the son is sent, it belongeth rather to dispensation then to Imbecility. M. The Ambassador hath deservedly less honour than the Emperor, because he is neither the Son, nor the Lord, nor yet of such power as the Emperor is, but a Minister and a servant. But Christ was sent into this world not as a servant of his Lord, but as a son of his father: not as one of less power, but as his equal in all things: not as of another nature and substance, but as coequal and coeternal with him in every condition, Christ equal to the father touching the Godhead. and therefore worthy to be no less honoured than the father, if the father had taken upon him our flesh, and descended from heaven, as he hath done. Bu For therefore the father sent the eternal word, that in him he might manifestly declare himself unto us. For the son is a most proper Character of the Father's substance. Heb. 1.3. AUG. Therefore, the Son is sent of the father, but not separated from the father. And shall not come into judgement. M. Because God hath not sent his son into the world to judge the world, but that the world might be saved through him, john. 3.17 Christ here confirmeth the sentence going before concerning eternal life. Math. 1.21 For he came to save his people from their sins. And sins being taken away, the power of death is at an end, Rom. 6.23. 1. Cor. 15.56 because the reward of sin is death, and the sting of death is sin. C. We therefore are out of the peril of death, because we are delivered by the benefit of Christ: Bu as the Apostle teacheth in the eight chapter to the Romans. But is escaped from death to life. Our saviour Christ doth not without deep consideration affirm, that we are already escaped from death because the seed of life by which we are called, 1. Pet. 1.23. is incorruptible in the Sons of God, and because they are already through hope with Christ in the heavenly glory, Ephe. 2.6. Luk. 17.21 and also have within them the kingdom of God. For although their life is hidden with God in Christ, Colos. 3.3 yet notwithstanding, they cease not to possess the same through faith: and in that they are delivered from death, and do know themselves to be in safety through the protection of Christ, they do not therefore, cease to be in peace. Nevertheless, let us remember that the faithful are so in life in this present world, that they always carry about with them the matter or cause of death. But the spirit which dwelleth in them is life, which at the length shall abolish the relics of death. 1. Cor. 15 26 For that saying of Paul is most true, The last enemy that shallbe destroyed is death. And yet in this place the full deliverance from death, or the perfit exhibition of life is not handled. But although that life is but begun in us, yet nevertheless, Christ pronounceth the same to be so certain to the faithful, that they aught not to be afraid of death: & no marvel, they being engraffed in him which is the bottomless well of life. M. This place also maketh very much to the confuting of their opinion, which most impudently affirm, that the souls of such as die, die together with their bodies: and of their opinion also which say that they sleep after death until the day of judgement. For that which Christ speaketh here, cannot be understood of the body, The soul passeth from death to life. (because it passeth from death to the grave) but of the soul, which passeth from the death of the body to life. Even as Christ in plain words said to the Thief, This day shalt thou be with me in Paradise. And the Apostle Paul saith, Luk. 23.43 Philip. 1.23 I desire to be dissolved and to be with Christ: evidently showing that it will come to pass, that he should be in spirit with Christ, so soon as he should be discharged and loosed from the bonds of the body. Otherwise Christ lived in him, insomuch that he had no need so greatly to desire the dissolution of the body to this thing, Galat. 2.10 except he had believed that his spirit, being entered after death into everlasting life, should spéedyly come unto Chiste. A Howbeit, this place aught properly to be understood and expounded of that escaping and passage from death to life, which is by faith, as we have declared already. Bu For so soon as a man truly believeth the word of Christ, he passeth from death to life: Christ beginneth to live in him, which is the life of the soul. R. Therefore death in the faithful shall be swallowed up, and made the gate to life. 25. verily, verily I say unto you, the hour shall come, and now is when the dead shall hear the voice of the Son of God: and they that hear shall live. Verily Verily I say unto you, the hour shall come. M. Now again the third time he useth this earnest affirmation, which greatly expresseth his mind: first of all speaking not only seriously, and constantly, but also of serious, certain, and and weighty matters: secondly, requiring of the hearers an undoubted faith also. C. For the Evangelist so often times setting before us the son of God swearing in the cause of our salvation, we may thereby perceive first of all, how careful he is for us: and secondly, how needful it is that the credit of the Gospel be established and confirmed. The effect of faith, of the which Christ here speaketh, seemeth to be incredible. Therefore, by an oath he affirmeth that the voice of his Gospel is of such quickening power, that it is able to raise up the dead. B. There are some which understand this word of Christ, of the resurrection or life of men's bodies, & go about to prove the same by the example of Lazarus, & of the widows son: C. but it is evident enough by the text, that Christ doth speak of spiritual death. first of all, Christ admonisheth us that we are all dead, before he doth quicken us. And hereby it appeareth what the whole nature of man is able to do, concerning the attaining to salvation. It is very true that there remaineth in the soul of man, some remnant of life (for understanding, judgement, will, and all the senses are parts of life) but because there is no part which may aspire to life eternal, it is no marvel if the whole man, so far forth as appertaineth to the kingdom of God, be counted dead. And of this death the Apostle speaketh in more words, when he saith, that we were far from the pure and sincere reason of the mind, and in the cogitation of our hearts enemies to God, and his righteousness, and being blind, erred in darkness, & were given to evil concupiscence. If this corrupt nature have no strength to attain to righteousness, it followeth that the life of God is extinguished in us. The grace of Christ the resurrection from death And so the grace of Christ is the true resurrection from death. Also this grace is given to us by the Gospel. Not that the external preaching of the same is of such force, (which often times goeth in at one ear, and cometh out at the other) but because Christ speaketh within to our hearts by his holy Spirit, that we may by faith receive the life offered unto us. R. Therefore to hear the voice of the Son of God, is not only to hear those carnal words with our bodily ears, but to believe with the heart. Wherefore, they that believe are justified. For to believe with the heart maketh a man righteous. Faith justifieth. Rom. 10.10 Gen. 15.6. Abacc. 2.4. Also it is said, Abraham believed God, and that was imputed to him for righteousness. Again it is said the just shall live by faith. For Christ doth not speak here of dead men, but he only understandeth the elect, whose ears God doth open, that they may receive the voice of his Son, which can restore them to life. Yea Christ distinctly in his words commendeth unto us two kinds of grace, when he saith, that the dead shall hear the voice of the son of God, Two kinds of grace. and live. For it is no less against nature for the dead to hear, then to be restored to life from which they were fallen. Therefore both these belong to the secret power of God. A. For experience teacheth us that the Reprobates have eyes, Esay. 6.9. but yet they cannot see, they have also ears, but yet they cannot hear: and the Gospel of Christ is to them a saviour of death unto death. 2. Co. 2.16. When he saith, The hour shall come, and now it is, he speaketh as of an unwonted and strange thing. And verily the preaching of the Gospel was the new and sudden resurrection of the world. A. Whereupon when Christ taught, Mar. 1.17. many said, What new doctrine is this? And Paul Preaching the resurrection of the dead, some said, Acts. 17.18. This man seemeth to be a tidings bringer of new devils. C. If any man demand whether the word of God hath not always given life to men, answer may be made, that the Doctrine of the Law and the Prophets, being ordained for God's people, had rather this property and office to maintain those in life which were begotten to GOD, The office of the law and gospel. then to reduce from death. But the office of the Gospel was to bring the Gentiles, which before were banished men from the kingdom of God, enemies to God, and void of all hope of salvation, into the society of life: R. as also the Apostle teacheth in his Epistle to the Ephesians. Ephe. 2.11. 26. For as the Father hath life in himself: so likewise hath he given to the Son to have life in himself. M. In these words he giveth a reason, why he said that the dead should be raised up and quickened by the voice of the Son of God, C. and withal he showeth whereof it cometh that his voice hath so great efficacy: namely, because he is the well of life, and poureth the same into men, by his voice. For life could not flow unto us out of his mouth, except the cause and original thereof were in him. Neither is God said to have life in him, only because he alone liveth by his own proper power and virtue, but because he containing in himself the fullness of life, quickeneth all things. And this belongeth properly to God alone, even as it is said, With thee is the well of life. Psal. 36.9. Hereby we gather that this title is properly ascribed unto Christ, in that he was manifested in the flesh, M. and this he received of the Father, when the word was made flesh. john. 1.14 Therefore in that he is the son of God, he hath all things of himself: but in that he is the son of man, he hath received all things from the Father. 27. And he hath given him power also to judge, because he is the son of man. And he hath given him power. C. Again he repeateth that power is given to him of the father, that he might have full power of all things both in Heaven and in earth: for this word (judge) is taken for rule and empire, as before. But we must principally note the reason which he now addeth, Because he is the son of man. M. To be the son of man, according to the phrase of Scripture, is nothing else than to be a very man, even as in that he is said to be the son of God, is meant that he is very God: for every one is that naturally which he is, when he is borne. C. The meaning of Christ is, that he came forth unto men, adorned with such power, that he might communicate and bestow that upon them which he had received of his Father. And in that he is man, he was ordained by the Father, to be the author of life, lest we should seek him a far of. For Christ hath not received any thing whereof he himself stood in need: but rather to make us rich with his abundant treasure. The sum and meaning is, that in the man Christ, the same is revealed unto us which was hidden in God: and the life which men before could not attain unto is now at hand. M. Also it is worthy to be noted, that when he might have said, Because he is man, he chose rather to say, Because he is the son of man. Let this serve our faith against those which teach that Christ took flesh, not of the virgin Mary, that is to say, of the seed of Abraham, (which the whole Scripture teacheth) but that he brought the same with him from heaven. But Christ here plainly calleth himself the Son of man, and not man only. 28. Marvel not at this: for the hour shall come, in the which all that are in the graves, shall hear his voice. Marvel not at this. B. It was great and wondered which Christ arrogated to himself, the admiration whereof that he might somewhat diminish, and might 'cause the same to be believed, he affirmed that he would do that which was much more wonderful, namely, that he would with his voice, that is to say, with his power, raise all the dead to life in the last day. R. Before he spoke of the resurrection which is by faith, Resurrection by fa● and the resurrection by the fle● which is by justification, and now he speaketh of the flesh. C. But he seemeth to reason very unfitlye, when he bringeth the confirmation of that which he had spoken before from the last resurrection. Objection For it is no greater work to raise men's bodies, than it is to raise their souls. To this, answer may be made, Answer. that there is not here of the matter itself comparison made which is greater, and which is less, but of human sense and understanding. For men (as they are carnal) do wonder at nothing but that which is external and visible. hereupon it cometh that they carlessly omit the resurrection of the soul, but have the resurrection of the flesh in great admiration. Moreover, this our gross desire bringeth to pass that those things do make more to the confirmation of faith, which are seen with the eye, than those things which may be conceived by faith only. Because he speaketh now of the last day, he addeth not this restraint, And now it is, as he doth before, in the five and twenty verse: but doth simply pronounce that the time shall come. In the which they that are in the graves. M. This is not so to be stretched, that we should understand that they only shallbe raised up in the latter day, whose bodies are buried in Graves and sepulchres: and to exclude those, which either are drowned in the water, burnt to Ashes in the fire, or devoured of wild Beasts, as we have read of divers Christian Martyrs, who have thus ended their lives. C. But because the dead are commonly for the most part buried, by a figure called Synecdoche, he understandeth all which were dead, and this is of greater force, than if he had said the dead only. Shall hear his voice. M. By these few words the faith of Christians is deserved from the faith of the jews. For the jews believe the general resurrection of our bodies: but they do not believe that the same shallbe by the power of the voice of Christ the son of God. But this is here plainly affirmed in these words, when he saith, Shall hear his voice. This voice the Apostle attributeth to the Archangel, as to the Minister of Christ, 1. Thess. 4 16. saying: For the Lord himself shall descend from heaven in a shout, and in the voice of the Archangel, and in the Trump of God: and the dead in Christ shall rise first. For this work he shall bring to pass and finish by his power, Mat. 12.30. Mat. 24.31 but yet he will use the Ministry of Angels, as appeareth in Matthew: And the Apostle maketh mention of the last Trump, at the sound whereof the dead shall rise. Therefore the voice of Christ is that Angelical Trumpet, which by the name and power of Christ shall raise up the dead. Even as that is the voice of the King which is proclaimed by the Harold in the kings name, so is that the voice of Christ, which by the Gospel of grace is preached throughout the whole world in the name of Christ. M. Also this is not slightly to be passed over, that the hour of the last judgement is said to come. The last day of judgement. This judgement, while we are seeking to enjoy the vanity of this world, and spend the time, cometh on a pace. Let us therefore be careful and vigilant in the exercise of godliness, first because we hear that the hour of judgement shall come, secondly, because we know not the time thereof. A. The which two things are to be considered, Luk. 21.36. that we may learn how we aught to stand before the son of man. For we must all be brought before the Tribunal seat of Christ, that every man may receive the works of his body according to that he hath done, whether it be good or bad: as Christ consequently showeth saying. 29. And shall come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. And shall come forth. R. Because the resurrection of the flesh is common to all men, as well to the ungodly as to the Godly, Christ now maketh a difference, speaking of the state of both in this resurrection: and be pointeth out the faithful by their good works, even as he teacheth in another place that Mat. 7.7. the Tree may be known by his fruit. And he commendeth their works in the which they began to exercise themselves from the time of their calling. For the Thief, to whom Christ promised life, which all his life time was given to wickedness aspired at the last cast to godliness. But because he is become a new man, and beginneth of a bondslave of sin to be a servant of righteousness, God calleth not the whole race of his former life to an account. Moreover those sins which the godly daily commit, are not imputed to them. For without pardon and forgiveness, there was never any man in the whole world, which can be thought to have lived well. Good works without grace, are evil works. Nay, there can be no good work reckoned to be in any man, but in him alone, whose sins GOD hath forgiven: forasmuch as our best deeds are lame and corrupt. Therefore they are here called the doers of good works, whom Paul calleth zealous and lovers of good works. Titus 2.14 But this estimation and judgement dependeth upon the fatherly clemency and acceptation of our God, who alloweth that freely for good, which deserveth to be rejected as evil and unperfect. M. Moreover here shall appear a double end of humane things in the resurrection, even as also the very words of Christ do sufficiently declare: and not without cause: for there is a diversity among mortal men, Elect and reprobate. some are elctted, othersome are reprobated, to the end that every part might have his right end. Therefore Christ saith that when he hath gathered together all Nations before him, he will separate them as a shepherd divideth the sheep from the Goats, and will place the sheep on his right hand, and the Goats on his left hand. Mat. 25.33. Wherefore let it not trouble any man if he shall see in this life tars mixed with good feed, and the stinking Goats mingled among the sheep. When that hour of judgement shall come, that is to say, when these ends that are appointed from the beginning of the world shall come, every man shallbe separated and appointed to his proper end. For the reprobate shall go into everlasting pain, that is, to the resurrection of judgement or condemnation, and the Just into eternal life, that is to say into the resurrection of life. For the Angels shall go forth, and shall separate the wicked from among the Just, and shall throw them into the furnace of hot burning fire, where shallbe weeping and gnashing of teeth. Mat. 13.41 Bu All men therefore enjoy the common, natural, and sensible life, as well good as evil, and they shall all rise from the same again, notwithstanding by the judgement of the Just judge Christ jesus, the condition and state of their life to come shall not be a like. Psal. 5 M. For seeing he is a God which is not pleased with Iniquity. A. When he hath gathered the wheat into his barn (that is to say when he hath called and received the faithful which embraced Godliness to possess his kingdom for ever) he shall burn the chaff, that is, unfruitful men and workers of iniquity with unquenchable fire. Mat. 3.12. The which Saint john expressed in these words, He which overcometh shall possess all things: and I will be his God, and he shall be my son. But the fearful and unbelieving, and abominable, Apoc. 2● and murderers, and whoremongers, and sorcerers, and Idolaters and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. For there shall enter into it no unclean thing, neither whatsoever worketh abomination, or maketh lies, but they which are written in the lambs book of life. The which also the scripture setteth forth in other words, saying: Ver. 27 Esa. 66.24 Mar. 9.41 Their worm shall not die, and the fire shall not be quenched. M. The which manifestly maketh against those which pronounce generally all men to be saved. For as everlasting life is laid up for the elect, even so there waiteth for the reprobate that eternal fire which is prepared for the Devil and his Angels. C. Mat. 25. ● And whereas the Papists of these places gather that everlasting life is gotten by merits, they may easily be refuted: for Christ speaketh not only here of the cause of salvation, Merits deserve not everlasting life. but also putteth a note and difference between the elect and the reprobate, the which he doth to win and bring his servants to holiness and innocency. And we truly do not deny but that faith joined with a desire to live well and uprightly justifieth: but do only teach that we cannot repose our trust and confidence in any thing else, save in the mercy of God. A. But concerning this we have spoken more at large, Mat. 16.27 and .25.34. in our exposition of Matthew. 30. I can of my own self do nothing: as I hear I judge, and my iudgemen is just, because I seek not my own will, but the will of the Father which hath sent me. I can not of my own self Bu After the confirmation and probation of his divinity, and that he was the son equal to the Father, in all things, he returneth to the proposition and occasion of the disputation, from the which he was digressed, and gathereth all things into a certain particular epilog or conclusion. M. And because he had arrogated to himself many things, he showeth that he hath done the same justly, and upon good consideration. As if he should say, B. I have declared unto you what I am with the Father, and what I have received of him, that I work all things with the Father, and that with him I raise the dead to life. By these things you see that I am far from doing any thing which is contrary or against him, either by breaking the Sabbath, or else by orrogating to myself, that which is proper to him alone. I confess that of myself, I can do nothing, being a man as you see: these things are given to me of the Father, he bringeth all things to pass in me. As I hear of him, and as I know by experience, so I judge in all things: there is nothing in me, I say nothing, I do nothing which belongeth not to the Father. I know no part of my will which is not agreeing to the will of my Father: I desire nothing, I go about nothing which is not according to the good pleasure of my Father: so far I am from profaning the Lords Sabbath, and that which is more, from blaspheming him: the which falsely ye object against me. C. Therefore Christ speaketh not here of his bore divinity: but as he is endued with our flesh, he admonisheth us not to esteem of him according to the outward show, because there is more in him than there is in a man. secondly, we must see and consider with whom he had to do. His purpose was to refel the jews which sought to oppose or set him against God. Therefore he doth deny that he doth any thing as man, because God which dwelled in him was his guide & moderator. This always we must remember that so often as Christ speaketh himself, he doth only assume or take to himself that which is proper to a man, because he had respect unto the jews, which wickedly said that he was a private person, and no better than one of the common sort of people. After the same manner, he referreth to the Father whatsoever is above man. This word (judgement) as it doth properly belong to Doctrine, so also it doth appertain to the whole administration: as if he should say that he hath the Father his author in all things, whose will is to him a rule in all things. And my judgement is just. M. This is not to be understood as though the Father had one by himself, and the Son another, as we have also showed before in the nineteen verse. C. For he doth not compare his will and the will of his father together as one contrary to the other, but only confuteth that which they falsely Imagined, as, that he was rather carried by human boldness, than led by divine authority. He doth deny this to be his own proper affection, and contrary to the commandment of his Father. 31. If I testify of myself, my testimony is not true. M. By these words our Saviour preventeth that which his adversaries might have objected against him, to trouble the minds of simple and ignorant men: the which also they went about when they said, john. 8 Thou givest testimony of thyself, but thy testimony is not true. Therefore he showeth that he doth not lean to his own testimony, nor to the testimony of any other man: but to the testimony of his heavenly Father, which cannot lie, and which in truth far exceedeth all other testimony. To this end doth those things appertain, which are spoken in this part of the Apology. So that when he saith, If I testify of myself, my testimony is not true, he doth not diminish the credit of his own testimony (the which mightily he defendeth in an other place) but it is a certain manner of concession or granting. Because Christ was sufficiently instructed from heaven, not to be credited he is contented. As if he should say, If my testimony be suspectted of you according to the common manner of men, let it be so, I make no account of it. We know that nothing is counted true and lawful which a man speaketh in his own commendation, how truly soever he spoke: because no man may be a sufficient witness in his own cause. And although it is wicked to deal thus with the son of God, yet notwithstanding, he was content to depart from his right, that by the authority of God he might convince his enemies. 32. There is another that beareth witness of me: and I am sure the witness which he beareth of me is true. A. There are some which by this other witness bearer understand john the Baptist, making this to be the sense of Christ's words, It seemeth to you that if I bear witness of myself, that the same is not true: but now there is another which beareth witness of me, the which I know to be true: but as for you ye say that ye will not believe the same. But it is better by this other witness bearer to understand God the Father, that it may agree with that which is said in another place, john. 8.18. I am one which bear witness of myself, and my father which hath sent me beareth witness of me also. B. So that the same which he saith here is thus much in effect: My words are far otherwise than ye take them to be. It is God and not this poor Carpenter, which beareth witness of me, and which doth acknowledge his only begotten and well-beloved son: the which testimony is so sufficient for me, that I care not what men think of me. M Neither doth he say simply, His testimony is true, But he saith that he knoweth his testimony is true. By which words he doth not only declare that the testimony of his Father is true, but also that he himself doth know for a surety, that he doth arrogate nothing to himself, which of right, and by the testimony of the Father, appertained not unto him. 33. You sent unto john, and he bore witness of the truth. M. Because he had made mention of the testimony of the Father, now to extol the same, and therewithal to show that his adversaries are reprehensible, and blameworthy, to the consolation and stay of simple minds, he bringeth in the testimony of john concerning him, the which although it were very notable, yet notwithstanding it was contemned and neglected of the Rulars of the jews. And this maketh very much to convict them, that he saith not simply, john bore witness to the truth, But, You sent unto john. C. For he urgeth them with the answer of john, the which they could not without shame discredit. For to what end should they have sent unto him, except they meant to stand and give credit to his sayings? For they sent unto him, as to a Prophet of GOD, and seemed to make account of his voice, as of some divine Oracle. And although Christ here after a sort yielded unto his enemies, yet nevertheless, very notably he reproveth them, and casteth in their teeth that nothing stayeth them from belief, but malice. Therefore we see that this circumstance doth make very much to the matter that they sent unto john, and as it were with a mind desirous to learn they went unto him, to know who was the Messiah, and yet notwithstanding, regarded not his answer. M. He sayeth not, And he bore witness to me, but he saith, He bore witness to the truth: the which is more certain and farthest from suspicion. And he calleth the dispensation of the redemption of mankind, which he had taken in hand, the truth, for the which dispensation, the son of God was sent to take upon him our flesh: of the which he sayeth in another place, I am the way, the truth, john. 14. and the life. But this truth is always condemned in the world for a lie. 34. But I receive not the record of man: nevertheless, these things I say that ye might be safe. I receive not the record of man. M. What meaneth these words? Question If he receive not any man's testimony concerning himself, wherefore was john sent of God, to bear witness of the truth? Also the testimonies of the Apostles, were they not the testimonies of men? of whom he saith, You also shall bear witness of me because ye have been with me from the beginning. joh. 15.27. Also he sayeth, You shall be witnesses unto me, in all Iewrye, and in Samaria, and to the utmost parts of the earth. To this we answer: Acts. 1.8. Christ useth the testimony of john, not that he stood in need of the same: Answer. but because it was needful for us thereby to be confirmed. They which seek their own glory, do not only testify of themselves notable and excellent things, but do also much esteem and brag of the testimonies of such others as they themselves are. But Christ, to the end he might teach that he sought not his own glory, even as before he said he had no need to bear witness of himself, even so here he sayeth that he doth not stand or depend upon the testimony of john how great soever he be, nor of any other man, seeing he hath testimony far greater than the witness of man. As if he should say. Bu I do not therefore bring forth the testimony of john concerning myself, as though he had made me any whit the better thereby, as that I might be such a one as I was not before he gave testimony of me, that is to say, that I should not have been God, except he had said, that I am the son of GOD: (for I am that naturally that which he said I was) but for your sakes rather do I bring his testimony. For, because he was of great authority among you, I thought that ye would the more readily have believed his words, and so thorough faith in me have obtained everlasting life. C. Therefore Christ here declareth that he hath not so much respect unto himself, as he hath to profit men, when he raiseth up Preachers of his Gospel, by whom he may certify us of his will. In the which also his wonderful goodness doth greatly shine, in that he seeketh to frame all things to our salvation. Wherefore we also must endeavour ourselves to see, that he be not careful in vain for our soul's health. M. Christ saith not, I speak these things to make you ashamed, and to defend my innocency against your blasphemy, the which undoubtedly, of all other he might most justly have spoken: and those things which he did speak, might of themselves have made them ashamed. He rather desired to speak that, which both only appertained to him, and also aught justly to have taken from them all outrageous fury and desire to destroy him. For what man will seek his destruction, whom he knoweth to be so friendly unto him, that he seeketh nothing more than his profit and safety? Let this be an example for all the Ministers of Christ to follow, that in speaking they neither seek their own glory, Ministers aught not to seek their own glory. or revenge, but the salvation of their hearers. If this mind were in all those that take upon them the office of teaching, the Church of Christ at this day should be free from a number of contentions and perrilles. And it were necessary that they should practise this not only in words (as a number of Hypocrites do) but also in their conversation, and fatherly affection toward the faithful servants of Christ, and also to instruct those that resist the truth, with all meekness, if it may please God at any time to give them repentance, that they may be converted and believe. M. Furthermore we must yet a little farther discuss these words of our saviour Christ: for they do nothing derogate from the testimony of john which he bore to the truth: but Christ sayeth that he hath no need of man's testimony, seeing he hath the testimony of his father, which far excelleth all other. Whereupon he sayeth not, And ye shall not receive any man's testimony concerning me. For that which john, and which the Apostles after john, did testify concerning the truth, was so directed by GOD to this end, that all mankind might be brought to the knowledge of the truth and be saved. So that they have nothing here for their purpose, who to cloak their unbelief, do derogate from the writings of the Prophets, Apostles, and Evangelists, under this pretence, that the Prophets, Apostles, and Evangelists, were men. and that Christ himself doth not allow the testimony of men concerning him. These ungodly men do not consider what is the use of those testimonies which are given to the truth by the instinct of the holy ghost in men. 35. He was a burning and a shining light: and ye would for a season have rejoiced in his light. He was a burning. Bu Lest any man should think that this testimony of john was elevated and depressed by these words of the Lord, he commendeth john himself to the end he might make his testimony commendable also. R. For he was not that true light, yet notwithstanding, john. 1.8. he was a bright Candle, giving testimony concerning the true light, he was a famous preacher of the truth, being zealous in faith and truth, mightily seeking to advance the glory of the Gospel. M. Therefore by this metaphorical speech he greatly praiseth and commendeth the holiness of john, and therewith all also declareth what was his office. For not only this belongeth to a burning light, that the same should be bright and clear of itself, but also, that it should with the brightness of the same illuminate all that is round about it. So, john Baptist a Candle. it was not sufficient for saint john to be a holy man himself, but this also specially appertained to his office, to bring the hearts of the Israelites by the preaching of repentance and the kingdom of God, and by giving testimony to Christ, to the knowledge of the truth. Ministers aught to be burning lights. After this manner a faithful minister of Christ aught to be a burning candle, which is lightened in a dark place, to the end that they which are in the same might see. Not only this is required, that the minister be an honest and Innocent man, but also that he be such a one as will show forth the light which he hath received, to those which are committed to his charge. Luk. 8.16. So sayeth our saviour Christ, No man lighting a candle putteth the same under a Bushel. But if the light be darkness how great is the darkness? C. Moreover whereas our saviour calleth john a burning light, he doth thereby the more reprove the Ingratitude of the jews: for it followeth that they were willingly blind, when they refused the candle of God which was set before their eyes As if he should say, God would not have you to err for he appointed john to be a Candle. that by his light he might direct you in the right way. Therefore in that ye, do not know me to be the son of God. your voluntary error is the cause thereof. A. evenso they which at this day are willingly blind in the midst of the light of the gospel, have no excuse For the Lord seeketh by the preaching of his word, Mat. 5.14. to bring men out of darkness into light (in consideration whereof he called his apostles the light of the world) that the darkness of ignorance being driven away, the hearts of mortal men may be illuminated with the knowledge of god, and true piety. And ye would for a season have rejoiced C. Now followeth the other reproach, in that they did not only shut their eyes against the truth which was offered to them, but also sought all the means they could by abusing the same to oppress Christ. For in that they were so ready to extol john above his proper degree, that proceeded of an evil and wicked purpose, that the son of God might have no place Christ very notably compareth this wicked abuse of the heavenly light to lasciviousness: even as if the good man of the house should light a Candle in the night for his servants to do that which he hath commanded them to do, and they then to use the same to banqueting, and to wantonness. By this place we are admonished, not to abuse Godly teachers, whom God hath appointed to guide us in the right way, to wander at our leisure whether we lust. Bu For many are well affected in the beginning of Preaching for the love of novelty, but within a while after do forsake the gospel again, following pleasures and corrupt affections, which they esteem more than the love of godliness. For a season. C. By these words he reproveth their foolishness, because they thought that the eternal light of God might be extinguished by vain way wardness, and unconstant folly. Even so at this day the Papists abuse all those godly teachers and Doctors, which the Lord hath given to his Church as bright candles, as though they went about to dazzle their eyes by beholding the light. And they do not only abuse the candles to obscure the light: but they do also oftentimes rejoice in darkness. 36. But I have greater witness, than the witness of john: for the works which the Father hath given me to finish, the same works that I do bear witness of me that the Father hath sent me. But I have greater witness. C. After he had shown in the person of john, that the jews had wickedly corrupted the gift of God, now secondly he repeateth that which he had spoken, as, that he hath no need of the testimony of man, his own witness being sufficient for himself. Howbeit, because he saw that he was despised, he citeth them according to his manner before his father. As if he should say, Bu Thus far forth ye have heard great things: but ye shall hear greater things. You have john's testimony concerning me: but now behold a greater testimony, namely, the testimony of my works. For there can not be a more certain testimony than the deeds themselves: the which I do, not in my own name, but in my father's name. M. Let us note here how circumspectly and wisely he saith not, I have a testimony much more certain and true than the testimony of john, but he saith, Greater than the testimony of john: lest he might so extol the testimony of the Father, concerning himself, that the testimony of john thereby should be quite discredited. For whatsoever john did testify concerning Christ, the same was of God, neither was it any whit contrary from that which the Father by his works testified of him. But if ye compare the testimony of the works of Christ which he had received of the Father, with the testimony of john, ye shall find that it is much more excellent and notable. For as that Lucifer or morning Star, though it be a true testimony of the rising of the Sun, yet notwithstanding, is inferior, and nothing so evident as the Sun beams itself which shine throughout the whole world▪ even so john, though his testimony were true concerning Christ, yet notwithstanding, it was far inferior, & more obscure than the bright show of Christ's works. For the works which the father hath given me. R. The second thing whereby Christ proveth that he was sent of the Father, are works or Miracles. M The use whereof are here declared unto us, when Christ sayeth, They testify of me. Therefore they are not dumb signs, but lively signs, and therefore not simply to be beheld, but effectually to be heard, according to this place, The heavens declare the glory of God. etc. These speak not, and yet notwithstanding, their sound hath gone forth into all lands, and their words into the utmost parts of the earth. Psal. 19.1. A. Even so the wonderful works of Christ, though they seem to be dumb, yet notwithstanding, most evidently they set forth his mighty virtue and power, but to them, to whom he hath given ears to hear. M. Even as appeareth in Nicodemus, who being moved by the power and testimony of Christ's works, john. 3. acknowledgeth that Christ is come a teacher sent from God. For as a good Tree is known by his good fruit, even so the Lord jesus hath sufficiently by his works proved himself to be the son of God. john. 10.25 R. The works (saith he) which I do in my Father's name, they bear witness of me. C. It may here be demanded whether miracles are sufficient enough to prove Christ to be the son of God, Question when as the Prophets have done the like. M. Furthermore neither the jews nor the Turks do deny the miracles of Christ: but yet neither of them do acknowledge the testimony, whereof the Lord here maketh mention. Answer. C. We answer, Those signs and miracles which the Lord wrought by the hands of his Prophets, went not beyond that end, for the which they were appointed to be wrought, which was, that they might declare them to be the Ministers of God, who otherwise could have had neither authority nor credit. But God meant more highly to extol his son. And this purpose of God in miracles must be taken for the end and scope. Therefore if the jews through malice had not willingly shut their eyes, the virtue of Christ's signs might sufficiently have declared, who, and what manner of person he was: even as he himself saith, If I had not done among them the works which no other man hath done, Iho. 15.24. they had no sin: but now they have seen and hated, not only me, but also my Father. M. As touching the Turks, although after a sort they do acknowledge some divine power to be in the miracles of Christ, yet notwithstanding they will in no wise acknowledge him to be the son of God, being utterly blinded and deceived by the false prophet Mahomet. The Turks deny Christ to be the son of God. They say that God cannot have a son, seeing he hath not a wife. So foolish and blind they are that they will not acknowledge the Image of the fatherly goodness & power in Christ the son of God, the which notwithstanding his works have made him more evident and clear than the Son. 37. And the Father himself which hath sent me, hath borne witness of me. You have not heard his voice at any time, nor seen his shape. And the Father himself which hath sent me Bu Some restrain this to the voice which was heard in the Baptism of Christ: but it aught to be farther extended. C. For in the preterperfect tense, or time passed he saith, The Father hath testified, to declare that he cometh not forth unknown, because aforetime in the law and the Prophets, the Father had made him manifest by tokens, that he might bring his notes & marks with him whereby he might be known. For God did testify of his son, so often as he promised salvation to his people the jews, or the full restoring of the kingdom of Israel. So it become the jews to have the perpetual substance of Christ out of the scriptures before he should be manifested in the flesh. Whereas they contemn him he being present, and do reject him, thereby they do manifestly declare, that they have no taste of the Law: the which also Christ casteth in their teeth. And yet they bragged of the knowledge of the Law, even as if they had come out of Gods own bosom. You have not heard his voice. M. Because the jews challenged to themselves a certain singular and peculiar knoweldge of God, above all other nations that were in the world, because their forefathers had heard his voice, and because Moses had talked with him face to face, and had received the Law from his mouth: and for the opinion which they had conceived of these men, they did not only despise all other nations in respect of themselves, but also carelessly rejected the doctrine and admonition boath of john and also of Christ: the Lord by these words most aptly taketh away the opinion of divine knowledge, which they thought they had, and plainly affirmeth, that they are nothing but plain Atheists, that is to say, without mind and feeling of God, and have no fellowship at all with him. C. For here are three Metophoricall kind of speeches, by which he meant to teach that they were far from the knowledge of God. For as men make themselves known by countenance and by word: even so God sendeth forth his voice unto us, by the voice of his Prophets, and hath in the Sacraments as it were taken upon him a visible form, that we may know him according to our capacity. Bu For as God by his nature is invisible (for God is a spirit) so he is neither seen with corporal eyes, Ihu. 4.24 not yet clarefied nor yet heard with these corporal, and corruptible ears. Nevertheless he giveth unto his servants certain signs of his presence, and speaketh unto men in such manner of speech, as may be understood. For so he appeared and spoke to the Prophets. M. Wherefore that which we read in deuteronomy, Deu. 4.10. concerning the voice of God, which the Israelites heard, is no otherwise to be understood, than that they heard the voice of an Angel, and not the proper voice of God. A. But when Christ was made manifest in the flesh, we had after a sort, in him a visible Image of the invisible Father, he himself saying, He which seeth me, john. 14.9 seeth my father also. C. He therefore which doth not acknowledge God in his lively and express Image, doth sufficiently thereby declare, that he worshippeth no God at all, but a God of his own imagination. Therefore the Apostle sayeth, that the jews have a vail before their eyes, 2. Cor. 3.14 lest they should behold the glory of God in the face of Christ. 38. His word have ye not abiding in you: for whom he hath sent, him ye believe not. M. That is to say, You neither understand his mind nor meaning: neither have you grafted and rooted in your hearts, his word which was given to your forefathers. Neither doth he simply say, And ye have not his word, But he addeth this, In you: for otherwise they had the word of God in Books, in their mouths, and in their ears: but in their hearts, they had it not C. But this is the true profit, when the word of God hath root in us, and abideth in our hearts for ever. Christ sayeth that the heavenly doctrine had no place in the jews, because they received not the son of God, whom the same commended every where: and rightly he objecteth this unto them. For God had not spoken by Moses and the Prophets in vain. And the purpose of Moses is nothing else but to call all men unto Christ the right way: whereupon it is manifest, that they are not the Disciples of Moses which reject Christ. M. Therefore Christ speaketh here to the jews, as he did in another place, john. 8.9. You neither know me, nor my Father. A. Also he sayeth, john. 8. ●7 You seek to kill me because my word hath no place in you, C. For how can he have the word of life abiding in him, which repelleth the life itself? How shall he embrace the Doctrine of the same, which seeketh all that he can to destroy the soul of the law. For the Law without Christ is imperfect, and void. The nearer therefore that a man cometh to the knowledge of Christ, the more he hath profited in the word of God. Wherefore, how much soever the jews, Turks, Heretics, and Papists, do boast of the word of God, yet notwithstanding, because they reject him whom the father hath sent, and do not believe him, their boasting is in vain: because they have not the word of God, abiding in them. 39 Search the Scriptures, for in them ye think ye have eternal life: and they are they which testify of me. R. The fourth testimony is brought from the Scriptures. M. The jews had the Scriptures, namely the Law, the Prophets, and the Psalms, of the which they did not a little brag: as though it were sufficient to everlasting life, simply to have, and to read the Scriptures divinely inspired, and not more necessary diligently to read the same, and to know and embrace by faith Christ the son of GOD promised in them, in whom alone all salvation, and life consisteth. C. Therefore Christ here reproveth their foolish boasting, because they professed that they had life in the Scriptures, when as they took hold only on the dead letter. For he doth not simply reprehend us, because we seek life in the Scriptures: seeing they are provided and appointed to us for the same purpose: for the word of the Lord is called the word of life, and salvation, The scriptures ordained of all men to be read. because they which read the Scriptures by faith in Christ, are instructed to salvation, & shall found in deed in them everlasting life but he commendeth this, that the jews thought that the Scripture was able to quicken them, when as they were far from the true sense and meaning thereof: may when they seek to suppress the light of life contained in them. For how could the Law bring life without Christ, who alone bringeth the same? They therefore which read the Scriptures without faith in Christ, Rom. 7.7. 2. Cor. 3.9. shall find nothing in them but the killing Letter: as the Apostle Paul teacheth. Moreover, we are taught by this place to seek the knowledge of Christ, out of the scriptures. For they which Imagine of Christ what they list themselves, shall have at the last nothing, but a vain fantasy. Christ known by the scriptures. first of all therefore let us note that Christ can be truly known by no other means, than by the scriptures. The which being so, it followeth that we must read the scriptures with this mind, that we may find Christ there. Whosoever declineth from this scope and end, how so ever he spendeth his whole life, and wearyeth himself in reading, he shall never attain to the knowledge of the truth. For what can we know and understands without the wisdom of God. M. The Scriptures are given to us from above, not to the end we might have them only in Books, and so laid up as our treasure, as we saee many men do: neither yet are they given, that we might simply and sleightlye read them, as though it were sufficient to read: either that by a superstitious opinion, the reading of them might be in steed of worship and divine service, as we see the Papists do, and as the jews continually do on the Sabbath days: but they are given to this end, that they might be read with diligence, and with a mind desirous to find out those things which belong to true knowledge, and true godliness. The readers of the Scriptures must be searchers, and not corrupters, wresters, dreamers, or superstitious murmurers. How the scriptures aught to be read. And the Scriptures do not require any searching, but that which is godly, humble, and desirous to know and embrace one truth only: otherwise a man may find some which read the Scriptures, but not to search out God's truth, but rather to hinder the same. Even so, Herode enquired out the truth out of the Scriptures concerning the place where Christ should be borne, not to the end he might worship him, Mat. 2.4. but rather to destroy him. Also the pharisees said to Nicodemus, Search the Prophets, and see how that a Prophet cometh not out of Galilee. john. 7.52 They said not, And see what is written in the Scriptures concerning Christ. So in like manner, wicked and ungodly men do search the scriptures, to corrupt the same to their own destruction. C. By this word Scripture, is understood the old Testament. For Christ did not first of all begin to be manifested in the Gospel, but having testimony out of the law and the Prophets, he openly exhibited himself in the Gospel. Therefore that which Christ sayeth here, agreeth with that which he spoke unto his Apostles after his resurrection, Luk. 24.44. saying, These are the words which I spoke unto you, when I was yet with you: that all must needs be fulfilled which were written of me in the law of Moses, and in the Prophets, and in the Psalms. But now it were an infinite labour, to gather into one those testimonies of Scripture, which pertain to the manifesting of Christ: notwithstanding, we may behold some of them in the four and twenty of Luke. 40. And yet will ye not come to me, that ye might have light. A. He meaneth that men labour in vain in reading of the Scriptures, except their only drift be to find out Christ in them. M. He saith not, And ye come not, but, And ye will not come to me, that ye may have life: C. in which words he again casteth in their teeth, that nothing stay them from obtaining that life which is offered in the Scriptures, but their own malice. For in saying, that they will not, he assigneth the cause of their ignorance and blindness, to their own wicked obstinacy. And verily, seeing he so willingly offered himself unto them, it must needs be that they were willingly blind. And, seeing they did seek by all means to shun the light, nay, seeing, they did seek to obscure and darken the bright son, with the darkness of their unbelief, Christ doth justly more sharply reprehend them. M. And behold here what a false persuasion can do. They would not come unto Christ that they might have life by him. And wherefore? Because they thought that they had everlasting life already. Therefore, so many as did think that they had already obtained salvation, come not unto Christ the saviour. He which thinketh himself whole and sound, cometh not to the Physician. So it happened to the Disciples of john, who for the opinion of salvation which they had conceived of john, were against Christ, when as john sent all men unto Christ. After the same manner also, we see that the Papists at this day reject the Doctrine of Christ, which is the power of God to salvation to every believer, through the opinion of salvation which they have conceived in themselves, in that they think themselves to be in the Church of Christ, but out of the which no man can be saved: but the same Church doth not draw away men from the Gospel of Christ, but rather sendeth all men to his Doctrine. Let them take heed which boast and brag of the Gospel and word of God, lest conceiving the like opinion, they do not truly hear Christ, the Lord of life, nor so truly follow him as they aught. 41. I receive not praise of men. B. In these words our saviour preventeth the slander wherewith the jews might have slandered him to be ambitious, because he had cast them in the teeth with their contempt of him, who was so manifestly commended in the Scriptures. R. As if be should say, I would not have you to think that I call you unto me, and that I will you to believe my word, because I am ambitious, and desirous of praise. be it far from me that I should seek the praise and commendation of men. For if I were any thing desirous of glory, I would never have so abased myself, as to have taken upon me human flesh: but I speak these things being desirous of your salvation: I seek not myself, but you: C. neither am I grieved that I see myself contemned, but I seek the glory of God the Father, and the safety of you all. And so he goeth forward in refelling the slander that he extolleth himself above all men. For in deed he is so great and mighty that he aught not to depend upon the judgement of men, when as the wickedness of the whole world, can detract nothing at all from him, nor diminish one héeres breadth of his power. 42. But I know you, that ye have not the love of God in you. M. He now manifestly declareth, whereof he gathered the original of their Incredulity, namely, hereof that they had no love of God in them. As if he should say, It is not hidden or unknown to me, for what cause ye come not unto me. ye feign that ye have the love of God, and ye will seem to persecute me, because I am against the commandment and glory of God, as a wicked man, and a breaker of the Sabbath day, a blasphemer of God, and a seeker of vaineglorye. But howsoever ye deceive and blind simple and ignorant men, with this hypocritical pretence, ye can not deceive me. ye are not unlike your Forefathers. For as they honoured GOD with their Lips, and despised him in their hearts: even so ye through Hypocrisy, would seem to love GOD with your mouths, whom notwithstanding, ye love not in your hearts: with your mouth ye speak of God, but with your heart ye seek yourselves. For I know you throughly, who and what ye are, what ye do, and whereunto also ye have respect. B. For whosoever have any manner of love or feeling of GOD, do also receive his word, so far they are from rejecting the Son of God. joh. 6.40. C. The love of God is here taken for the whole feeling of Godliness. For no man can love God, but he must also honour him, and must submit himself wholly unto him, even as where there is no love of God, there is no obedience. In consideration whereof Moses maketh this the sum of the Law, Deu. 6.5. that we love God with our whole heart. M. Let us here note that all Hypocrites, how subtle soever they be, are known well enough to the Lord, although mortal men can not espy them, they having in their mouths continually, God, the love of God, the zeal of God, the glory of God, Hypocrites are known to God. the honour of God, the Church of GOD, and such like: none of the which things they have in their hearts, but seek only vainglory and their bellies. 43. I am come in my Father's name, and ye receive me not: If another come in his own name, him will ye receive. I am come in my Father's name. R. He showeth what great ingratitude it is to reject him, whom God the Father hath sent to save. To come in the name of the Father, is to seek the glory and will of God, and in his office to have respect to the common profit of all men, and not to his own profit or gain. A. And this is the will of the Father, that every one which seeth the Son, and believeth in him should have everlasting life. C. In this title, false Prophets brag and boast themselves, as doth the Pope at this day, who braggeth that he is the Vicar of Christ, yea, Satan hath not deceived miserable men from the beginning, but by this pretence: who subtly transformeth himself into an Angel of light: But Christ noateth the matter itself, and not the colour or pretence. For he testifieth that he came therefore in the father's name, because he doth both testify of the Father, and doth faithfully perform that which he hath commanded. And by this mark he doth discern and note lawful teachers in the Church, from those that are false and Counterfeit. Whosoever therefore do extol themselves, and do reign in the consciences of men, are boldly to be rejected, as this place teacheth. For he which desireth to be the servant of God, must be in nothing contrary to God. Now if we examine the whole doctrine of the Pope, The Pope cometh in his own name. the very blind also shall see that he is come in his own name. M. hereby we may note that it aught not to seem strange to the minister of Christ, if although he be a true teacher, such a one as seeketh the glory of God, Innocent, and faithful, he be not received of all men, specially of the mightyer sort, seeing he heareth the Lord himself the son of God, which came not in his own but in his Father's name, and declared himself to come from Heaven by mighty signs and wonders was not received of those which were the most mighty and principal in in Israel. joh. 15.20. The servant is not greater than his Lord 1. joh. 4.6 A. Also, we are of God? he which knoweth GOD heareth us, he which is not of GOD heareth us not, If an other come in his own name. M. It cometh to pass by the just judgement of God, that they which receive not the true Christ which the Father hath sent into this world, False Christ's receiue● of them which reject the true Christ shall receive false Christ's, coming not in the Father's name, but in their own name, neither seeking the glory of the father, but their own praise and glory, The which happened to the jews according to the words of Christ here, For they received false Christ's boath before and also after the coming of Christ. Concerning the false Christ's which came be fore Christ, Act. 5.36. Galmaliel speaketh in the Acts of the Apostles? Math. 24 24. concerning those which came after. Christ himself speaketh in the Gospel after Matthew. And josephus maketh mention of a certain Egyptian a conjuror, which drew after him thirty thousand men. Also in the Acts of the Apostles we may read of Simon magus, whom such as were seduced called the mighty power of God. C. If any man object and say that this cometh to pass often times rather by error, then by malice, we answer that none are subject to the deceits of Satan, but such as by a certain wicked desire, prefer lies before the truth, For how cometh it to pass that Satan findeth those prompt and apt Disciples to whom the Lord is fain to cry as to deaf men, but only because we having forsaken righteousness, willingly follow Iniquity? Howbeit we must note that Christ speaketh properly of those whom God hath specially illuminated, as he had done the jews who being taught in the law, knew the right way to salvation. It is most certain that such do not hearken unto false Prophets, but because they desire to be deceived. Therefore saith Moses that the Lord useth the rising of false prophets as a mean to try and prove his people whether they love him or no. Deut. 13. ● But there seemeth to be in many guiltless symplicity: but there is no doubt but that hypocrisy dazzleth their eyes, which lurketh within their minds. For it is most certain that God shuttethe not the Gate against those that knock, and that they are never disappointed of whom he is sincerely sought. truly therefore doth the Apostle Paul ascribe this unto the vengeance of GOD, Math. 7.7 when that the power the Apostle Paul ascribe this unto the vengeance of God, when that the power of illusion is given to Satan, that they which rejecting truth, and approving unrighteousness might believe Lies: and he sayeth that they perish, 2. The. 2.10 which have not loved the truth, that they might be saved. Even so at this day the Hypocrisy of many is discovered, who being addicted to the deceits, and wicked superstitions of the Pope, rage most furiously against the Gospel. For if there were in their minds the fear of God, the same fear would bring forth also obedience: Bu But when they will not receive the Doctrine of Christ, they are wrapped in errors, and perish in their sins. False Prophets deceive, rob, and spoil them, to whom they are a very scorn and derision: even as the Apostle very notably hath described their disposition, 1. Cor. 11.13 in the person of the Corinthians. The jews would not have the most meek, gentle, and loving Christ to reign over them: but they would have Cesaer, john. 19 saying: We have no King but Cesaer. And he stoutly plagued and slew them, answering his name in all things. A. Even so they which at this day refuse to bear the sweet yoke of Christ, are miserably in subjection and thraldom, to the tyranny of the Pope. 44. How can ye believe which receive honour one of another, and seek not the honour which cometh of God only? How can ye believe. Bu Here he openeth the original and cause of their unbelief. C. Because it might seem very hard that they which were domestical Disciples of the Law and the Prophets. from their Childhood, should be condemned of such gross Ignorance, and appointed to be enemies of the truth: nay, it might seem a thing incredible: Christ showeth what did hinder them from believing, namely, Ambition which possesseth their whole mind. For properly he speaketh unto the Priests and Scribes, who swelling with Pride could not submit themselves unto God. B. They which believe, give all glory unto God: for they seek for all things at his hand. The which thing they can not do, which seek and receive glory of men. For they seem to be somewhat, Vain glorious minds are void of faith. and attribute much unto themselves. And this is a notable place teaching all men that the gate of Faith is shut up against those whose minds are desirous of terrene and vaineglorye. For it must needs be that he which will be some body in the world, must be a vagabond and run away from God. But a man cometh to the obedience of heavenly doctrine, when he thinketh that he aught to seek all his life time to be in the love and favour of God. A. hereupon it is said, james. 4. He which will be a friend of this world, is an enemy to God. If any man love the world, 1. joh. 2.15. the love of the Father is not in him. M. Christ doth not in this place condemn Civil honesty, when one man honoureth another, but he speaketh against such as are vain glorious, and seek after honour. The Apostles commandeth the faithful to go one before another in honour. Also Peter saith, Rom. 12.10 Honour all men. 1. Pe. 2.17. But there is difference between honouring of other men, and seeking to be honoured of other men. For the first belongeth to Christian faith, the other not so. Question But how doth these words agree with those which the Evangelist hath in that which followeth, where he saith, Nevertheless, joh. 12.24. among the Rulers many believed on him: but because of the Pharisees they did not confess him, lest they should be excommunicate. For they loved the praise of men, more than the praise of God. We answer, that there are two kinds of faith: Answer. Faith of two kinds. the first is that which cometh by Miracles, or by a manifest declaration of the truth: the other is that which cometh by hearing the word of God, through the grace of the holy ghost. Concerning these things, read that which goeth before in the end of the second Chapter. Verse. 23. Faith that cometh by hearing justifieth. The first kind of faith doth not justify the hearts: but the latter kind doth both justify, and also bring life. Concerning the first of these the Evangelist speaketh: but of the latter faith the Lord speaketh here, the which Faith they can not have, which seek more the praise of men, than they do the glory of GOD. For this Faith as it believeth, so it both speaketh and liveth. I believed (sayeth the Prophet) and therefore I spoke. A. He therefore which will be a true Disciple of Christ, must of necessity both hear and follow the Apostle which speaketh thus, 1. Cor. 3.18 Let no man deceive himself. If any man among you seem to himself to be wise in this world, let him be a fool, that he may be wise. Galat. 6.3. And in another place, If any man seem in his own eyes to be somewhat, when in deed he is nothing, he deceiveth his own mind. To be short, if so be we will be capable of Divine and heavenly wisdom, i Cor. 14.10 we must be little children, not in understanding, but in malice: because God hath hidden his secret mysteries from the wise and prudent of this world, and hath revealed them to Babes. Mat. 11.24 For where Ambition is, there can not be Faith. 45. Do not think that I will accuse you to my Father: there is one that accuseth you, even Moses in whom ye trust. Do not think that I will accuse you. Bu He concludeth his demonstration with a commination or threatening, the which he prosecuteth in few words, but yet most effectual, threatening to the jews eternal damnation, if so be they go forward in their unbelief and hardness of heart. Threatening aught to be used when gentle admonition will not serve. C. For toward the obstinate and stubborn, this way must be used, when Doctrine and friendly admonitions will not prevail. There are very few which openly deride GOD: but there are very many, which being sworn enemies unto GOD, do dally and trifle with him in their hearts, feigning to themselves that he is merciful and favourable to them. Even so at this day God's enemies, which wickedly tread the Doctrine of Christ under their feet, are notwithstanding, as proud as if they were Gods dear friends. For who can persuade the Papists that there is christianism, any where, but amongst them? Such were the Scribes, with whom our saviour Christ disputed here. When they were notable contemners of the law, yet they greatly bragged of Moses, insomuch that they did not let to hold him out against Christ as a buckler. If he had threatened them that he himself would have been to them a heavy and an intolerable enemy, he knew that they would have contemned it. Therefore he sayeth, that Moses will accuse them: the which they much more esteemed than the other. For, because they little regarded the Doctrine of Christ, and affirmed that they observed the discipline of Moses, saying. We are Moses' Disciples: john. 9. 2● we know that God spoke to Moses, But as for this fellow, we wot not whence he is: necessarily, now he affirmeth, that Moses of whom they boasted, was of them despised also, and that they needed no other accuser, for that all other holding their peace, the law of Moses was suffficient to condemn all the jews which believed not in him. Bu But nevertheless we must not here imagine a gross manner of accusation, by which Moses now being in eternal bliss should be vexed. For, because the jews did not believe their Moses testifying of Christ, and threatening everlasting destruction to them which believed not Christ, they are said to be accused of Moses, whose own consciences do accuse them. C. For Christ had no other respect than that he might quail the trust of hypocrites, which falsely gloried in the reverence of Moses. Even as if a man at this day should say unto the Papists that they should have no greater enemies unto them than the holy Fathers of the Church, whom so falsely they have alleged. M. So it may be said to those which falsely brag of the Apostle Peter and of his authority, that they shall have Peter, whose doctrine they little regard, a bitter accuser before God. A. And to be short, so it may be said to all those that worship dead saints as Gods, that in time to come they shall have no greater enemies than those to whom they presume to give that glory that belongeth to Christ. C. And hereby let us learn that we must not glory in the Scriptures: because except we worship the Son of God in true obedince of Faith, there shall arise in the latter day against us so many accusers, as God hath raised up witnesses unto him. In whom ye trust. He doth not accuse them of suspicion, as though they ascribe the cause of their salvation unto Moses, but he meaneth that they leaned unto Moses' amis, as though they should have him a patron and defender of wicked obstinacy: For after this manner they are said to repose their trust in Moses. 46. For if ye had believed Moses, ye would have believed me: for he wrote of me. If ye had believed Moses B. By the holy Ghost only we believe the word of GOD. Therefore if they had believed Moses, they had had the holy Ghost no doubt the searcher of the profound mysteries of God, by which they having boldness could not choose but know and acknowledge God offering himself to be known, much more plainly in Christ, than in Moses. C. He showeth therefore why Moses shall be their accuser, namely, because they reject his doctrine. And we know that there can be no greater injury done to the servants of God, than to have their doctrine contemned & slandered. Furthermore look what Ministers the Lord hath appointed for his word, of the same word also they must be revengers. Ministers are teachers to salvation and witnesses to damnation. Therefore the Lord hath made his Prophets to represent two personages: as to be masters and teachers of the godly to salvation, and sleyers of the reprobate by their testimony, For he wrote of me Bu Christ verily was the only scope of Moses, as they which know that Christ is the end and the life of the law, can well enough testify also. But if any man being not content therewith, desireth to have probation hereof, let him first of all diligently read the Epistle to the hebrews, Acts. 7.2. to which also agreeth the saying or sermon of Steeven: than let him note what testimonies the Apostle Paul applieth to this purpose. A Let him also see those things which are noated in the xxiiii. Chapter of Luke beginning at the xxvii verse. C To be short without Christ the whole ministry of Moses vanisheth away. 47. But if ye believe not his writings, how shall ye believe my words. M. What? was then the aucttoritye of Moses' greater than the authority of Christ? C. For Christ seemeth here to ascribe more credit to Moses than to himself, and yet we know that by the voice of the gospel heaven and earth were shaken. But Christ frameth his speech to those with whom he had to do. For the jews without all controversy greatly esteemed the authority of the Law: So it could not be but that Christ should be inferior to Moses. To this end pertaineth the Antithesis or secret comparison in this verse, of writings and of words: for hereby he doth exaggerate and amplify their infidelity, that the truth of God being as it were written in tables, had notwithstanding no faith nor credit among them. M. Therefore Christ being compared with Moses: had scarce in the eyes of the jews the place of a shadow. A. But if we have respect to the condition and dignity of them boathe, Christ is to be preferred before Moses. there shall appear great difference. For look how much honour he hath that buildeth the house more than the house itself: so much more glory was he worthy of than Moses. Also Moses was faithful in that house, as a trusty servant for to give witness of those things which were afterward to be spoken: Heb. 3.3.56. but Christ ruled the whole house as the son himself. And he is not only by right preferred before Moses but also before all other creatures. M. Howbeit here is no question of the person, but of the doctrine. Whereupon Christ saith not, If ye believe Moses: But, If ye believe not his writings, lest any man should think that this aught to be referred to the person of Moses, and not rather to the doctrine which he sent forth by the commandment of God. So when Paul said to Agrippa, Act. 27 Dost thou believe the Prophets O king Agrippa. I know that thou believest: the which is not to be referred to the Prophets themselves, but to their doctrine. Moreover let us learn to seek Christ and to know him by the scriptures, and diligently to study and travail in them: not to follow the dead letter as the jews did: much less to persecute Christ as Herod did: but to seek to come to the knowledge of God through jesus Christ, Act. 1● as did they of whom we may read in the Acts of the Apostles. As touching the blindness of the jews, which received no fruit or profit at all, by the often reading of the Law and the Prophets, because they rejected Christ the end of the Law, let us note what great wickedness and ingratitude it is willingly to reject the proffered light, & to contemn the son of God, sent of God to salvation. B. Howbeit there is yet another cause of their ignorance, namely because it seemed good to the Lord to prefer the blindness of the jews, until the fullness of the Gentiles came in: of the which ye may read in the eleventh chapter to the romans. Rom. 11● They which were elected and truly believed Moses, they undoubtedly believed the Lord, 2. Cor. 3● the vale being then removed with the which their minds are now covered. For this is most certain, that they believe not Moses that believe not Christ. ❧ The sixth Chapter. 1. After these things jesus went his way over the Sea of Galilee, which is the Sea of Tiberias. After these things. Bu WHen the Lord jesus had so faithfully, diligently, and plainly expounded the principal point of our religion, and had declared himself to be the natural son of God, the saviour of all that believe: the Citizens and hearers of jerusalem, should upon just consideration have received the truth: but because they do reject it, the Lord also rejecteth them, leaving them to their errors and to their darkness, and getteth him into Galilee, as he had also done before. C. But whereas john hath usually gathered those acts and sayings of Christ, which the other evangelists have passed and omitted, here in this place he repeateth, contrary to his manner, the history of a miracle, which the other Evangelists have declared: but he doth it upon good consideration, namely, that from the same he might pass to the sermon of Christ, which was made the day following in Capernaum, because they were matters so near joined together. Wherefore, all this narration doth agreée with that which the other three Evangelists have, yet notwithstanding in this it differeth from that which they declare, namely that it tendeth to an other end, as we shall see. But it is not necessary that we understand the histories of this present Chapter, to be done strait after those things which are declared in the Chapter going before, and which were done at jerusalem at the feast of Penticost: seeing that those things which follow in this Chapter, were done when Passover was now at hand, insomuch that there was a whole year, lacking seven weeks or there abouts between, at which time, as may appear by the other evangelists, he went round about Galilee after he had left jerusalem: from thence he came to Genazereth, and after that, to the parts of tire, and Sidon and returning again into Galilee, he sent forth his Apostles by two and two to preach the Gospel, and then last of all after their return and the behedding of john the Baptist, he went over this sea of Tiberias. C. For the other Evangelists say that this was done after the death of john the Baptist, by which circumstance of time, they note the cause of the departure of Christ. For tyrants, when they have imbrued themselves with the blood of the Godly they are inflamed to greater cruelty no less than immoderate drinking maketh the drunken man more thirsty. Therefore Christ by his absence meant to pacify the fury of Herode. Over the sea of Galilee. B. This is a lake which is called in the Scripture the sea or Lake of Cinnereth (which some interpret the sweet sea) and is called of the Greeks Genezar, or Genazareth. M. Of this josephus maketh mention in his third book of the war of the jews and xviii. chapter. B. Saint john calleth it the sea of Tiberias, because the city of Tiberias (so called of Herod the Tetrache for the honour of Tiberias Caesar) bounded upon the East part of the same. C. Wherefore by this portion the evangelist doth more plainly describe the place whether Christ went: for the whole lake was not called, the sea of Tiberias but only that part which lay near to the shore, upon which Tiberias was cituate. B. The Evangelist Mark, beside that which is spoken before concerning the cruelty of Herod, maketh mention of another cause of this cut over the sea, namely, That Christ might take rest and be at quiet: for he was much oppressed of the people howbeit they did not suffer him to rest any long time: for strait way they followed him, and that not so much for to hear the word of God, as to see the signs which he wrought, as Saint john testifieth here saying. 2. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. M. The Eunagelist maketh mention of this, because of that part of the History which followeth, in which he will declare what a great multitude of people were satisfied & most miraculously fed: jest if there should be no mention of this before, a man might doubt how so great number of people could be, assembled together in a wilderness & desert place, He addeth also the causes which moved this great multitude to forsake the cities and to come into this desert place, from far and to follow the Lord. C. For they were thus desirous to follow Christ, because they beholding his power in the miracles, were persuaded that he was some great Prophet sent of God. Whereupon they had so earnest a desire to hear Christ, that forgetting themselves abode till night in a desert place, void of all care. Care for eavenly things is to be preferred befor● a worldly care. How can we now excuse our sloth and negligence, in that we do not prefer the heavenly doctrine of Christ, before the care for the satisfying of hunger, but are drawn away from the meditation of everlasting life by every small enticement? yea very seldom it cometh to pass that Christ findeth us free and untied from obstacles and lets of this world. All men for the most part are so far from following Christ to the desert mountain: that scarce the tenth man can receive him when he offereth himself to come home to his house in in the midst of his commodities. M. But in that so great a multitude followed Christ because of the miracles which he wrought, it might be so for divers causes. For part, (as it is likely) because they gathered by these signs that this man was sent of God, followed him that they might hear the doctrine of God at his mouth: part, being curious, desired to see and hear new and strange things: part, sought either for their friends or for themselves corporal health. And thus this multitude was diversly affectioned, although this which the Evangelist hear speaketh concerning the seeing of the lords miracles belonged to all. This concourse and flocking of the comen people to Christ, is like unto the coming of those which in the beginning of the Gospel, greedily embrace the Doctrine of the same, whose sundry affections are hard to be discerned. C. Moreover, here the Evangelist omitteth that which the other three Evangelists have, namely, that Christ spent part of the day in teaching, and in healing the sick: and now that the Sun was ready to set, his Disciples prayed him to send away the people. For he thought it sufficient briefly to handle the same, that by this occasion he might bring us to the rest of the text, which followeth hereafter. 3. And jesus went up into a Mountain, and there he sat with his Disciples. M. There is no doubt but that he went a part into a desert place, to recreate also, and to refresh his Disciples: for the which purpose this mountain seemed a very fit place, both for the shadow which was in the same against the heat of the Sun, and also for the convenient places of rest. Read the sixth of Mark, in our exposition upon the one and thirty verse. 4. And the Passeover, a Feast of the jews was nigh. Bu At this Feast the jews did celebrated the memory of those benefits which their forefathers had received in old time at the hands of God in the Land of Egypt. Question M. Therefore it may here be demanded, If the Passeover were at hand, why the Lord went up to Jerusalem (according to Moses' Law) rather than to this desert mountain: Deu. 16.16 Or, if he would not go up to Jerusalem, because of the cruelty of the Scribes and pharisees, wherefore he exhorted not the people which followed him to ascend thither for the obedience sake which they aught to the Law. As touching that which concerneth the person of Christ, Answer. we may easily answer. He had oftentimes ascended thither, jest he might seem to contemn and break the Law of God: but when the jews hegan to abuse the feast days as an occasion of cruelty, he did very well to absent himself from them, lest he should by his presence, provoke his adversaries before the time. As touching the people, it may be that they had yet time and space enough to ascend thither: for the feast day was not already come, but was at hand. Furthermore it was not meet that the Lord should send the people which followed him from the Sun to the shadow, and from the truth itself to the figure. Moreover in this matter, Christ the end of the Law. Rom. 10.4 there was no offence committed against the Law of GOD: nay, that which the Law required was fulfilled. For, if according to the most true saying of the Apostle, Christ be the end of the Law, that is to say, all things which are in the Law lead unto Christ, how did they any thing contrary to the Law of GOD, and did not rather fulfil the same, who leaving that shadowed and figurative Passeover, followed the true Passeover Christ. Let us learn therefore by this example what we aught to do, if so be shadowed and figurative constitutions be corrupted, and are rather against the truth, than for the truth, which they aught to serve, and do rather appear to be the constitutions of men, than the ordinances of God. If the Law of God aught to give place here, how much more aught that to be despised and avoided, which is established not by God's law, but by the Law of man? What, and from whence these Festival days are, which are celebrated in the Church with Idleness and wantonness, it is evident enough to be seen. Bu Moreover jesus himself, which at this appointed time declared his power, doth show himself to be the true Paschall lamb, whose blood spiritually sprinkled upon the faithful, delivereth them from the striking Angel. The very self and same Lamb is the food of our souls, which being eaten by faith, saveth. 5. When jesus then lift up his eyes, and saw a great company come to him, he sayeth to Philippe: whence shall we buy bread, that these may eat. M. Matthew and Mark have, So son as he went forth he saw the multitude: This going forth doth sufficiently declare that the Lord had hidden himself and his disciples as it were in certain Caves of this mountain, out of the which these two Evangelists wright that he came to see the people: and then they add that he was touched with compassion towards them. And the cause hereof Mark showeth, saying, Because they were as sheep not having a shepherd. Luke. 9.11. thirdly, Luke saith, that he received them: that is to say, he gently went forth to meet them, and entertained them. fourthly, Mark addeth, that he began, to teach them many things &: Luke saith, that these things concerned the kingdom of God. Fifthly both Mathewe and Luke add this also, that he healed all those that had need to be cured. All these things went before the working of the Miracle of the five Loaves and two Fishes. Wherefore, that which our Evangelist saith here, When jesus then life up his eyes, and saw a great company come to him, he sayeth to Philip, whence shall we buy, etc. is not so to be understood as though so soon as he saw the multitude, he talked with Philip concerning the feeding of them, seeing the same was done about the Evening (as we shall see) after all those things which we have repeated out of the rest of the Evangelists. He sayeth to Philip. C. That which we read here to be spoken to Philip alone, other affirm was spoken to all the rest: but in this there is no absurdity. For it is likely according to the judgement of all men, that Philip spoke unto Christ: and therefore Christ specially, maketh answer to Philip. Even as strait after he bringeth in Andrew, speaking, whereas others assign the speech to all at once. He proveth his Disciples in the person of Philip, whether they looked for the Miracle which afterward they should see. A. And willingly (such is his clemency) he taketh care of them, which forgetting themselves followed him: Read concerning this matter the exposition upon the fifteen verse of the fourteen Chapter of Matthew. 6. (This he said to prove him: for he himself knew what he would do.) This he said to prove him. A. Concerning the manifold kind of temptations, read our exposition upon the fourth Chapter of Mathewe, beginning at the third verse. For he himself knew. M. This clause containeth in it a note of divinity, which belongeth to no man though he be a Saint. And in these daily matters there is no man which knoweth certainly what he will do. We do many things unadvisedly by occasion, the which things we knew not we should do, before we did them: and again we purpose many things, the which things notwithstanding, whether we shall do or not, we are ignorant, and oftentimes, either our mind being changed, or else being let from our purpose, we do them not. And verily he hath done nothing in the dispensation of our redemption, The foreknowledge of God. by humane counsel, but by divine counsel, neither was he ignorant of any thing before he did it, nor yet did he leave any of those things undone which he purposed before to do. The purposes of the wicked are oftem tims let. Nevertheless the purposes of the wicked are unsertayne, and are oftentimes let by God. For the Lord is in Heaven which bringeth the counsels of Princes to naught, and maketh the devices of the people to be of none effect. Psa. 33.10. A. The Lord therefore knew not only what he would do, but also what Philip would answer, before he demanded the question of him. But this purpose was by this question, to prepare his mind and the minds of the rest, to wonder at the miracle to come, that their faith might thereby increase, and be confirmed. 7. Philip answered him Two hundred pennyworth of bread are not sufficient for them, that every man might take a little. C. To this end tendeth all those things which the Disciples bring, namely to dehort Christ, retaining the people. And it may be that they had some private respect unto themselves lest part of the inconvenience might redound to them. R. For they knew what had happened to Moses and to Aaron the Captains of the hebrews. For when they had brought them out of Egypt into the desert, and there lacked bread and water, they murmured against them, and had well nigh stoaned them with stones. Exod 17.4 For it is a hard matter to talk and persuade with the belly which wanteth ears: For hunger and delay cause collar to arise. And forasmuch as these two hundred pence are severally in value (according to the supputation of Budaeus) four of our English pence, and two third parts of a penny, the said two hundred pence amount to the value of five and thirty Frankes: the which make of our English coin the some of three pounds eighteen shillings and nine pence, and this some of three pound eighteen shillings and nine pence, being distributed among five thousand men, every hundred part shall have for his share eighteen pence three farthings, Six mites make a far thing. and three mites, and three fift parts of a mite. But now add to the five thousand a thousand women and children more, so shall you find that Philip here alloweth to every particular person of the general number of six thousand, three mites worth of bread to eat. But it may be (as commonly it commtth to pass in a great multitude) that there were thought to be a great many more. B. Mark showeth that they said, Let us go and buy two hundred penny worth of bread. Mark 6.37 It seemed therefore that they had so much money. And thus loving they were that they were ready to bestow all that ever they had for the use of the people. C. Nevertheless Philip went about to terrify Christ, with the greatness of such a multitude, as if he should have said, that they had not money enough to feed the people. A. For Christ had said, give ye them to eat. 8. One of his disciples, Andrew, Simon Peter's brother saith unto him. 9 There is a little Lad here which hath five barley loaves and two fishes, but what are they among so many? Read our exposition of the fourteenth Chapter of Matthew, beginning at the seventeenth verse. 10. And jesus said, make the people sit down. There was much grass in the place? So the men sat down in number about five thousand. Make the people sit A. Read thirty and nine verse of the sixth chapter of Mark. So the men sat HUNDRED In that the Disciples had no better hope and trust, and had forgotten so worthily to consider of his power as they aught to have done, they are to be reprehended, Obedience in the Disciples and in the people. but yet notwithstanding their prompt obedience deserveth no small praise, in that they now obey his commandment, not knowing what he intended to do, or what success that which they did should have. The like obedience also was in the people: For they all sat down at one commanding word, being unsertayne of the end. The like readiness of obayinge we may behold in the waiting servants which served at the marriage in Cana of Galilee: For when they saw that the wine failed, and that there was water sufficient, yet notwithstanding at the lords commandment they filled up the waterpots with water to the full. john. 2.7. C. And this is the probation of a true faith, when God commandeth men to walk as it were in darkness That we may thus obey let us learn not to be wise in our own conceit, but to trust for prosperous success in confused things, seeing we follow God our Captain, which will never disappoint his servants. B. Moreover the Evangelist hath set down to us the time, the place, and other circomstaunces: for his purpose was with diligence and faithfulness, seriously to set forth the truth. A. Concerning the number of those that sat down, ye may read in the fourteen chapter of Matthew, beginning at the one and twenty verse. 11 And jesus took the bread, and when he had given thanks he gave to the disciples, and the Discipls to them that were set down: and likewise of the fishes as much as they would. For the exposition of this verse, read the fouretéenth Chapter of Matthew, beginning at the nintéenth verse. 12. When they had eaten enough, he said to his Disciples, gather up the broken meat that remaineth, that nothing be lost. B. These things are not only spoken to commend and set forth the miracle, but also to declare, that the works and benefits of the Lord jesus are most perfect. For although the multitude of people was fed to the full, yet notwithstanding, there remained an overplus of the bread and of the fishes. M. By these words also we are taught that the Lord would have none of his good gifts to be unprofitablely lost: C. And herewithal also the Lord admonisheth and exhorteth his Disciples and followers to liberality and honest sparing. For the great bountifulness of GOD, riches may not riotously be spent. aught not to provoke us to riot, prodigallitye, and excess. Therefore let them which have abundance, remember that they shall one day give an account of their exceeding plenty, except they do faithfully employ the same to honest and good uses. 13. And they gathered it together, and filled twelve baskets with the broken Meat of the five barley Loaves, which broken meat remained to them that had eaten. Read the exposition of this verse in the fourteen Chapter of Matthew, beginning at the twenty verse. 14. Then those men, when they had seen the miracle that jesus did, said, This is of a truth the same prophet that should come into the world. A. The other Evangelists make no mention of this thanksegeving, but in steed thereof, Mathewe and Mark put down the number of those which had eaten of the Loaves & Fishes: of the which matter our Evangelist hath made mention before already. So that this seemeth to be some profit that proceeded of the miracle, that they confess the Messiah, to be the author of the same. And this was all that Christ looked for. M. For the sight and sense of the Miracle moved their minds to this, to think that this jesus was not simply a Prophet, Den. 28.15. but that Prophet whom Moses foreshowed should come. The which place no doubt by reason of the Public reading of the Law, was commonly known. C. But that knowledge which they have conceived of Christ, they by and by turn amiss to another end. And this is no small fault in men, that so soon as God hath revealed himself unto them, they pervert and corrupt his truth with lies: yea, when they have entered into the right way, they do by and by degenerate from themselves. R. Now Christ was counted a Prophet among the common people: because he had fed them, and had filled their bellies: but afterward, when he commanded to give unto Cesaer those things which belong to Cesaer, he was a flatterer: and when he bore his Cross, he was a seducer of the people, and not worthy to live upon the earth. For whether the fortune of temporal things do incline, thither the judgement and affection of the wavering multitude is carried. 15. When jesus therefore perceived, that they would come and take him, to make him a King, he departed again into a Mountain himself alone. When jesus perceived. R. First of all, we see by this deed, that the disposition of the common sort of people is such, that they will sooner feel the benefit of their belly, than of their mind. They had seen greater Miracles, and yet notwithstanding, they never gave unto him so magnificent a name, thus much could the fullness of the belly prevail. And now (being as yet but rude and gross) they looking for such a Messiah as should challenge to himself a worldlyke kingdom, consulted among themselves to take jesus and to make him a King, persuading themselves that they should have plenty of all things, store of victuals, riches, pleasure, the glory of the world, liberty, and other worldly commodities, if so be it were their chance to have such a King. C. But they greatly erred, first that they took liberty to themselves, to make themselves a King. For the Scripture appointeth this only to GOD: even as it is said in the Psalm, Psal. 2.6. I have appointed my King. Furthermore, what King would they have him? surely an earthly King, the which was far disagreeing from his person. joh. 18.36. A. For he saith, My Kingdom is not of this world. M. But why rather did they not consult to come, to hear the word of GOD, of his mouth, according to the words of the prophesy? the which truly had been more agreeable to this confession, This is of a truth the same Prophet, than to seek a kingdom. Carnal Christians. And this is the manner of carnal Christians, to neglect that which pertaineth to the saving health of the inward man, and carefully to seek that which is earthly: that is to say, to disdain and loath that which truly belongeth to Christ: and for which cause he came into this world: and greedily to follow that thing which is not comprehended in the dispensation of Christ, taken in hand for our salvation, and for the which he descended not into the earth. C. Hereby let us learn how dangerous a thing it is in Divine matters, leaving the word of God, to follow our own sense and Imagination. For there is nothing but it doth corrupt the overthwart towardness of our mind. And what doth the pretence of zeal help, when as by our overthwart and disordered worship, we are more injurious to God, than if a man should of purpose and willingly withstand his glory? It is also here to be noted, that it is said, that they would take him and make him a King. C. For they meant violently, and against his will to make him a King. The flesh more busy in his works there is the Spirit. M. Thus the flesh is more vehement in the wicked and ungodly purposes thereof, than is the spirit in those things which are just and godly. So judas laboured, watched, made speed, and by no means rested, until he had most wickedly finished that which he had traitorously taken in hand: Mat. 26.16 In the mean time the Apostles slept. So we read of the builders of the Tower of Babylon, This they begin to do, Gen. 11.6. neither can they now be stopped, from whatsoever they have Imagined to do. C. But, if we desire to have that honour acceptable to God, and to his Christ, which we give unto him, we must always consider what it doth require. And verily they which honour GOD after their own inventions, do after a sort violently withstand him, seeing the foundation of true worship is, obedience. He daparted again into a Mountain. jesus which desired a far better kingdom, and who came to this end, to teach us to contemn riches, pleasures, and the glory of this world, being not ignorant what they went about, withdrew himself again out of the way to the Mountain, from whence he came before to feed them. And he alone went privily aside, in such manner, that it might not be thought that he fled. R. For his kingdom was not carnal, but spiritual, as it was notably described before by the Prophets. For the kingdom of Christ, is the kingdom of truth, of righteousness, of peace, and of everlasting life. Kingdom of Christ is not of this world For these are the Cities and Towns (if we may so speak) over which Christ hath the rule. For although he doth rule and govern in the whole world, from the one Sea to the other, yet notwithstanding, he doth not rule according to the manner of this world, neither doth he desire such a kingdom as the Princes of this world have. Of the which kingdom ye may read more in the first of Luke, and in the seven and twenty Chapter of Mathewe. And this is not to be pretermitted, that Christ privily conveyed himself away from those that would have made him a King, and willingly offered himself to those that sought to carry him to the Cross: Leaving an evident example behind him for those to follow, which should succeed him in the Cross. For he can not sincerely Preach the Gospel, whatsoever he be which loveth kingdom and glory among men. For the kingdom of heaven doth not agree with the kingdom of this world, no more than light and darkness agree together. A. What can that most impudent Antichrist of Rome, answer to this? Bu Who through ambition and desire to rule, hath oppressed so many in this world, that he might exalt himself above all that is worshipped, Thes. 2.4. boasting himself to be God. 16. And when even was come, his Disciples went down to the Sea. C. There is no doubt but that Christ went to hide himself, until the people were departed away. We know how hard a matter it is to pacify the seditious multitude. And if that had been openly attempted which they had conceived in their minds, the error thereof would now have been spread abroad: and than the infamy thereof could not so easily have been taken away. R. He would not therefore give any occasion of sedition, lest they should falsify with open mouth, have accused Christ to be the author thereof. C. All the time that he withdrew himself he was occupied in Prayer, as also the other Evangelists report. And it may be that his prayer was to his heavenly Father to correct and amend the intemperance of the people. B. And whereas his Disciples went down to the Sea, that was not done without his commandment. For he sent them away, nay, Mat. 14.22 he constrained them to go: for that was a good occasion to get away the people. 17. And got up into a Ship, and went over the Sea, toward Capernaum: and it was now dark, and jesus was not come to them. M. Whereas john sayeth that the Disciples went over the Sea towards Capernaum, when Mark writeth that the Lord gave them commandment to go before him to Bethsaida, it seemeth to have no disagreement at all. Yea, Mathewe and Mark write that they arrived at the Land of Genesar: the which also seemeth not to agree with that which our Evangelist sayeth here, that they went over the Sea toward Capernaum. But if thou diligently consider thereof, thou shalt find no disagreement at all. In that Mark writeth that the Lord commanded them to go before him to Bethsaida, it is not repugnant, neither with that which john sayeth here, that they went to Capernaum, nor with that which he sayeth with Mathewe that he arrived at the land of Genesar. For Bethsaida (as appeareth by Luke) is even upon the brinks side of the desert where the Lord fed the multitude. For Luke sayeth, that the Lord went a part by ship into a desert place of the City of Bethsaida. Therefore the Lord commanded him to go before him toward Bethsaida, to the side of the shore, either because this was the more convenient place of passage, or else because by this commandment, he intended somewhat else, which is unknown to us. That also which Mathewe and Mark have, that they went over to the land of Genesar, is nothing contrary to that which john writeth, that they went to Capernaum, because they speak generally of the land to the which they arrived, and john particularly of the City Capernaum, to which they came. Therefore, there is no such disagreement between these places, as may at the first sight seem to be. And it was now dark. C. john pretermitteth many Circumstances, which the other have: as by reading them ye may see. 18. And the Sea arose with a great wind that blue. This history is expounded in the fourteen Chapter of Matthew, from the forty and eight verse unto the fifty and three verse. 19 So when they had rowed about five and twenty or thirty furlongs, they saw jesus walking on the Sea, and drawing nigh to the Ship, and they were afraid. B. Because the Disciples of Christ did not sufficiently perceive and know the lords power, by the miracle of the Loaves, they were to be exercised by this peril and danger of the Sea. R. For the Tempest of the Sea was not raised about the Disciples by chance, but by the wise dispensation of Christ, he being absent, whereby his presence might the more earnestly be desired of his Disciples, and might learn how necessary Christ was in adversity. Afflictions evenso the godly are afflicted with Crosses, with afflictions, and with calamities, that they might with more fervent prayer call upon Christ by faith: contrariwise the wicked, the more they are afflicted, the farther they go from God. For they do not acknowledge the Lord in tribulation, but Satan. C. And it may seem very absurd, that the Disciples of Christ are so vexed, when others have quiet sailing: but so the Lord oftentimes exerciseth his with grievous perrilles, that they may the more familliarlye know him in time of their deliverance. A. Read for larger matter in the fourteen of Matthew, and in the sixth of Mark also. 20. But he sayeth unto them, It is I, be not afraid. C. Here S. john setteth before us, as in a glass, what knowledge of Christ it is we can conceive without the word, and what it bringeth. For if he give unto us but a bore show of his divinity only, by and by we fall to our own imaginations, and every man maketh to himself an Idol in steed of Christ. After the error of the mind, followeth trembling, and confused fear of the mind. Knowledge of God cometh rather by the word than by Miracles. But when he beginneth to speak, by and by, by his voice, we receive sound and perfect knowledge, and then we have joy in our minds and peace of conscience. For there is great weight in those words. It is I, be not afraid. For we are here taught, that we have sufficient cause of trust in the presence of Christ, in so much that we may be in peace and safety. But this pertaineth to none, saving only to the Disciples of Christ: for afterward we shall see that the wicked, by the same voice were thrown down at his feet. The voice of Christ will discern the wicked from the Children of GOD, john. 18.6 for he is sent a judge to destroy the reprobate and unbelieving: wherefore they can not abide his sight, but they are by and by confounded. But the godly, who know that he is given to them for a merciful Saviour, so soon as they hear his word, which is to them a sure pledge, both of his Divine love, and also of their salvation, do recover their strength as it were from death to life, and do joyfully behold the clear sky, after the stormy tempest, and do devil in the earth in peace, and being conquerors of all evil, do set his defence against all perrilles. 21. And they would have received him into the Ship: and immediately the Ship was at the land, whether they went. The other Evangelists say that they received him into the Ship: the which our Evangelist doth not deny, but sayeth that by and by the Ship arrived to the land whether they went. The Miracle consisted in this, that he walked upon the Sea, and that he made the Sea calm, and thirdly, that the Ship by and by arrived to land by the power of Christ. Mathewe addeth a fourth part concerning Peter, in the fourteen Chapter. C. Therefore we see here, that the Lord doth not only erect and comfort his Disciples with his word, but also in very deed delivereth them from fear, allaying the tempest. M. Let us learn therefore by this example, to whom we are bound for this, that being so oftentimes tempted, we are not overcome in temptations. 22. The day following, when the people which stood on the other side of the Sea, saw that there was no other Ship there, save that one whereunto his disciples were entered, and that jesus went not in with his Disciples into the Ship, but that his disciples were gone away alone. Bu By little and little the Eangelist descendeth to more nigh occasions of that most divine sermon which the Lord made in the school of the Capernaits concerning the sum and brief Compendium of our Religion, namely, that he is the true Son of God, sent of the Father from Heaven into the world, to quicken all mankind, of the which quickening the faithful that believe in him are partakers. But the circumstances which the Evangelist putteth down here, pertain to this end, to teach that the multitude perceived that Christ went over the Lake by his divine power, and not by Mariners skill. That therefore, which Christ did in walking upon the Water, did not only profit the Disciples to confirm their faith, but was yet more fruitful: because the day following the whole multitude might easily gather, that he was carried over by his own power, and not by Ship. 23. Howbeit there came other Ships from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks. After the Lord had given thanks. C. This repetition of thanksgiving is not in vain. For his meaning is, that Christ obtained by Prayers, that those few Loaves did suffice to feed so many men: and because we are cold and slow to Prayer, he doth twice put us in mind of the same. Therefore we aught the more to note this saying, because we see at this day, a great part of the world, like brute Beasts, to give themselves to security. 24. When the People therefore saw that jesus was not there, neither his Disciples, they also took Shipping, and came to Capernaum, seeking for jesus. 25. And when they had found him on the other side of the Sea, they said unto him, Rabbi, when camest thou hither. Capernaum was not situate upon the shore, which was on the other side of the Lake. For Tiberias standeth in that part of the Lake where it is broadest: next unto that standeth Magdalon, otherwise called Dalmanutha: then Bethsaida, and then Capernaum, which lieth at the mouth of the River of jordane. So that whereas john placeth the same on the other side of the Lake: we must not so take it: as though Capernaum were set on the one shore, and Tiberias quite cross on the other shore of the Lake: but because the Lake cometh compass or round like a bow, so that Tiberias standing toward the one corner of the bow, and Capernaum at the other end (notwithstanding, all upon one shore) it must needs be said, because of the belly that cometh in between the two corners, that the Disciples went over or cross the Sea, when they went from Tiberias to Capernaum. Therefore according to the common manner of speech, the Evangelist sayeth that he went over the Sea, because they could not go the right and usual way, but by Ship: For by land they should have fetched a far greater compass, by reason of the bellying in of the Sea. M. Wherefore the multitude sailing through the same Lake, had a quiet and calm Sea: for the Evangelist here maketh no mention of any contrary wind, or of any tempest. The common multitude and carnal people, being carried with hired Ships, sail in this Sea void of fear or care: but Christ's Ship is subject to Tempests, as is said before. Rabbi, when camest thou hither. Bu They ask this question not without flattery, declaring thereby that they did greatly marvel at this his unwonted manner of sailing. 26. jesus answered them and said, Verily, verily, I say unto you, ye seek me, not, because ye saw the miracles, but because ye did eat of the loaves and were filled. Bu The Lord jesus lest he might seem, to receive, and to allow flatterers, or to boast of his own power, answereth not to the demand: B. because he knew that of vain curiosity they inquired: C. but doth rather reprehend them, because they unadvisedly rush after him. For they were able to show no true or lawful reason of their deed, because they sought for another matter in Christ, than for Christ himself. B: Therefore he taking occasion of the Loaves, with the which he filled them the day before by strange miracle, he began to exhort all that were in the synagogue to faith in him, by which they might be filled with everlasting benefits and graces. Bu And he converteth his whole speech, to those things which he thought to be far more profitable: and much more necessary: and because his speech might have the more credit with all men, he beginneth at the first with a serious affirmation and oath. C. And because men persuade themselves, that they do notably seek Christ, when as in deed they do counterfeit and falsify his whole power: according to his manner, he sweareth verily, verily, twice, even as though he would by his oath bewray that vice, which by our Hypocrisy, is covered and hid. You seek me. M. For as much as this answer of Christ doth consist of two parts, first he openeth to the jews, and reprehendeth the disease and corruption of their carnal mind, because they seek him not, because of the signs, but for their bellies sake. Notwithstanding, it can not be denied, but that they had respect unto the Miracle: yea, the Evangelist showeth at the first, that they were moved by the sight of the signs to follow Christ. But, because they abused the Miracles to another end, he doth justly cast it in their teeth, saying: that they have more respect and regard to their bellies, than to signs: even as if he should deny them so truly to profit in the works of God, as it become them. For this had been profit in deed, so to have acknowledged Christ to be the Messiah, that they should have submitted themselves to him to have been governed and taught, and so by him to have aspired to the heavenly kingdom. But they looked for nothing more at his hand, than to live and prosper well in this world. But this is to spoil Christ of his principal power. For therefore he was given of the Father, and revealed himself to men, that they being endued with the holy Ghost, he might frame them to the Image of GOD, and being endued with his righteousness, he might bring us to everlasting life. Therefore this is the first thing in seeking Christ, to contemn the world, and to seek the kingdom of God, and the righteousness thereof. 27. Labour not for the meat which perisheth, but for that which endureth to everlasting life, which meat the Son of man shall give unto you: For him hath God the Father sealed. Labour not for the meat. M. Christ addeth to the foresaid reprehension and admonition, by which he doth both dehort from that which is hurtful, and also exhorteth to that which is profitable and necessary: the which is a manifest token of a mind reprehending without malice. Reprehension and exhortation must go together. For they which for this cause only reprehend that they may bring the offender to ignominy and shame, and seek not his amendment to salvation, do neither instruct, teach, reprove, correct, nor amend. But this Schoolmaster of righteousness and life, doth both reprehend the offender, lest he should be ignorant of his fault, and then exhorteth him to amendment, lest be should perish. This is the duty of a true friend, of the which the Prophet speaketh saying, Psa. 141.5 Let the righteous smite me, for that is a benefit: and let him reprove me: and it shallbe a precious Oil, that shall not break my head. 1. Cor. 4.14. And Paul after reprehension, sayeth, I write not these things to shame you, but as beloved sons to warn you. 2. Tim. 2.24. Also in another place he exhorteth Timothe, to reprove others with patience and meekness. C. Christ therefore teacheth whereunto he would have his Disciples bend their studies, namely, to attain everlasting life. But because according to our gross disposition, we are always addicted to earthly things, therefore first he errecteth that natural diesase in us, before he show what we must do. This had been a simple doctrine, Labour not for the meat which perisheth, but because he knew that men's senses were tied and bound with earthly cares, first of all he commandeth them to be loased from those bands, that they may arise toward Heaven. Labour is commended. Ephe. 4.28. Thes. 2.10. Not that he forbiddeth his Disciples to labour, by which they may get their daily living (for as the Scripture condemneth Idleness, so it commandeth honest labour) but admonisheth them less to regard this earthly life, than that which is heavenly. M. Therefore he sayeth they must put from them that disordered care of the belly, and receive the present occasion of heavenly food. So when he said to Martha, Martha, Martha, Lu. 10.41. thou art troubled about many things: but one is necessary: Mary hath chosen the better part, which shall not be taken from her: he did not condemn the duty of Hospitality, and diligence and entertaining of Ghosts (which is commended in Abraham, and is commended to us in the Apostle) but that overmuch care about worldly things: Gen. 18.3. Heb. 13.2. by which it came to pass that she neglected the present grace of heavenly Doctrine, which mary more highly esteemed, than to neglect the same by the care of corporal things. C. And Christ here by a Metaphor calleth all that pertaineth to newness of life, meat. For we know that our Souls are fed by the doctrine of the Gospel, when the same is effectual in us by the power of the holy Ghost. The Gospel is the food of out souls. Therefore seeing faith is the life of the soul, whatsoever nourisheth and increaseth faith, is very well compared to meat. But for that which endureth. He calleth this kind of meat incorruptible, and sayeth that the same endureth to everlasting life, to the end we might know that our souls are not fed for a day, but are nourished for the hope of blessed immortality: for the Lord doth heginne the work of our Salvation, that he may profit and accomplish the same against the day of his coming: it is meet therefore that we receive the gifts of the spirit, that they may be pledges and seals to us of everlasting life. For although the reprobate having once tasted of this meat, do parbreak it up again, and can not retain it, yet notwithstanding, the Souls of the faithful do feel his force abiding in them, when they do perceive that the power of the holy Ghost in his gifts, is not corruptible, but ever abiding. heavenly things and earthly things. M. Wherefore they which have only regard to an earthly life, are occupied in earthly things: but they which respect an eternal and heavenly life, are wholly given to everlasting, and celestial things. The sons of GOD also use earthly things, being endued with the hope of everlasting life, but they use them for the necessity of nature, and so, that thou mayest perceive that they look for a far better thing than this present life. C. Moreover, vain and wicked is their opinion, which by this word (Labour) gather that we by our works deserve everlasting life: for Christ as is said figuratively exhorteth men to apply themselves to the meditation of a Heavenly life, being most commonly affected to the world. Also Christ himself taketh away all doubt, when he addeth, Which meat the Son of man shall give to you. For in that we obtain it by his gift, Heaven is not gotten by merits. no man getteth the same by his own industry and labour. There is in these words some show of contrariety: but the reconciliation is easily made, because the spiritual meat of the Soul, is the free gift of Christ, and because it becometh us to bend our whole heart and mind to be partakers of so great a benefit. M. He saith not, which the son of man shall obtain for you: but, Which the Son of man shall give unto you. 1. Pet. 2.25. Therefore the Son of man is the Lord of life, and the shepherd of our Souls. Otherwise how could he give unto us the meat of life? But, to be the Lord of life, and the shepherd of our souls, is not such a thing, that it can simply belong to the Son of man, be he never so holy, and never so mighty, not nor to that holy and mighty Moses. It is necessary therefore that this Son of man be endued with divine power, Christ the son of man, and the son of God by which he may give this food of eternal life. Christ then, is boath the Son of man, and the Son of GOD, that is to say, God, and man. And whereas in speaking of so great a matter, he calleth himself the Son of man, and not the Son of God, it is not without cause. For he speaketh as the mediator between GOD and men, and frameth himself to the weak capasity of his hearers. Math. 9.6. So in another place he sayeth, That ye may know that the Son of man hath power in earth to forgive sins. For him hath God the Father sealed. C. He confirmeth the sentence going before, because he was sent of the Father to that intent and purpose. And by an apt Metaphor he alludeth to the ancient and usual manner of sealing: for what so ever men would have confirmed by their authority, they seal with their Rings. Even so Christ, that he might not seem to take any thing upon him, pronounceth that these duties were enjoined to him of the Father, and that this decree of the Father, is made manifest as it were by a plain and express seal. A. So that the Father hath sealed him, that is to say, hath anointed him with the holy Ghost above all his fellows, that he might be the saviour of all men, and the Lord of Angels. This is he which knoweth the Father alone, and maketh others also to know him by sending the holy Ghost into the hearts of his Disciples, the teacher of all truth. C. hereupon it followeth that their labour is not in vain, which commit their Souls to Christ to be fed. Let us know then that in Christ we have life set before us, that every one of us might aspire to the same, not by chance, but by assured hope of the success. Notwithstanding, we are herewithal taught that they are accounted counterfeits before GOD, which give this praise to any other, than to Christ. Whereby it is manifest that the Papists are falsefiers of all parts of their doctrine: For so many as place means of salvation in any other than in Christ they do as it were cancel and raze this seal of GOD, which alone is authentical, and wickedly corrupt the same. But we, lest we should fall into this horrible sin, do learn to serve Christ wholly and alone, and to leave unto him all that the Father hath given him. M. The jews also in vain persuade themselves that they have life without this Mediator, because they seek for that in GOD the Father which he would have sought for in his Son. The Turks also forsaking this mediator, do admit the Intercestion of Mahomet and others. Acts. 4.12. But there is but one only way to the Father, namely, Christ jesus, and there is Salvation in no other than in him. 28. Then said they unto him, what shall we do that we might work the works of God. B. By this that the Lord exhorted, to work, or to seek the meat which abideth to everlasting life, these men easily gathered and understood, that he spoke of Spiritual meat: C. and that they aught to have a farther regard than to the commodities of this present life. B. But they thought that this meat might be gotten by their works: therefore they demanded what they should do to work the works of God, that is to say, which might be acceptable unto GOD, and which might buy that meat. C. But they which thus demand are partly deceived, because they know not the way, how to work: for they do not consider that GOD doth give unto us by the hand of his son whatsoever is necessary to the Spiritual life. first of all they demand what they must do: then, when they come to speak of the works of God, they wander they know not whether. Thus they bewray their ignorance of the grace of God. M. And this error hath been in all ages, and times, that men have thought to win salvation by their works. C. Howbeit these men seem here proudly to reason with Christ, as though he had reproved them unjustly: as if they should say, Dost thou think that we have no care for everlasting life? What is that than which thou requirest at our hands, more than that which we do? B. Have we not the Law of Moses, by which we are justified? and by which we learn what works they are, which GOD requireth at our hands to be done. Dost thou make a new Law, by which we aught to frame our lives? What works canst thou reckon to us, which are not comprehended and expressed in the Law of Moses? R. We are Circumcised, we offer Sacrifices daily, we eat no swines flesh, we keep the Sabbath day, and we fast: are not these good works whereby we may be justified? Doth not GOD require these things at our hands by the Law? We are called a holy people: but how should we be holy, but by the righteousness of the Law? Therefore, they seem not to question with Christ upon a Godly desire, which they have to learn, but upon contempt, disdain, and presumption, as though they were already sufficiently instructed out of the Law, what works God requireth to attain to righteousness. A. But they went far astray, And therefore. 39 jesus answered and said to them, This is the work of GOD, that ye believe on him, whom he hath sent, M. He doth not only answer the question of this people, but also expoundeth that part of the admonition, where he said, Labour for the meat which perisheth not. B. And here is a figure called Imitation. For, because they asked the question concerning works, and no works can perform that which they sought for, namely, the food of everlasting life, the Lord Imitated them: the work he called Faith, which is an assured persuasion of the goodness of GOD, and an undoubted hope of salvation from him, the which faith the inspiration of the holy Ghost worketh in the minds of the elect, Verse. 44. which hereafter he calleth the drawing of his Father. C. Because therefore they had spoken of works, Christ putteth them in mind of one work, that is to say, of Faith: by which he declareth that whatsoever men take in hand without Faith, is vain and unprofitable: and that Faith only sufficeth: because God requireth this alone at our hands, that we believe. For there is here a secret comparison between Faith and the works of men. As if he should say, Men busy themselves in vain, when they seek to please God without Faith, even as if they which coming out of the way, can not attain the Goal. R. For it is Faith only which justifieth, Faith only justifieth. and this work alone God requireth to the fulfilling of the Law. For faith apprehendeth Christ, and Christ is the fulfilling of the Law to righteousness, to all that believe. And hereby we may learn that carnal strength, man's will, works, Rom. 10.4 and human devices, the external observation of the Law, Sacrifices, and the keeping of the Sabbath, are of no force to attain to righteousness, but only Faith in Christ, which is the gift of GOD, and not to be gotten by man's strength. C. And yet notwithstanding, this place is not against love, as though other works were superfluous. For Faith neither excludeth Love, nor no other good works, seeing it containeth all good works in itself. For faith is called the only work of GOD, because we possessing Christ by the same, are made the sons of GOD, that he may govern us by his spirit. Because therefore Christ doth not separate from Faith the fruits thereof, it is no marvel if he place in the same, (if we may so speak) the Helm and Rudder of the Ship. M. But if this question had been proposed to any Pharisée, he would have used another manner of answer, and rather have said, A. Pharisees. This is the work of GOD, that ye be Circumcised, that ye be Purified, that ye keep the Sabbath day, that ye offer Sacrifices, and that ye do such like works as these. Or if the same question had been proposed to any papist, he would by and by have answered, A. Papist. This is the work of GOD, to fast often, to Pray much, to hear Masses, to go to Confession, and such like, with the which, ungodly men do daily more and more defile themselves, not regarding this only work of GOD, without the which no man can attain to everlasting life. C. Moreover, vain is their cavil, which by the pretence of this place contend that we are justified by good works, seeing that Faith doth justify, and seeing the same is also called the work of God. First of all it is manifest that Christ speaketh improperly, when he giveth to Faith the name of working, Rom. 3.17. even as Paul also doth, when he compareth the Law of Faith, and the Law of works together. secondly, when we deny men to be justified by works, we mean those works, by the merit whereof men think they may win God's favour. But as for faith it bringeth nothing unto GOD, but rather setteth a man naked and empty before GOD, that he may put on Christ, and be replenished with his grace. Wherefore faith is a passive work, Faith doth not justify as a Meretoryous work. to the which no reward may be given: neither doth it bring any other righteousness than that which he receiveth of Christ. 30. They said therefore unto him, what sign showest thou then, that we may see and believe thee? What dost thou work. What sign. C. This wickedness doth sufficiently declare how truly it is said in another place, Mat. 12.39 This wicked generation seeketh a sign. They were at the first drawn unto Christ by the wonderful show of signs: and being amazed at the sight of a new miracle, they confessed Christ to be the Messiah, and upon hope hereof they would have made him a King: and yet now they require a sign, as of one whom they knew not, and had never seen before. Whereupon cometh such sudden forgetfulness, but because they being unthankful to God, are stark blind at the sight of his power? And there is no doubt but that they did disdain and contemn all the miracles which hitherto they had seen, because Christ did not follow their wills, and because they did not find him such a one as they imagined him to be. If they had been put in hope of earthly felicity, they would daily have extolled him, and without all doubt have saluted him by the names of a Prophet of the Messiah, and of the son of God: but now, because he reprehendeth them for that they were to carnally addicted, they think it good to hear him no more, but do withstand him, saying, What sign showest thou that we may see and believe thee? What dost thou work. Bu As if they should say, Thou speakest much in thine own commendation, as though thou wert sent into the world, to save and redeem mankind. R. Thou requirest that we should believe in thee as in the Saviour sent of God: thou sayest that Faith in thee is the work of GOD, whereby the food of everlasting life is gotten: but dost thou think us so senseless and foolish that thou speaking these things we will straight way believe thee, and reverence thee alone, and forsake Moses, and the righteousness of the Law? By what signs, by what miracles, dost thou confirm the authority of thy doctrine. Bu But if thou be that manner of man which thou wouldst seem and be accounted to be, show this unto us by some heavenly signs, by which we being convicted as by invincible arguments, we may now boldly receive thee, and may believe thee as the Son of GOD, and Saviour of the world. B. To believe, here signifieth wholly to depend upon him, whom thou believest. So also the people believed Moses. Exo. 14.31. M. Here we see the disposition of carnal men, who so long as faith in Christ is required, are enemies: of the which we have experience in many at this day. C. For in the beginning, Carnal Gospeleres because they persuade themselves that Christ will be favourable to their sins, they earnestly receive his Gospel, and require no probation of the same: but when they are called to deny themselves, and to bear the Cross, than they begin to forsake Christ, and to demand from whence the Gospel had his beginning: to be short, Christ is no more their Master so soon as he denieth their desires. M. Othersome require miracles as though the doctrine of Christ were not sufficiently proved all ready, boath by miracles & also by the Scipturs. A. But wisdom is justified of her children. 31. Our fathers did eat manna in the wilderness, as it is written, He gave them bread from heaven. B. Hereby it appeareth what these men sought for, namely, that they might wander up and down with the Lord idly, and be fed of him without labour, even as the people long before had been fed in the wilderness forty years with Manna. C. Therefore our Saviour Christ gauled them, when he said that they came like to brute beasts to fill their bellies: for they bewray this their gross affection when they require such a Messiah as may feed them. M. This is another argument of their witstandinge Christ. They object Moses and the Fathers, and they pretend their authority to cloak their incredulity withal, as contrary to that faith which Christ required to be in him. B. As if they should say, What workest thou that we may believe thy thy words. Thou hast once fed five thousand of us, with five Loaves and two Fishes: but Moses fed six hundedered thousand of our Fathers, or there abouts with bread from heaven for the space of forty years. But as yet thou hast showed us no such sign. It is better therefore that we be Moses' Disciples than thy Disciples, and to depend upon his word than of thine. C. But whereas they extol the grace of GOD in the Manna, that they do very subtly, to overthrow the Doctrine of Christ, by which he commended the moderate desire of corporal meat. For on the contrary part they do oppose the glorious name of Manna, which was called bread from heaven, and Angels food. But the holy Ghost doth not call Manna bread from heaven, although GOD filling the bellies of his people as men fill Hogs, gave them no better thing. Therefore they have no excuse at all, when they do wickedly reject the spiritual food of the soul, which GOD now offereth to them. M. For Moses doth sufficiently declare, why the Lord did feed the people with Manna, saying, And he gave thee Manna to eat which neither thou nor thy Fathers knew, to the end he might show to thee, that man shall not live by bread only but by every word which proceedeth out of the mouth of God. B. Manna is called the bread of Heaven and of Angels, because it rained from heaven, by the Ministry of Angels. A. There are some which interpret this to be the bread of Princes, or of great men, because of the Hebrew word, which in another place, signifieth princes, and noble men. 32. Then jesus said to them, verily, verily, I say unto you Moses gave you not that bread from heaven: but my father giveth you the true bread from heaven. Verily I say unto you. Bu The Lord knowing well enough how filthy their affections were, answered nothing to the sign which they required partly because he came not to fill the bellies of the hungary, nor to play Pageants before every one, Luk. 23.9. (for the which cause also he made no answer to Herod) and partly because the day before he had showed so manifest a sign to the people, that there needed not the repetition of many words. The Lord had proved by that sign that he was the same Prophet, whom hitherto the Fathers had looked for. And the very same men which in this place require a sign, confessed then that truth which now they doubt of. For they had said, This is verily that Prophet which should come into the world. Wherefore he faring as thoug he did not see the rudeness of the multitude, their ingratitude, inconstancy, and their malice, goeth about by pure symplicity to bring them to true and perfect knowledge of the mystery of Faith. M. And because he knew that this people did to much hang upon Moses, as though he had given to the Fathers those things which pertained to life, and therefore did not rightly judge of the miracle of Manna, nor truly understand that celestial bread, much less desire the same, he useth an earnest asseveration. But Christ seemeth to deny that which was cited out of the Psalm: yet it is otherwise: for he speaketh only by comparison. The bread of heaven is called Manna, which nourisheth the body only: but that is truly and properly judged to be the bread of heaven, which is the spiritual nutriment of the soul. Therefore Christ here opposeth the world against heaven: because the incorruptible life is only to be sought for in the kingdom of God. Moreover truth in this place is not compared with figures, as oftentimes else where it is: but Christ respecteth what is the true life of man: namely by which he differeth from brute Beasts, and by which he excelleth among creatures. Bu Moses truly gave corporal meat, which nourished men's bodies, and not their souls, preserving the life natural, but nothing profiting the life spiritual: neither came the same ●ut of heaven but rained only out of the clouds. But my father giveth you. C. As if he should say, The Manna which Moses gave did profit nothing to heavenly life, but now the true bread of heaven is offered to you. A. Before he had said, Which the son of man shall give unto you: and now he maketh the Father rather author of this gift than himself: but he meaneth that the same is given by his hand. So the Antithesis or comparison is not between God and Moses, but between Moses and Christ. But Christ nameth the Father here for more reverence sake: as if he should say, Acknowledge me to be the Minister of GOD, by whose hand he will feed your souls to everlasting life. Bu For the Father sent the son into the earth, for thk accomplishing of man's salvation. So that no creature can give the true bread of life to men: So impossible it was that Moses should give the same by corporal meat. 2. Cor. 10 C. But this seemeth to disagree with the doctrine of Paul. For the Apostle calleth man spiritual food. But we answer, Christ speaketh here according to their capacity with whom he had to do: Rom. 4.11 neither is this unwonted and siledome found in the Scripture. We see how diversely Paul himself speaketh of circumsition: when he handleth the Institution of the same, He confesseth that it was the Seal of Faith: but when he contendeth with false Apostles, he rather maketh it the seal of malediction Let us here consider what was objected to Christ, namely that he was not proved to be the Messiah, except he did supply the want of corporal food. Therefore he doth not set before their eyes, of what thing man was a figure, but denieth this to be the true bread with the which Moses filled men's bellies. 33. For the bread of GOD is he which cometh down from heaven, and giveth life to the world. For the bread of God is he. Bu Now more plainly and fully he explaineth that which he had spoken even now concerning the breeade: C. And he reasoneth thus, The same is the bread of heaven, which came down from heaven to give life to this world: In Manna there was no such thing: Therefore the same was not the heavenly bread. Nevertheless he confirmeth that which he said before, that he was sent of the Father to feed men after a far more excellent manner then Moses did. Manna descended not from God's kingdom Man descended from the visible heaven, that is to say out of the clouds, but not from the everlasting kingdom of GOD, from whence life floweth unto us: wherefore it was not the true bread of heaven, as was this bread whom GOD sent for the life of the world. He calleth now that the bread of-GOD, which before he called the bread of heaven, not that the same proceeded from any other then from GOD who sustaineth us with bread in this present life: but because he is judged divine which quickeneth souls to blessed immortality. B. For this bread is GOD, who alone by his spirit, and by his and the knowledge of the Father feedeth to life: that is to say, causeth men to live for ever in bliss. Which cometh down from heaven. C. In the descending from heaven two things are to be noted, first that we have divine life in Christ, because he is come from GOD that he might be to us the author of life: secondly because the celestial life is near unto us insomuch that we shall not need neither to ascend above the clouds, nor sail over the sea to seek the same. For therefore Christ descended to us because no man could ascend to him. And giveth life to the world. This place teacheth that the whole world is dead to God, Life only in Christ. so far forth as the same is not quickened by Christ: because life shall never be found in any other than in him. So that here all manner of worship belonging boath to the jews, and also to the Gentiles is rejected, all the philosophy and wisdom of the Gentiles, and all the rites and ceremonies of the jews, with the whole Law, have no manner of power to quicken: otherwise GOD had sent his Son in vain, which is this heavenly bread to quicken and to save the world. M. All men here for the most part by this word (world) understand the elect, even as they do in this place also. john. 3 16. So GOD loved the world that he gave his only begotten Son that all that believe in him should not perish, but have life everlasting. 34 Then said they unto him, Lord evermore give us this bread. C. There is no doubt but that they speak Ironice, that is to say meaning the contrary, thereby to note Christ of vanity, because he boasted that he would give the bread of life, M. As if they should have said, we are so far from gainsaying this bread of the which thou speakest, that we desire always to receive the same of thee, that we may never die, but live for ever. R. Verily if thou wouldst ever give us this bread, we would then account thee to be that great Messiah, and would worship thee for Christ. For if thou wouldst perform that which thou dost promise', we should prospero well, we should not sweated with labour, but should live in most pleasant ease. But canst thou give that to us which thou thyself wantest? Thou promisest bread of life, and yet thou wantest boath a Garner and Wheat to bake corporal bread with all: how then canst thou give us that more precious bread? Bu After this manner spoke the woman of Samaria, Lord give me this water that I thirst not, nor come hither to draw. Even so flesh and blood derideth the Gospel, because the same being in outward show very base and contemptible, promiseth all everlasting goodness, when as in the mean time it suffereth the faithful to hunger, to thirst, to pine with cold, to be banished and to be slain. Mat. 27.42. Luk. 4.23. So also it was said to Christ, He saved others but himself he could not save. And in another place, Physician heal thyself. Even so wicked men, when they reject the promises of God, being not content with this one wickedness, make Christ the cause and author of their infidelity. 35. And jesus said unto them, I am the bread of life: he that cometh to me shall not hunger: and he that believeth on me shall never thirst. I am the bread of life. B. The Lord who knew that there was in this multitude his elect which heard him with fruit, and that the Gospel must be openly preached to others also, that they might have no excuse, being nothing at all dismayed with their wickedness, rashness, and disdain, which deryed him, began openly to tell them, boath who was this celestial bread in deed, and also how they might attain the same. C. first of all he teacheth that they have before their face that bread, which mockingly they required: secondly he reprehendeth them. But he beginneth with doctrine, that he might declare them to be convinced of the greater ingratitude. M. He might have said, I am the Saviour and the quickener: but there is more consolation & sweetness contained in this, that he calleth himself the bread of life. For first of all what other use is there of bread, than to feed and nourish? Even so verily the Son of God descended to us from heaven for no other cause, than that he might be to us meat and life: furthermore, how precious bread is to the hungary, & how greedily the same is sought experience teacheth. evenso how greedily this bread of life Christ aught to be sought for of us, it is declared by this metaphor of the bread: the which figure to teach the rude and ignorant is more apt and meet, than simple and plain speech. Howbeit we must note, Bread doth not give life. that by this word bread, the quickening power of Christ is not to be expressed as we feel the same: for bread doth not give life, but doth only nourish and preserve the same in that state in the which it is. But by the benefit and goodness of Christ, we do not only retain life, but have also the beginning of life: Wherefore this similitude is improper in some part. But there is no absurdity at all in this, because Christ frameth his Oration and talk by the circomstaunce of that which he spoke before. He that cometh to me. M. Now he showeth how this bread may be taken to bring life: and defineth the manner of eating, which is when we receive the same by faith. For it doth nothing at all profit the unbelieving that Christ is the bread of life, because they always abide empty: but Christ is then made our bread, when we come hungerye unto him that he may fill us. B. To come unto Christ, is to receive him for our Saviour, and to consecrated ourselves wholly unto him. To whom soever it is given to do this, he shall not hunger that is to say, he shall want no good thing. The very same also he now speaketh by another allegory. And he that believeth on me. In like manner to believe in Christ is to come unto Christ, and to acknowledge him our Saviour: but not to thirst is to want no good thing, but to be thoroughly blessed: the which beginneth to be here in those, which have given themselves wholly unto Christ by faith, and it is finished, when this body of ours, being restored again in the latter day by the power of Christ shall bear his Image, 1. Cor. 15.49 which is the heavenly Adam. Shall never thirst C. This seemeth to be added without reason: because the office of the bread is not to quench thirst, but to put away hunger. Therefore Christ attributeth more to the bread than the nature thereof will bear. But in that he taketh the name of bread only, he doth it to this end, because he had so made his comparison with his heavenly power, by which our souls are sustained in life: Nevertheless by this word bread, he understandeth all manner of nutriment, and that according to the common manner of his country. For the hebrews by a figure called Synecdoche (which is when part is put for the whole) use to call dinner and supper, eating of bread, and in the fourteenth Chapter of Luke. Also when we ask of God our daily bread, we comprehend drink, and the other necessary parts of our life. The sense and meaning thereof is this Whosoever shall come to Christ, to receive life of him shall be filled with all manner of necessaries to the full R. To this also the prophets had respect, when they promised plenty of all good things, at the coming of the Messiah: as when the Prophet sayeth, They shall not be hongary, neither shall they be thirsty, neither shall heat smite them, nor the Son: For he that hath compassion on them, shall lead them, Esa. 49. 1● even to the Springs of waters shall he drive them. To be short: he hath all things, which by faith possesseth Christ: For Christ is the treasure of all good things: and on the contrary part: he hath nothing, although he possesseth all the riches of this world, which hath not Christ by Faith. If therefore thou want, thou haste not faith: If thou hast saith thou wantest not. 36. But I say unto you, that ye also have seen me, and yet ye believe not. M. In these words he striketh the hardness and obstinacy of their hearts by which it came to pass that they seeing, saw not, neither yet believed? affirming that this their incredulity was the cause that they could not taste the virtue of this bread, & that the same would bring to pass that they should hear in vain whatsoever was spoken concerning that bread: C. For they do wickedly reject the gift offered to them and therefore he taketh from them all excuse. For except he had declared unto them his power, and had made manifest that he came from God, the pretence of ignorance might have mitigated their fault: but in that they do reject his doctrine whom before they confessed to be the Lords Messiah, it is extreme disdain and contempt. It is most true that men would never have so wilfully resisted God if so be they had known with whom they had to do: according to the saying of the Apostle, 1. Cor. 2.8. They would never have crucified the Lord of glory if so be they had known him: but because the unbelieving are blind in the clear light they are rightly said to see that which by and by vanisheth out of their sight: because Satan darkeneth their minds. This is without all controversy, that whereas he said they had seen, it aught not to be understood of bodily sight, but aught rather to be taken for wilful blindness, because they might have known who he had been, had it not been that they were let by their own malice. B. Therefore he noteth that which he had said a litlle before. You seek me, not because ye saw the signs: For by the signs they saw who he was, namely, the very son of God: yet not withstanding they did not believe because it was not given them from the Father, as strait way he showeth. 37 All that the Father giveth me, shall come to me, and him that cometh to me, I cast not away. All that the father giveth me. M. By these words the Lord declareth, that it is no strange thing to him that the Capernaites seeing did not see, and believe in him. He came for no other cause into this world, than for their sakes whom the Father had ordained to everlasting life, and had delivered to him to be saved: and he is most sertainly sure of this, that they shall come to him, and that he will reject none of them, but will willingly embrace every on of them, but as for other he will not regard them And thus he showeth the cause why the Capernaites did not believe in him, namely, because they were not given to him of the Father. C. Therefore jest their unbelief should derogate any thing from his doctrine, he saith that the cause of so great obstinacy is, for that they are reprobates, and none of the flock of Christ. For this purpose therefore he putteth a difference between the elect and the reprobate, that the authority of his Doctrine might stand nevertheless although many believed not the same. For the wicked do detract from the word of God, and do esteem the same as nothing, because they are not touched with the reverence thereof: and a great many weak and ignorant men do doubt whether that be the word of God or no which is rejected of the most part of the world. For this stumbling block Christ provideth, when he denieth those to be his, which believe not. If to such the truth of God be unsavoury: it is no marvel but all the children of God embrace the same. First of all we gather out of this place, that the benefit of faith cometh of the free gift of God the Father, not of humane strength. whomsoever the father hath given to the son: come to the Son. C. Therefore faith is not in the will of men that this or that man may believe without exception, Faith is the gift of God. as it were by chance but God chooseth them, whom he delivereth to the Son as it were from hand to hand. For when he saith, All that is given we may gather, that all are not given. Moreover we gather that GOD doth work in his elect with so great efficacy of the Spirit that none of them do fall away from him. For this word of giving is as much as if Christ had said those whom the Father hath chosen he doth regenerate, and addicteth them to me in the obedience of the Gospel. Bu They therefore which believe, believe through the grace of God: but they which believe not have to accuse their own wickedness, and not to find fault with God. Salvation cometh through grace. Those whom the father will have saved, he giveth to the Son, and the Son receiveth them. And the father giveth when he driveth & frameth the wills and affections of men, and giveth them power and strength to believe the word and miracles of the lord Christ. The son receiveth when he friendly entertaineth all those that come to him, and joineth them to himself. And this is the meaning of the Apostle when he sayeth, Rom. 8.30 Those whom he hath predestinate, he hath called: and whom he hath called he hath justified: and whom he hath justified he hath also glorified. M. Furthermore we must note that Christ speaketh hear not according to that divine majesty and excellency of the eternal word, to the which nothing can be given that it hath not, but according to the dispensation of the mediation, reconciliation, and human redemption which he had taken in hand. For the Father hath given to his Son as to a mediator, Reconcilor & Redeemer, out of that sinful multitude of mortal men those to be saved, whom he hath chosen to life from everlasting. A We have already showed what it is to come unto Christ. M. For we must not understand that which he here speaketh of every one which cometh unto him: (for the unbelieving Capernaites came unto him whom notwitstandinge the Father had not given to him, otherwise they had believed in him) but he speaketh of those which come to him as to the bread of life, and to the known saviour revealed by the Father. Concerning those (I say) he saith. And him that cometh to me I cast not away. C. The which also pertaineth to the consolation of the Godly, that they may be sure that they have free access unto Christ, and shall be gently received so soon as they commit themselves to his faith and charge. Whereupon it followeth that the doctrine of the Gospel shallbe healthful to those that are the children of God, because no man offereth himself to be a disciple unto Christ, but he which feeleth him, and hath experience that he is a faithful teacher. A. This place therefore agreeth with that which we shall see hereafter, joh. 18.47 He which is of God heareth God's word: therefore ye do not hear because ye are not of god. Again, joh. 10.26. My sheep hear my voice, and follow me: therefore ye do not believe, Act. 13.48 because ye are none of my sheep. M. For we read that they believed the word so many as were ordained to everlasting life. B. They therefore which are abjects to the world, and are despised as dust, may be of good courage: For Christ will lovingly receive them, if so be they come to him in faith. For he casteth none away that come to him in faith, he preserveth his to the end, joh. 10.18. & they shall never perish M. For they are Citizens with the Saints, and of the household of God, wherefore they can never be excluded out of the kingdom of God. But seeing it is known to God alone who they are that are given to Christ to be saved, and who not: Ephe. 2 (for the Lord knoweth who are his) yet notwithstanding no man can be ignorant whether he cometh unto Christ by faith and with a desire of heavenly grace, 2. Tim. 2.19. or not. For what can be more evident and manifest to our heart than that which our heart most of all desireth? 2. Cor. 13.5. Whereupon the Apostle saith Try and prove yourselves whether ye be in the Faith or no. Do ye not know yourselves whether Christ jesus be in you? So that we are made sure by that which is manifest concerning those things which are hidden from us, as whether the father hath given us to the son, and whether the son will cast us away or no. If we come to Chest no doubt we are given to him of the Father, and we shall never be cast away. B. But seeing none can be persuaded of these things but the elect, (that is to say, such as are endued with God's Spirit, and are regenerate) who are so far from being brought to security and sloth by the preaching of these things that nothing can so much stir them up to the love of God, and to every good work: it is plain enough that they know not what they say, which affirm that these things aught not to be openly preached: Whereas the more every one knoweth and feeleth the love of God toward him, the more he will love him again. If the reprobate be offended with these things it is no marvel for there is nothing at the which they are not offended. 38. For I came down from heaven not to do that I will, but what he will which hath sent me. This is a confirmation of the sentence going before, because christ is not sought of us in vain. For faith is the work of God by which he declareth that we are his and hath appointed his son to be the worker of our salvation. But the son, seeketh nothing else but to fulfil the will and commandment, of his heavenly father: he will never therefore reject those which are sent of the Father. Whereupon it followeth that our faith shall not be in vain. M. But whereas he saith that he doth not his own will, but the will of his Father, we must not wickedly stretch the same as Heretics do, but must simply understand it in that sense in the which it is spoken. C. For it is an Imitation, by which Christ doth frame himself to his hearers. B. For in very deed the Son hath not his will by himself, but his will and his father's will are all one. Look what the father willeth, the Son willeth the same. M. Therefore his purpose was to say nothing else, but that he is wholly addicted to the will of his father, and that according to the same, he will save those which come unto him, jest we should think that there is any thing done here by man. A. But concerning this kind of speech we have spoken before, in the fift Chapter, and in the nintéene verse. 39 And this is the Father's will which hath sent me, that of all which he hath given me. I shall lose nothing, but raise it up again at the last day. And this is the fathers. M. Because it was obscure and unknown to the people, what was that will of God, for the executing whereof he said he came down from heaven he doth more plainly explicat the same saying. And this is the fathers william. etc. C. By which words he doth testify that this is the purpose of his Father that the faithful may find assured salvation in Christ. Whereupon it followeth again, that they are reprobates which profit not in the doctrine of the Gospel. Wherefore, if we see that to many it turneth to their destruction, there is no cause why we should be discouraged, because they willingly bring evil upon themselves, Let it suffice us that the Gospel shall prevail always to gather together the elect to salvation I shall lose no thing. M. This is the exposition of that which he had said, I will not cast away So that our salvation is so committed to the son of God, that we should not only perish (if it were possible we could perish) with our own harm, but also by his transgression. Therefore as Christ cannot play by collusion and transgress his father's will, so he cannot destroy those, whom he hath received of the Father to save. C. But he doth not mean that he is the keeper of our salvation for one day or for a time, but that he hath care for the same even to the end, that he may at the last bring us out of prison, even to the haven of rest and peace. B. For, because in the last day, and in the end of the world, our consummation is looked for, this saying of our saviour Christ is rightly understood of the last resurrection. C. And this promise is more than necessary to such as are in misery in this infirmity of the flesh, the which every one of us feel and know well enough. Every moment verily the salvation of the whole world might be made void and of none effect, if so be the faithful being holden up by Christ's hand, did not boldly look for the day of resurrection. For another cause also he maketh mention of the resurrection: because so long as our life is hidden we are like unto dead men. For, what do the faithful differ from the wicked, but only, that they being overwhelmed with miseries, The day of resurrection ●is comfort to the godly. and being as sheep appointed to be slain, have always one foot in the grave, yea and are very near to be swallowed up of death? There remaineth therefore one Pillar to hope and patience, if so be we omitting the state of this present life, do behold and consider that last day, and do pass by the mynifolde lets of this world until the fruit of faith do appear, that is to say the salvation of our souls. M. Let us also note that the general resurrection doth depend upon the will of God, which is of all things most certain. Therefore as impossible it is that the will of God should be made frustrate, and that the perfect salvation of the sons of God (which dependeth upon Gods will) should be by any manner of means hindered, as it is impossible that there shallbe no resurrection: which Christ saith he will bring to pass by his power, when he affirmeth that he will raise up the faithful, For there is no other appointed to be the executor of his father's will, but this Christ alone, who shall fully perform and finish this our redemption, which he hath purchased with his death in the end of the world, insomuch that so soon as he is a perfect saviour, we also shallbe fully and perfectly redeemed. Of the which redemption he speaketh in another place, saying. when ye shall see these things, look up, and lift up your heads, for your redemption draweth near. A. And although the reprobates shall rise again in their bodies as well as the elect of God, yet nevertheless there shall be a large difference between them, as it is showed in the fift Chapter going before. M. We are also admonished that there is and end appointed for this present world, when we here mention made of the latter day which notwithstanding mockers, and contemners of the word of God account for a fable. 40 And this is the will of him that sent me, that every on which seeth the Son, and believeth one him, hath everlasting life: and I will raise him up at the last day. M. There is nothing superfluous in this repetition, if so be thou rightly consider those thing which are spoken. C. He had said that the office of defending of our salvation, was committed to him of the Father: now also he showeth the manner how. This therefore is the way to obtain salvation if so be we obey the Gospel of Christ. He touched this even now, but now again he doth better express that, which before he had spoken somewhat obscurely. M. And he declareth that they are given to him of his Father, which believe in him. R. For in saving men GOD observeth this order, and doth thus manifest that eternal election, by which he hath chosen his in Christ. first of all he sendeth his only begotten Son to show his Father's will, The manner how out salvation is wrought. he sendeth also his apostles, to preach concerning the Son of God: who being sent preach and call, the Preachers are hard, the hearers are called, by hearing cometh faith, Faith justifieth the believing, the justified call one the name of the Lord, and those callers are saved and glorified. For whosoever shall call on the name of the Lord shallbe saved. C. Wherefore if GOD will have those whom he hath elected to be saved by faith, joel. 2.32. and doth after this manner confirm and execute his eternal decree whosoever he be, that being not contented with Christ curiously inquireth of the everlasting predestination, seeketh all that in him lieth to be saved otherwise than God hath determined. God's election of itself is hidden and secret, but the Lord hath revealed the same by that vocation, wherewith he hath called us. Wherefore they are out of their wits which seek their own and other men's salvation also out of the Labyrinth of predestination, not regarding the way of faith which is before their eyes. Nay, by this preposterous speculation, they go about to overthrow the force and effect of predestination. For if God have chosen us to this end, that we should believe, take away faith and our election shallbe meymed and unperfect. And verily it is not meet in the counsel and purpose of God, to break the tontinuall and appointed order of the beginning and the end. R. Be not therefore carefall about predestination, neither be curious in this secret which belongeth to God: For thou canst not, by reason of the heaviness of the eyes, see by thine own wit into so high mysteries: But hear Christ, look into Christ, in whom the faith hath opened the secret sentence of his predestination, and in whom it was at the last revealed, which a long time lay hid. For by Christ we are assured that every one which believeth is predestinate for whom he hath predestinate, Rom. 8.30. him he hath called by his Gospel that he may believe, and that he may be justified by faith. If therefore thou shalt find thyself to be in the faith of Christ, thou shalt find also that thou art elected and predestinated by God. C. For as election and Gods calling are inseparable and go together, even so when God doth effectually call us to the Faith of Christ, let it prevail so much with us, as if he should confirm his decree concerning our salvation with a sure seal. For the testimony of the Spirit is nothing else, than the sealing of our adoption, as Paul teacheth. Therefore every man's faith is a sufficient witness, 2. Cor. 1.22 of Gods eternal predestination: Ephe. 1.13. insomuch that to seek farther is great wickedness: Because he doth great injury to the holy Ghost, which refuseth to subscribe to his simple testimony. Seeing, and believing, Christ opeseth against the former sentence, by which he had cast in the jews teeth their unbelief, whenas notwithstanding they saw: now in the sons of God is joined the obedience of faith, with the sense and feeling of that divine power, which they perceive to be in Christ: insomuch that Seeing is plainly taken for knowledge. For he which plainly knoweth the Son, cannot choose but believe in him. For he acknowledgeth him to be the only saviour, God, life, and all in all. The wicked see and know him, but they do not thoroughly see and plainly know him: therefore are they made inexcusable, because they cannot believe God, or love him. M. And whereas he made mention of eternal life before the resurrection, his meaning is that the faithful have already everlasting life, even in this life, before they are raised, but through hope, by which they are saved, and do sit with Christ in the heavens, and shall enjoy the same in very deed after the resurrection: as we see before. The which we must diligently note, jest we think that we shall get life by the merits of our good works straight after we have received faith: but let us be sure that the same is attributed to faith, by which we are regenerate into the dignity and inheritance of the Sons of God. 41. The jews than murmured at him because he said, I am the bread of life which came down from heaven. R. Behold here, I pray you, the mutable and wavering judgement of the people. A lytlle before they sought to honour Christ as a king: and now because they have not their will and desire, they murmur against him, they conteinne, deride, disdain, and reprove him of a lie. Bu He had laid the foundation of Christian faith, which was afterward to be repeated of the godly, that it might the more firmly abide in their minds? but that doctrine of piety is assaulted and withstood diversly, and by many enemies: Whereby we learn how the world is affected toward the preaching of the Gospel. C. For the Evangelist teacheth that the murmuring aroase here hence, because the jews being offended at the baseness of the flesh, did conceive no divine or celestial thing to be in Christ R. They had required a sign of the Lord whereby he might prove that he aught to be believed even as Moses had proved himself by many great signs and wonders, to be such a one as was sent of God, and whom the people aught to obey and believe. But the Lord did not only give unto them no new sign over and above those which they had seen, (for they were sufficient enough) but also affirmed that he was fare more excellent than Moses, and pronounced himself to be very God: because he preached very often times of himself that he would give eternal life to those that would believe in him, and also that he would preserve them from death and in the last day place them in everlasting bliss. These things when they understood not, they began to murmur against him, because he extolled himself above a man. M. But this people have as it were by inheritance this perverse and untoward disposition that when faith is needful, they murmur. And to murmur is nothing else than either by impatience, Murmuration. or by disdain of the mind to complain and find salt with those things which seem to be spoken or done unjustly. Thus often times they murmured in the wilderness, that is to say they complained of God and Moses, as though those things which were done were done unjustly. So to these men it seemed that the Lord said Impudently, I am the bread which came down from heaven. But wherefore are they not rather angry with themselves, that they understand not these things so greatly necessary? Why do they not rather murmur among themselves that they loved their belly so much? Wherefore do they not pray for the gift of faith? why do they not beseech him more plainly to instruct them concerning these things. This had been the part of reasonable men. But they do none of these things, but according to the disposition of flesh, they murmur because the Lord said that he came down from heaven. For this is the lot of Christ's doctrine, that it shall sooner find such as shall murmur 'gainst it, and contemn and deride it before they know it, than such as shall rightly understand it, and when they understand it earnestly embrace it. 42. And they said, Is not this jesus the son of joseph, whose Father and mother we know? How is it then that he sayeth I came down from heaven? Is not this Jesus. Bu They looked for some mighty, and victorious Messiah, to reign over them as did Solomon, Cyrus, and Alexander: therefore they despised the humility of Christ, not perceiving how this base man descended from heaven. M. For they thought that he had so spoken of his dissension from heaven as though he had denied himself to have been borne in this world among men, but even as he was present before them to have fallen as some Angel from Heaven. hereupon it cometh that they say, Is not this jesus the son of joseph? As if they should have said, doth he think us to be so dole & scenelesse that we will suffer ourselves to be persuaded that he came down from heaven, seeing we know from whence he came, who he is, of what stock and kindred, and with whom he was brought up: what rashness then is this that he saith he descended from heaven, as though he spoke to strangers, and to such as did not know him? C. They had therefore a double let: The one was which they feigned to themselves by a false opinion, when they said, This is the son of joseph, whose Father & mother we know: Two ●bling ●kes to ●ewes. The other was the which proceeded of a wrong judgement because they did not think Christ to be the Son of God, for that he descended to men taking upon him our flesh. But we are to to wicked, if so be we therefore despise the Lord of glory, because he did abase and empty himself for our sakes, taking upon him the form of a servant. For this was rather a manifest sign of his unspeakable love toward us, and also of his wonderful grace. Furthermore the divine Majesty of Christ did not so lie hid under the base and contemptible show of the flesh, but that the bright beams of the divine glory appeared: but those gross and senseless men wanted eyes to behold the same. Bu So at this day, when jesus is preached, and the same crucified, when mortification & regeneration is taught, the preaching is contemned of proud men, of covetous, ambitious, Carnal Gospelers follow Christ for gain. and luxurious men, which cry, from whence have we this new doctrine, which these new Apostles set before us? Let us note therefore in this place the nature of flesh and blood, which followeth the Gospel so long as there is hope of gain but that hope being taken away, it starteth aside. M. Moreover the corrupt nature of flesh and blood is, to stand upon external things, and to judge after the outward appearance, not only of the Son of God, but also of all the elect, of whom it judgeth, not according to the quality of the mind, which is heavenly, but according to the humility and baseness of the flesh. It doth not believe that those, whom it seeth in this world to be poor, Idiots unlearned, base, weak, contemned, abjects, and known according to the nativity and conversation of the flesh, are borne of GOD, and are sons of the heavenly kingdom. This thing S. john expoundeth in another place, in these words saying, Behold what love the Father hath bestowed on us that we should be called the sons of God. 1. john. 3.1 For this cause the world knoweth you not, because it knoweth not him. 43. jesus answered and said unto them, Murmur not among yourselves. Bu Murmuration against God and the truth, brawls, also and contentions and strifes in religion, are very displeasant to God, & the same are oftentimes grievously punished. Wherefore the lord giving good advice to the multitude, exhorteth them not so to murmur and grudge. C. Notwithstanding he layeth the blame of murmuration upon them: as if he should say, my doctrine containeth no matter of offence, but because ye are reprobates, it proveth your poisoned minds, and is therefore unsavoury because your mouths are out of taste. M. The wisdom of the Lord is here to be considered, by which he is very circumspect, lest if he should hold his peace at those things whereat they murmured among themselves, they might think that they had justly murmured. Let us follow this wise diligence, by which we must beware lest they which murmur against the truth murmur not without reason. 44. No man can come to me, except the father which hath sent me draw him: and I will raise him up at the last day. No man can come to me M. He repeateth that which he had said but in other words. For he had said, All that my Father giveth me, shall come unto me: and now he saith, No man can come unto me, except my Father which hath sent me draw him. As if he should say, ye murmur without reason of this, that I said, I came down from heaven. For it is no marvel if ye know not me, but are offended at this humility of my flesh. Did not I say unto you that they shall come to me, whom my father hath given me? Why do ye not rather murmur of that among yourselves? Now I confirm the very same unto you, namely, that it is impossible that any man should know who I am, from whence, and to what end I am come, except he be drawn to me by grace from my Father. R. But your belly draweth you unto me and not my heavenly father: It is no marvel therefore if ye believe not my words. C. Here Christ openly pronounceth that the doctrine of the Gospel, although it be preached to all men alike, cannot notwithstanding be of all men received, but they must first be renewed in mind & in understanding. faith therefore cometh not by the will of man, but by the will of GOD. Bu To come to Christ is to believe and to cleave unto Christ, to receive Christ, and to depend only upon him, as we have heard in the five and thirty verse going before. C. He saith they are drawn, whose minds God doth illuminate, and whose hearts he bendeth and frameth to the obedience of Christ. R. For GOD draweth in that order as before we have described, For he hath chosen some before the foundation of the world was laid: and those whom he hath elected, he hath called and doth call by Christ through the preaching of the Gospel. And there is no cause why thou shouldest feign, and Imagine to thyself any heavenly voices, and descensions of the holy Ghost, which should happen beside the preaching of the Gospel, as many dream. To be drawn of the father is to be endued with faith and with the holy Ghost, by which our hearts are sealed and confirmed toward Christ. For the Father giveth faith to whom he will: and on whom he will he hath mercy, Rom. 9.18. and whom he will also he maketh hard hearted. C. It is no violent manner therefore of drawing which draweth a man with external hawling and pulling, The holy Ghost draweth men to God. of the which our saviour speaketh here: and yet notwithstanding the motion of the holy ghost is so effectual, that it maketh men willing in despite of flesh and blood. Wherefore that is false and profane which some say that no man is drawn against his will: as though a man were obedient to God by his own motion and william. For in that men willingly obey God it cometh of him, who frameth their hearts to his obedience. A. Therefore man's free-will is nothing. And I will raise him up at the last day. Read the thirty and nine and forty verses going before. 45. It is wrighten in the Prophets, And they shall be taught of God. Every man therefore that hath heard, and hath learned of the father cometh unto me. It is wrighten in the Pro. M. Because it might seem very strange that he so greatly urged that no man could come unto him except he were drawn of the Father, he bringeth the prophetical testimony concerning the same: not that the same was more to be esteemed in itself then that which he had spoken, but because the authority of the Prophets was of great credit and estimation with them. C. He nameth Prophets, in the plural number because all the prophecies were gathered together into one body, in somuch that all the Prophets may very well be comprehended in one book. But the place which is here cited, is to be found in Esay four and fifty chapter and the xiii. verse, where the Prophet speaking of the repairing of the Church promiseth to the same sons, which shall be taught of God. Whereby we may easily gather, that the Church can be no otherwise restored, except God taking upon him the office of a teacher, do bring the faithful unto him. B. And not only the Prophet Esaye teacheth this but the other Prophets also. For there is scarce one Prophet which hath not foreshowed in many words that this doctrine of the Father shall be, specially in the time of Christ. For although the fathers were taught and instructed with this doctrine yet notwithstanding it began to be more plentifully bestowed upon the elect, so soon as Christ was glorified. Bu If any man desire to have farther testimony out of the rest of the Prophets let him read these places coated in the margin. C: jer. 31.33 Eze. 36.26. joel. 2.28 But this manner of teaching of the which the Prophet speaketh, consisted not in external voice only, but in the secret operation of the holy ghost also. God calleth outwardly & inwardly. To be short this instruction of God is the inward illumination of the heart. R. Notwithstanding we may not hereby take occasion to contemn vocal predication and external hearing. For God verily teacheth, but yet by external means: for faith cometh by hearing. He giveth his good spirit, but yet by the preaching of the Gospel: he giveth increase, but yet by the planting of Paul and by the watering of Apollo. Wherefore God teacheth, man ministereth, & faith receiveth doctrine. God giveth his spirit, the Apostle ministereth, the believer receiveth? and so those things are ministered and distributed by the service of the Apostles, whereof God is the author himself. This particle (all) aught to be restrained to Gods elect which only are the natural Sons of the Church. Every man therefore that hath hard. Bu Three things are put down in order, the latter hath his original of the two first. For they come unto Christ which believe in Christ, and they believe which have learned, and they have learned of the father which have hard the Father. To hear therefore hath the first place, and it is properly referred to the institution or inspiration of the father going before. For the father teacheth externally with his word of truth by the ministers, as by instruments, and within he doth inflame them by his holy Spirit. B. This is to be drawn of the father. For the father doth not draw men to the Son as a man would draw a stone or a log after him, but by teaching and persuading. C. As Christ therefore at the first did deny men to be feet to believe except they were drawn, evenso now he pronowceth that the grace of the spirit is effecttuall, by which men are drawn to believe of necessity. free-will overthrown By these two members the whole power of free will is quite overthrown, of the which the Papists so greatly dream. For if we come not to Christ before the father draw us, we have not so much in us as the beginning of faith, nor readiness at all to obey. Moreover if all do come whom the father teacheth, he doth not only give a desire to beléeu, but also faith itself. Therefore in that we willingly obey, by the direction of gods holy spirit it is a token of grace, and of our sealing: because God should not draw us if so be he stretching out his hand as it were, should leave our will in the midst in suspense. For he is properly said to draw us, when he extendeth the power of his spirit to the full effect of faith. They are said to hear which with all their mind submit themselves to God speaking within them, because the spirit reigneth in their hearts. B. Therefore they which come not unto Christ, do not come, because, either they have hard nothing of the father concerning him or else are not taught so that they have thoroughly learned him. For the wicked do learn somewhat that is divine but they learn thoroughly or sufficiently. 46. Not that any man hath seen the Father, save he which is of GOD, the same hath seen the Father. M. He spoke to a carnal people: therefore by this addition he would provide that they did not carnally understand that which he spoke concerning his Father's doctrine, forsomuch as God is invisible and can be seen of no man. C. And as he hath hitherto commended the grace of his Father, even so now he calleth back all the Faithful to him alone. For boath aught to be joined together: namely, that there can no knowledge of Christ be had until the Father doth illuminate us by his holy spirit, which by nature are blind: and yet notwithstanding God is sought in vain before we have Christ: because the majesty of God is so high, that man's sense and understanding cannot reach unto the same: nay there is no knowledge of God without Christ. His words dedepending on that which goeth before are thus much in effect: All men must be taught of the father: Holy ghost our school master. the which teaching must not be such that a man shall see the father in this flesh: but the Children of God shall be taught by the inward working of the spirit. 1. Cor. 2.10. For they upon whom it breatheth shall search out the profound mysteries of God. Mat. 11.27 To this effect also pertaineth this sentence, No man knoweth the son but the Father: also No man hath seen God at any time! joh. 1.18. the only begotten son which is in the bosom of the Father, he hath showed him to us. C. When he saith that the father is only known to him, he meaneth that this office properly belongeth unto himself to manifest him to men, which otherwise is hidden far from us. 47. Verily verily, I say unto you, he that putteth his trust in me hath everlasting life. R By this sentence our saviour Christ declareth how we are made the disciples of his father, namely, by faith in Christ jesus, by which it cometh to pass that we obtain everlasting life What it is to believe in Christ, we have before declared For we must not imagine a confused and vain faith, which spoileth Christ of his power: such a faith is that which the Papists have, who believe of Christ as they list themselves: for therefore we obtain life by faith, because we know that in Christ all the parts of life are contained. 48. I am the bread of life. M. After that Christ had answered those murmurers, and had sufficiently provided for that offence, which they had taken by the humility of his flesh, and by the knowledge which they had of him: he now consequently maketh repetition of those things which he had spoken, and returneth to that which he had begun concerning Manna: R. showing by a notable comparison, how much better this quickening bread which he offereth is, than the old Manna. 49. your fathers did eat Manna in the wilderness, and are dead, M. This verse is two ways expounded. Some understand it generally of all those Fathers of the jews which did eat Manna in Moses' time in the desert, as well Godly as ungodly: insomuch that the Lord speaketh here in this place not of the death of the soul but of the body. But othersome expound it of the wicked only, which did eat Manna without faith of the truth, in the which is life, and therefore are also dead: that is to say, they perished everlastingly. But it seemeth not necessary that we here distinguish between the believing and the unbelieving jews. C Only Christ saith that Manna was a corruptible meat to their Fathers, M. being food not of the soul, but of the body, not sempiternal, but temporal, which could not save them from death. C. It followeth therefore that men's souls find food no where but in him, whereby they may be fed into everlasting life. 1. Cor. 10.3. For we must remember what was spoken in another place, that there is no mention made here of Manna as Christ was a secret figure: (For in that respect Paul calleth him spiritual meat) but here Christ frameth his speech to his hearers, who being only careful for the feeding of their bellies, had no farther consideration of any thing in Manna. He doth therefore justly pronounce that their fathers are dead: that is to say, which were in like manner addicted to their bellies. 50. This is that bread which cometh down from heaven that if any man eat thereof, he should not die. C. Christ inviteth and calleth those to whom he speaketh to eat, when he saith that he came that a man might eat. For this kind of speech is as much as if he should say, that he is to be eaten of so many as will eat. Shall not die. M. Christians die aswell as other mortal men: but they die only in body for a time, and not in soul for ever. And although the souls of the unbelieving are immortal also, yet notwithstanding their condition is mortal and miserable, insomuch that being alive in pleasure they are counted dead. 1. Tim. 5.6 Even as the Apostle speaketh of the Widow which lived in pleasure. For the life of the unbelieving is not the true life, but a false imagination of life, and a mere fantasy, by which they think themselves to live alone, when as indeed they are stark dead. We must also note the universal forms of speaking, when he saith, If any man eat. For by this manner of speech he meaneth that he is offered to all men, insomuch that whosoever useth him, shall be preserved in life. 51. I am the living bread which came down from heaven: If any eat of this bread, he shall live for ever: And the bread that I will give is my flesh: which I will give for the life of the world. The Lord doth often times repeat this, that all that believe in him shall have everlasting life: C. Because there is nothing more necessary to be known, how hardly faith taketh place in us, and how soon it vanisheth away again. We all desire life: but in seeking of the same, we foolishly wander in by ways: and the greater part despise the same when it is offered. For what is he that doth not fain and promise' life unto himself without Christ? And what is he that is satisfied and contented with Christ alone? Therefore this repetition is not superfluous when Christ so often times affirmeth that it is he which giveth life to the world. For he taketh unto himself alone the name of bread, that he might remove out of our minds all false and feigned hope of life. Christ is the bread of life. M. What can the glory and plenty of terrene things profit, in the which there is no life, if so be we lose this bread in the which alone all salvation and everlasting life doth consist. C. He now calleth that the living bread which before he called the bread of life, and all in one sense. afterward he saith it came from heaven because in this world (the figure whereof passeth and vanisheth away) the spiritual and incorruptible life is not to be found: but only in the heavenly kingdom of God. So often as he maketh mention of this word (Eat) he exhorteth us to faith, which only bringeth to pass that we enjoy this bread to life. And this is not in vain: because there are but a few which will vouchsafe to reach out their hand to put this bread to their mouth: nay, when the Lord putteth the same to their mouths they will scarce taste of the same: but some fill themselves full of wind: and othersome being like to Tantalus, do hunger and are like to starve with meat before their mouths. And the bread that I will give. C. Because this secret power of giving life, concerning which, he spoke, might be referred to his divine essence, he now descendeth to the second degree, and teacheth that life is included in his flesh that men from thence may draw the same unto them. Life is included in the flesh of Christ. It is the wonderful counsel of God verily, that he hath set before us life in that flesh, in the which before there was nothing but the matter and cause of death And thus he provideth for our infir: mitie when he calleth us not to seek life above the clouds, but offereth the same unto us in the earth, no less then if he should lift us up to the gates of his kingdom. Nevertheless he correcting the pride of our nature, proveth the humility and obedience of faith, when he commandeth such as are like to perish to seek life in his flesh, which in outward show is contemptible and base. B. For the salvation of the Saints could not be finished, except he had given his flesh for us to death, As therefore he did profit and accomplish our salvation by death, and was truly made our redeemer: evenso the faith of Christ cannot stand except we believe in the death, cross, and passion of Christ. Whereupon the Apostle testifieth that he would not seem to know any other thing, than jesus and the same crucified. For the satisfaction of our sins was made upon the Cross, the which was the satisfaction of God's righteousness, the appeasing of the Father's wrath, and the gate of immortality. Hereupon to show, how he would finish our salvation, and with what faith we must eat him, he saith that the bread which he will give unto those that are his is his own flesh. C. But this seemeth not to belong to the nature of flesh, that it should quicken and give life to men's souls. I answer although this virtue doth come from some other thing then from flesh, yet notwithstanding there is no let, but that this name may be aptly given to the same. For as the eternal word of God is the well of life, evenso his flesh, as a water pipe, doth pour life into us, which resteth in the divinity. And in this sense, it is called living or quickening, because it doth give unto us that life which it doth borrow from another. M. And we must note that Christ speaketh not hereof all manner of flesh but only of his own. And the bread which I will give (saith he) is my flesh. Therefore life consisteth not neither in the oblations of beasts, neither in any mortal man's flesh, but only in the flesh of Christ. C. This word (give) is diversly taken: the first giving of the which Christ at the first made mention, is daily to be seen so often as Christ offereth himself to us: In the second place he noateth that donation only which was made upon the Cross, when he offered himself a sacrifice to the Father, and an oblation of a sweet smell unto God. Ephe. 5.2 C. For then he gave himself to death for the life of men: and now he inviteth us to taste the fruit of his death. For that offering once offered should nothing at all profit us, except we did now eat the same in the holy supper. Bu Therefore when he saith that he will give the same for the life of the world, his meaning is this: I will give myself too death, that the world by my death may live. For the world is dead in sins but the son of God died in the flesh, lest the second death should reign over the faithful. And thus the son of God doth quicken. C. And this is to be noted that Christ taketh unto him the part of offering up his flesh. Whereby it appeareth what abomination the Papists do commit, when they usurp that to themselves in their Mass which belongeth to that high Priest only. M. For it could be done of no other than of him who offered up his flesh to GOD his Father once for all. 52. The jews then contended among themselves, saying: How can this fellow give us his flesh to eat. Bu There ariseth again another contention among the hearers, or auditory of Christ, by reason of his words, which were not rightly understood. M. For always those that are carnal, carnally understand the words of Christ, and therefore they are oftentimes offended, and being offended fall to contention among themselves. For it offended them that he had said, that he would give his flesh for the life of the world. C. And the Evangelist nameth the jews again, not for honours sake, but rather to cast in their teeth their incredulity, for that they received not the familiar doctrine, concerning everlasting life: or at lest because they do not modestly, inquire of a matter doubtful as yet, and obscure unto them: for this is a sign of peevish frowardness and contempt, whereas he saith that they contend among themselves. And they which thus contentiously dispute, do hinder themselves from attaining to the knowledge of the truth. Bu They murmured before because the Lord had said, that he descended from heaven, and that he was the son of God: and now they openly contend because he said, And the bread which I will give for the life of the world, is my flesh, Even as if his meaning had been that his flesh aught to be eaten, as men eat flesh, which they buy in the Shambles. Therefore they cry, How can this fellow give us his flesh. C Notwithstanding, this is not simply to be reprehended in them that they inquire after the manner how: for then Abraham, and the blessed Virgin should deserve the same reprehension. Therefore they are either deceived by ignorance, or else they do amiss, who forsaking brawls and contention, (which the Evangelist only condemneth) debate & curiously discuss this question (how) as though the jews aught not to have inquired of the manner of eating. But verily this aught rather to be imputed to slothful negligence, than to the obedience of Faith, if so be wittingly, and willingly we keep the knots of doubtfulness unknit, which are dissolved by the word of the Lord. Wherefore we may not only inquire of the manner of eating of the flesh of Christ, but also apprehended and take hold of him so far forth as the Scripture offereth him unto us. Away then with that vain pretence of humillitye. We must only observe this moderation in the secret works of God, lest we desire to know more than he hath set down to us in his word. B. It is likely that the jews took hold of that only, which might give them most easily occasion to cavil. For they did not think in very deed that the Lord would give his flesh to be so eaten as men eat beef: yet notwithstanding, they contend and speak, even as Christ had so meant. But this greatly troubled them, that jesus by his allegories affirmed him self, to be Christ, to be God, and the giver of eternal life, and that he being the Son of man would give the same flesh & blood which they saw, and moreover (which sounded ill in their ears) that he would give the same by that his flesh which he would give to the death: this verily was that which troubled them, offended them, and drew them away from the Lord, and gave them occasion to murmur. Dallying, therefore with the word of the Lord, they wrested the same to another sense than he spoke the same. 53. jesus therefore said unto them: verily I say unto you, except ye eat the flesh of the son of man, and drink his blood ye have no life in you. C. Deep displeasure moved our saviour Christ at this time to swear, when he saw his grace with such proud contempt to be rejected. For he doth not use now simple doctrine, but to terrify them mingleth threatenings therewith. For he denownceth everlasting destruction to all which shall refuse to seek for & to receive life from his flesh. Bu And that which they said was absurd and impossible to be done, that he proveth to be most necessary: but in sound sense, and not in that carnal and gross sense. C. As if he should say, if ye contemn my flesh, know ye for a surety that there remaineth to you no other hope of life. This vengeance hangeth over the heads of all such as are contemners of the grace of Christ, that they and their pride shall perish together. And they are to be urged with this precise severity, lest they proceed in flattering themselves. For if so be we threaten death to the sick which despise remedy by Physic provided, what shall we say or do to the wicked, who seek to abolish life so much as in them lieth? The flesh of the son of man. B. He calleth himself here the son of man, that he might the more strongly confound that false judgement which they had of him? For in that he appeared to be a man and base in outward show, they thought him to be mad and out of his wits to arrogate unto himself so much. Therefore he acknowledged himself to be the son of man, a vile and abject man: but yet, to show herewithal what lay hid in the contemned and abject show of his manhood, he denied any man to have eternal life, which did not eat of the son of man and drink his blood: that is to say, which had not Christ living in him, being assured that he is redeemed by his sacrifice, and made the son and heir of God. C. The sense therefore is this, contemn me as ye list, the base and and abject show of my flesh: yet notwithstanding life is included in this contemptible flesh: of the which if you deprive yourselves, ye shall find nothing else where to quicken you. It was a gross error of the Fathers, which thought that infants were deprived of everlasting life, except they give unto them the Eucharist. For there is no word here of the Sacrament of the body and blood of Christ, but Christ goeth forward in the Metaphor of the eating of his flesh, and of the drinking of his blood, which he had begun. Neither do the Bohemians rightly proceed, when they go about to prove by this testimony that the use of the Cup aught to be given to all alike. As touching Infants, the institution of Christ doth seclud them from the supper, because they cannot as yet prove & examine themselves, Infant's aught not to be partakers of the lords Supper. neither yet celebrated the remembrance of Christ's death: the which thing the Apostle Paul teacheth to be necessary for all those which come to the communion of the Supper. The same Institution maketh the cup as well as the bread common to all men for it commandeth that we drink all of the same. Math. 26 27. R. Therefore to eat the flesh, and to drink the blood of Christ, is to believe that Christ suffered for our sins. A. For him hath God made a reconciler through faith in his blood to declare his justice for the remission of sins passed. Rom. 10.4 You have no life in you. M. His meaning is that all they are dead which eat not this flesh of the son of man and drink his blood A. For as we are all dead through sin, so thorough faith in Christ we are made alive, as the Scripture teacheth. 54. Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. Who so eateth my flesh M. He still boldly repeateth that which went before as commonly they do which speak the truth: C. and he confirmeth that which is hard to be béeleved, as that men's souls are no otherwise fed with his flesh and blood, than the body is sustained with meat and drink. M. For he speaketh more manifestly than he did before, when he expressly nameth himself. Verily to eat the Lord, is to abide in the Lord, and the Lord to abide in us. B. After this manner also we do commonly in these words, to Eat, to Drink, understand not only the taking of meat, but also the nutriment, and sustentation of life which proceedeth of the same. These words pertain not to the lords Supper. Furthermore by these words of our Lord it doth plainly appear that all this place is unaptly and falsely expounded concerning the Supper. For if it were true that this were to be referred to the Supper of the Lord, 1. Cor. 11.30 than all the that unworthily presume to the same, being made partakers of the body and blood of Christ, have therewithal life, but we know that many eat the same to their own destruction and damnation. And verily it were very fond, and untimely then to speak of the Supper, when as yet he had not instituted the same. Therefore it is most certain that he speaketh here of the continual eating by faith. Notwithstanding we must confess that thereiss nothing spoken here which is not figured in the Supper and truly given to the faithful: and therefore Christ made his holy Supper to be as it were a seal to this sermon. And this is the cause why our Evangelist john maketh mention of this Supper. And I will raise him up at the last day. M. He promiseth everlasting life before the resurrection, to the end we might know that the faithful are endued with everlasting life by Christ, while they are in this life: even as it is said in another place. C. And Christ so often joineth the resurrection to everlasting life, because our salvation is hid, even until that day. Therefore what Christ will give unto us no man can feel, but he which having overcome the world, setteth before his eyes the last resurrection. 55. For my flesh is meat in deed, and my blood is drink in deed. This is the reason why he which eateth the flesh of Christ and drinketh his blood hath everlasting life. Because (sayeth he) my flesh is meat in deed, and my blood is drink in deed. C. As the body with hongar doth languish and pine away, even so the soul doth by and by perish if so be the same be not fed whith heavenly food. For when he affirmeth that his flesh is meat in deed, his meaning is that those souls are like to famish, which want this meat. Therefore thou shalt then find life in Christ, if so be thou seek the matter and substance of life in his flesh. For so soon as we forsake the Sacrifice of his death, there is nothing before our eyes but death, neither doth he bring us any other way to feeling of his divine power, than by his death and resurrection. M. Therefore he speaketh of the redemption of mankind, which should be by his death, for the which cause he intended to offer his flesh and blood a sacrifice to his father for the remission of the sins of the whole world. Question But why doth he severally make mention of his blood which is contained in the flesh? Answer. I answer? Christ in this had respect and regard te our rudeness. For when distinctly he expresseth meat and drink by themselves, he putteth us in mind that the life which he giveth is perfect and complete in each point, jest we should fayne and imagine to ourselves some half and unperfect life: as if he should say, that we shall want no part of life, if so be we eat his flesh and drink his blood. evenso in the supper, which agreeth with this doctrine, being not contented with the sign of bread, he joineth thereunto the Cup, that having therein a doule pledge of life, we may be contented with him alone: for he shall find no part of life in Christ, which doth not believe that Christ alone is his life. 56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. He that eateth my flesh. M. These words pertain to the similitude of such as eat and drink to this end, that he might more amply declare the premises. Meat and drink is turned into the flesh and blood of the eater and drinker of the same, evenso they abiding in him, and he in them have life. Otherwise meat without the eater or not abiding in him that hath eaten the same, doth not nourish: insomuch that life cannot consist, if so be the eater, and the meat be separated a sunder. These things are temporal and incorruptible, and therefore imperfect to set forth the power of Christ, and yet notwithstanding they do after a sort set forth a certain Image of him, and do teach us this, that it is necessarily required that he which will have eternal life, must have Christ the true food of life abiding in him in such wise that he may by no means be separated. And whosoever eateth his flesh and drinketh his blood, hath Christ abiding in him, and he also in him. C. Seeing therefore Christ alone containeth life in himself, he prescribeth unto us here a way how we shall enjoy the same, namely if so be we eat his flesh even as if he should deny himself to be ours otherways then by eating him thorough faith. For he shall never come to the God Christ which neglecteth man. Wherefore if thou wilt be partaker of any thing with Christ, thou must first of all take heed that thou dost not despise or disdain his flesh, Bu Therefore in these words the mystery of his Incarnation and passion is more evidently and fully expressed: so that he eateth the flesh and drinketh the blood of Christ, which with a firm faith believeth that Christ the true Son of the living God was incarnate, crucified, raised again, for him, that he washed us with his dloude from all our sins, and hath reconciled us to God his father. Whosoever believeth this, hath life within him even the quickening spirit of Christ, the power of righteousness and redemption: and so Christ liveth in him, & he in Christ. Dwells in me and I in him. M. Because this meat and drink are not subject to corruption, but have alway in them power to give life, therefore he used the word quickening to this end that it may agree with that whereas he promised everlasting life to such as eat his flesh and drink his blood. C. For this is as much as if he had said that this is the only bond of unity, and that by this means he doth grow with us when our faith doth rest and stay itself upon his death. Bu This place therefore of the Gospel doth agree with that of the Apostle, where he saith, Rome 3 we know that a man is not justified by the works of the law, but by Faith in Christ. Furthermore hereby we may gather that he speaketh not of the external sign of bread, of which many of the unbelieving do eat, who notwithstanding are far from Christ. Also their error is hereby confuted, which think, that judas did no less receive the body of Christ then the rest of the Disciples, seeing that Christ gave the bread to all. For this is most certain that judas was never a member of Christ: and it is most absurd to make the flesh of Christ dead flesh, and without spirit: also they are very foolish which dream of any eating of the flesh of Christ without faith, whenas only faith is the mouth of the soul. A. Therefore where faith wanteth, Faith the mouth of the soul. there is no eating of the flesh of Christ. 57 And the living Father hath sent me, and I live by the Father: even so he that eateth me, shall live by the means of me. And the living Father. M. This particle also serveth for the declaration of that which goeth before. Bu And that there might be no manner of doubt in so great a mystery of our salvation, he doth yet more strongly confirm that which he had said, namely that his flesh is meat in deed, and his blood drink in deed: insomuch that such as were nourished therewith should be without all peril of death. C. Now therefore he passeth to the principal cause, because the principal original of life is in the Father. And he preventeth an objection: because he might seem to detract that from God which belongeth to God, in making himself the cause of life. So therefore he maketh himself the author of life, that he confesseth that to be given him from another which he ministereth to other. As if he should say. R. The father is life in deed: so also am I the true life, forsomuch as the Father hath wholly imprinted himself in me. I will not reserve this life which the Father hath given to me, to myself alone as a spiteful and envious person: but I will also communicate the same with the faithful: that every one which believeth in me may have that life which I possess through the Father. For, For this cause am I sent into the world, that every one which believeth in me, may be partaker of all those good things and graces, which through the Father I possess by nature. C. Let us note that he framed this occasion also to their capacity, with whom he spoke: For he compareth himself with his father only in respect of his flesh. For although the father be the beginning of life: yet notwithstanding the eternal word itself is also properly life. But the eternal divinity of Christ is not here handled because he propoundeth himself as he being clothed with our flesh manifested himself to the world. Whereas therefore he saith that he liveth by the Father, it doth not belong to the bore divinity, neither also doth it simply agree with the human nature: but it is a title of the Son of GOD manifested in the flesh. Furthermore we know that it is no unwonted thing to Christ, to ascribe to the Father whatsoever is divine in himself. Bu It is also to be noted that he saith, shall live by the means of me. justification cometh by Grace. For in that we are justified, quickened, and blessed, it cometh not by our own merit but by the mere goodness of Christ. And therefore the Lord saith by the mouth of the Prophet I will redeem thee, Esec. 36.22 Three degrees of life. not for thy sake, but for my own sake. C. We must also note that there are reckoned here three degrees of life. The first degree hath God the living Father, who is a springing well, but secret and hidden. The second degree hath the son, who is as a conduit pipe by whom life is powered into us. The third, is that life which we draw from him. So that, because God the Father in whom consisteth life, is far from us, Christ is appointed as a mean, which is the second cause of life, that from him that might come to us, which otherwise lieth secret and hid in God. This sentence therefore agreeth with that which went before, where the Lord said, john. 5.29 As the father hath life in himself, so hath he given to the Son to have life in himself. For in divers other places he calleth himself life. 58. This is that bread which came down from heaven: not as your fathers did eat manna and are dead: he that eateth this bread shall live ever. This is that bread. M. When the jews objected unto Christ the fathers which were fed of Moses by manna, he answered to the same three things, one was, that Moses did not give unto them bread from heaven, and that the bread which the Fathers did eat in the desert was not the true bread of heaven, because the eaters of the same were subject to death The second was that the Father giveth the true bread of heaven, the which bread he himself is. The third is that the eaters of this bread have everlasting life. Now therefore to finish this dialogue, he returneth to the comparison of Manna and of his flesh, where with he began. This is the sum of his words, There is no cause why ye should prefer Moses before me, because he fed your Fathers in the wilderness: seeing that I have far better meat to give unto you than that was: for I bring with me celestial and everlasting life. For that bread is said to descend from Heaven, which hath no earthly or corruptible taste, but giveth the Immortality of God's kingdom. This virtue they felt not in Manna, which only sought to fill their belly. For there being two uses of the same, the jews, with whom Christ here disputed, respected nothing but the corporal food. But the life of the Soul is not transitory, but groweth more and more, till the whole man be renewed. Bu And it is manifest by these places that Faith in Christ justifieth all those that believe. 59 These things said he in the Synagogue, as he taught in Capernaum. Bu Now the Evangelist noateth the place where these things were done and spoken, according to the Historical manner, thereby to declare the undoubted truth and certainty of the matter, C. and also that we might know that there were then many present when these things were spoken. Bu For this talk and disputation concerning Faith, and the effect of Faith, was in a great assembly of the jews, that is to say, in a School, Temple, or Church: because it pertained to the right instruction of the whole Church, and of the universal world. C. He signifieth that this Sermon was made as of a grave and serious matter, M. and that Christ was found of the Capernaites in the Synagogue, into the which he entered to teach, that they might hear him speaking of so great mysteries. For he would teach openly, joh. 18.20. that he might have many witnesses of his Doctrine. Even as he boldly affirmed before the high Priest. As he taught in Capernaum. This is a notable prerogative of the City of Capernaum, that they had Christ himself to be their teacher, and that openly, not once or twice, but oftentimes. What thing more profitable could happen to this City than this, that the Son of GOD should be the teacher of the same? It was justly said to be lifted up to Heaven. Those Cities wax proud, in the which sometime, certain notable men have lived, or else have done some notable thing. But how much more notable was that which happened to this City. Mat. 11.23: But when it did contemn this singular grace, and abused the same, it was justly said to be dejected to the pit of hell. The Romanistes brag of Peter and Paul's seat, and under the pretence hereof have invaded and won the government of the Christian world, & have exalted themselves even to the Heavens. Good Lord, what would they have done if so be Christ had taught so oftentimes among them? But now, seeing they do not retain the Doctrine of Christ, and of his Apostles in their proper place, what else remaineth for them now than the greater condemnation? All these Churches which have by the goodness and mercy of God, the sound and wholesome doctrine of the Gospel, which other Church's want, must have this example of the Capernaites always before their eyes. 60. Many therefore of his Disciples, when they had heard this, said: This is an hard saying: Who can abide the hearing of it. Many therefore of his Disciples. M. All that which is contained between this verse, and the end of the Chapter concerneth the disciples of Christ. C. first of all it is declared, that there were very few among this great multitude which received any profit: nay, this doctrine was the occasion that many which professed themselves to be the Disciples of Christ, fell away. If the Evangelist had said, that only a few had been offended, it had been almost a wonder: but in that a great multitude, rise and conspire against him, what example shall we say it is? M. It is no marvel therefore if the rude multitude did not receive the mystical words of Christ's, when that his own Disciples could not abide the hearing of them. Wherefore let this History be printed in our hearts, lest that at any time we trouble Christ when he is speaking: and if we see the like to be in others at this day, let not their pride trouble our faith. Bu Those gross hearers, not understanding as yet what Christ had taught, murmur against the Divine teacher, saying: Who can abide the hearing of it? C. But the hardness wherewith all they found fault, was rather in their hearts, than in the word. But thus are the reprobate wont to gather together, heaps of stones out of the word of GOD, to throw at others. And when they resist Christ with their stubborness, and hardness of heart, they complain that his word is hard, which rather aught to mollify them. For whosoever humbly submitteth himself to the Doctrine of Christ, shall find nothing in the same intolerable or hard: but to the unbelieving which stubbornly withstand the same, it shall be as a maul or hammer that breaketh the stones, jer. 32.29. as sayeth the Prophet. And seeing there is by nature the same hardness in every one of us, if we judge after our own sense of the doctrine of Christ, every word shallbe unto us a dark sentence. Wherefore every one of us must commend ourselves to the direction of the holy Ghost, that he may write the same in our hearts, which otherwise will not enter in at our ears. M. Notwithstanding, for consolations sake this also is to be noted that he sayeth not, All, but, Many of his Disciples were offended. Apostasy. Although many were offended, yet notwithstanding, some remain which are edified and saved through the grace of God, for whose sake the Ministers of the word must constantly abide in the office of Preaching, although the number of them be small in comparison of those which go back. For, if the Angels of GOD in Heaven rejoice over one sinner that repenteth, more than over ninety and nine Just persons, and, if so be the good Shepherd, leaving nintye and nine in the wilderness, goeth to seek that which is gone astray, and having found it, bringeth it home with joy: of how great weight aught the salvation of a few, yea, of one man, to be to the Ministers of Christ? Let him therefore rejoice more at the Faith, sincerity, and constancy of a few which are Gods elect, than of the inconstancy of a great many which are Reprobates. B. For we see how rare a thing it is to find a sincere and true Disciple of Christ, and how hard a thing it is to find any assembly without Hypocrites. M. This complaint which the Disciples made concerning the hardness of the words of Christ, was full of arrogancy, contempt, and rashness. For they ascribe the fault of their unbelief, not to themselves, but to the words of Christ, saying: Who can abide the hearing. Such wisdom, industry, Honesty, and Godliness they ascribe to themselves, that they would have no man to understand those things which they themselves understood not. But they which are of a modest nature, & humble disposition, if they be offended in any matter, knowing their own imbecility, do first of all suspect their own dullness and negligence, and do rather say the fault upon this, than upon that which they hear, not doubting but that a great many can comprehend those things which they themselves cannot. 61. jesus knew in himself that his Disciples murmured at it, and he said unto them: Doth this offend you? B. jesus, according to his wonted clemency, seeking to help their offence and fowl error, knowing the cogitations and secrets of their hearts, knew straight way also, what it was that drew away those his hearers. C. Christ knew that the offence which the Reprobates had conceived, could not be taken away: For he doth not so much wound them with his doctrine, as he doth detest the poisoned malice which lay hid in their hearts. Yet notwithstanding, he thought he would seek by all means possible, whether there were any curable among those that were offended, and to stop the mouths of the rest, saying, Doth this offend you. He speaketh thus by Interrogation, to signify unto them, that it seemed strange unto him, that they should be offended at this his doctrine: and also that they might understand that they were offended without cause, C. seeing the doctrine itself contained no matter, in it of offence. M. And there is no doubt but that he had this communication apart from among the assembly of the Synagogue, as it is manifest that he did in divers other places. Otherwise it had not been convenient that he should have gone about openly, in the foresaid assembly to have corrected and reproved his murmuring Disciples. 62. What and if ye shall see the Son of man ascend up thither, where he was before. C. Christ here seemeth not so much to take away the offence, as he doth seem to increase it: notwithstanding, if any man way the cause of the offence throughly, he shall find that it was in this, that they had conceived an opinion, that he aught to do nothing but that which should please them. The simple and base condition of Christ which they beheld with their eyes, was a let unto them, that they could not give place to the power of his divinity: but now drawing aside as it were the curtain or vail, he bringeth them to the sight of his Heavenly glory. B. As if he should say, This offendeth you, that I take so much to myself, that I attribute so much to the eating of my flesh, that I affirm that I am the bread of life which descended from Heaven: C. and because I am without honour among men, ye despise me, and acknowledge no divine power to be in me: But shortly it shall come to pass that GOD by his mighty power shall exalt me from this contemptible state of mortal life, above the heavens. For in the resurrection of Christ there appeared such power of the holy Ghost, as openly proved him to be the son of God. Also, when it is said, Psal. 2.7. Thou art my son, to day have I begotten thee, the resurrection is set forth as a plain show token, whereby this glory of Christ aught to be known: as the Apostle Paul doth interpret the same. Acts. 13.33. And the ascension into Heaven, was the fulfilling of his glory. ascension of Christ into heaven confirmed. M. Let us here note how the Articles of the lords ascension is confirmed in the Faith of the Son of God, by which we believe that this jesus the Son of man, is the Son of the living GOD, which came down from heaven for our salvation. For his Ascension doth confirm his descension. His descension into this world was seen of no mortal eye. It was meet therefore that his Ascension, that is to say, his return to his Father, should be seen of such as should testify of the same, whereby his descension which was invisible might be confirmed. john. 3.13. For no man ascendeth up to Heaven, but he which came down from Heaven, even the Son of man which is in Heaven. And, that he ascended, what is it else but that he descended first into the lower parts of the earth. He which descended is even the same also which ascended above all heavens, Eph. 4.9. to fulfil all things. C. In that he sayeth, he was first in Heaven, it doth not properly agree to his humanity, and yet notwithstanding, he speaketh of the Son of man. But this is no unwonted manner of speaking, when two natures in Christ do make one person, and to attribute that to one which is proper to another. 63. It is the Spirit that quickeneth, the flesh profiteth nothing: The words that I speak unto you, are spirit and life. It is the spirit that quickeneth. M. This parcel containeth a declaration of those things at the which the Disciples were offended, because they seemed hard. C. For Christ teacheth that the jews received no profit by his Doctrine, because the same being spiritual, they were but carnal hearers of the same. But because this place hath been diversly expounded, first of all it is needful that we have the true and proper sense of the words: whereby we shall easily understand the purpose of Christ. In that he denieth the flesh to profit any thing, some do amiss refer the same to the jews, which were carnal. Neither do they well which affirm that the flesh of Christ doth profit us nothing, in that it is eaten, but in that it is crucified: but we must rather eat the same, that it may profit us when it is Crucified. B. Othersome, understand this of the spirit, which the Apostles should receive after the resurrection and Ascension of Christ, affirming that they had then the true sense of Christ's words, when that most excellent teacher of the truth, had replenished them with most ample knowledge of Christ. But their opinion seemeth far better, which think that these words (Alone) or (Of itself) aught to be joined therewith: as if Christ should have said, The flesh alone, or of itself profiteth nothing: the which is agreeable to the matter itself. C. For Christ hath simply respect to the manner of eating. He doth not therefore so speak as though there were no profit at all to be received by his flesh: Flesh with out the spirit profiteth not. but only pronounceth the same to be unprofitable, if it be removed from the flesh. For whereof cometh it that the flesh hath quickening power, but because it is spiritual? Therefore whosoever stayeth in the terrestrial nature of the flesh, shall find nothing in the same, but that which is dead: but they which life up their eyes to the power of the spirit, with the which the flesh is endued, shall feel by by their affection and by the experience of Faith, that it is not called quickening in vain. Now let us see how the flesh of Christ is meat in deed, and yet profiteth nothing. surely, it is meat, because we thereby have gotten life, because in it God is pleased, because in it we have all the parts of salvation complete: it profiteth nothing, if so be we judge and esteem the same according to the nature and original thereof. For the seed of Abraham, which of itself is subject to death, doth not give life: but it doth receive of the spirit to give unto us. Wherefore it doth become us also, that we may be truly fed by the same, to bring with us the spiritual mouth of Faith. The words which I speak unto you are spirit. M. He doth not speak of the external sound of these words, but of the sense and meaning of them: and he declareth that he spoke not carnally of the carnal eating of his flesh, in the which there is no life, but spyrituallye of the power of the quickening spirit, in the which there is life. C. In few words, he teacheth that his Doctrine is spiritual: for this word spirit, is put for the adjective spiritual. And that word is called spiritual, which calleth us upward, that (the holy Ghost being our guide) we may seek Christ by Faith, and not in carnal sense, in his heavenly glory. For we know that nothing of those things which are spoken, can be comprehended but by Faith. It is also worthy to be noted that he joineth the Spirit with life. He calleth his word, life, of the effect: but he teacheth that the same shall give life to none, but to him, who spiritually receiveth the same: for whosoever receiveth the same otherwise, rather draweth to himself death than life. To the godly this is a most sweet title of the Gospel, that they are certified, that the same is ordained for them to salvation: they are notwithstanding herewithal admonished to show themselves meet Disciples. For the words being received by faith profit, but without faith, profit nothing at all. 64. But there are some of you that believe not. For jesus knew from the beginning, which they were that believed not, and who should betray him. But there are some of you. M. The Lord is wont to upbraid men with their unbelief, because there can no greater injury be done to God, than for men to doubt of his Faith and truth. Christ again blameth these men, because they being devoid of the spirit, do wickedly deprave and corrupt his doctrine, and by this means turn the same to their own destruction. For they might have otherwise objected and said, Thou braggest that thy words are able to give life: but we see no such thing. He sayeth therefore that they are a let unto themselves. For unbelief (as it is alway proud) shall never reap any fruit in the words of Christ, Unbelief contemneth Christ because it doth contemptuously despise them. He sayeth not, There are some of you, which understand not, but he showeth the cause wherefore they understand not. There are (saith he) some of you which believe not: and therefore they understand not, because they believe not. By faith we are coupled together, and by understanding we are quickened: first let us stick fast through Faith, that there may be somewhat to give life by understanding. For he which sticketh not fast resisteth: and he which resisteth, doth not believe. For how shall he be quickened which believeth not? C. Whereas, he saith only some of them are unbelieving, when as almost every one of them had his fault, he seemeth so to say to this end, lest if there were any which as yet were curable, they might thereby be brought to despair. M. He meant therefore by more gentle admonition to bring them to a better mind, and not so to cast them of, that every one of them might be made careful to obtain the gift of Faith. For Jesus knew from the beginning. Bu This the Evangelist putteth down to amplify the authority and magistye of Christ: C. Lest any man should think that Christ did rashly judge of his auditors. Many professed themselves to be of his flock: but their sudden falling away bewrayed their hypocrisy. But the Evangelist sayeth that their unbelief which was unknown to others, was manifest to our Saviour Christ. The which the Evangelist noteth not so much because of Christ, as for our sakes, that we might learn not to judge, but in such matters as are well known to us: For this which Christ is here said to know from the beginning, is proper to his divinity. Moreover, he noateth it for our sakes, Rash judgement forbid. that we which have not the knowledge of men's hearts, might learn to suspend our judgement, until such time as impiety shall bewray itself by external signs, and so the Tree may be known by his fruit. R. By this verse also he doth fortify the imbecility of the Apostles, against the offence which was to come by the treason of judas. For it is a great offence and stumbling block to the weak, when they which seem to be gods elect and chosen do betray Christ. Wherefore doth he Prophesy long before that judas should fall away, that they might confirm their, Faith, and that they might not suspect the doctrine of Christ for the fall of some. M. Therefore the Evangelist meant in this matter to win great estimation unto Christ, lest he might be thought to be ignorant of this wickedness of him which should betray him. R. This place also teacheth the fear of GOD. For if the Lord spared not the natural branches, take heed that it come not to pass that he do not spare thee also. M. Last of all, Rom. 11.21. it is here to be noted that there are certain degrees of unbelief, and that one man, in whom there wanteth Faith, may be more wicked than another. He knew (sayeth the Evangelist) who were not believing, and who it was that should betray him. He maketh special mention of the Traitor, as of a man, of most monstrous wickedness. He also was unbelieving, but his unbelief was not without notable malice. evenso at this day, there are many unbelievers in the Church, but so, that one of them do far excel another in examples of unbelief. Some of these unbelievers are superstitious: some Epicures: othersome are notable Traitors, insomuch that for gains sake, they are ready under the colour of familiarity to betray the lords truth, the Church itself and all godliness. 65. And he said: Therefore said I unto you, that no man can come to me, except it were given to him of my Father. Bu Again he repeateth the cause of Faith, and of unbelief. They which are drawn of the Father believe: but they which are not drawn of the Father, believe not. M. This he said before to the multitude of the jews: but here he teacheth that his Doctrine is general, and appertaining to all those, which are void of faith, and come not to the Saviour. These Disciples came unto Christ corporally, and corporally followed him, and for this corporal cleaving unto him, were counted for his Disciples, and they again for their parts would seem to be his Disciples. But how they did follow him, and cleave unto him in spirit, (which belongeth to all true Disciples), it is already declared. C. He showeth therefore that Faith is a very rare and singular gift of the spirit of GOD, lest we should marvel that the Gospel is not generally received of all men for the most part. For we have the less estimation of the Gospel, because all the world obeyeth not the same: for it cometh into our mind how it can come to pass, that the greatest part of the world should willingly reject their own salvation. Christ therefore showeth the cause why the number of the Faithful is so few, namely, because no man of himself. cometh to the Father: for all men are blind until they are illuminated by God's holy spirit: they therefore are partakers of so great a benefit, upon whom the Father bestoweth the participation of his spirit. For if all men had this grace, the making mention of the same in this place should be out of time, and far from the purpose. For we must note the purpose of Christ, which is to show, how that many believe not the Gospel, because faith groweth not, but by the séecréete revelation of the spirit. A. But this verse is more at large expounded before. C. But he useth here this word (Given) for (Drawn) to declare that there is nothing to move God to draw us unto him, but his free grace and mercy. For that which we have by the gift and grace of God, cometh not by our own industry. 66. From that time, many of his Disciples went back, and walked no more with him. Bu Now are joined to the former disputation, notable examples of such as eat the flesh, and drink the blood of Christ, and of such as eat it not. For those which are starters away from Christ, do neither eat nor drink Christ, because they want faith: but the eleven Disciples do truly eat and drink. For they do believe in the Lord jesus, whom they do confess with a strong and lively faith. M. Therefore we see no strange or unwonted thing come to pass, when many do fall away from the kingdom of Christ, seeing that here it is said, that many Disciples forsook Christ himself. Mat. 13.20 A lively description of this matter, is set before us in the Parrable of the seed, which fell upon stony ground. R. Man's nature followeth Christ so long as he hath any hope to be rewarded, but his hope being once frustrate, he goeth away and forsaketh Christ. C. But this is a horrible monster, that so gentle & loving invitation, could withdraw the minds of so many, specially of such as had before given their names unto him, and were his familiar Disciples. But this example is set before us, as it were in steed of a glass, in the which we may behold how great the wickedness and ingratitude of the world is, which taketh occasion to stumble even in the very fair and plain way, that it might not come unto Christ. That therefore which was foreshowed concerning Christ, Esai. 8.14 aught then to have been considered in his doctrine, and now also he must be daily a stone of offence. For here could never be such diligent taking heed, but that the Doctrine of Christ must needs be, to many an occasion of offence: because the reprobates, being ordained to destruction, do suck poison out of most wholesome meat, and gaul out of Hony. The Son of GOD truly observed that which was profitable, and yet notwithstanding, we see that he offended many of his Disciples. Therefore how much so ever many do abhor the pure doctrine, yet nevertheless they may not suppress the same: only let the teachers of the Church remember the admonition of Saint Paul, 2. Tim. 2.15 that the word of GOD is rightly an offence, and they shall over stride all stumbling blocks void of fear. M. Moreover, Saint john saith in his Epistle, They went out from us, but they were none of us, ●. joh. 2. i9 For if they had been of us, they had continued with us. It is necessary that after this manner such as are proved may be known. i Cor. 11.19 C. When the Evangelist sayeth that they walked no more with Christ, he meaneth that there was not a full Apostasy, but that they withdrew themselves only from the fellowship of Christ: notwithstanding, he condemneth them as Apostates. Whereby we have to learn, that we cannot go back the breadth of one foot, but that we are ready to forsake Christ. 67. Then said jesus unto the Twelve, will ye also go away? M. He maketh no mention of those which had forsaken him, neither doth he seem to be any whit angry with them, but turning himself with great modesty to the rest which remained, namely, to the twelve Apostles, said, unto them, Will ye also go away? Bu He doth not ask this question as though he were ignorant what they thought, or what they would do, but he demandeth it that he might set their Faith, and the profession of their faith, as an ensample to the whole Church to be followed & kept: M. and therewith also to declare that he doth stay none of his Disciples from going from him, if so be they be such as desire to go from him, because this Apostleship requireth such as come not compelled, but voluntaryly, and desirous of heavenly grace. C. He teacheth also that there is no cause why they should suffer themselves to be drawn away by the lightness and inconstancy of other men. For he showeth himself to them to be he with whom they should abide: and therewithal exhorteth them not to join themselves companions to Apostates. And verily if so be the faith be builded upon Christ, faith in Christ never shaketh it shall not depend upon men, neither shall it shake at any time, although Heaven and earth should seem to go together. And the circumstance is to be noted, that Christ being deprived almost of all his Disciples, retaineth only Twelve. By these and such like examples, every faithful man is taught, to follow and serve God, although he have never a fellow. M. Let no man therefore faint or be discouraged in this wicked world, where very few are found which cleave faithfully to the Lord, as though the Lord had the less care of the faithful, because they are both abject and few in number, but rather let us undoubtedly believe, that our Shepherd Christ jesus, will not neglect or forget one of the lest of his sheep. multitude, doth not avail to salvation. For as the multitude of the wicked shall not save them from destruction, so the paucity or smallness of number of the just, shall nothing let whereby they may not be saved. M. Also, because these were specially given to Christ of the Father, that God's election might take place, it was necessary that they should abide and persevere with him unto the end. Rom. 11.29 A For the gifts and calling of God are such, that he can never repent him of them. For he is wont to finish the good work which he hath begun in his servants. 68 Then Simon Peter answered him, Lord to whom shall we go? Thou hast the words of eternal life. Then Simon Peter. Bu Simon Peter having always a fervent faith and zeal to Christ jesus, and now also making answer, not in his own name, but in the name of all the rest, cried out with great courage, Lord to whom shall we go? Thou hast the words of life. C. This was the judgement of them all, except judas, who had nothing that was sincere in him. M. Peter might have said simply, Lord we will not go away: but he thought it better to express two causes of tarrying, why he and his brethren would abide still with Christ. First because they understand and perceive that his doctrine is wholesome, and of power to give life: Secondly, because whether soever they go, leaving Christ, there is nothing to be found but death. R. By this answer of Peter, we plainly see the same to be true which the Apostle writeth, saying: The preaching of the Cross is to them that perrishe foolishness: i Cor. i 18. but unto us which are saved, it is the power of God. C. This is a notable commendation of the Gospel, that it ministereth unto us eternal life: Rom. i 16. being the power of God to salvation to every one which believeth the same. For otherwise is life offered to us in the Gospel, when as God freely reconcileth himself unto us, 2. Cor. 5.19. not imputing our sins to us. Hereby therefore we learn, that we must follow our Master Christ alone, and must cleave only unto him which can bring to us everlasting life. Bu This life is not found in the Philosophy of Plato or of Aristotle: neither is it to be found among the pharisees and Monks. Death showeth itself in the Institutions of these men: death, deceit, and destruction is in the whole world, and falleth upon the pate of such men as are careless, and followers of foolish things: and he alone escapeth death, deceit, and destruction which faithfully embraceth Christ, and crieth with Peter, Lord whether shall we go? we will abide with thee, for thou hast the words of eternal life: In thy word, in the Scripture, in the holy Gospel, and in thyself, is the light, the way, the truth, and the life. 69. And we believe and are sure that thou art christ the Son of the living God. M. To those that departed, the Lord said, But there are some among you, which believe not: Verse three score and four. Peter here on the contrary part, to put away all suspicion of unbelief from himself, and from the rest of his brethren, and might separate himself from the fellowship of unbelievers, sayeth, And we believe and are sure that thou art Christ the son of the living God. In these words Peter briefly comprehendeth the sum of Faith. And he placeth Faith in the first place, because the obedience of Faith is the beginning of true understanding: yea Faith itself is the true eye of the mind. But straight after knowledge is added, which discerneth Faith from erroneous and false opinions. Faith is the eye of the mind. For the Turks, the jews, and the Papists do believe, but they know nothing. Faith and knowledge tied together. But Faith is tied to knowledge: because God's truth is certainly and undoubtedly known unto us, not such truth as man's knowledge is able to apprehend, but such as the spirit of God doth seal in our hearts. M. Therefore Christian Faith, hath this property above all other, to know that which it believeth, that which can never be said of any man's Faith, that ever hath been or shallbe in the world, because their Faith is not of true, but of false things. R. So that first of all we must believe the word: then followeth knowledge, and the understanding of the truth of the word. B. In Peter the fervency of Faith, to confession is to be noted. Charity in favourable judgement charity also appeareth in him, in that he judgeth well of all the rest of his fellow Disciples. For look what he himself thought of the Lord, he doubteth not to think the same of them, seeing he answereth for them who were never asked before any such question, saying, And we believe. etc. But this confession seemeth nothing to appertain to the present cause. For the question was moved concerning the eating of Christ's flesh. I answer Although the twelve had not by and by the knowledge of all things that the Lord taught, yet notwithstanding it is sufficient that they according to the measure of their faith do confess him td be the Author of salvation, and do submit themselves to him in all things. M. For at another time they prayed for the increase of their faith, saying, Luke. 17.5. Lord increase our faith. A. Moreover the answer of Peter doth very well agreed with the words of Christ when he said, The words which I speak unto you are spirit and life, And Peter confesseth that he hath the words of eternal life: whereupon there is no doubt, but that Christ is the Son of the living God. 7. jesus answereth them have not I chosen you twelve and one of you is a Devil? jesus answereth them. M. These things were spoken by the Lord to singular purpose. Peter being of a good nature, and disposition thought that all the rest of his fellow Apostles, were endued with the same sincerity and faithfulness of mind, that he was endued with, of the which he seemed after a sort to boast. He knew that this number of the Apostles was singularly and specially chosen from among the rest of the Disciples, by the Lord: for the which cause he could not otherwise think but that they were faithful and sincere whom the Lord so specially had chosen the to dignity of the Apostleship: and therefore boldly, as persuaded not only of his own Faith, but of the Faith of the rest of his fellows, he said, And we believe. Now, the Lord seeking to take away this security and persuasion, not only from him, but also from the rest, and further also to signify unto them, that it was no marvel, that among the multitude of the Disciples, which were not chosen by him, but followed him of their own freewill, many forsook him through their unbelief, when as in that small number of the Apostles which he had specially chosen, there was one to be found, which was not only unbelieving, but also (which was a great deal worse) a Devil, the Lord (I say) seeking these things, sayeth, Have not I chosen you Twelve, and one of you is a Devil. B. The Greeks call him the Devil, whom the Hebrews call Satan. By this therefore that he said, that judas was a Devil, he meant, that he was his adversary and enemy, and not a Disciple, although he were chosen with others into the number of the Disciples, by external calling, and was as yet among them. C. For where Christ sayeth, that he had chosen Twelve, it is not referred to the external purpose of GOD, (for it is not possible that any of them should fall away which are predestinate to everlasting life) but seeing they were chosen to the office of Apostleship, it become them to go before others in piety and holiness. Therefore he putteth here chosen, for the most notable and excellent among the common sort of people. M. Concerning their election, read the third of Mark, and the sixth of Luke. And Mathewe repeateth their names in order, in the tenth Chapter. And, when he calleth judas a Devil, there is no doubt but that he meant by this name, to make him very detestable. For they are deceived which extenuate the odious title of this vice. And verily, they which profane so holy an office, cannot be sufficiently hated and detested. Those Angels are called teachers which do very well discharge their embassage, Rightly, Mala. 2.7. therefore he is called the Devil, which being chosen into so honourable an office, doth by his own wickedness degenerate from the same. There is also another reason, why such are called Develles, namely, because GOD doth give more liberty to Satan, to prevail against the Reprobate and wicked Ministers, than against any other of the common sort of people. Wherefore if so be they which are chosen to be Pastors be carried away with devilish madness, insomuch that they are like unto brute Beasts, we must not despise the dignity of the office, but must rather commend the same, seeing such sharp vengeance followeth the profanation of the same. Bu judas is here called the Devil, not so much because he was a Traitor, as for that he made himself a Minister and instrument for the Devil to work by. 71. He spoke of judas Iscariot the Son of Simon: for he it was that should betray him, being one of the twelve. M The Evangelist seeketh diligently to defend the innocency of the rest of the Apostles, and would not have any wrong or false suspicion to light upon the true and sincere Apostles of Christ. Let all these imitate this diligence which desire that the authority of the ecclesiastical ministry may stand safe and sound. C. And although judas conscience did accuse him, yet notwithstanding we do not read that he was any whit moved So dull are Hypocrites that they do not feel their wounds: in the sight of men they are so brazen faced, that they will not let to prefer themselves before the best men. R. We see therefore how that all which seem to be elected are not elected. Bu Let no man therefore to much flatter himself and be secure because of certain gifts which he hath received. For he which had obtained so great gifts that he could work signs, by which he was grown to wonderful covetousness, could receive no profit, neither by benefits, neither by gifts, neither by the company of Christ, neither by the washing of his feet, neither by the participation of the table, neither by the keeping of the money, but all these things were means to bring him to destruction. ❧ The seventh Chapter. 1. After these things jesus went about in Galilee: for he would not go about in jury, because that the jews sought to kill him. After these things. B. IN THE fift Chapter going before the Evangelist declareth that the JEWS went about to kill our Saviour Christ, for healing the man on the Sabbath day which was diseased eight and thirty years, and because he made himself equal with his Father. These things he repeateth here in one word, to show the cause wherefore he went at this time into Galilee. Bu For the Lord doth willingly withdraw himself from blood thirsty men, and from conspirators of murder: and his spirit shall rest upon the gentle and humble, and upon such as reverence his word. M. The nobility and fame of the land of the jews by reason of the Priesthood and temple seemed to require, Esay. 66.2. that Christ should rather have gone about in the same, rather than in Galilee, which was an obscure and infamous land. Furthermore he might run into suspicion, because he shonning the light, forsook jury because of the Scribes and Phariseis, men learned in the Law, and rather desired to go about in Galilee among ignorant men and unskilful of the knowledge of GOD, and to preach his doctrine there, than among the learned in jury. necessarily therefore the Euaunuangelist hath showed the reason of this matter, declaring that the malice and cruelty of the jews was the cause that the Lord leaving jury went into Galliee. C. For he had no safe abiding among the jews. If any man think it absurd that Christ sought to hide himself, which with a beck could break and disappoint the devices of his enemies, let him consider what person our Saviour Christ did bear at his Father's appointment, for the which cause he thought it good to keep himself within the bounds of a man. For, because he had taken upon him the form of a servant, he fled and shunned peril after the manner of men, until such time as his Father exalted him. And although he knew the prefixed time of his death, yet notwithstanding he behaved himself as a man subject to dangers. Wherefore it become him not rashly to cast himself into the midst of dangers. But he so shunned periles, that nevertheless he swerved not from the course of his Office no not the breadth of a nail. For wherefore have we health, Health ●o given 〈◊〉 to 〈◊〉 God. and the safety of our life, but only to serve the Lord? Let us therefore take heed, that we lose not the causes of living, for life. B. It is lawful for us also to flee from peril, so that we do not hinder the glory of God by our flight. The Evangelist sayeth not that the Lord jesus did forsake jury, because the jews were sinners, for the Galileans also were sinners, whom notwithstanding for this cause he did not disdain. Moreover, he is oftentimes read to have eaten and kept company with Publicans and sinners: Cruelty against Christ excludeth the grace of God. so far was he from forsaking the jews, because they were sinners. Not every sin excludeth this grace of God's kingdom: but this bloodthyrstinesse and cruelty of the jews excludeth it. 2. The jews feast of Tabernacles was at hand. C. It is probable and lykelye that this happened the second year of Baptism. B. This Feast of Tabernacles or Tents was so called because of Israel abode in their Tents seven days, Feast of Tents. for a remembrance that God made their fathers to devil in Tents, when he brought them out of the land of Egypt. M. This feast is celebrated from the fifteenth day of the seventh month, (which we call October) unto the one and twenty day of the same, as is to be seen in Levitticus. C. We have showed before in the thirteenth verse of the second Chapter that there were two causes which moved our saviour Christ to come to jerusalem at the feast days. Levi. 23.34 But now the Evangelist showeth that Christ so rested in Galilee, as though he would not come at all to jerusalem, A. although he was appointed to ascend thither: as we shall see hereafter. 3. His Brethrens therefore said unto him, Get thee hence, and go into jury, that thy, Disciples also may see the works that thou dost. B. The Evangelist calleth the Cousins and Kinsmen of our Saviour, his brethren, according to the manner of the scripture. C. For by this name the jews comprended all kinsmen, in what degree of blood soever they be: Mat i2. 46 as we have showed in another place. B. They therefore which did not believe that he was the same whom he preached himself to be, admonished him strongly to go up to jerusalem at the Feast day and there where all Israel came together, to make himself openly known what he was. For they knew that his abiding in Galilee was to shone the madness and wrath of the jews, which he had provoked against him by healing the man which was diseased eight and thirty years. C. For Christ was derided of those his kinsmen, because he fleeing as it were from the light, lay hid in an obscure and base corner of judea. By the name of Disciples they understand, not enelye such as were domestical and his familyare Disciples, but also such as he meant to get unto him from divers places of the whole Nation. 4. For there is no man that doth any thing in secret, and he himself seeketh to be known openly: If thou do such things show thyself openly to the world. R. These words of Christ's Kinsmen may be understand to be spoken either contemptuously, or else wisely, but howsoever, yet carnally. If they be words of contempt, than they have this meaning: Why dost thou glory and boast so much before us of thyself: if thou be such a manner of man as thou braggest thyself to be, why dost thou not go into jury, where there are men boath mighty, noble, and holy, and also learned and wise. If thou art descended from heaven, what needest thou fear the threatening of men? If thou desire glory and praise, as we perceive greatly thou dost, why dost thou lurk in an obscure corner of Galilee? Go thy way up to jerusalem, and there thou shalt have just occasion offered thee to seek thy praise and glory. But if thou will have these words spoken wisely for good advice, than this is the sense: Because now the feast of Tabernacles was at hand, at which time a great multitude came up to jerusalem, according to the law the kinsmen of Christ took counsel together among themselves, that when Christ should seem to handle his matters fearfully and without discretion they would exhort him for kindreds sake, not to neglect his fame, but to go up with them at the feast day, whereby he should confirm his authority before the jews, which he had partly gotten already by his miracles. Neither did they only seek his praise, but their own fame also, which should come unto them by the glory of their kisemen. They say therefore, Why dost thou lurk here so obscurely? whom dost thou fear? why dost thou so undiscréetelye handle thy business? We for the natural love which we own unto thee, earnestly exhort thee, that thou go up with us to jerusalem at the feast day, to confirm and approve thine authority there, that thy glory may be more famous, and that thou mayest win a greater number of Disciples, boath by thy doctrine and also by thy miracles. For we see that thou dost many great and wonderful things, but yet not so wisely as thou shouldest, because thou withdrawest thyself from the multitude and greatest company of men, and liest hid in a corner of Galilee, where thou canst have no glory or praise of men. If so be the works which thou dost be altogether divine, thou shalt not fear the light, but shalt go with us to the feast, that thou mayest be the more famous and honourable. C. For seeing thou art endued with so great virtue and power that thou canst win Fame by working signs and wonders, lose not the same: for thou dost in vain spend and bestow here, those gifts which GOD hath given unto thee, where there are no meet witnesses and judges of the same. B. For he which would have all men to speak freely and openly of him, must do those noble acts which he doth openly, and not in secret. Therefore make thyself known unto the world. B. Hereby we perceive how great the dullness of men is, in weighing and considering the works of GOD. For the kinsmen of our Saviour Christ would never have spoken thus, except they had utterly contemned and despised those manifest signs and proofs of his divine power, which they aught to have received & reverenced with great admiration. That which we here in this place concerning Christ doth daily happen: For they which aught to be friendelye boath for nearness of blood, and also for other causes are more grievous and troublesome to the children of GOD than strangers, oftentimes. For they are the instruments of Satan, to draw and entice them, which would scincerelye and faithfully serve GOD, one while to ambition, another while to covetousness, to the love of the world, and to such like. Concerning the which matter read more in our exposition of Matthew. But Christ sharply repelling such Satan's, teacheth us by his example, Mat. 10.36 not to follow the foolish wills and minds of brethren. 5. For his brethren believed not in him. R. Now in this place that appeareth to be true, joh. 4.44 which our Saviour Christ saith in another place, A Prophet hath no honour in his own country. B. Hereby also we learn that all are not godly which appertain unto Christ concerning the flesh. For what did it profit these men whom the Evangelist noateth to be unbelievers, that they were the lords brethren? C For the Spirit of Christ doth give unto them a perpetual note of infamy, because they being convinced by so many testimonies of works, did not for all that believe. Therefore as saith Saint Paul. Whosoever desireth to be in Christ, must be a new creature. 2. Cor. 5. i7. B. For in Christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. C. For they which give themselves wholly unto God, are unto Christ in stead of Father, mother and brethren, as for others he putteth them from him. Wherefore to ridiculous is the superstition of the Papists who in the virgin Marie, all other things set a part, only extol the honour of blood: as though Christ did not reprehend the Woman, which cried in the midst of the multitude, Blessed is the womb that bore thee, Luk. 11.27. and the Paps that gave thee suck. For Christ answered, Nay rather blessed are they which hear the word of GOD and keep it. B. For the inward man alone framed after GOD, is acceptable unto GOD, and bringeth forth the undoubted fruit of righteousness. M. Let us note also in this place, how that faith in Christ is the only gift of GOD, and cometh not by any prerogative of flesh and blood. For the faithful are borne neither of blood, neither of the will of flesh, nor of the will of man, but of GOD. Also flesh and blood revealeth not the son of God, joh. 1.13 but the Father which is in heaven. A. Let us remember therefore what the Lord answered to his kinsmen james and john To sit on my right hand, Mat. i6. 17 and on my left, is not mine to give, but it shall happen to those for whom it is prepared of my Father. 6. Then jesus said unto them, my time is not yet come: but your time is alway ready. CHR. Some interpret this of the time of Christ's death, but not aptly. C. For he speaketh of the time of his departure and affirmeth that he differeth from his kinsmen in this, that they might without danger come forth at all hours in the face of the world, because they have the world their friends: but he had good cause to fear, for that the world was his enemy: And he giveth them to understand that they give evil advise in a known thing: as if he should say, Bu My time to go thither is not yet come: when time shall serve, I shall need none of your admonitions: I know what & when to do every thing: how also and when I must be made known to the world, doth not depend on man's counsel but upon my Father's decree. M. You may ascend to jerusalem when ye will, but I have not always that liberty, you need not weight your time, because ye may go when ye will: but as for me I must attend my time, because all times to me are not alike. C. We are also here taught how diligently we aught to beware, that we do all things by the rule of God's word, and in due time: Bu and also to take heed that we do nothing rashly, without warrant from God. He talketh with us in his word. We consult therefore with him when we ask counsel at his word, when we pray, and when we crave his holy spirit. Time aught to be considered, according as occasion serveth. M. Every man therefore aught to consider his time, and not to do any thing out of due time, but patiently to tarry for the opportunity of a convenient time. The Lord would not go with his Brethrens to jerusalem, because his time was not yet come. At another time he commanded Passeover to be prepared for him at jerusalem, saying, I will keep the Pasover at thy house with my Disciples. And to his mother he said, Mat. 26.18 My hour is not yet come. Let every one of us therefore learn by this example, john. 2.4. to frame ourselves according to the convenientness of the time, Rome 12.11. A. even as the Apostle Paul teacheth us, but so notwithstanding, that we serve not the breadth of a nail from our calling. 7. The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil. C. The word is here taken for men not regenerate, which retain their nature and disposition. Whosoever therefore are not regenerate by the spirit of God, are pronounced by our Saviour Christ to be enemies unto him. And why? Surely because they condemn his works. Wherefore if we will stand to the judgement of Christ, we must confess that the whole nature of man is so vicious and corrupt, that there can proceed from the same, no right, sincere or good thing. M. Christ might have said The high priests, Scribes, and pharisees cannot hate you: but they hate me. But because his brethren, had used this word world before, saying, Show thyself to the world, when as in deed they understood those forenamed persons, he also rightly calleth them the world: but so that therewithal he noateth them of a worldly disposition. As if he should say, ye invite me by this word (world) to the high Priests, Scribes, and pharisees of jerusalem, to show myself before them. You truly and justly call them the world: for they are nothing else but worldly. And because the world loveth that which is his own, the world cannot hate you, which are wordly, and the children of this world, being partakers of corruption and of worldly wickedness. R. The pharisees hate not you, the mighty men do not persecute you, because ye are all of like impiety of like wicked manners, ye embrace their doctrine as holy: and whatsoever they say ye account it an Oracle. Wherefore they call you obedient children of the synagogue: so far they are from persecuting and hating you: but the world that is, the wise, mighty, and holy men of this world hate me, not only because I do disagree with their impiety, but also do reprove, and reprehend all their works, righteousness, holiness, wisdom, and power, as abominable in the sight of GOD. A. For that which is highly esteemed in the sight of men is abominable in the sight of God. Luk. 16.15. C. Therefore he convinceth them to be carnal, when he saith that the world cannot hate them. R. Christ therefore would not follow the carnal affections of his kinsmen. C. Furthermore, by these words the Lord jesus doth signify that the Gospel cannot be truly preached, but that the whole world must be cited as guilty before the tribunal seat of GOD, that so flesh and blood may be trodden down, and brought to naught, john. 16. ● according to this saying, When the holy Ghost cometh it shall reprove the world of sin. Herewithal also we learn that the pride which is naturally engraffed in men is so great, that they flatter and like of themselves in their vices: For when they are reprehended they would not be angerye, except they being blinded with the overmuch love of themselves, did flatter themselves in their evil. Only God's spirit doth make us gentle and meek to abide reprehension insomuch that willingly we offer ourselves to be slain with the sword of the Gospel. Humility resteth where the spirit of God abideth. B. This also is to be noted, that we cannot have the love and friendship of the world, except we give our consent to the evil works thereof. For if so be we seek to maintain the glory of God alone, and do pronounce only GOD, to be good, and do seek also to convince the world of sin, by and by it persecuteth us, even as afore time it persecuted Christ. And to reprove the world, is not only to inveigh against that groser sort of sinners, (for that the world can bear) but also to testify that the works thereof are evil: that is to say, that it is wholly void of righteousness and goodness, and that it cannot attain to true righteousness but by Christ. M. For the nature of the word is to enter through even to the dividing a sunder of the soul and the spirit, and of the joints and the marrow, and discerneth the thoughts. A. What pretence soever therefore the world hath for the hating of the professors of the gospel, there can be no other cause than that which Christ hath foreshowed: namely because the faithful do testify that the works of the world are evil. Heb. 4.12 M. The jews those hypocrites went about to kill Christ, as a transgressor of the Saboth but there lay another mischief secret in their hearts, of the which not so much as Pilate was ignorant: for he know that for envy they had delivered him up to death. evenso they which at this day hate the ministers of the Gospel, ascribe the cause to the love of the Church, calling them enemies and forsakers of the church when as they themselves are not lovers of the Church but sekers of their own vain glory. And they pretend that to magistrates which they know they cannot abide, calling them seditious persons, as though they themselves wished well to magistrates, when as in deed no men are, nor ever have been greater enemies to magistrates than they themselves have been. john. 3.20. B. But they will not come to the true light of Gods word, lest their evil deeds should be reproved. 8. Go ye up unto this feast: I will not go up yet unto this feast, for my time is not yet full come. M. There is no doubt but that the Lord would have instructed them, and kept them with him longer, if so be they had been of a sincere heart, and had erred simply: but because they were led by the spirit of envy and had an evil opinion of him, he left them to their own counsels. They had herd and seen many wonderful miracles they aught to have known who, and how great he was, if so be they had not been blinded with malice: furthermore for kindred's sake they should have been better affected towards him. justly therefore he sendeth them away from him to go whether they william. Thus doth God always deal in his justice with the unbelieving and obstinate insomuch that when they will not be otherwise ruled, he leaveth them to their own imaginations, that they may either walk in them or else turn to him by repentance. Hear O my people, and I will protest unto the O Israel, if thou wilt hearken unto me let there be no strange God in thee neither worship thou any foreign God. For I am the Lord thy God, which brought thee out of the land of Egypt: open thy mouth wide and I will fill it. But my people would not hear my voice, and Israel would not obey me So I gave them up unto the hardness of their heart and they have walked in their own counsels. Psal. 81.8 As therefore it cannot be gathered, by those words that the Lord doth not care for the salvation of his people, and doth reject the infirm and weak: (for he sayeth afterward I would my people had hearkened to me and Israel had walked in my ways. I would son have humbled their enemies) so verily we must not here gather that the Lord had not a care for the salvation of his brethren because he so lightly sendeth them from him, saying Go ye up unto this feast. But we must rather understand how unmeet and inconvenient a thing it is to constrain wicked and malicious persons against their wills to be partakers of that grace, which with all their strength and might they reject and contemn. john. 3.19. For it is most just that they should err and wander in darkness which love darkness more than light. 9 When he had said these words unto them he abode still in Galilee. M. In that Christ ascended not to jerusalem, but abode still in Galilee, when others went, it may seem that his own conscience did accuse him, or else that he tarried behind for want of manly courage: and in that he doth not go with his brethren as he was wont to do at other times, he seemeth to bear unto them some privy grudge. But Christ is contented patiently to abide these things, having the testimony of an innocent conscience, the which also he declared to his brethren, when he showed unto them the cause why he was hated of the world. Let us learn therefore by this example, not to be much careful and troubled for any thing that man judgeth of us, so that we know ourselves to be innocent in the sight of God, and do declare the same to those that seek it: as we see our Lord and saviour did here, It is not possible that we should escape the sinister and wrong judgement of the reprobate in this world, the which are every where at hand, which way soever we turn us or what soever we leave undone. 1. Cor. 4 Whereupon the Apostle said, It is a small matter for me to be judged of you or of man's judgement: Rome 12.17 1. Thes. 5.21 for it is the Lord that judgeth me. A. But we aught not hereupon to neclect our fame or good report: for we aught to provid for honest things in the sight of all men, and if it be possible, so much as in us lieth to live peceable with all men, and to obstayne from all show of evil. But seeing we cannot obey God, except we displease men, we must void of care despise all favour of men, to obey God alone. Gallath. 1. If (saith the Apostle) I should please men I were not the servant of God. C. For seeing there is nothing more miserable then to be drawn away from Christ, cursed be that peace which is so precious unto us, that for the same we should renounce Christ. 10. But as soon as his brethren were gone up, then went he also up to the feast, not openly but as it were privily. R. Here are two things to be noted. For in that Christ went up to jerusalem at the feast of Tabernacles, he showeth obedience of his Father's commandment: and in that he ascendeth privily he showeth the wisdom of faith. Exo. 23.17. For it becometh a christian man to fulfil the commandment of the Lord with simple obedience, and yet nevertheless to take heed with good advice that he tempt not the Lord. Rashness aught to be escued. For Rashness as well in other things, as in divine matters, bringeth great inconveniences with it. A. He might have withstand his adversaries (as is aforesaid) with manifest power, but that should have little profited us. R. Therefore by this deed he taught us that if so be we at any time be in like perils, we should with a strong faith fulfil the commandment of the Lord, and yet in the mean time beware we tempt him not, Luke. 21. i8. being sertaynly persuaded that not one hear of our head shall perish without the will of our heavenly Father. In that Christ doth now ascended, it is not repugnant with that, that he said to his brethren, that he would not ascend. For than he declared that he would not fulfil their evil affections, nor ascend with them to the feast, of Tabernacles, until such time as the necessity of his duty did constrain him openly to show himself: but now opportunity being offered he ascendeth alone without the company of his kinsmen, whom he refused as carnal to use in the business of the Gospel. C. Therefore on the one part the Evangelist setteth before our eyes the kinsmen of our saviour, who according to the common manner of men, seem to like of the worship of God, but yet notwithstanding are friends to the world, that is to say, to the wicked, and therefore do walk void of care: on the other part he setteth before us christ himself. who being hated of the world, cometh privily into the City, and abideth in Galilee, until the necessity of his office which he had received of his Father, constrained him openly to show himself. 11. Then sought him the jews at the feast and said, where is he. Bu In these words the Evangelist reprehendeth the judgements of the common people, which they had concerning Christ and the Gospel, to the end he might confirm the minds of the ministers of the word in like dissensions jest they should faint and be discouraged by the like judgements, and forsake the truth. C. By the jews he understandeth the common people, which being now accustomed these two years to hear Christ, required him, when they saw him not as they were wont. For when they say, Where is he. they mean a man known unto them: and yet notwithstanding this demand, showeth that they were not hitherto well affected, but hung always in doubt. notwithstanding there are some, which by the name (jews) in this place, understand not the people, but the Rulers of the jews, the high Priests, Scribs pharisees, and elders of the people, being even the very same of whom saint john maketh mention in the first verse going before saying, Because the jews sought to kill him. M. and they say that it was opprobrious speech which the jews used here: as if they should have said, where is that Galilean? Where is that seducer and deceiver of the people. Where is that blasphemer? where is that enemy of the Law and breake● of the Sabbath? For the did not vouchsafe to name him, even as Saul did to David, when he said, 1. King. 20 27. Where is the Son of Isai? But the former exposition is more probable. 12. And much murmuring of him was there among the people: for some said he is God: other said, Nay: but he deceiveth the people. R. Here we see the great abasing of our Lord and saviour Christ. For he is judge of quick and dead, yet notwithstanding, he hiding the same, suffereth himself to be judged of the common sort of people. Whereupon there were divers judgements given of him. C. For wheresoever men gathered themselves together in companies, privy vardits and judgements were given of Christ. Bu Many of the common sort of people which had heard his words, and seen his miracles said that jesus was a good man, and that his cause was good, and therefore in his absence aught not so to be misreported of: on the contrary part the Scribes and pharisees with their adherents both denied him to be a good man, and also affirmed that his cause was evil. For they said. He deceiveth the people. That is to say, he useth a new and unwonted kind of teaching, which far differeth from that which we have received from our forefathers. R. And thus Christ seemed to some a good man, and to othersome a Seducer of the people, and to some, such a one as was possessed with a Dovell, Every one in judging of Christ declared his wisdom. For it is the manner of flesh to arrogate to itself the wisdom of judgement. C. Wherefore here we may behold how great the rashness of men is in divine matters. In small matters they were nothing so licentious. But when the son of God and his doctrine came in question, by & by they give their censure with great rashness. For the which cause we aught diligently to observe the greater moderation, jest unadvisedly we condemn our life with the eternal truth of God. But if the world do accounted us for deceivers, let us then remember that Christ our Master was so called, in the mean time, let us show ourselves to be true teachers. M. Here also we must consider that the Seneoures and Rulers of the jews, had a worse judgement of Christ then had the common sort of people. For they say not, He seduceth us, but he seduceth the people, that is, the unlearned, the Ignorant of God's Law, the common multitude, the rude and simple, which were to be taught and instructed, and not to be seduced. But this is the pretence of their wickedness C. Whereby we may gather what was the state of the Church then. For the jews as hungry and thirsty men desired the promised redemption: And yet notwithstanding when Christ appeared unto them they stood in suspense and in doubt. hereupon came that confused murmuring, and diversity of judgements. M. And they which should have brought the rude and simple to Christ the true and only saviour of the world accounted him for a deceiver, and do drive away the people with fear lest they should come to the doctrine of Christ to be taught. C. There reigned therefore in the whole body nothing but confusion and disorder. 13 Howbeit no man spoke openly of him for fear of the jews. C. By the name of (jews) he meaneth here the heads of the people, to whom the government was committed. They were so full of hatred against Christ that they would not suffer one word to be spoken of him on either part: not that they did mislike to have him evil spoken of, but because they did perceive a better way, then if his name were quite forgotten. So the enemies of the truth, when they saw that their cruelty did not avail, they desired nothing more than to have his name quite suppressed: the which alone they went about. 14. Now when half of the feast was done jesus went up into the Temple and taught. Bu The fifteen day of the month the feast of tabernacles began, and continued the space of seven days. And conjecture is made that the Lord came into the Temple of Jerusalem the fourth day of the feast of tabernacles, which was the nintéene day of October. Levi. 13.36 Num. 29. and. 2i. Concerning the order of this feast what things were then done, Moses wrighteth at large. C. But whereas Christ assendeth, & teacheth in the Temple he declareth that he did not so fear before that he would neclecte the doing of his duty. For this was one cause of his delay at the first, that he might preach when the greatest number of people were assembled together. R. For if by nature he had feared death, he would not have taught openly in the Temple. But he declareth that the commandment of the Lord must be boldly executed, without fear of peril: Therefore it is lawful sometime to avoid peril, but yet no opportunity to do good deeds aught to be omitted. R. And in that he did not teach before the feast was half done, it proceeded of a wise foresight, seeking hereby to have the greater number of people assembled together, and also by this delay to mitigate the anger of the Phareseiss. C. Whereas also he teacheth in the temple he observeth the ancient manner and custom. For when God gave so many ceremonies he did it not because they should only be occupied in could and vain shows: but he gave them also doctrine that the profit of them might be known: And after this manner external rites are lively Immages of spiritual things so long as they have their form out of the word of God. Eternal rights are lively Images of spiritual things. And because the Priests for the most part, were at that time dumb, and because the Scribes did falsify and corrupt the pure doctrine with their leaven, Christ took upon him the office of teaching as the chief high Priest: even as a little after he testifieth that he took nothing in hand without the commandment of his heavenly father. This therefore was his hour, this was his time to set forth his Father's glory Despising therefore all peril, he got him into the chiefest place, and began to teach when the feast was half spent and that the greatest number of people were assembled together. And here he declared his power who a little before showed his humility in fleeing. C. Yea the power of Christ did more brightly and wonderfully shine, in that he defended and preached the truth in the midst of his armed enemies: and openly inveighed against the Pharisaical traditions. 15. And the jews marveled saying, How knoweth he the Scriptures seeing that he never learned. B. The jews having no occasion to speak evil of the doctrine of Christ, seek notwithstanding to bring the same into discredit with the people, marveling seeing he was altogether unlearned (for he was never instructed in the pharisaical doctrine) where he had gotten those things which he uttered out of the holy scriptures with great wisdom: as though he had done the same by the power of the Devil, or by some other Magycall Science. M. They are therefore deceived which think that the doctrine of Christ was so received, that it was had in esteemation and honour. C. For the jews marvel as you hear that they might thereby take occasion of contempt: for such is the ingratitude of men, that in deuining and judging the works of God, they draw unto themselves matter and occasion of error. If God deal by usual means and accustomed ways, those means which appear unto our eyes do keep us and hold us back as a vale from beholding the divine power: and then we behold nothing but that which is human But when the power of God doth shine extraordinarily, and by such means as are unknown to the most part of men, we are amazed insomuch that the same, upon the which all our senses aught to be stayed, passeth away as a dream or vain fantasy. For such is our pride that we nothing regard that of the which we see not some reason. This was a wondered token of the grace and power of God, that Christ being taught by no schoolmaster, had notwithstanding such intelligence of the Scriptures: Nay, he which was never a Disciple or scholar was the most notable master and teacher that ever was. And for this cause the jews despise the grace of God, for that it exceedeth their capassitie. evenso in like manner when the apostles did speak the wonderful works of God, some said that they were full of new Wine, Acts. 2.7. because they understood not the power of the holy Ghost. Wherefore we being warned by these examples, let us learn to give unto god more reverence then commonly we do in considering his works. R. Here therefore appeareth the contempt, which we read of in other places? Is not this the Carpentors' Son, is not his mother called Mary, Mat. 13.56 and his brethren, james, and joses, and Simon, and judas? evenso in this place they say, Mar. 6.3. how can this fellows doctrine be received as holy, when he hath received no degree of school? He is not our Rabbi, he is not our master, how then should his doctrine be worthy of credit. M. Here we are admonished that the doctrine of Christ was not dispensed, with human knowledge, but with divine power. B. But he which neclecteth learning when he may attain to the same by means is unthankful & slothful. And he which in providing ministers to teach the Church preferreth rudeness before learning, contemneth the gift of God and is not moved with that spirit, with the which Paul was moved when he would have the mystery of the Gospel to be committed to men meet to teach: Tit. 1.9. and with the which Aquila and Priscilla were moved, when they taught Apollo, being an eloquent man and mighty in the Scriptures, that he might be more meet to teach. Act. 18.24. To this effect also pertaineth that admonition which saint Paul giveth to Timothy. 2. Tim 3.14 For this is agreeable to man's nature that one man should teach another. As therefore no man will thus reason, Moses, Elias and Christ, lived for a time contrary to the condition of man's nature without meat, therefore we must refuse bodily food: and again, the Israelites in the wilderness were fed from heaven without tilladge, and the benefit of men's labour, therefore we must use no labour, nor till the earth: evenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised, and that we living Idly aught to look to be taught by miracle. 16. jesus answered them and said, my doctrine is not mine but his that sent me. R. The jews do extenuate and dispraise the authority of Christ's doctrine, because of his humility: wherefore Christ challengeth the same from the authority of his father which sent him briefly removing such wicked suspicion and showing how he came by his learning, and that his doctrine proceeded neither from man, nor from the devil, but from God the father, whose wisdom word, and Son he was: My doctrine (saith he) is not mine, that is, of man but of God, who hath sent me, of whose nature and substance I am. Whereupon it is no marvel if so be I am taught and learned with out man's erudition. If then ye desire to hear God, hear me: for I am the voice, the speech, the word and the doctrine of God the Father. C. In that he denieth the doctrine of his Father to be his, he hath respect unto the capascitie of his hearers, who thought him to be no better than a man. Therefore by concession he requireth to be accounted so much differing from the Father, as bringing notwithstanding nothing but that which the Father hath commanded him. R. Wherefore thou hast no occasion here to expound this place of the human nature of Christ, by which he teacheth other matter then divine things. For his doctrine doth differ nothing from the doctrine of his father: but most simply in these words he doth declare that he doth not bring any forged or sergeant matter, but that which is divine, committed in charge to him by the Father. C. The sum is this, that seeing he teacheth in the Father's name, his doctrine is not of man nor proceeding from man, so that the contemners thereof can not escape unpunished. Bu By this place we are taught what doctrine the ministers of the word aught to bring, not human, but that which is divine not taken from men, but fetched out of the word of God. For they are the messengers and Legates of the most high God, and of the Son of God, Christ jesus. C. But that which the jews accounted For an offence, Christ teacheth rather to be a Ladder, which should carry them upward to behold the glory of God. As if he should say, when ye see a teacher not trained up in the School of men, know ye that he is instructed from above. For therefore the Father of heaven would have his Son, rather to proceed out of the handicrafts Shop, than out of the schools of the Scribes, to the end the original of the Gospel might more manifestly appear, jest any man should think the same to be framed in earth, or should feign some mortal man to be the author of the same. So Christ also chose unto him rude and ignorant Apostles, and suffered them for the space of three years to be in gross Ignorance that he might bring them forth in a moment learned men, and as it were Angels come from heaven. Nevertheless Christ showeth, from whence we must seek the authority of spiritual doctrine, namely from God alone. 17. If any man will do his will, he shall know of the doctrine whether it be of God or whether I speak of myself. Bu This seemeth to be a very convenient answer to an objection that might be secretly made. For the jews might have objected, thou verily sayest that thy doctrine is divine and come from heaven: but how wilt thou prove it, we denying the same? R. We hear thee speak, but whether thou speak the truth or no that we know not. C. What dost thou brag unto us of the word of God, from whom we do not know whether thou art come or no? Why dost thou tell us that thou teachest nothing without his commandment, the which he will not grant thee. Christ therefore here saith that true judgement cometh from the fear and reverence of God: and that therefore if their minds were endued with the fear of God, they should easily know whether it were true or not, which he preached. By which also he overthwartly nippeth them: For how came it to pass that they could not understand, but only because they were without the principal point of the true understanding, that is to say, piety and desire to obey God. Bu This therefore shall be a rule to judge of doctrine: A rule to judge of doctrine by. first we must reject all our affections, than we must believe the word of God (for faith is true obedience) R. and last of all we must frame ourselves to the obedince of God's word. The which if we do, we shall easily judge what is true, what is false, which is true religion, and which not. Illumination cometh by faith. For God doth illuminate our understanding through faith. Whereupon the Apostle Paul said, if any man seem to be spiritual let him know what I writ unto you, i Cor. i4. 37. that they are the commandments of the Lord: but if any man be ignorant, let him be ignorant. He-which wanteth faith seeketh not the will of God but his own will, neither truly understandeth he any thing of matters holy and divine. C. Not other thing than doth keep us back from a true and sincere judgement, but our own indocillitye and stubbornness: and we suffer the just punishment of our hypocrisy so often as Satan doth deceive us, who daily lieth in weight to beguile us, and layeth traps and snares to entangle us. So Moses teacheth us that when false Prophets do arise we are tempted and proved of the Lord. Deut. 13.3 For they shall never be deceived which are of a sincere and upright heart. R. For he which truly abideth God shall easily understand and know, whether the doctrine which is taught, be of God, or proceeded from some vain imagination of Phantasie. Hereby it appeareth how foolish they are at this day, which fear the peril of erring so much that they refuse utterly to read the holy scriptures, by which fear they hinder themselves from all learning and knowledge: Math. 7.7 for it is not said in vain, knock and it shall be opened unto you. But let us not doubt, but that if we give ourselves wholly to the obedience of God, he will give unto the spirit of discretion, which shallbe ever our guide and director. 18. He that speaketh of himself speaketh his own praise: but he that seeketh his praise that sent him, the same is true, and no unrighteousness is in him. M. He addeth a certain argument, whereby it is manifest whether he spoke of God or of himself. C. For he putteth to his doctrine another note, whereby it may be known whether it be of God or of man. For, whatsoever setteth forth the glory of God, is holy and divine: but whatsoever serveth to the ambition of men, and in extolling them obscureth the glory of GOD, doth not only deserve no credit, but also aught severely to be rejected. R. Now if so be we examine the doctrine of Christ by this rule, I pray you what did Christ seek for in his doctrine? did he not seek the salvation of men and the glory of God his Father? he sought not his own fame, or the praise of the people. joh. 6.15. If so be he had sought these things, he would not have fled into the desert, when the jews would have taken him and made him a King: Neither would he willingly have offered himself to the Cross, but would have forsaken the same. The doctrine of the Pope concerning the supremacy of the seat of Rome, and concerning the superiority above all the kings of the earth, seeketh his own praise: it is not therefore of God. It shall be lawful also by this rule, to judge of the sundry contentations and interpretations of the holy Scriptures, concerning merits, and the reward of works, concerning free-will, and such like. For that doctrine which most seeketh the glory of God, and deminisheth humane strength, is to be preferred and received before any other. And we shall more glorify God, if so be we acknowledge him not to be covetous and a certain niggardly sparer, which giveth nothing without price and reward, but a certain liberal dispenser which giveth and bestoweth all his graces and benefits freely: and we shall more glorify God, if we confess our power and strength to be nothing (as in deed they are not) but only God to be the worker boath of the will and also of the work in us. Phil. 2.13. Saint Paul also commandeth that prophecy, that is to say, Rom. i2. 6. the interpretation of the scripture, should proceed from the analogy or proportion of faith. Therefore if thou bring divers interpretations of Scripture to the rule of faith, it shall be an easy matter to discern between them. C. Hereby also we are taught that no man can faithfully discharge the office of a Teacher in the Church, but he which being void of Ambition, seeketh only to advance the glory of God. R. Lastly the end of them is to be considered, which despising the glory of God seek their own praise, flesh beginneth at glory and endeth in contempt: but Criste beginneth with Chrosse and shame, and maketh an end with great glory and honour. And no unrighteousness is in him M. The Lord speaketh not here of every kind of unrighteousness (for no man setting Christ aside is perfectly righteous) but he speaketh here of sedusing unrighteousness and deceit: meaning him to be unjust which intrudeth himself into the office of teaching, to deceive, and to seek his own glory. M. He saith not, And no unrighteousness shall be ascribed unto him: but, And there is no unrighteousness in him, For the wicked and ungodly attributed to Christ himself error and unrighteousness, although he sought nothing but the glory of GOD, his Father by whom he was sent: but there was no unrighteousness in him. 19 Did not Moses give you a law, and yet none of you keepeth the law? why go ye about to kill me? They which have well considered of the Euaungelicall histories, know that the same do contain certain mixed matters, the which the evangelists thought sufficient so to join together, that of those few words and acts which they have written, Christ might be known: neither were they curious to make mention in order of all things which the Lord boath did and spoke. hereupon thou mayst see that an apt and feet beginning wanteth often times in their writings, an end. evenso in this place the evangelist doth not show by a continual order the words which our saviour spoke, but only taketh out the principal points of matters, which appertain to the sum of the whole. The Scribes and high Priests were inflamed with hatred against him, because he had healed the man sick of the dropsy: the which they professed they did of the zeal and love which they bore unto the law. To refel this their hypocrisy he bringeth now an argument, not of the matter but of the person. For because they all licentiously lived still in their sins, as if they had never known or heard the Law of God, here thereby gathereth that they were touched with no zeal or love of God's Law. But this defence was not sufficient to prove his cause. For admit that they use a false pretence to cover their hatred, yet notwithstanding it doth not follow that Christ did well if he committed any thing contrary to the prescript Law. For we cannot excuse our own faults by excusing other men. But Christ here joineth two members together. With the first he striketh the consiences of his enemies: and when they proudly boasted themselves to be the patrons and defenders of the law he plucked from their faces this visor and hypocritical show. For he casteth in their teeth, their sufferance in permitting the Law to be broken at their pleasure: whereby it appeared that they had no care of the Law. Secondly he descendeth to the cause itself, as we shall see anon. And thus he bringeth a full and perfect defence of his cause. Therefore the sum of this part is, that there is no zeal or love toward the Law in such as contemn the same Whereupon Christ doth infer, that there was in the jews some other provocation to madness, in that they went about to kill him. evenso at this day the Pope, bishops, abbots, Monks, Friars, and the whole hellish rabble, must be drawn out of their lourking Dens, so often as they withstanding God and his wholesome doctrine, do feign that they do the same of godly affection and zeal. For if their life be disclosed, we shall find in the same nothing but horrible wickedness coulléered with hypocrisy. M. There is no doubt but that our saviour Christ did greatly provoke and gaul the minds of the jews with this sharp reprehension. They did glory and boast of Moses, of the Law, and of God: and yet nevertheless they observed not the Law which was given them, by which notwithstanding they looked to be saved, And so those miserable and blind men found death in that, by which they promised to themselves life. 20. The people answered and said: Thou hast the Devil: who goeth about to kill thee? B. Peradventure the people not knowing what their Rulers went about and practised against the Lord said that he had the Devil, because he complained that his death was sought. C. As if they should say, Thou art mad and liest: there is no man that goeth about to kill thee. For this was a common manner of speech among the jews, when a man was moved to fury, or when one was out of his wits, to say that he had a Devil. And verily as soft and gentle chatisments, are the fatherly strokes of GOD, evenso when he dealeth more hardly and sharply with us, he seemeth not to strike us with his hand, but rather to use the Devil the Minister of his wrath. M. Notwithstanding there are some which refer not this answer to the common multitude, but to the Scribes and Pharisees, the enemies of Christ: but the text is quite repugnant to their judgement. C. For because the purpose of the high Priests and Scribes was not known as yet to the common sort of people, they with a simple mind reprehended Christ. These foolish men therefore attribute it to madness, that Christ complaineth that his death is sought. Hereby we are taught to take diligent heed, that we give not our judgement of unknown matters: and if so be it fall out at any time that we be rashly condemned by simple and ignorant men, we must patiently suffer the same after the example of Christ. M. Seeing that he which came to tread down the Serpent's head, and to dissolve the works of the Devil, modestly suffered this blasphemy. 21. jesus answered, and said unto them I have done one work and ye all marvel. M. He prosecuteth his former complaint and maketh no answer at all to the blasphemy. C. And first of all he showeth that the Miracle which he had wrought was not repugnant with the law of GOD. M. When he saith that he had done one work, he speaketh of the restoring of him whom he healed on the Sabbath day at the Pool. C. The sense and meaning than is this I (ye say) am guilty of one only fault for the which I am to be reprehended ye think, namely for that I have healed a man on the Sabbath day: but as for you, ye do more works every Sabbath day, and there is no faultefounde with them. For there passed not one Sabbath day on the which many infants were not circomcised. By this example he defendeth his deed. In this, circomcision, and the healing of the dropsy were alike, that boath of them were divine works: but Christ showeth that this his work was better than the other, because it was a benefit pertaining to the whole man. because it was a benefit pertaining to the whole man. But if he had healed the man only of a corporal disease, than this comparison would not have availed. For Circumcision which belongeth to soul's health, should have more excellency. Christ therefore joineth the spiritual fruit of the Miracle, with the external benefit done to the body. And therefore he doth rightly prefer the perfect salvation of the whole man. And ye all marvel. C. The marveling of the which he speaketh, signifieth that murmuring which rose of the deed of Christ, because they thought him to be more bold than was meet. Superstition in observing the Sabbath. M. In the which appeareth a certain general superstition of the people of the jews, by which they judged simply the Sabbath to be broken by works: putting no difference between one work and another, according to their several quallityes: insomuch that they accounted this miraculous healing of the man sick of the Paulsée, Luk. 13.14. to be the breaking of the Sabbath. The which they did not only at this time, but at divers other times also: as when the Rulars of the Synagogue being angry with the Lord for healing on the Sabbath day, said to the people, There are six days for men to work in: in these therefore come and be healed, and not on the Sabbath day. This preciseness came upon these words of the Law, In it thou shalt do no manner of work. R. But these miserable men did not perceive that the Sabbath was not fulfilled with bodily rest, for then upon the Sabbath day, men must not lie, stand, walk, eat, drink, speakeheare, see, circumcise, nor help his neighbours Ox, being fallen into a Pit: for all these are works. But seeing humane necessity cannot want these works, therefore the law of the Sabbath hath another respect, not to the ease and rest of the body, but to the rest of the spirit, the which is, when we rest from our nature, by which we were borne in sin, and do suffer the holy Ghost, by a new regeneration to fulfil his works in us: for he doth truly keep the Sabbath day which deuining his own strength, giveth over himself wholelye to the works of GOD. M. For the Sabis profaned by vain and trifling works, Sabbath observed spiritually. which are repugnant to the holiness of the same. Whereupon it was objected to the jews that it was better for their women to spin than to dance upon the Sabbath days. But they were trained up in those superstitions, and accustomed in the same through the fault of the Priests and pharisees. This superstitious admiration is plentiful in the papacy. They marvel if a Priest marry with a lawful wife, but they marvel not if they live libidinously with every Harlot. They marvel if so be upon the Sabbath day a man do any necessary and profitable work: but they do not marvel if all fall to drinking, to gamning and to dancing. They marvel if a man eat flesh in Lent: but they marvel not if all man provoke GOD to wrath with sin. A. Read more concerning the observation or breaking of the Sabbath in our exposition of the twelve Chapter of Matthew, beginning at the second verse. 24. judge not after the utter appearance: but judge: with a righteous judgement. After he had ended his defence, he useth also reprehension, because they being carried away with evil affections, Deu. 1.16. judge not rightly of the cause. R. The Law commandeth judges to judge with a righteous judgement, and not to respect any man's person, because the judgement is Gods. Of this Law Christ putteth the jews in mind, that in this cause concerning the breaking of the Sabbath, Just judgement. they should not with respect of persons, neither with envy, nor with favour, judge but with just judgement, that is to say, the only cause considered. Bv, As if he should say, in judging of my deed, ye must not follow the affection of anger nor of hatred, but equity, and the mind of the Law. You should verily be convinced of great injustice, if so be in one and the self same fact ye justify Moses and condemn me: but your judgement shall be just, if that be not imputed to me for sin, which was not hurtful to him. Furthermore Circumcision was justly reverenced among them. When the same was done upon the Sabbath day, they knew that the Law was not broken, because the works of GOD among themselves do rightly agree. And why do they not so think of Christ's work, but only because a conceived prejudice of the person, possesseth their minds: therefore the judgement shall never be right, except it be moderated by the truth of the matter. For so soon as the persons come in sight, they bend their eyes and scences upon them, Prejudice in judgement. so that truth quite vanisheth away. R. The jews excused Moses because of the authority of the person, of the breaking of the Sabbath, although by his decree, and by the decree of the Fathers also, an infant might be circumcised, and sacrifices killed: and they accused Christ, because of the contempt and baseness of the person, who by the same example of Moses, had not cut of a man's member, but had healed the whole man on the Sabbath day. Therefore christ revoketh them to the rule of right judgement. C. The which admonition aught to take place in all causes and matters, but most necessary it is when we have to do with divine and heavenly matters. For we are most easily drawn from the same, by the hatred or contempt of men. M. For whereas they which commonly are counted learned men are so great enemies to wholesome doctrine, and are drawn away in judgement, who seeth not that this is the fault thereof, that they have more respect either to the Rulers, or to the Bishops, or to the persons of the Princes, and to the outward show of religion, which the common people best allow, than what is true or false in these matters whereabout they contend. And it is to be noted that Christ said not, I will not have you simply to judge of my fact: for I am the Lord of all things, and am subject to no man's judgement: but he said, judge not after the outward appearance, but judge with a righteous judgement. By which words verily he doth not refuse to have judgement given of his works, but he requireth that we judge rightly of the same. What Insolency and pride is it then which remaineth in the Bishop of Rome, who saith not with Christ (whose vicar notwithstanding he boasteth himself to be) judge not after the utter appearance of my deeds? but simply he saith I will not have you to judge of me, and of my deeds at all. A. So many thieves. Robbers & murderers would say, if it might be granted them. But Christ doth not thus although he were Lord of all, but setteth his works and doctrine before the wicked to be judged, so that theey observe right judgement As we shall see also hereafter in the eighteen chapter. EUS. We gather also by this place that Moses and christ do not disagree as the jews thought: Moses & Christ agreed. nay the Law and the doctrine of Christ as touching the Spirit, do very well agree: A. As may also easily be proved by sundry places of Scripture: 25. Then said some of them of jerusalem Is not this he, whom they go about to kill. These things show how the doctrine of truth preached to the world is received, what troubles soever arise for the Gospels sake. For after the truth is preached the wavering and constant multitude, are divided into sundry affections. M. These men of jerusalem of whom the Evangelist speaketh here were not of the Rulers, Scribes, Phariseis, and Seniors of the people, but of the Citizens and Indwellers of jerusalem, to whom the beginning of this lying in weight was known, and who knew how greatly Christ was envied. These men therefore kowing what great hatred the Rulers of their nation bore to Christ, marvel not in vain they being now quiet, that Christ would not only walk openly in the Temple, but also boldly preach in the same: but in this they offend that they do not way and consider the providence of God in a miracle altogether divine. evenso carnal men, so often as they behold some strange work of God, do marvel, but in the mean time there cometh not into their mind any consideration of God's power. But it is our part more wisely to expend and way the works of God: specially when the wicked notwithstanding all their practices hinder not the race of the Gospel as they desire, because God with his mighty hand doth cast them down. 26. But lo he speaketh boldly, and they say nothing to him: Do the Rulers know in deed that this is very Christ. M. These Citizens seem to be grieved, that Christ preacheth so freely, the Scribes and Phariseis holding their peace, whose lying in wait they knew well enough. Here is to be noated the liberty of Christ in teaching. For he did not preach couldly in the Temple as some do, but openly, freely, and boldly. So must they speak which maintain the truth with a good conscience, knowing that they do not speak their own fantasies, nor the dreams of other men, but the word and truth of God in the Church, although the same be impugned and withstood by wicked bishops and Rulers of the people. It is not sufficient to speak that which is truth, but this specially is required, that those things be spoken which are true, that the same be spoken truly and boldly, not obscurely but manifestly, not fearfully, but constantly. R. Christ knew well enough the hatred and lying in wait of the Phariseis, (for he said before, Boldness in preaching the truth. why do ye seek to kill me) and yet notwithstanding he speaketh before them void of all fear no man gainsaying him. A. This boldness of speech he promised to his Apostlles, that being armed by their example, so often as we should preach the truth, at the commandment of Christ, Ephe. 6.19. we should not consider so much before whom we speak, as in whose name we speak. Act. 4.29. This boldness also the Apostle Paul desired to be given him. 27. How be it we know this man whence he is, but when Christ cometh, no man knoweth whence he is. R. As if they had said, we marvel greatly at the silence of our Phariseis, who now suffer him publicly & freely to preach, whom before they lay in wait to snare, and entrap: peradventure they themselves are become Christianes', and confess this man to be Christ. But yet we cannot think that they are so far out of their wits, that they believe this man to be Christ. For some report that Christ shallbe utterly unknown when he cometh insomuch that no man shall know from whence he cometh: but we know that this is the Son of joseph, and that his kinsmen devil in Nazareth. How then can he be that Messiah promised by the Prophets, and looked for of the people? Here we see not only how great the blindness of men is when they come to judge of divine matters: blindness in understanding. but also that this is a fault naturaltally engraffed in them, namely, that they are very skilful and wise to stop and stay themselves from coming to true and perfect knowledge. Often times by the craft and subtlety of the Devil it cometh to pass that there are stumbling blocks, which drive many away from Christ: but if the way were never so plain and even, yet notwithstanding, every man would make a stumbling block to himself. So long as the Rulers of the people were alienate from Christ, only their Incredulity was a let to this people: now that impediment being taken away, they feign unto themselves a new cause, that they might not come to the Faith. Yea, when it was meet that they should be monished by the example of the Rulers, they are so far from following that which is right that they willingly stumble in the first step. evenso men are wont to fall away, which begin well, except the Lord do direct their stops even till the end. They took occasion of offence hereof, B. because all things which were in the Loede, were so humble and base, that nothing seemed worthy of admiration, and because all men knew from whence he was. Hereby we are taught what a dangerous thing it is to rend and wrist the Scriptures, and so to divide Christ himself, that half of that which belongeth unto him is not judged his. God promised a deliverer to come of the seed of David: and Christ in divers places challengeth this to himself. Therefore it was meet, that it should be God manifested in the flesh, which should be the Redeemer of his Church. Mich. 5.2 So Mycheas nameth the place where Christ should be borne: but by and by after he prophesieth of more high degree, but yet the same to be secret and hid. B. hereupon therefore they looked for Christ to be such a one as his coming should be unknown, and whose power and works should be from the beginning of the world. But these miserable men, respecting nothing in Christ, but that which might be seen, rashly gather that he was not the same which was promised. R. Esay. 42.1 Esay. 53.3. Esay. 62.11 Zach. 9.9 Dan. 9.26. They should have read the rest of the Prophets, which foreshowed many things concerning the humility of our saviour Christ. C. Let us learn therefore so to behold the humility of Christ in the flesh, that the same humility which the wicked despise, may bring us to his heavenly glory. So Bethlehem where he was appointed to be borne man, shallbe a gate to us where we may enter into the everlasting Kingdom of God. 28. Then Cried jesus in the Temple as he taught, saying, ye boath know me, and whence I am ye know, and I am not come of myself, but he that sent me is true whom ye know not. Then cried Jesus. M. Now the Evangelist addeth the words of Christ, by which he answered to the judgement of the Citizens of jerusalem concerning him. Bu Showing who, and from whence he is: the which he doth with a more loud voice, that not only they which were near, but also all that were in the Church might plainly hear. For that place was very feet to preach forth the glory of God. C. But he doth with sharp words inveigh against their rashness, because they proudly pleasing themselves in their false opinion, excluded themselves from the knowledge of the truth. As if he should say, ye knowing all things know nothing. And verily, there is not a worse plague, then when the persuasion of a little knowledge which men have, doth so bewitch them, that they carelessly reject whatsoever they in their own sense understand. He speaketh Ironice, or meaning the contrary when he sayeth. You both know me, and whence I am ye know. B. For he meaneth that they are deceived, and that they know not the same whereof they boasted, namely from whence he was. And I am not come of myself. C. He opposeth that which is true, against the false opinion which they had conceived. As if he should say, While ye fasten your eyes so steadfastly upon the earth, ye think also that ye aught so to look upon me: and so ye despise me as a base Son of the earth. But God shall testify that I came from heaven. Wherefore, how soever ye reject me God will accknowledge me to be his Son. M. This is a very familiar saying of Christ, by which he testifieth that the Father sent him, to the end we might know that there is nothing in him but that which is divine. But he that sent me is true. C. He calleth God true, in that sense in the which the Apostle calleth him faithful. If we be unbelieving (saith he) he abideth faithful who cannot deny himself. For his meaning is, 2. Tim. 2.13 that the credit of the Gospel is never a white the less, howsoever the world goeth about to frustrate the same: and that Christ abideth whole, howsoever the wicked go about to divide him, and to detract from him, because the truth of God doth alway abide sound, and like itself. Christ seeth himself to be contemned, and therefore he beareth not with them, but mightily withstandeth their arrogancy. With this invincible and heroical fortitude all the faithful aught to be endued: yea our Faith shall never be stable and firm, except we make a scorn of the perverse frowardness of the wicked, when they rebel against Christ. But specially it is meet that Godly teachers being hereby encouraged should go forward in defending wholesome doctrine, yea though the whole world strive against the same. So jeremy, so Esay, and so Paul thought it sufficient to set God only against the raging world. R. Also this truth of God may be referred to the promises, which the Scriptures testify to be made of God concerning Christ. For Christ was sent of God, Rom. 15.8 for the truth of God to confirm the promises made unto the Fathers. Whom ye know not. C. He declareth that it is no marvel if he were not known to the jews, Knowledge of God cometh by Christ. which knew not God. For this is the true beginning of wisdom to have respect unto God. R. To know God, is not to have the Law or to know the Law, or to speak and glory of God: but know Christ through faith, is truly to know God. For Christ is the face, form, Image, word, and purpose of God the Father. Rejecting therefore Christ, they do glory of God the Father in vain, as we shall see hereafter. 29. But I know him: for I am of him, and he hath sent me. C. He declareth, that he is not thus bold rashly or without cause. And by his example he teacheth us that we aught not lightly to use the name, and to boast of the same as of the patron and revenger of our cause. For there are many to bold in boasting of God's authority: yea those men which boast their own inventions for divine oracles, will use nothing sooner to condemn the judgements of all other men than the name and authority of God. But by these words of Christ we are taught to beware of vain confidence: Vain confidence is to be estewed. and we must then boldly strive against men when the truth of God is manifest unto us: and when we are sure that God standeth on our side. M. Therefore Christ speaketh of the sure & undoubted knowledge of God, of the which he alone may truly boast. R. Because no man hath seen God at any time, but his only Son, which is in the bosom of the father, john. 1.18. Mat. 11.27 who hath showed him unto us. For no man knoweth the Father but the Son and he to whom the Son will reveal him. For I am of him By this place may be gathered the celestial original of Christ. M, And that he is the true Messiah. Bu For he was not sent of God as other prophets were but as the Saviour of the whole world, and the true Mediator between God and man. 30. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. C. There wanted neither will, neither diligence, nor power to hurt our saviour Christ. How then cometh it to pass that in so great malice and spite they are astonished, even as if their hands and their feet were bound. The Evangelist showeth the cause hereof, saying. Because his hour was not yet come. By which we are admonished, that Christ was protected and defended by God against their force, and outrageous cruelty, And with all he taketh away the offence which might come by the cross, because there is no cause why we should be troubled when we hear that Christ was not carried to Death at the will and pleasure of men, but was appointed to be made such a sacrifice by the decree and will of his Father. Bu Therefore Gods divine protection and providence is here commended unto us, to the which whosoever wholly committeth himself, shall go forward void of all fear in the lords business. C. For hereof is gathered a general doctrine. For howsoever we live from day to day yet notwithstanding with GOD every man's hour of death is appointed. It is a matter Incredible, that we being subject to so many casualties and haps to so many injuries of men, and of wild beasts, and being beset with so many sicknesses and diseases, should notwithstanding be without the gonshote of all dangers, except it be when it is God's pleasure to call us: but we must fight and strive continually against our distrust. And first of all we must note here what doctrine we hear, than the end whereunto it tendeth, and thirdly the exhortation that is taken of the same that casting all our cares upon God, we may follow our vocation, and not serve from our duty through any fear. Nevertheless, let no man pass his bounds. For it is not meet that the trust of God's providence, should be extended farther than God himself hath commanded. B. Wherefore let us only seek to set forth the Glory of God, and as for other things he will care for, neither shall any thing happen to us before our hour be come: and than whatsoever happeneth shallbe for our salvation: Concerning the which read the one and twenty chapter of Luke, the eighteen verse. R. This if we believe whensoever any affliction ariseth, we will not despair, we will not seek for vain help, we will attempt no evil but will patiently abide the hand of the Lord, looking for Help from above. Neither is there any cause why thou shouldest distrust that God will deal otherwise with thee than he hath done with Christ. Gen. 45.8. ● kin. 24.5 Psal. 18 25 4. kin 6.14 Act. 9.25 Act. 12.8 For look how the head fareth so shall the members, As it as to be seen in joseph, in David, in Elizeus, in Paul, in Peter, and many other more. 31. Many of the people believed on him and said, when Christ cometh, will he do more miracles than these that this man hath done? Many of the people believed. Bu This also pertaineth to consolation, that as the wicked are multiplied from day to day, evenso godly, simple, and good men shall never be wanting to believe the Gospel. C. Christ might have seemed to preach to deaf and obstinate persons: yet notwithstanding the Evangelist saith, that there followed some fruit. M. Because the Kingdom of God cannot be preached without fruit. C. Therefore howsoever some do fret and fume, some deride, and othersome Cavil, whereof divers dissensions may arise, yet notwithstanding, the preaching of the Gospel shall not be unprofitable, Wherefore the seed must be sown, and we must patiently abide, until continuance of time bring forth fruit. When Christ cometh B. These men having the seed of God might have seen great things in the Lord, namely such great signs and miracles, as greater could not be: hereupon also they knew Christ himself, being nothing offended at his humility, at his stock and kindred, or at his conversation. C. But because they rather depended upon miracles than leaned to doctrine, and were not as yet fully persuaded that jesus was Christ the son of God, this word (believed) is improperly used, that is to say, because they wear ready to hear him, and showed themselves apt to be taught of him as of a master, such preparation of faith is called faith. Therefore in that the holy Ghost vouchsafeth to call a small spark of good affection by so honourable a title, we aught thereby to be encouraged, and not to doubt but that the lest faith shall be acceptable unto God. M. Here we see that one and the self same preaching of the Gospel, doth profit the simpler sort to instruction, but to the other it giveth matter of contradiction. In like manner the signs and miracles of our saviour Christ were set before all men's eyes to be seen, by the sight and diligent consideration whereof the elect believed on him. B. But the Reprobate could behold nothing in Christ but base and contemptible things, whereat they were offended. 32. The Pharise is heard that the people murmured such things concerning him, and the Phariseis and high Priests sent servants to take him. M. The more that the glory of christ did declare itself to the people, the more the malice, the spite, and fury of the pharisees increased, for the Phariseis were appointed as Scouts to seek all occasion to suppress Christ. In the former place or room the Evangelist nameth them alone: after he joineth with them the high Priests, with whom also they took part. There is no doubt but that as these Phariseis were the most zealous observers of the Law, so were they the most zealous enemies of all other unto Christ: but because they were not able alone to oppress Christ, they referred the matter to the whole order of Priesthood. So that they which otherwise were enemies and at contention between themselves, do now by the help of Satan agree together, and conspire among themselves against the Son of God. A. Even as we read of Herode and Pilate, when Christ was brought before them to be judged: Luk. 23.12. for than they were made friends between whom before there was hartburning and grudge. Bu And it greatly grieved the high Priests, that the people neglecting the Religion of the Phariseis, and as it were despising those holy men, followed Christ and his doctrine which was quite repugnant to the doctrine of the Phariseis. Therefore the wicked jews, minding to stay this rumore concerning christ, suborned public soldiers which might bring him bound. M. In the which we may note the nature of wicked Hypocrites. At the first when they sought to kill Christ, they pretended the breaking of the Sabbath: when as notwithstanding, the breaking of the Sabbath: did not offend them, but the obscuring of their own name. But so soon as they hear this rumour of the people concerning Christ, they were in such a rage that they went about openly to say violent hand on him. So impiety, somwhile seeketh to shed innocent blood privily: but when it hath not success, than it openly bursteth forth. So Saul at the first lay privily in wait to destroy David: 1. Kin. i8. i● but when his rage was more hot, he began with open war and persecution to seek his death Thus also are Hypocrites wont to behave themselves, who in the Church seek not Christ, but either the estimation of their own name, either gain, either kingdom, or else the impunity of offences, who at the first, pretended the zeal of God but are so mad at the last, that all men may see, what it is they look for, and what offendeth them. C. Moreover if so be the Phariseis were so whoat, & so carefully diligent, to defend the corrupt state of the Church howmuch more vehement aught we to be in defending the kingdom of Christ For the madness of the Papists is no less at this day, to extinguish the gospel. M. Last of all it appeareth how prepostourous the judgement, and how perverse the counsel of the reprobate is. The multitude murmur and Christ is commanded to be taken. Why do they not rather instruct the murmuring multitude in the truth, or reprehend them? But this is the manner of the world being void of the spirit of God. After this manner the upper Captain commanded Paul to be carried up into the Castle, and bade that he should be scourged, and examined, that he might know wherefore they cried so on him: Act 22.24. whereas rather he aught to have stopped the mouths of those impudent Dogs, which continually barcked at the little flock of Christ. 33. Then said jesus unto them, yet am I a little while with you and then go I unto him that sent me. Bu When jesus knew what they privily went about, he declared unto them in certain dark sentences, boath that their conspiracies should be vain, and also that he would in a short time of his own free will offer up his body to the death of the cross for the redemption of the whole world: and so under a certain hidden and dark speech, he declareth unto them the mystery of the dispensation, that he should shortly die, after that ascend into heaven, and so to come from thence to judge his enemies. C. There are some which think these words to be spoken, to the asassemblye of people which were present: and other some to the servants which were sent to take Christ. But there is no doubt but that Christ properly speaketh to his enemies, which sought his destruction. For he derideth their practices, because in vain they take them in hand, until the time came which his Father had decreed. As if he should say, M. I seem to you to be intolerable, and therefore you seek with all your might and main to destroy me. Be quiet a while, for I mean not to be with you very long. R. There is no cause why you should be careful so take away my life, lest I should escape your hands. For seeing I am so welcome unto you, as smoke to your eyes, and thorns to your feet, I mean not to trouble you with my presence any long time. M. Only a little while I will be troublesome unto you. R. For I will go unto him that sent me. Bu I will not flee from you, but will willingly offer myself to the death, when the time shall come, that by the cross and death, I shall enter into the glory of the Father, and shall possess the kingdom over all creatures. By these words he declareth that neither his life nor his death was at their will, but that there was a time appointed to him of his father, Luk. 13.3 ●i which must needs be fulfilled. A. Even as he made answer to certain in another place, Go ye and tell that Fox, Behold I cast out devils, and heal the people to day and to morrow, and the third day I shall be perfected. I go unto him that sent me C. By these words he declareth that death cannot destroy him, but rather that so soon as he hath put of his mortal body, he will declare himself to be the son of God, by the glorious triumph of his resurrection. Moreover, hereupon is to be gathered a general admonition. For Christ is presently with us, so often as he calleth us by the preaching of the Gospel, to the hope of salvation. Ephe. 2.17. For the preaching of the Gospel is not in vain called the dissension of Christ unto us. If so be we will take hold of his hand when he reacheth the same unto us he will lead us unto his Father: and so long as we shall be Pilgrims in this world, he will not only show himself to be near unto us, but will also for ever devil within us. But if we neglect his presence, he looseth nothing thereby but we lose his presence, whereby we shall be left without God and life. 34. Ye shall seek me and shall not find me: and where I am thither can ye not come. C. This is a grievous threatening against the mockers and contemners of his truth. They sought to kill Christ, but Christ here in an ambiguous and dark signification of the word, derideth them: because shortly it would come to pass that they should seek him after another manner, namely to find some help and comfort in their misery and destruction. As if he should say, ye cannot suffer and abide my presence for a little time: but it will shortly come to pass that ye shall seek me in vain: because I being far from you, not only in body, but also in power will look for your destruction from heaven. R. For there are great calamities hanging over your heads, ye shall perish boath in body and in soul. Then in desire of the Messiah ye shall lift up your hands unto heaven, than you shall cry unto God, and he shall not hear you. C. For here the sorrowful sig● of the wicked are noted, when as they being constrained by necessity flee unto God. But then also seeking, they do not seek: for their unbelief and hardness of heart, doth drive them from God They would desire God to be their deliverer: but by their impenitency and hardness of heart, they keep back their deliverance. Example hereof we have in Esau, Gen. 27. ● who for the loss of his birthright was not only sorrowful, but also outrageous angerye: but in the mean time he was so far from the right way of seeking benediction, that the same offended him, and vexed him much more. Thus God is wont to take vengeance one the reprobate far their contempt of his grace, that either they being afflicted with sharp punishments, or held with the feeling of their misery, or being driven into some straights, complain cry, and howl: but without profit: because they being always like unto themselves; retain their former wickedness: and therefore do not truly seek God. Therefore the wicked shall at the length know Christ, Vengeance for the contempt of Christ. and wish for salvation of him, but in vain: even then when deserved vengeance lighteth upon him. This vengeance the jews felt often, but especially when they were destroyed by Titus: then they would have seen but one day of the Son of man, and would willingly have embraced his word, but all to late. C. Hereby we learn that Christ must be received in time, when he standeth before us as present: jest we lose the occasion to enjoy him: because the gate being once shut, Mat. 25.10. we shall seek to enter in vain. And the Prophet saith: seek the Lord while he may be found, Esay. 55.6. call upon him while he is nigh. Therefore we must run to GOD with speed, while it is his good pleasure, Esay. 49.8 as saith the same Prophet: because we know not how long the Lord will suffer our sluggishness. 35. Then said the jews among themselves: whither will he go that we shall not find him? will he go unto the dispersed among the Grecians, and teach the Gentiles. Bu The gross jews not understanding those grievous threatenings of the Lord, construe his words I cannot tell how. C. For this the Euaungeliste addeth, to show how great the dullness of the people was. evenso the wicked are not only deaf to hear the word of God, but also make a jest and scorn of horrible threatenings, even as if they heard a tale or some vain thing Christ had very expressly spoken of the Father by name: but they stay themselves and have only respect to the earth, neither do they think that he spoke of any thing else, than of his going into a strange country. Will he go unto the dispersed among the greeks. R. By the dispersed, here, among the Grecians may be meant, the Israelites. C. that we may understand, that Christ, came not to the uncircumcised, but to the jews which were dispersed through divers parts of the world. For this word (dispersed) will not aptly agree and appertain to those that were borne and do inhabit their native country, but it doth very well appertain to the jews which are ronagates and banished men. So Peter writeth his first Epistle to those that were dispersed throughout Pontus, Galacia, Cappadocia, Asia, and Bithynia. And james saluteth the twelve tribes which were dispersed. The which manner of speech was taken out of Moses and the prophets. Therefore the sense and meaning of these words is this. R. Will he go to those other jews which devil not in this Region, but in Gréece. Will he go over the Sea to the jews which devil we wot not where. It may be that they went about to vex our saviour Christ with this mock. If this be messias, will he establish the seat of his kingdom in Gréece, when as the Lord hath assigned the Land of Canaan for the same? But howsoever they mean, we see that they are nothing moved with the severe threatening of Christ. Moreover concerning these dispersed jews, the Evangelist hath spoken in his twelfth Chapter, the twenty verse. The exposition of the thirty six verse following is included in this thirty five verse. 37. In the last day, that great day of the feast, jesus stood and cried, saying, If any man thirst, let him come unto me and drink. B. This last day, was the eight day of the feast of Tabernacles, which was the Principal day, on the which it is likely: that the greater number of people did assemble themselves together, and came into the temple, where jesus taught. C. Let us note that Christ was not so terrefyed by any of the conspiracies of the jews, that he forsook his office, but as his perils increased so did his fortitude and courage increase that he might still more boldly go forward. This thing boath the circumstance of the time, and the assembly of people and the boldness in crying, do testify. For it is likely that then the servants and soldiers which were sent forth to take him, were ready to say hands on him. Bu Therefore in the greatest assemblies and in the most dangerous perils jesus cometh fourth in the midst, and with a constant mind giveth Testimony to the truth teaching by his example, what is the office of the servants of Christ, and of the ministers of Churches. C. Furthermore we must note that he withstood their violent rage which were of great force by the mighty power and defence of God only. Bu He stood, constantly to defend a serious and most grave matter, appertaining to all men. M. At other times for the most part he was wont to sit and teach. Now, because the end of the feast was come, and because that solemn and Catholic Sermon of Israel was to be dissolved, he is more fervent, and doth with a strong and serious cry, commend to the people which were ready to departed, that which they should carry home with them more deeply to consider and to ruminate. Bu For his crying now, was not only a plain and sensible speech, but also a loud voice, thereby declaring that the matter was so great, that all men aught to give ear to the same. C, This also is very profitable for us, that the Evangelist bringeth in christ crying here with full mouth, that all which thirst should come unto him, For hereby we gather that not one or two are called with some soft voice secretly, but that this doctrine is so openly proclaimed to all men, that no man can be ignorant of the same, but he which willingly stoppeth his ears, and will not hear so loud and shrill a cry. If any man thirst. M. Christ comprehendeth the whole sum of our salvation, in a parabolical kind of speech. For Christ speaketh not of bodily thirst, which is quenched with water, but of the thirst of souls, and of heavenly grace. For the thirst of souls is that greedy desire of heavenly grace, Thirst which belongeth to souls. by which consciences burdened with sin are afflicted and troubled. C. Therefore he exhorteth all to the participation of his goodness, so that they knowing and feeling their own need desire to be holpen, For we are all needy, bore and void of goodness, but the feeling of that need, doth not move all men to seek for remedy. hereupon it cometh to pass that many not once moving their foot, do miserably perish: nay, many feel not their need, until the Spirit of God with his heat do cause a hongar and thirst to arise in their hearts. Therefore the office of the holy ghost is, to make us to desire his grace. He rather calleth those that thirst than the hongary. Bu For we can worse abide thirst than hongar, because the heat which is within us, whereby the thirst is kindled, doth more vex and bite us than dryness, whereby hongar dieth, and is more weakened. Very well and cunningly therefore is the affliction of a troubled conscience oppressed with sin thus described. moreover there is nothing that doth so much recreate and refresh a man pining and withering away with thirst, as doth clear water drawn out of a lively spring: evenso that joy of the mind which the faithful man receiveth by the consolation of the Gospel, cannot be sufficiently expressed in words. C. There is no doubt also but that he alludeth to the place of the Prophet All ye that thirst come unto the water. etc. Esay. 55.1. For that which the Prophet there attributeth to God, was necessary to be fulfilled in Christ, Even as the blessed virgin Mary song, that the rich and full he sent empty away. Therefore he calleth all men directly unto him: as if he should say, that he alone is sufficient to quench the thirst of all men: and that they are deceived which seek for the least drop from any other to quench their thirst. M. For he saith not, if any man thirst, let him Apostles: but, let him come to me. And he sayeth not, If any man thirst, let him go to my Father: from whom notwithstanding, we have every good thing coming down from the Father of lights. jam. i 17. Because Christ speaketh here as the only Mediator between God and man, whom the Father hath sent into this world, that we might all receive of his fullness, grace for grace: to whom we have testimony from heaven, saying: This is my well beloved Son, Mat. 17.5. in whom I am well pleased, hear him, he which cometh unto him, cometh unto God himself. A. For he is the only way to the Father, even as he himself testifieth, saying, No man cometh to the Father, joh. 14.6. but by me. C. Let no man therefore complain as uncertain what he should do to obtain salvation. Christ the well of life, calleth here all men to him, saying: If any man thirst, let him come to me, and he shall drink. To the which exhortation he addeth this promise, And drink. By these words Christ declareth that he is not a dry spring, but a deep and bottomless well: which giveth drink plentifully to all men, Whereupon it followeth that our desire shall not be in vain, if so be we seek for that of him, which is wanting in us. M. Seeing therefore we have Christ the true well of life, let us take heed that we do not frame to ourselves void Sesternes, which will hold no water to quench our Thirst, even as the Lord casteth the people in the teeth by the Prophet jeremy. jer. 2. i3. And the Apostle saith, If any man sin, we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins, i joh. 2. i and not only for our sins, but for the sins of the whole world. 38. He that believeth on me, as sayeth the Scripture, out of his belly shall flow Rivers of water of life. M. Now Christ showeth how those that are a thirst, should drink of the well of water of life, teaching, that to come, and to drink, is to believe. Even as he sayeth in another place, He which cometh unto me shall not hunger: joh. 6.35. and he which believeth in me shall never thirst. Also it is said, I will power water upon the thirsty, and floods upon the dry ground: Esai. 44.3 I will pour my spirit upon thy seed, and my blessing upon thy buds. C. Therefore we must come in Faith, and not with our feet. For to believe in Christ, is to embrace him so, as the Gospel setteth him forth unto us, full of wisdom, virtue, righteousness, purity, life, and all other gifts of the spirit. As sayeth the Scripture. Bu There is some contention among the Interpreters, whereunto this parcel (As) aught to be referred. Some restrain it to the former member, namely, to the word (Believeth:) as if he should have said, The scripture teacheth to believe in me: for it testifieth of me. Therefore, he that believeth in me, as the scripture teacheth, out of his belly shall flow Rivers of water of life. But it is extended to the whole sentence. Furthermore, Christ doth not here name any certain place of Scripture: but taketh his testimony out of the comen Doctrine of the Prophets. For so often as the Lord promising the abundance of the spirit, doth compare the same to living water, Water of life is Christ. he hath special respect to the kingdom of Christ, and thither directeth the minds of the faithful. Therefore what Prophecies soever there be extant, concerning living waters, they are fulfilled in Christ: because he alone hath opened and revealed to us the hidden treasures of God. They are worthy therefore to perish miserably, who being called gently and lovingly of Christ, wander else where. Out of his belly shall flow Rivers. Bu By this he meaneth the plenty and abundance of all gifts and good works. C. For in him he teacheth is store and sufficient, to fill us. The Metaphor in show seemeth hard, when he saith that Rivers of water of life, shall flow out of the belly of the faithful: notwithstanding the sense and meaning, is plain enough, that the believing shall never want any spiritual goodness. He calleth that the water of life, which in springing shall never decrease or wax dry, as is said before. The belly of the inward man, is the conscience of the heart. And by floods, he meaneth the manifold Graces of the spirit, which are necessary to the spiritual life of the Soul. To be short, here is promised unto us as well the perpetuity of the gifts of the spirit, as the plenty of the same. 39 (But this spoke he of the spirit, which they that believe on him should receive: for the holy Ghost was not yet there, because jesus was not yet glorified.) But this spoke he. M. Because the words of Christ were to the ignorant obscure and dark as parabolical, therefore it seemed necessary to the Evangelist to expound the same. C. The name of water is sometime given to the Spirit, because of cleanness, because it belongeth unto him to purge our filthiness: but in this place and in such like, there is not all one manner of speech, and that because, we are void of all humour & moistness of life, until such time as the spirit of god doth water us with his spiritual and heavenly dew. And here is a figure called Synecdoche, because all the parts of life are comprehended under this one word of water, whereby also we gather, that whosoever are not regenerate by the spirit of Christ, are to be counted for dead men, although they seem to themselves to have life. For the holy Ghost was not yet. M. These words show the cause wherefore it was said, Which they should receive, and not rather: Which they that believe have received: Because (sayeth he) The holy Ghost was not as yet. Bu He speaketh not here of the essence of the holy Ghost, which is coequal and coeternal with the Father and the Son. M. For it is written, By the word of the Lord, the Heavens were made, and all the powers of them, Psal. 33.6. by the breath of his mouth. And the whole Scripture of the old Testament doth testify no less of him than of Christ the word of God. Neither doth he speak simply concerning his working and gifts in the faithful, as though before Christ was glorified, the holy Ghost did not work in the minds of the Godly, as well in the time of the old Testament, as of the New: when as he manifestly declared himself in the Prophets, in the patriarchs, in the Godly Kings, and in all those godly men which began to cleave unto Christ, whether they were Apostles or others, & that many ways. C. But the Evangelist doth deny that the same grace of the spirit, which after the resurrection of Christ was shed out upon 〈◊〉 was openly given, so long as Christ was in this world under the hum●●● base form of a servant. And his forsaketh comparativelye: as when the new Testament is set against the old, God promiseth his spirit to the faithful, as if he had never given the same to the Fathers. Then verily the Disciples received the first fruits of the spirit: for whereof came Faith, but of the Spirit? R. And did not the Apostles cast out Develles, by the power of the holy Ghost, and confess Christ to be the Son of GOD, before the Cross? And the confession of Faith is a work of the holy Ghost, and not of flesh. C. Therefore the Evangelist doth not deny, but that the grace of the spirit was given before the death of Christ to the Children of God: but he affirmeth that the same was not yet so manifest and evident as it should be afterward. For this is the principal ornament, and beauty of the kingdom of Christ, that he governeth his Church by his holy spirit. But he took then the just and solemn possession of his kingdom, when he was exalted to the right hand of his Father. It is no marvel therefore if he deferred the full exhibition of his Spirit, until that time. Regeneration the fevite of the spirit. But it may be demanded here, whether he mean the visible graces of the spirit, or regeneration, which is the fruit of Adoption. I answer, The holy Ghost appeared (which was promised at the coming of Christ) in those visible gifts, as in a glass: notwithstanding, properly he speaketh here of the power of the holy Ghost, by which we are borne again in Christ, and are made new creatures. 40. Many of the people therefore when they heard this saying, said, Of● truth this is the prophet. Bu Here is repeatest 〈◊〉 the truth of the Gospel is receyue●● the world, For those things which he had spoken evidently and plainly, made the multitude diversly affected, in the which were both good and simple, and also wicked and perverse hearers. C. Whereupon some thinking one thing, and some another, there roase contention among the people. And there are reckoned up three sorts of hearers of Christ. Three sorts of hearers of Christ. The first sort confessed jesus to be a true Prophet: whereby we gather that they did not abhor his doctrine: but how light and frivolous this confession was, it appeareth thereby, that they allowing the teacher, neither understood nor felt, what he meant or spoke. For they could not truly embrace Christ as a Prophet, but they must also acknowledge him to be the Son of God, and the author of their salvation: notwithstanding, in this they do well, that they think some divine power to be in Christ, which causeth them to reverence him. For being thus apt to be taught they might easily have attained to Faith, as is said in another place. 41. But other said, this is christ. But some said, shall christ come out of Galilee. But other said. C: These did better, which plainly confessed Christ. M. For they seem to profit better in the doctrine of Christ than others, and to be better instructed and learned in the holy Scriptures than others. Bu For they acknowledge him to be the true Messiah promised before in the Law and the Prophets: which was a true confession. For it comprehendeth the whole sum of all the Christian faith, and the Revelation thereof is said to depend, not of flesh and blood, Mat. 16.17 but of the spirit of God. But some said, shall Christ. C. The third sort resist, being evil and unbelieving, and corrupted with the leaven of the Pharisees, which do not only think and speak otherwise than did the other, but also go about to destroy the good seed that was conceived in the hearts of the good. M. Here we see how the confession of the truth, is straight way subject to the confession of such as err. The sincerer sort, said, This is Christ: these by and by gainsay them, not simply, saying: He is not Christ, but going subtly about to prove that he is not Christ, neither can be. This confession therefore of Christian Faith, was no sooner uttered, but it was withstood and gainsaid. This lot belongeth to the Doctrine of the truth for ever, against the which it is necessary that we confirm and fortify our consciences. C. But lest these wicked men might seem rashly to reject Christ: they arm themselves with testimony of Scripture, which although they wrist amiss against Christ, yet notwithstanding it hath some show of truth. In this only they are deceived, that they make Christ to be of Galilee. But whereupon cometh this ignorance but of contempt? For if it had not been grievous to them to inquire, Christ had appeared unto them glorious under boath titles, being borne in Bethleem, and the son of David. But such is our nature: In trifling matters we are ashamed to be ignorant, but as for heavenly matters we make no account of them. B. This scruple also offended nathanael: but because he sought the truth, he went nevertheless to the Lord without the sight of any sign, to hear what he taught or promised. But these men had seen so many signs, and had heard so many Sermons plainly Preached, by which if they had been of God, without all doubt they would have been so addicted to him, that they would never have thought of the place of his birth, or or have asked the Lord concerning the same. But they did only ask to withstand the truth, and not to learn. Therefore by the just judgement of God, they knew not where the Lord was borne, which was to them an occasion of offence. Behold how men, of the Scriptures themselves, which lead us by the hand to Christ, make a let and stay, that they come not unto him. M. It is no new thing therefore that the Adversaries of the truth at this day, do falsely bring the testimonies of the Scriptures, against the Doctrine of the Gospel. This is the old subtlety of Satan, to bring that to a contrary sense, Knowledge of scripture not sufficient without application which was given of God to testify of the truth. But it is not enough to understand the places of Scripture in themselves, except also we know very well, whereunto they are applied. 42. Saith not the Scripture, that Christ shall come of the seed of David, and out of the Town of Bethlehem, where David was? 43. So was there dissension among the people because of him. 44. And some of them would have taken him, but no man laid hands on him. C. By this example we are taught that it aught not to seem wonderful unto us at this day, if so be men be divided among themselves by contentions. We see that there rose a Schism by the words of Christ, and that not among the Gentiles, which were alienate from the faith, but in the midst of the Church of God, and in the beginning of the Church. Shall therefore the doctrine of Christ be blamed as the author of troubles? Bu Shall it therefore follow that Christ is the author of dissension, and sedition. They rather are to he counted the authors of strifes, who being Rebels to God, and disobedient to the truth, do proceed to defend their lies, imaginations, and errors, against the manifest and known truth. C. Yea, howsoever the whole world be troubled, so precious is the truth of God, Contentions among God's people. that it is to be wished that at the lest it may be received of a few. Theris no cause therefore why our consciences should be troubled, when we see that they which would be counted the people of God, do diversly contend among themselves. We know what Christ himself hath foreshowed, Mat. 10.35. namely, that he came to bring into the world fire, sword, division, and separation. C. Howbeit we must note that dissensions have not properly their beginning of the Gospel: for there can be no firm agreement but in the certain truth. Whereas therefore they have peace among themselves, which are ignorant of God, that cometh rather of dullness and scencelesnesse in understanding, then by true consent. To be short what contentions soever do arise when the Gospel is preached, the first cause and original of them is in men: but then as awaked out of a dream they begin to move & stir. R. For Christ which is the Prince of peace, Esay. 9.5 cannot be the author of dissension: But men being impatient at the preaching thereof, are troubled by their own infidelity. A. Wherefore the whole blame of dissension is to be laid, neither upon Christ nor upon his doctrine, but upon the depraved and corrupt nature of man. 44. And some of them would have taken him, but no man laid hands on him. C. By these words the Evangelist declareth, that Christ was not only contemned of them, but also cruelly assaulted: as superstition is always cruel. Also we see that the will and devices of wicked men is brought to nought, except the will and consent of the Lord be joined therewith. For we must ascribe it to the providence of God, that their practices are made void. For because Christ's hour was not yet come (as it is said before) by the power and might of his heavenly Father he overcame all perils. A. Read the thirty verse of this Chapter going before. 45. Then came the servants to the high Priests and pharisees, and they said unto them, why have ye not brought him? Bu Now john returning to that which he began a little before to speak concerning the servants of the high Priests, addeth, what was done to the Soldiers, whom they had sent forth to take jesus. M. Not doubt there was a counsel called and gathered together, and this return of the Soldiers was greedily looked for. For like ravening Wolves they gaped for the lords death, PAR. hoping to satisfy their ravenous desire and cruel hatred, with the innocent blood of Christ: but the Soldiers bring not Christ. And they said unto them M. They do not tarry to hear what the Soldiers would say, but because they see them to return empty handed and with lost labour, they are not able to abide and refrain any longer, but burst forth, and being disappointed of their hope, they reason the matter with them why they brought not him bound whom they commanded to be brought: saying, Why have ye not brought him. M. By these words they declare that they looked for nothing less, than their void return, and therefore do marvel how it cometh to pass that they bring him not. C. Here we may behold how blind the arrogancy of the wicked is. They have in such admiration and estimation their power, by which they excel in the world, that they are not afeard prowdelye to contemn all law and equity: and if any thing happen otherwise than they desire, than they would confound boath Heaven and earth. M. For this kind of tyrants, Tyrants. as they desire nothing else than to extort and obtain at the hands of their subjects whatsoever they will or desire, without consideration of equity and Law: evenso they can abide nothing less, than not to be obeyed in all things and that it should so come to pass that the thing which they command should not be fulfilled. This one thing, they still object that the superiors must be obeyed: as though God were not above all, whose will all mortal men aught to follow. M. So Pharaoh objected to the Midwives that they had not fulfilled his commandment. Exod. 1.18 joh. 19. i0 A. Pilate set his authority before Christ, when he made him no answer. M. Also these reverend Lords said unto the Apostles, after the resurrection of Christ, Did not we straitelye command you that ye should not teach in this name? Act. 5.28. And behold ye have filled Jerusalem with your doctrine, Act. 4 and intend to bring this man's blood upon us. C. The high Priests in demanding why Christ is not brought unto them, do so far extol their power, that they would have nothing to withstand their commandment. A. They inquire, they complain, they are out of their wits, nothing considering the mighty hand of the Lord by which he is wont to protect and defend his servants. M. evenso at this day Kings and Princes in their Edicts complain, that they have hitherto in vain set forth so many Edicts. Thanks be to God which so defendeth the cause of his truth, the confusion of humane arrogancy, that every where, yea in the very courts of Princes, there are some found, which will not obey wicked commandments but will rather make them frustrate. B, being surely persuaded, that they aught rather to obey God then men. Act. 5.29 46. The servants answered: Never man spoke as this man doth. R. As the heart of the King is in the hand of God, Pro. 2i. i● that he may turn the same which way it pleaseth him: evenso the practices and counsels of their Ministers, are in the hand of God, neither can they do any other thing than that which the Lord will suffer them. For the Ministers of the high Priests in this place intended and purposed to take jesus, and for that cause went forth from the high Priests: but when they intended to do most, their hearts failed them insomuch that they could not say hands on him: that we might learn in adversity to trust unto God, being assured that our adversaries can do nothing unto us, but that which shall please the Lord, and which shall turn to our profit. So he preserved jacob from the cruelty of Laban. Gen. 31.24 C, In like manner also we must consider the power and efficacy of the word of God, which is wont to move and strike not only the godly, but also the wicked. These men confess that they were stricken and tamed only by the word of Christ, and yet for all that they do not repent, neither do they give that due and lawful honours which belongeth to the word of God. If it be true that never man spoke after that manner, why doth not the divine power which they were constrained to feel, so affect their hearts, that they give themselves wholly unto God? But thus verily aught that saying of the Prophet to be fulfilled, Esay. 11.4. He shall beat down the wicked with the breath of his mouth. And we shall see hereafter, that by the voice of Christ only, john. 18.6. they which sought his death were so confounded, that they fell down backward to the ground, even as if they had been beaten down with Clubs. Let us know therefore that there is so great force and power in the doctrine of Christ, that it doth also terryfye the wicked, Such soldiers as these were, we may behold many at this day are, who although they be constrained whether they will or Noah to wonder at the doctrine of the Gospel, yet notwithstanding are so far from submitting themselves unto Christ, that they abide still in the tents of his enemies: and other some which are far worse, being in the favour of the wicked, do rail & speak evil of the Gospel, although their conscience bear them witness that the same is of God, 47. Then answered them the Pharisees, Are ye also deceived. Bu The wonderful counsel of God appeared in the former example of the Soldiers. For he converteth the practices and counsels of the high Priests to their own confusion and subversion, when as he discouraged the soldiers with the only word of Christ. For the pharisees sought all that ever they could to subvert the Doctrine of jesus, and to bring him out of credit with all men: But their practice and counsel having contrary success, they do confirm and set forth his authority, when they seek by all means to extinguish the same. Nevertheless, their impiety increaseth more and more. So that they being nothing moved with the answer of the Soldiers, but rather more inflamed with anger, hatred and pride, do exclaim, saying, Are ye also deceived. M. Here let us note the lot of Christ's doctrine. The force and power seducing is attributed to the same, and in such wise that they which were not sent to hear, but to take Christ, should be deceived by hearing. So at this day many Papists are very wary and circumspect, that they off hear not the pure and sincere Doctrine of the Gospel. For (say they) it is so pernicious and ready to seduce, that if thou hear the same but once, thou art by and by seduced. A. Whereupon also the persecutors of Christ, command the professors of the Gospel, which are carried to death, to have their tongues cut out of their heads, lest in the midst of the flaming fire they should win some, by the open confession of Christ jesus. And it is no marvel if they be so angry at their tongues, seeing they could not resist them being directed by the holy Ghost: according to the assured promise of Christ, Luk. 21.15 I will give unto you a mouth and wisdom, the which all your enemies shall never be able to resist. But the foolish and mad men are afraid of themselves in vain. M. For if the wicked man hear the Doctrine of Christ an hundred times, he shall not be taken: nay, if he come without a malicious heart against the same, and come not with a mind to hear and to be taught, he shall return again as he came. This is the glory of the truth which the wicked go about to bear men in hand, that it is the doctrine of error. A. But so many as are ordained to everlasting life do believe, and are gathered into the shepefoulde of Christ. 48. Doth any of the Rulers, or Phariseis believe on him. The Phariseis do so blame their Ministers and soldiers, that notwithstanding they may have them still at their commandment. For by these words they signify that it is an absurd thing that they should not stand, though the common multitude did fall. But let us see what argument they have to bear up themselves why the should so proudly contemn Christ. He hath (say they) the common and rude sort of people on his side: but as for the chief Rulers and Magistrates they are against him. They name the Pharisees for that they excelled others in knowledge and in holiness, so that they were counted the Princes of Princes. M. But first of all they testify against themselves that they believe not in the Son of God, when as they should have been the first of all other, which should have embraced God's truth. Thus these miserable men glory and boast in that, in the which they aught rather to be sorrowful. C. For although this objection which they make unto the soldiers seem to have some collar, seeing the rulers and Governors of the Church aught to have their authority (as the Law commandeth) in this notwithstanding these men offended, Deut. 17.8 because they arrogating to them selves the chiefest authority, would not be subject to God. God in deed committed judgement to the high Priest: but yet he would not have him to pronounce the same without his Law. What authority soever therefore pastors have, it dependeth upon the word of God that every man from the highest to the lowest may abide in his calling, and God only may have the praise, It cometh often times to pass that the wicked bear Rule in the Church: wherefore we must take heed that we attribute nothing unto men, when they departed from the word of God. We see that all the Prophets almost were thus molested and troubled: for to overthrow their doctrine, these great titels of high priests, of Princes, and of the Church was objected unto them. The Papists using the same weapons at this day, are no less outrageous than were the adversaries of Christ and of the Prophets in old time. This is horrible and fearful blindness that a mortal man dare presume to set himself against God. But to such madness hath Satan brought them that esteem more their own Ambition, than they do the truth of God. Nevertheless it is our part to give that reverence to the word of God, which may obscure and extinguish the glory of the world, and may drive away the vain smoke of the same. For it should go evil with us if so be our salvation should depend upon the will and pleasure of Princes: and to unstable should that Faith be, which should either stand of fall at their beck. M, Here also we see how hard a matter it is for them to believe the Gospel of Christ, which have rule and government in the Church of God and are famous by the means of doctrine. Wherefore that which these men bring against the doctrine of Christ doth greatly make for the same. For the same is more to be approved because such come not to the same, rather than if they did embrace it. And this is manifest that it serveth not worldly glory and estimation but the glory of God: otherwise this kind of men would have been the first that should have embraced the same. For it is very incom Therefore we must have respect not unto men but unto god who can deceive no man. 49. But this common people which know not the Law are cursed. C. The first part was Pride, because they bearing themselves bold up on the title of the Priesthood, would have all men to be subject unto them: The second is contempt or disdain, for that they despise the rest as of no price, even as they are always contumelious to others, which have to much liking of themselves: and always the contempt of our brethren followeth the overmuch love of ourselves. Which know not the Law. M. But if thou consider well, the common people came nearer the true knowledge of the Law, than did these rulers and Phariseis. If thou have respect unto their life, no doubt it was more conformable to the Rule of the Law: If thou have respect to their faith thou shalt find that they were more obedient to the Law of God than the other were. For it is the principal point of the Law to know sin, and to embrace the grace of God propounded and offered in Christ. Furthermore if so be this people were Ignorant of the Law, whose fault was it? Was not the salt in the Rulers and Phariseis? For it was their parts to instruct and feed the people of God with the word of God and of the prophets: but when Christ their chief and most excellent teacher came, he found them (as they themselves confess) ignorant of the law of God. Therefore they bring this testimony concerning the ignorance of the people against themselves. So also let us answer those which at this day say, ignorance in the people is thorough the priests negligence. The rude and unlearned multitude followeth this new doctrine, by which ignorant men are seduced. If so be the people of Christ, be rude, unlearned, and ignorant of the holy Scriptures, and is therefore seduced, why have not you that be Masters and teachers of the Churches, better instructed and taught them? Why have you taken from them so many years the reading of the Scriptures, and do also at this day deprive them of the same, by fire and sword? C. There is also another cause why they pronounce the people to be accursed. They pretend the ignorance of the Law: but there was another cause, namely, for that they thought there was no holiness but in their own order. Even as at this day the popish shaveling Priests, boasting themselves alone to be of the Church, do contemn the lay people (as they call them) even as if they were profane. But GOD to beat down this madness and pride, doth prefer the humble contemned, before those that are so highly exalted. And we must note here that they boast of the knowledge of the Law, by which they did not instruct men in godliness, and in the fear of God, but of that knowledge, by which they only were counted meet interpreters of the Law, Knowledge God's law doth sane, tifie us. and to answer doubts and objections: It is very true that they are accursed which are not taught and instructed in the Law of God, Psal. 19.9. the knowledge whereof doth truly sanctify us: but this knowledge is not restrained to a few, that they being puffed up with a wicked trust and confidence, might divide themselves from other men: but it doth generally belong to all the Children of God, that from the least to the greatest, all may be under the obedience of faith. 51. Nicodemus saith unto them, (he that came to jesus by night, and was one of them) 51. Doth our Law judge any man before it hear him, and know what he hath done? Bu Although a few of the Rulers clave unto the Lord Christ, yet notwithstanding it was meet that the words of these Rulers which spoke against Christ, should be convinsed of a lie: the which was done by this demand of Nicodemus. C. And this man the Evangelist describeth unto us to be indifferent, which neither seriously durst take upon him the defence of Godly Doctrine, nor yet could abide that the truth should be oppressed. When he saith that he came by night, that is partly to his commendation, and partly to dispraise. If he had not loved Christ, he never durst to have set himself against the fury and rage of the wicked. For he knew if a man did but mutter or hiss, he was by and by hated and in danger. Therefore in that he durst cast forth one word, though to small effect, he bewrayeth certain small sparks of Godliness which were in his heart: M. for whereas he sayeth generally that no man aught to be judged, he doth not plainly defend, neither the Doctrine of Christ nor his Faith, for fear of ejection and excommunication. C. The Evangelist therefore meaneth by these words, that he savoured as yet of his night and privy lurking, and that he was not a true Disciple of Christ. He saith that he came once to Christ in the night, but yet that he stood still among the enemies of Christ, and retained his place. This is the more diligently to be noted, because many at this day, while they pretend that they are like to Nicodemus, think by this colour, that they may dally with God, and escape unpunished. But grant that which they desire, namely, that they differ nothing from Nicodemus, what doth such example I pray you, help them. Nicodemus denieth that Christ aught to be condemned before he be heard. Thus much may be said for a Thief or Murderer. For this is a common saying: Better it is that the guyltye should be set at liberty, than that the innocent should be condemned. Furthermore, to help the person of Christ, he quite forsaketh his Doctrine. What now shall we find here worthy to commend him for a Godly and faithful man? But we shall frame this example far more profitable to another end, namely, that the Lord doth often bring to pass, that the Doctrine which seemed to be lost, doth by little and little take roate, then after process of time, joh. 19.39. spring forth, and last of all, flourish and bring forth fruit: even as did the Faith of Nicodemus, after the death of Christ. B. Moreover, although he durst not here openly defend the Lord, yet notwithstanding, it came to pass by this interruption and disturbing of them, that this present pestilent counsel was dissolved, as we shall see anon. R. We must also note that among so many notable pharisees, there was but one only Nicodemus: so small is the number which believe. 52. They answered and said unto him, Art thou also of Galilee? Search the Scriptures and see: for out of Galilee ariseth no Prophet. They answered. Bu The pharisees being wholly blinded with envy and impiety, according to their manner fall to slander furiously crying. Art thou also of Galilee. M. reproachfully they called all those which embraced Christ, Galileeans, C. as though he could have no man to hold of his side, except he were of that barbarous and base corner of Galilee. julian the Apostata learned his lesson of the Pharisees. Bv they thought that Christ should come out of Galilée, whereupon in great contempt they called him a Galilean. Out of this devilish School, julian the Apostata learned that reproachful Lesson, whereby he called Christ himself and all Christians by the name of Galileans. But that miserable Caitiff felt him no impotent Galilean, but a most mighty King, by that just vengeance which he cast upon him: at which time he was constrained to cry, Thou hast overcome. And verily, Christ shall overcome for ever, reigning in the midst of his enemies. C. And whereas we see the pharisees to be so violently moved against Nicodemus, we may note thereby the furious hatred with the which they were inflamed against Christ. And yet notwithstanding he did not plainly take upon him the defence of Christ, but only affirmed that he aught not to be condemned before he were heard. Thus deal the Papists at this day, who will not suffer any man so much as to open his mouth in the defence of the Gospel, but they will by and by exclaim that he is an heretic. M. The pharisees make no answer to Nicodemus concerning the rashness in judging, but do reprove him as one ignorant of the Scriptures. As if they should say, Seeing thou art a Pharisee, and of our order, art thou not ashamed to set thy mind upon the dregs and filthiness of the Galileans, as do the multitude which are ignorant of the Law, and are accursed. Bu Not scripture promised unto us that a Messiah shall come out of Galilée: yea so unfortunate is Galilee that it hath brought forth unto us few or none that have been notable Prophets so small hope there is to look for the Messiah the Prince of all Prophets, to come out of the same. M. If thou be ignorant of this, Search the scripture and see. And thou shalt not find that any one Prophet hath come out of that base and barbarous nation. Thus these blind men thought that they had sufficiently answered Nicodemus. But what reason I pray you hath their objection concerning Galilée. For admit that there came never any Prophet out of Galilee, how doth it follow thereof that Christ is not a prophet, although he were borne in Galilée, as he was not. But they are blind and quite out of their wits. Furthermore doth not the Prophet say that this notable benefit was bestowed upon the Galileans: Esay. 9 i Galilee among the Gentiles, a people which walked in darkness saw great light. Mat 4. ●5 The which was fulfilled when Christ by the Preaching of his word visited this people, as Matthew expoundeth the same. R. If so be they would truly have known Christ, they should first of all have looked upon his Doctrine, then upon his works. For in judging of Doctrine we must not have respect to the person, to the country or to the apparel of the Prophet or Apostle, or minister, but to his word and Doctrine, which these men did not. M. But thus they framed their priestlyke argument. There hath not risen a Prophet out of Galilée, therefore there shall never any rise. If there never rise any thence: then jesus is not a Prophet. Thus also do the Bishops of Rome reason, Apoca. i8. 6 The seat of Rome never fell: therefore it shall never fall. But Saint john denieth this consequence. 53. And every man went to his own house. C. Now followeth the end and issue of all this platform. If any man consider with himself what the kingdom of the Priesthood was at that time how great their madness, and also how great their preparation, and on the other part, how naked, bore, unprovided, and destitude of all man's help Christ was, there is nothing to be seen but destruction. M. The pharisees and high Priests conspired tegether, consulted, gave commandments, sent forth Soldiers, and yet for all that, did not only bring nothing to pass, but also returned home more troubled then before. C. Therefore, in that so strong a conspiracy of itself came to nothing, and all they as waves of the Sea broke themselves with their own violence and force: who seeth not that they were scattered by the mighty hand of God? Bu For there is no counsel against the Lord. Pro. 2● M. And this is a lively Image of those counsels, and assembles, which are not gathered together in the Lord. Esa. 4● A. For only the counsel of the Lord shall stand, and his will shallbe done. C. For the Lord is never changed, but is always like himself. So that so often as he will he shall frustrate the devices of his enemies, who although they have all things at hand & are ready to bring their purpose to pass, yet notwithstanding shall depart with loss of their labour: And we have often times seen that whatsoever the enemies have practised to destroy the Gospel, hath been by the wondered grace of God by and by made frustrate and void. M. And the knowledge of Christ more famous and manifest to all men. ❧ The eight Chapter. 1. JESUS went unto mount Olivet. R THIS HISTOry concerning the adulterous woman, contained between this and the twelve verse, C. was not known to the Greeks: whereupon many think that it was borrowed from some other place, and here inserted. But because it hath been always received of the Latin Churches, and is found in the most ancient books of the Greeks, and containeth nothing unworthy of the Apostolical spirit, B. the same also may be read with great fruit. R. Eusebius in his Ecclesiastical History, in the last chapter of his third book, saith that the same is wrighten after the hebrews. But whatsoever he was that wright this story, it was worthy to be kept from perishing, For it teacheth very notably that all men how righteous so ever they seem to be in outward show, are equalye and as much before the judgement of God, ungodly and subject to sin, as the manifest wicked. Unto mount Olivet. B. The Lord being in jerusalem often times went aside into this mountain to pray, and that most commonly in the night, for in the day time he taught in the temple, preaching unto the people the grace of his heavenly Father. Luk. 21.37 For there was no other thing that become him better, or was more profitable for men, seeing the knowledge of the father and of him is everlasting life. john. 17.3. Concerning prayer and his going aside to pray, read the sixst verse of the sixst chapter of Mathewe. 2. And early in the Morning he came again into the temple, and all the people came to him: and he sat down and taught them. And early in the morning. M. The Evangelist here commendeth unto us boath the diligence of the Lord and of the people. He saith not simply, he came again into the Temple but he saith, Early in the morning he came again into the Temple. And he noateth the diligence of the people when he saith. And all the people came to him. The Evangelist Luke more plainly sayeth. And all the people came to him into the Temple, Luk. 21.38. to hear him. Bu Therefore let slothful and idle men be ashamed of their negligence, to whom it is sweet and pleasant to sleep in the manifest daylight, and do seldom or never enter into the Church or Congregation of the Godly. Let boath the teacher and the Disciple learn, that the morning tide is the most apt and convenient time to achieve great matters, and to labour in divine and holy things. M. The Popish Canons and monks do rush early into their Temples, but not with that mind & to that end that Christ did. Christ went to see those Sheep, which he had begun to feed, early in the morning: but what these men seek in their Temples, the whole world knoweth. And he sat down and taught them. Bu He showeth that the Church hath not a more excellent Treasure than the doctrine of Godliness and that there is no Ministry or service in the Church more acceptable than teaching. Teaching most acceptable seruic to God. In that Christ taught sitting, the majesty of his doctrine is expressed. Howbeit, we read not that he always taught sitting, as we saw in the seventh Chapter going before, the seven and thirty verse. A. But it maketh no matter whether he that teacheth sit or stand, so that he boldly preach unto the people of God wholesome doctrine. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery, and when they had set her in the midst. C. The Evangelist, meaneth that this matter was devised among the Scribes and pharisees of set purpose, to entrap and snare our saviour Christ. B, They saw that the Lord was wondered pitiful & gentle toward sinners, and therefore they hoped that he would set this adulterous woman at liberty contrary to the Law of Moses, and so to give unto them occasion to be revenged on him as a breaker of God's law. C. He meaneth the pharisees, because they were principal in the order of the Scribes. M, But what was the cause why they brought the adulterous Woman alone and not the Adulterer, Leni. 20.10 Deut. 22.22 seeing the Law was made as well for adulterous men as for adulterous women that boath might be put to death? It is not certain whether they took the man with the woman, or no: and if they did take them boath together, why did they not aswell bring him as her, but only because they brought the woman alone to the Lord for some evil purpose. But if we behold the corruption of this present age, we shall find it most evident, that at this day whoremongars, and adulterous men escape free, for the most part, and the women only are punished specially if the men be of any countenance, substance, or great parentage. So that the weaker vessel is punished and the stronger goeth free. Adultery punished with death in the old Law. This inequality the Law of God doth not approve, which appointeth as well the man as the woman taken in adultery to be punished by death. 4. They said unto him, Master this woman was taken in adultery, even as the deed was doing. B. They salute him by the name of master: but with the same affection & mind, that they had, Mat. 22.16 when they demanded of him the question concerning tribute: that is to say, they call him Master, whose Disciples they would not be. This is the manner of ypocrits to carry a show of that which is not in them. A. But not every one that saith Lord, Lord, shall enter into the Kingdom of heaven, Mat. 7.21 but he which doth the will of my Father which is in heaven. 5 Moses in the Law commanded us, that such should be stoned: But what sayest thou. M. The Phariseis knew the Law and also how to cite the same in another body's cause, and when they saw it serve for their purpose. They knew also what punishment the Law laid upon Sinners when other men's sins came into judgement: but when they themselves offended against the Law, than there was not so much as mention made of the same. But the Law doth not only command this, that the heinous offender should be punished, neither was the Law only made to this end, that we might know when other men sin and when they are to be condemned: but it doth also command that no man oppress the Innocent: and (as Nicodemus said) that no man be judged before his cause be heard, and furthermore it was given to this end that every man might behold in the same as in a glass, the deformity of sins, and the corruption of man's nature. But hypocrites which desire only to judge othermen, are blind in their own sins, but more quick of sight than Lynceus in beholding other men's faltes. Lynceus a man who could see ships on the Sea. 130. miles from him & could number them & also could see through a stone wall as sun writ. C. Furthermore their dishonesty was so great in seeking occasion to cavil, the which also they bewray with their own mouth. For they say that they have a manifest commandment in the Law: Whereupon it must needs follow that they deal maliciously in seeking and demanding of the same, as of a doubtful matter, But their purpose was to constrain Christ to forsake his office of preaching that he might seem to be a man wavering and inconstant. R. They city the Law out of the twenty chapter of Levitticus, where it is said And the man that committeth adultery with another man's wife because he hath committed adultery with his neighbour's wife, Levi. 20. i0. the adulterer and the adulteress, shall boath die the death. But the Law doth not therefore punish the sins and offences of men, as though the punishment of the sword were a satisfaction for sin: Punishment of the Law doth not satisfy for sin. (for the death of Christ only, hath made satisfaction for sin) but offenders are punished by the sword for examples sake, that the people might fear to offend? and lest in time sin and wickedness might be counted for virtue and righteousness. For the sin that is left unpunished is not known to be sin. If any man object the deed of Phinees the which is commended to come as it were from a divine zeal, Sin unpunished. is not known for sin. and is said to turn away the wrath of God from the Children of Israel: I answer that the deed of Phinees was not a satisfactorious punishment of sin, Num. 25. (for no punishment saving the only punishment of Christ jesus hath satisfied for sins) but by this cruel stabbing (as it may seem) of Phinees, the rest of the Israelites were made afeard to commit Whoredom with the Daughters of Moab and Idolatry with Baal peor, that knowing their Impiety they might repent: by which repentance the wrath of the Lord is pacified. Wherefore Phinehes is said by his fact to have appeased the lords wrath not that any death is so cruel which may satisfy for sin, but because hereby the people was brought into the right way and to repentance: Magistrates appeses the wrath of God by ponishing sin. by which the Lord is pleased if so be it proceed from faith. So every faithful Magistrate, by punishing with the sword horrible offences, and by their punishments drawing the wicked people to repentanc is said to appease the wrath of the Lord, and to take away sin. 6. This they said to tempt him, that they might accuse him. But jesus stooped down, and with his finger he wrote on the ground. This they said to tempt. M. The Euaungeliste now expresseth with what mind the Scribes and Phariseis brought the adulterous woman unto Christ, namely, not to admonish him or to make him circomspecte, but to tempt, to accuse, and to destroy him. All temptation or trial is not evil. For God tempteth his servants: one friend is tempted of another: the child is tried by the Father, Temptation generally is not evil. the Wife by her Husband, the Servant by his Master, not that they might be hurt by trial, but rather that they might thereby be profited. The Devil also tempteth, Mat 4.3. i These 35. whereupon also he is called a temptor in the Scripture. M. Also enemies use to tempt, not to profit thereby, but to hurt, and to destroy. This kind of temptation is wicked and plain devilish. Therefore the lord hath exhorted us to beware of those which tempt with an evil mind, when as he willeth us not only to be Innocent as doves, but also wise as serpents. Mat. 20 i6 R. Therefore, because Christ preached himself to be gentle and lowly in heart: Mat xi. 26. Mat. 9.5. Lu. 7.48.50 and because also they had heard him say so often times Go thy way thy faith hath saved thee: on the one side they set before him this sinful woman, on the other side, the Law, C. to the end they might catch Christ in a trip by the providence of the Law. For it was not meet to absolute any whom the Law condemned. If he should subscribe to the Law, he might seem after a sort to be contrary to himself. R. And so they had taken occasion to discredit him with the people, and to convince him of a lie as one which preached many things concerning remission of sins, which notwithstanding he did not perform. But jesus stooped down. PAR. jesus, who by his divine wisdom knew the secret thoughts of the heart, so deluded the malice and subtlety of his adversaries, that he delivered the sinful woman out of the hands of those that went about to stone her and yet notwithstanding did not discharge her of punishment, jest he might seem to offend against Moses and the politic Laws: and again that he might not condemn the cause of his coming into this world which was to save sinners. M. What it was that Christ wrote because the evaungelist himself doth not show, as we cannot define, so we may not to curiously search after the same. Bu It seemeth to some that he wroate these words upon the ground You are earth, and ye judge of the earth. M. Othersome think that he wroate the very same which he answered afterwerde in words. Many think that he wroate some more secret matter, as many of their heinous sins which tempted him. Bu Some think that the Lord used here only the gesture of his body: which boath he and many other wise men often time used. C. And some running to allegories, think that by this means the difference between the Law and the Gospel was noted, because Christ would not writ in tables of stone, but in man, which is dust and earth. But to omit all these we must rather say that Christ used this gesture, to show that he so little regarded their words, that he would scant vouchsafe to give ear unto them. Even as If one, when another is telling a tale, should with his finger draw lines upon a wall, or should turn his back, or by some such like sign, should declare that he giveth little heed to that which is spoken. evenso at this day when sathan by many ways goeth about to draw us from the right order of teaching, we aught in contempt to omit many things which he objecteth unto us. The Papists do seek to weary us so much as they may with many vain Cavils: in discussing of the which if so be Godly teachers should busily occupy themselves they should begin to weave Penelope's web. Penelope a woman who to delay her lovers desired his liberti till she had woven a web which being grated her, she did ever onwea●e that in the night which she had woven in the day. Such delays therefore, which do nothing hinder the race of the Gospel are wisely neglected, 7. So when they continued ask him, he lift up himself, and said unto them, let him that is among you without sin, cast the first stone at her. So when they continued. Therefore they did not urge him once only, but diverse times, and required an answer to the propounded question. They gathered that the Lord did fear the snare which was laid to catch, and that he could not make an answer without peril hereupon they do more vehemently and Instantly urge him to answer. For they think it impossible that he should escape. If he answered but a little. Bu When they thus abused the lords gentleness, and as conquerors triumphed over him, and went about to wrest as it were an answer out of his mouth, the Lord erected and lifted up himself. M. O how greedy, think you they were now to receive the words from his mouth, when they saw that he lifted up himself and began to open his mouth to give them an answer: Surely, the Wolf was never more greedy of his prey. What then was his answer? Let him that is among you without sin. R. A most wise answer, by which Christ neither findeth fault with the sentence of the Law concerning Adultery nor yet retracteth his doctrine concerning remission of sins. M: His adversaries looked for another manner of answer. But Christ speaketh according to the manner and custom of the Law. For the Lord God commanded that the witnesses, by whose testimony judgement was given, should by their own hands stone the malefactors and offenders, Deut. i7. 7 because men should have the greater conscience in giving testimony. For many men rashly take upon them an oath to overthrow their brother, because they do not consider that a mortal wound is given unto them by their tongue. Howbeit in this, the words of Christ differ from the prescript of the Law because there God simply admonisheth that no man aught to be condemned by witness but he, whom the witnesses will kill with their own hands: but here, Christ requireth perfect innocency to be in the witnesses, to the end that no man might take upon him to convince another of any crime, but such a one as should be pure and perfect and without all fault himself. And that which he spoke then to a few, we must understand as spoken to us all, namely, that whosoever accuseth another, must set before himself the Law of innocency: otherwise we do not persecute the offence, but are rather enemies to the persons of men. M. But this place seemeth to be such that it taketh away quite from among men all use of magistrates, of Laws, and of punishments. C. For what judge can there be found whose conscience doth not accuse him in some matter or other? Question What witness can there come forth but he hath one fault or another? He seemeth therefore to remove all witnesses from the Bar, and all judges from the tribunal seat. M. Moreover if so be he should cast the first stone at the adulterous woman which was without sin, why than did not Christ himself this, when as beside him there never lived any man in the world, which was not a sinner: Heb. 7.26. He should therefore have done that himself which he answered to others in words: because he was separated from among sinners, and had no sin, neither was there any guile found in his mouth. 1. Pet. 2.22. C. I answer. This is not a precise and simple interdict and prohibition by which Christ forbiddeth sinners to do their office in correcting and punishing other men's offences, Answer. but he only reprehendeth hypocrites, who being to severe and cruel judges of other men, do quietly passover their own sins. Not man's sins therefore shallbe a let unto them, but that he may correct other men's faltes, and punish them also so often as need shall require, so that he hateth as well in himself as in another, that thing which is to be condemned. Yea every man aught to begin here, and to ask his conscience, and to be a witness and judge against himself, before he come to other men. And so it shall come to pass that we shall war against sins without hatred against any man. Bu In these words therefore due correction and the authority of the sword against offenders is not taken away? only the malice of the pharisees and Elders, is reproved, and restrained. They would seem to be just before men, and the maintainers of the Law when as notwithstanding they were trasgressors of the same, and had neither love nor zeal to observe and keep the same. Wherefore the Lord did so frame his answer that he did boath admonish them of their sins and also brouht the adulterous woman to repentance. R. To the same effect also we read that he answered in another place to some, which told him of the Galileans, whose blood pilot mingled with their sacrifices: Think ye (saith he) that those Galileans which suffered those things were greater sinners than the other Galileans: Luke. i3 I tell you nay, but except ye repent ye shall all in like manner perish. A. We see therefore that this is the drift of Christ to bring men to repentance: the which cannot be except there go before a serious knowledge of sin to the which he sought here to bring his adversaries. 8. And again he stooped down and wrote one the ground. By this gesture he declared that they had the answer which they deserved. For even as they were careful to make this objection unto Christ, so by this his answer they were not clean put out of doubt seeing they sought for nothing else but to have occasion to accuse and to destroy Christ. R. Furthermore Christ used this gesture again, to the end that otherwise busying himself, he might bring them to a consideration of that which he had spoken. 9 And when they hear this, (being accused of their own consciences) they went out one by one, beginning at the eldest even to the last: and jesus was left alone, and the woman standing in the midst. And when they heard this. M. The Euaungeliste in few words, but yet very plainly and evidently, describeth the confusion of the adversaries of Christ the Scribes & Phariseis. For they came to this end and purpose that they might ensnare Christ to the death with their traps, or if this failed, to discredit him quite with the people. The first they obtained not: for he answered not against the Law of Moses, as they thought he would have done: as for the other (contrary to their expectation) they themselves sustained, with shame ynogh. R. For the most brief and pithy sentence of Christ did not only enter into their ears: but also pierced even the bottom of their heart. M. And their conscience no doubt was so greatly wounded with this answer of Christ that at the first they were quite dumb and had nothing to reply again, for it had been to shameful if they had denied themselves to be sinners, and again reproachful to their estimation and name if so be they had acknowledged the same seeing they were counted of all men just and holy: and fearing lest they should when he had lifted up himself again have hard more than they would willingly hear, by and by, while he was writing upon the ground again, they withdrew themselves secréetelye, one by one, out of the Temple, till they were all gone: Bu and the more honourable that any of them was among the common people, the more haste he made, that he might not be one of the last. For this is meant by these words. Beginning at the eldest, even to the last. C. Hereby it appeareth how great the force of an evil conscience is: for these wicked Hypocrites purposing with their cavils to delude Christ: so soon as they were wounded in conscience, but with one word as it were, fled away. With this Maule the pride of Hypocrites must be beaten down, to the end they may be brought before the judgement seat of God. Howbeit, it may be that they being made ashamed before men, it shall prevail more with them than the fear of God. Notwithstanding, this is much that they willingly acknowledge themselves to be guilty, in starting away with shame. Furthermore we have here to note how far this feeling of sin differeth from repentance, with the which the Scribes were touched. For we must be so moved by the judgement of God, that we must not seek for starting holes, to shun the sight of the judge, but must rather go directly unto him, Heb. 4. and crave pardon, that we may find help in tyme. And jesus was left alone. M. This is not to be understood, that jesus was so left alone in the Temple with the Woman, that not so much as one man abode with him still, seeing that this cause befell in the great assembly of People: C. But that all the Scribes, which brought the Adulterous woman, were no more troublesome unto him. M. For not one of them remained beside to whom this cause appertained. B. For they were all worthy so to be confounded with shame, that they should strait way draw themselves out of the sight of others. This did the secret efficacy of the spirit of wisdom in Christ bring to pass: C. to the end we might not doubt, but that we shall be able to overcome all the practices of our enemies, if so be we will suffer ourselves to be governed of the same spirit. But therefore it cometh to pass that we are oftentimes oppressed, because we neglecting their lying in wait, are nothing careful to take counsel: or else trusting to our own wisdom do little consider, how necessary for us the government of the spirit is. Lastly, when it is said that the Woman abode with Christ, let us learn by this example, that there is nothing better for us, than to be brought as guilty before his tribunal seat, so that we obediently submit ourselves to his judgement. Luk. 9.56. A. For the Son of man came not to destroy men's lives, but to save them. 10. When jesus had life up himself, and saw no man but the Woman, he said unto her, Woman where are those thine accusers? Hath no man condemned thee? PAR. When jesus by his divine policy and wisdom, had given those ravening and cruel wolves the repulse, he speaketh to the sinful Woman, and that which he doth, he doth very surcumspectly. First he asketh where are her accusers, when as notwithstanding, he knew well enough that they were fled away with great shame and confusion. Bu He meaneth therefore that they being wicked and ungodly, and having their own conscience accusing them, disinherited their own cause. M. Furthermore, as not knowing that she was yet uncondemned, he demanded farther saying. Hath no man condemned thee. When as no doubt he was ignorant of none of these things. But his purpose was by these demands, boath to comfort the woman, and also to make manifest unto the standers by, how vain the Wisdom and policy of man is against the truth. 11. she said, no man Lord. And jesus said, neither do I condemn thee: Go and sin no more. no man Lord M, The Lord demanded of her two things: but she only answered to the latter, not greatly regarding where her accusers were. She affirmed that she was condemned of no lawful judge the which the Lord knew well enough: & in deed the custom was not, no more than it is at this day, that condemnation should go before accusation: and the accusers themselves were gone for shame. But it was necessary that this answer should be heard because of the people which stood by, lest christ might seem to resist the judgement of the Law. Neither do I condemn thee. C. We have not here the simple absolution of Christ put down, but that he sent away the woman free. And no marvel for he would do nothing but that which should become his person R. As if he should say, I leave to the Magistrate his authority, but seeing he hath left thee uncondemned, neither will I condemn thee: for therefore am I come, to remit sins, My office is to save and not to destroy. C. For he was sent of the Father to gather together the lost Sheep. Therefore being mindful of his calling, he exhorteth the woman to repentance and, comforteth her with the promise of Grace. M. He saith not, Neither shall any man condemn thee because he would not abrogate the office of the Lawful judge. C. Therefore they which gather hereby that adultery is not to be punished by death, by the same reason it is necessary that they grant, that an inheritance aught not to be divided, because Christ would not make himself an Arbiter or umpire in that business between to brethren. Yea, let every wickedness be exempted from the punishments of the Law, Luk. 12.13. if so be Adulterers may escape unpunished, then open the gate to treason, to murder, to rapine and theft. Doth not the Adulteress in bringing forth a bastard, doth she not, (I say) boath rob the name of the stock and family, and also transfer and carry the heirs right, which cometh by lawful inheritance unto others which are strangers? This must needs be the root of all evil, when the wife which is given to her husband, to his great reproach giveth herself to be defiled, whereby she breaketh the holy covenant of God, without the which there can be no holiness in this world. M. Therefore this saying of Christ aught not to be taken for a defence of Adultery, as though the same aught to be unpunished among Christians. Bu As though the Lord jesus took upon him the defence of Adulterers, and minded by the preaching of the gospel, to defend and maintain Adulteries. But this is popish Divinity, namely, that Christ in this place brought the Law of grace, by which impunity is gevento Adulterers. And going about by all means possible to pull out of the hearts of all men the grace of Christ, the which the Doctrine of the Gospel commendeth unto us every where, they only in this place preach forth in some tune the Law of grace. And why do they this but only because they may defile other men's wives, and escape unpunished? And all this cometh of their devilish singleness and vowed chastity, who think it not expedient to have a lawful Wife. But let us note that Christ so remitteth men's sins, that yet notwithstanding, he doth not subvert and overthrow Politic order, judgements and punishments appointed by Laws. Bu For the offices of the judge and of the Preacher are discrepaunt. R. Not that the offices of the Gospel, and of the sword, are contrary within themselves, but because the one is Civil, respecting outward peace, the other Divine, administering true peace of conscience. Bu If therefore the Magistrate had lawfully condemned Adultery, Christ would not have absolved the same. He absolved her from sin if she repented: but he took not away the punishment and public example. Even as also he receiveth the penitent and faithful Thief into the favour and grace of GOD, Luke. 23. but yet did not deliver him from the punishment which he had deserved for theft. Go and sin no more. M. Our Saviour Christ doth not here upbraid the sinful Woman, neither doth he exaggerate the filthiness of her fault, but quietly sendeth her away from him with few and gentle words. For her mind was vexed and troubled. Of such there must always a consideration be had, lest by hypocritical severity, we bring heavy and troubled minds in to the pit of desperation. But thou must deal otherwise if thou have to do with a stiffnecked and ostinate sinner. Bu Notwithstanding lest any man should think that the same free remission of sins, was a giving of liberty to sin, he by and by addeth a restraint from sin. C. Hereby we gather what is the end of the grace of Christ: namely, that the sinner, god's grace leadeth us to repentance. being reconciled to God, may worship and serve the author of his salvation in innocency and holiness of life. R. For the Gospel remitteth sins, not because it is lawful to sin, but to the end we might repent and walk in newness of life. C. Romm. 6. For by the same word of GOD, when pardon is offered unto us, we are called to repentance. Bu They therefore which are received into the grace and favour of GOD, and whose sins are forgiven them, must take heed that they take not unto themselves liberty: and being taken out of the hands of their enemies, let them see that they serve GOD their deliverer, in holiness and righteousness before him all the days of their life. M. And in that, that Christ sayeth not, go thy way, and commit no more Adultery, but, Go thy way and sin no more, we are taught how necessary, Innocency, Righteousness, and holiness, is to those that repent: in so much that we should not only abstain from sins, but also from all show of evil. C. finally although this exhortation hath respect to the time following, 1. The. 5.22 yet notwithstanding it humbleth sinners, by putting them in mind of their life already past. 12. Then spoke jesus again unto them, saying, I am the light of the world: he that followeth me doth not walk in darkness, but shall have the light of life. B. Because all Godliness and salvation dependeth upon this, that we acknowledge the Lord, to be one Christ and only Saviour, he always in all his Doctrine exhorted men unto the same, that he might provoke his hearers to believe in him, and might persuade them that at his hands, life, and all things else was to be sought for. hereupon he called himself the bread which giveth life unto the world. john. 6.51. For he used Allegories and parrables for the common sort of people, that they might the better remember that which was spoken. Hereupon also in the Chapter going before he called all those unto him which thirsted, and promised that all they which would come unto him, should never thirst. By all these things he taught that everlasting life, and the holy Ghost, which worketh in all men, teacheth all things, sanctifieth, and profiteth all things, shall be given to him which receiveth Christ, with a sure and undoubted Faith. Now he calleth himself light, the which whosoever followeth he can not err. This holy Ghost is that light of life, lyghting all men to that which is profitable for them, least any man should stumble in this world, or lest he should go astray in the darkness of fleshly desires, and of carnal judgement. C. And this is a glorious title of Christ, when he is called the light of the world. Christ the light of the world. For seeing we are all blind by nature, there is set before us a reméedye, by which, we being delivered out of darkness, may attain to the true light. And this benefit is not offered to one or two alone: for Christ preacheth himself to be the light of the whole world: that there might be no difference, between jew or Gentile, between Circumcised, and uncircumcised, between learned and unlearned, or between bond and free. M. Furthermore, if Christ only be the light of the world, than the whole world is in darkness, subject to the Kingdom of Satan, insomuch that neither man's reason, nor strength hath any light in it, except it receive the same from Christ. Otherwise, it were but vain and superfluous to give light unto light. C. Therefore without Christ there is not one spark of true light. There may appear some show of brightness, but it is like to a sudden flash, which doth nothing else but dazzle the eyes. Bu Moreover, the Lord promised in the Scriptures long before that he would give this light: as, when it is said, The Lord hath sworn in truth to David, and he will not shrink from it, saying: Psa. 132.11 Of the fruit of thy body, will I set upon thy throne. If they sons keep my covenant, and my testimonies that I shall teach them, there sons also shall sit upon thy throne for ever. For the Lord hath chosen Zion, and loved to devil in it, saying: This is my rest for ever, here will I devil for I have a delight therein. There will I make the horn of David to bud: for I have ordained a light for mine anointed. To this promise the Prophets had oftentimes respect, as is to be seen in diverse places: As in Esay, where the father saith I have given thee to be light to the Gentiles, 3. Kin. 11.36 3. Kin. 15.4. 2. Cor. 21.7 Esay. 49.6 that thou mightest be my salvation to the worlds end. Whereunto that Just man Simeon afterward alluding saith that jesus was given to be a light to the Gentiles. Luk. 2.32. C. Furthermore we must note that the parts of illumening, are not restrained to the parson of Christ. For although he be far from our bodily sight, yet notwithstadding he doth daily illumen us by the doctrine of his Gospel, and by the secret power of his holy Spirit. Notwithstanding, we have not yet a full definition of this light, except we learn that we are illumined by the Gospel, and by the Spirit of Christ, to the end we may know that in him is hidden the well of all knowledge and wisdom, Therefore as Satan is said to be the Prince of darkness, Satan is the Prince of darkness because the works that he worketh in the Children of unbelief, are evil and corrupt, insomuch that by them the wicked fall headlong as it were blinded into destruction: So Christ jesus is set before us as the true Son of righteousness, that by the benefit of his light, we may be illumined in the midst of the darkness of this world, and may be brought to eternal life. A. And by what reason the name of light may agree with the Law, with the apostles also, and with the faithful we have showed in the eight verse of the first Chapter. He that followeth me. C. Here is the exhortation of Doctrine, which the promise straight after added, confirmeth. For when we hear that they are out of the danger of erring which commit themselves unto Christ to be governed it is meet that we should be stirred up to follow: Whereunto he himself draweth us, as it were by reaching out his hand unto us. This large and great promise also aught very much to move us that we which direct our eyes unto Christ, are sure to walk in the right way without erring, through the midst of darkness. M. Therefore it is not enough that Christ is the light of the world, that we might not walk in darkness, but it is necessary that we follow him. They which turn themselves another way, and which follow not this light, but are enemies to the same, as they are not illumined by the beams thereof, so necessarily they walk in darkness. Neither is it sufficient to know the same that darkness may be shunned, but we must also walk in it. For he saith not, He which knoweth me, walketh not in darkness, but, which followeth me. He doth not by and by walk in the light which knoweth the light: he doth not by and by follow Christ, the light of truth, which hath received the knowledge of Christ R. To follow Christ in this place, is to believe in Christ. Bu For by faith that light is received, and Christ is made our light shining in our hearts. Some in this world followeth one thing, and some another, as honours, riches, pleasures, and I cannot tell how many such kind of vanities. But those which are wise follow Christ by whom they receive great profit. For they which follow him shall not walk in darkness, shall not wallow in wickedness, which are called the works of darkness, but shall have the light of life. john. 6. 4● R. For he which believeth in me (saith our Saviour) hath everlasting life. C. Therefore the faithful shall walk most constantly until they come to the mark. For this to them is an everlasting life. Wherefore there is no cause why we should fear to faint in the midst of our journey, seeing that he leadeth us unto life. And it is no marvel if there be such gross and palpable darkness of errors and suspicions in the world, when as there are so few which behold Christ. B. For he which believeth not in Christ, nor followeth this light, as he wanteth this his spirit, so it is necessary that he walk in darkness: that is to say, that he follow carnal reason, the bond servant of evil desires, whereby he followeth always that which is hurtful. For what hurtful thing is it which he followeth not, God set aside. 13. The Pharisees therefore said unto him: thou beareste record of thyself: thy record is not true. PAR. The Phariseis being swallowed up of the manifest light of the truth and blinded therewith, neither feel nor see the light, nay, they renew the contention, and begin anew altercation against Christ: by which notwithstanding the doctrine and truth of the Gospel is rather more manifested than obscured. These men feared least the people forsaking them, would have followed jesus, by which they knew that their auchoritye should not a little decay: yet notwithstanding they could not hitherto by any reasons refel and confute the true doctrine of Christ, and his mighty and wonderful deeds. They fall therefore now again to their wonted cavils, to prove if peradventure they might bring the rude and simple people to have jesus in suspicion of arrogancy, and vain boasting. C. They object a common saying, That no man is to be trusted in his own cause. As if they should say, R. Thou commendest thyself: but that commendation or testimony which a man giveth of himself, is of no authority or credit. It is the part of an arrogant man, and not of one that speaketh the truth, to boast and commend himself: we believe not thine own testimony. But prove out of the word of GOD, that thou art the very same whom thou preachest thyself to be, and we will believe thee. dost thou think us to be so senseless, that we will by and by receive thy word as divine? We are Doctors of the Law: wherefore except thou prove thy preaching by the Law, we will not believe thee, but will exclude thee out of the synagogue as a lying heretic. Behold here with what security and bouldenesse, impiety, and hypocrisy, object unto the Prince of godliness and truth, the lie. M. The malice of the pharisees could not be at rest. Esay 57.20 For the heart of the wicked is as the boiling Sea, that cannot rest, whose waters cast up mire and dirt. The more the brightness of this light did reveal itself in Christ, the more this wicked kind of men, was inflamed with malice. It grieved them much that the temptation by the Adulterous woman had no better success. They return therefore to the fight, and contention, even as flies to the flame of a burning Candle. C. And rashly they say that he speaketh in vain, except he bring better proof than his own words: M seeing it is written, Let another man praise thee, Pro. 27.2 and not thy own mouth: a stranger, and not thy own lips. A. But willingly they were ignorant that Christ had said unto them, john. 5.34 I receive not testimony from man: but I speak these things that ye might be saved. M. We are taught therefore in this place, that it is no marvel if so be the Preachers of the truth are accounted as liars of the wicked & Children of the Devil, when as these Doctors durst openly with such boldness resist the truth itself. But let this one thing suffice, Deut. 18. i9 That God one day will take vengeance of those which despise the doctrine of his Prophet, whom he sendeth unto them. 14. jesus answered and said unto them, though I bear record of myself, yet my record is true: for I know whence I came, and whether I go: but ye can not tell whence I come, and whether I go. Bu Christ by this demonstration plainly proveth that he is the son of God, and very God himself, and that the Doctrine of the Gospel is most certain: C. also that this testimony hath credit and authority enough, because he is no private person taken from among the common sort of men, but a far more excellent person. M. He doth not deny but that he testifieth of himself: but he denieth that his testimony is false. And this he doth by making a distinction. C. For when he sayeth he knoweth from whence he came, and whether he would go, he exempteth himself from the common number of men. The sense and meaning therefore is this: Although every man is suspected in his own cause, and although it be provided by laws that no man speaking in his own cause should be credited, yet notwithstanding this can take no place in the Son of God, which is above the whole world. For he is not to be reackenedin the order of men, but hath this privilege from the Father, to govern all men with his word alone. B. Here thou seest that the Lord said by imitation or concession, ●●hn. 5.31 If I testify of myself, my testimony is not true. For, because he knew from whence he came, and whether he would go, (that is to say that he was the son of GOD, and the everlasting word of the Father, which took upon him our human nature, which also he would shortly after extol and advance into the glory of his Father) knowing these things, he could not but speak that which was most true, that is to say divine, and could testify nothing of himself, but that which was in like manner most true. But the jews knew neither of them boath: and therefore they could not believe the true testimony which he gave of himself. C. For Christ in these words testifieth that he had not his beginning of the world, but that he came from God: and therefore not meet and right, that his Doctrine, which is Divine, should be subject to man's Laws. But because he then had upon him the form of a servant, and was humble and meek, he was despised: for the which cause he putteth them in mind of the glorious Resurrection which he should have: which in deed was a manifest show and proof of his hidden and unknown divinity at the first. When he sayeth, that he knoweth and they know not, he giveth us to understand, that his glory is nothing diminished by their unbelief. B. As for example, If so be an Ambassador should come from the Emperor, promising great benefits unto us in the name of the Emperor, if we will obey his commandments: and we denying to believe him, he should say, I know from whence I came, and whether I go: I am sure that I am the emperors Ambassador, sent for those considerations which I have declared unto you, to him also I will return, and show him how I have done my business, and will receive the condign reward of my labours. Therefore what things soever I testify of my embassage they are true: but you which know not from whence I came, and whither I go, refuse to give credit unto me. M. By this place also Christ declareth, that the jews had falsely boasted before, saying: We know from whence this fellow is: but when Christ shall come, no man shall know whence he is. 15. Ye judge after the flesh: I judge no man. You judge after the flesh. C. This place may be expounded two manner of ways, either that they judged of him after the wicked sense and understanding of their flesh, or else that they judged of him according to the outward show of his person. For flesh is sometime taken for the outward show of man: and boath senses do very well agree with this place, because whether the affections of the flesh bear rule, or whether the beholding of the person do prevail in judgement, there neither truth, nor equity take place. Notwithstanding, the sense seemeth to be more certain, if so be we make here a comparison between the flesh and the spirit: as if he should therefore deny them to be lawful and meet judges, because they were not guided by the spirit. As if he should say, Ye judge of my words and deeds after your wicked affections, having no part of the spirit of GOD in you: therefore ye err. RV. And this is the only cause, why men err and judge amiss of Divine matters. I judge no man. A. Some distinguish thus, that he judgeth not as man judgeth: othersome refer it to the time, because he being in earth, took not upon him as yet the office of a judge. C. But more rightly it is joined with the sentence following: that the sense may be thus: Christ judgeth not: and if he do judge, his judgement is firm and authentical, because it is divine. So that the former part, where he denieth that he judgeth, aught rather to be restrained to the circumstance of this present place. For that he might the better convince his enemies of pride, he useth this comparison, because they usurped to themselves licence to judge preposterously, and yet nevertheless could not abide him teaching simply, and abstaining from the office of a judge. 16. And if I also judge, my judgement is true: for I am not alone, but I and the Father that sent me. C. This is a correction of the formor verse, lest he might seem utterly to forsake his right. If I judge (saith he) my judgement is true: that is to say, it deserveth authority. And hereof cometh the authority, because he doth nothing but at the commandment of his Father. R. For he is the Son of God: and therefore his testimony is the testimony of God, and his commendation is the commendation of God. For these words, I am not alone. is as much as if he should deny himself to be from among the number of men, but rather to be considered with that person which the father had put upon him. But why doth he not rather defend and maintain his divinity, the which he might truly and justly have done: Namely because his divinity lay hid under the veil of his flesh, he placeth before them his father, to the end it might be the more manifest: notwithstanding to this effect tendeth his oration, that whatsoever he did or taught might be thought to be divine. 17, And it is also written in your law that the Testimony of two men is true. M. Because he taulked with those which boasted very much of the zeal and knowledge of the Law, he citeth the testimony of the Law, jest he might seem to arrogate to himself more than was right and meet. This place is to be found in the seventeen and nineteen Chapters of Deutronomium. R. Not that the testimony of two men is always true, but because it is to be counted for true. M. For otherwise the testimony of two may be false, as is to be seen in the twenty one Chapter of the third book of Kings, and in the twenty six of Mathewe, and the syxst of the Acts. C. But the argument of Christ at the first sight may seem infirm and weak because no man is to be admitted a witness in his own cause. But we must remember how we said even now, that Christ aught to be exempted from among the common sort of men: because he is neither a private man, neither handleth his own private business. M. We must also note that he said not here, But I and the Father which begot me, lest he should make the jews to have a suspicion of joseph, whom the most part of men thought to be his father: Mat. 13.55. but he said, I and my father which sent me, to admonish them that he spoke of god his heavenly Father, by whom he was sent into this world. C. In that he putteth a difference between him and his father, he frameth himself to the capascitie of his hearers, and that for his office sake, because he was then the minister of the Father: and therefore he maketh him the author of all his doctrine, as also he did very often at other times. 19 Then said they unto him: where is thy Father? jesus answered, ye neither know me nor yet my father: if ye had known me ye should have knoen my father also. Where is thy father. M. Because the Lord had the second time made mention of the father by whom he was sent, and had made him the author of all those things which he spoke or did, and said that he was not alone, but that he had the father with him, the Phariseis demanded of him where his Father is. C. And there is no doubt, but that in the way of skoffing they demand this question. R. as if they should say, thou dost appeal to the testimony of thy Father: but where or who is that thy Father of whom thou speakest so much? We know thy Father joseph the Carpenter, but he is a man which is a liar as well as thou. M. Dost thou so much regard him, that for his sake, being a man, and a Galilean, we should give more credit unto thy testimonies, than to Moses. R. Moreover the testimonies of the father concerning the Son are to be suspected, because the judgements of fathers for the most part which they have of their children, are corrupt with blind love. C. So that by these words they deny that they have any such estimation of the Father, that for his sake they should give any credit to the Son. And hereupon it cometh that Christ is so presumptuously contemned at this day, because few consider that he is sent of God. You neither know me nor my Father. M. In these words the Lord casteth his adversaries in the teeth with their Ignoranceth, and vouchsafe not to make them a direct answer. They inquired after the Father: and yet nevertheless they having the son before their eyes in seeing saw not. This therefore was the just punishment of pride and wicked ingratitude, that they which familiarly despised the Son of God being familiarly offered unto them, should never come to the father. For how should any mortal man ascend unto the height of God, except he be lifted up a fit by his hand. But GOD in Christ hath cast down himself into the base estate of men, that he might reach unto us his hand. They which after this manner reject God approaching unto them, are they not worthy to be expulsed out of heaven? Therefore the Lord doth rightly make answer not only of the knowledge of the father but also of the knowledge of himself saying, You neither know me nor my father. R. As if he should say, ye inquire after the Father, to whose testimony I have appealed, as though ye had sufficient knowledge concerning me. R. But when ye believe not in me ye cannot know my father. For no man hath seen God at any time: The only bogotten Son which is in the bosom of the father hath revealed him unto us. Wherefore if ye will know the Father believe in me. For Christ is only known by faith. And he which knoweth Christ knoweth the father. For Christ is the very express Image of the Father, insomuch that in Christ alone we have the whole express will of God. C. Moreover as they are deprived of all true knowledge, which forsaking Christ strive to ascend into heaven, even so whosoever directeth his mind and all his senses unto Christ, shall be led the right way unto the Father: for the Apostle truly saith, that we do evidently look God in the face under the person of Christ by the glass of the Gespell. This verily is an unspeakable reward of the obedience of faith, 2. Cor. 3.18. that he which humbleth himself before Christ, doth ascend above the heavens, even to those mysteries which the angels do addore. 20. These words spoke jesus in the treasury as he taught in the Temple: and no man laid hands on him, for his hour was not yet come. M. These words contain the description of the place, which the evangelist addeth to make the story of more credit and to the end we may know that Christ spoke these words, in a great assembly of men. Bu For the Treasury was a large and frequented place in the temple, where the gifts that were given to the temple were kept and the holy oblations laid up. Of this place the other Euaungelists also have made mention. Mat. 27.6. Mar. 12.41 Luk. 21.1. The meaning therefore of the Evangelist is that the Lord preached and taught, not in an obscure place but openly in the temple otherwise how unnecessary was it to make any mention of the Treasury. C. C. And herewithal he commendeth unto us the wondered power of God, in that they were constrained to suffer and bear with Christ openly teaching in the Temple, whom a little before they sought to kill. For seeing they had authority in the temple, insomuch that they might do all things there as they listed, they might with lifting up of their finger only have cast Christ out of the Temple. Wherefore he presuming to take upon him the office of teaching, why do they not by and by lay violent hand on him? We see therefore that God caused him to be heard and defended him with his power, that the savage beasts might not touch him, he being in the midst of them. For his hour was not yet come. R. This is so often repeated for our consolation. C. to the end we might learn, that we live and die at the will and pleasure of God, and not of men. R. And may be sure that not one hear of our head can perish without the good will and pleasure of God. Luk. 2i. i6 Concerning the which matter, read the seventh Chapter going before and the thirty verse. 21. Then said jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whether I go thither can ye not come. Then said jesus again. M The Evangelist here giveth us to understand, that the Lord had respect to a certain deed and purpose of the jews going before, wherehe was moved to object these things unto them concerning his departure that is to say, because he knew the mind and purpose of the jews, who went about to take him, he maketh mention here of his departure, C. and seeing that he doth nothing prevail with the obstinate, he denounceth unto them destruction. And this is the end of all those which reject the Gospel. For the same is not preached in vain, but must needs be either the savour of life unto life, or else of death unto death as saith the apostle. B. 2. Cor. 2. i6 In the words going before he had said that he should be unto his Disciples the light of life, showing what success they shall have which follow him, that is to say they shall know Christ, but in these words he showeth what shall be their reward which reject him, namely they shall die in their sins. C. For the sum of his words is, that the wicked shall feel at the length how much to their incommodity they have rejected Christ willingly offering himself unto them: but all to late when they shall have no time and space to repent. For seeing it is he alone which must deliver us from iniquity in the which we are borne, it must needs be that they die in their sins which take him not to be their deliverer. M. He said therefore. I go my way As if he should say, why take ye such secret counsel how to take me and to destroy me? I will shortly depart, I will not tarry long with you, but will ease you of this trouble. C. Wherefore to the end he might the more terrefye them with the nearness of the punishment, he only showeth that the Gospel shallbe preached unto them but a short time, and that if they did let pass that occasion, they should have the like acceptable time and days of grace. evenso also at this day when Christ knocketh at our gate, we must go for the straight way to meet him, lest he being weary of our sloth, do withdraw himself from us. And verily the experience of many ages hath taught us how greatly this departure of Christ is to be feared. M. This also is here to be noted that Christ offered himself to the death willingly, the which he declareth when he saith I go my way, The wicked jews used violence at the death of Christ but yet he did not so departed out of this world as do they which are deprived of this life by violent death against their wiles but far otherwise of his own accord and voluntary will returning to his Father again. And thus standeth it withal the Godly The world knoweth not what injury to do unto them, and useth all manner of violence against them at what time it doth as it were banish them from life: but they are not banished from life against their wiles, Violence in death speedeth the godly to the kingdom of heaven. but are ordaned for that place whether they go: and they are so far from being hurt by any violence, that by the same they are rather hastened and spéeedely carried to the place whereunto they are in the way. C. When Christ saith. And ye shall seek me. He meaneth not that he shall be sought of them by the right and true way of faith, but showeth how carefully men shall by all means seek their deliverance, when they are brought unto grievous straights. For the unbeeleeving would have god to be favourable unto them, and yet they cease not to flee from him. God calleth them, Faith and repentance is the way whereby we have access to God. and they have access unto him in faith and repentance but they resist God with the hardness of their heart and being over come with desperation fret and fume against him. But if so be their conversation had been true and unfeigned, they had not sought him in vain: because he hath not promised in vain that he will hear the sinner so often as he crieth and sigheth unto him. E●chi 18.28 22. Then said the jews, will he kill himself, because he saith, whether I go thither can ye not come. Bu The jews according to their manner deride and scorn those things which they understand not. C. and proceed not only in secure contempt, but also in perverse peevishness: for they mock and scoff at that which he had said, that they could not follow him to the place whether he went. As If they should say, If he kill himself, we confess that we cannot follow him, because it is not lawful. Bv, For it may be that he will kill himself being desperately minded. C. For they did both nothing esteem the absence of Christ & also thought themselves to excel him in all things. And therefore they will him to go so far as he would. Bu Thus doth the wicked and detestable presumption and boldness of wicked men, dally and jest in divine matters. C. This verily is horrible dullness: but so doth Satan bewitch the reprobate that they cast themselves headlong into the midst of the fire of Gods wrath. Do we not see the same fury in many at this day, whose consciences having no sense and feeling at all, do scoff and deride, all that they hear spoken of the horrible judgement of God. 23 And he said unto them, ye are from beneath, I am from above: ye are of this world, I am not of this world. And he said unto them. M. Christ doth so answer unto their secret whispering, that he declareth boath wherefore, they can not come to the place whether he is going, and also wherefore he said, that they should die in their sins. You (sayeth he) are from beneath. C. Because they were not worthy to be taught, he only minded shortly and sharply to reprehend them: pronouncing in this place that they do not understand his Doctrine, because they were far from the Kingdom of God. Bu As if he should say. The cause of your error and blindness is, for that ye are quite void of the holy Ghost, and are of this world: that is to say, ye are earthly and carnal, and savour wholly of this world: But I am from above, and am not of this world, that is to say, I teach spiritual, heavenly, and not worldly things. Except therefore as new borne ye change your minds, ye shall never understand any whit of my Philosophy. C. For under these words, world, and, from beneath, he comprehendeth all that men have by nature: For Sin, Death, Affliction, Glory, Pomp, riches, Power, and such like carnal things, are from beneath, and of this world. C. And thus he putteth discrepaunce and difference between his Gospel, and the wisdom and understanding of man's mind: because the Gospel is heavenly wisdom, and our mind stayeth itself upon the earth. So that noane shallbe a meet Disciple for Christ, but such as he hath conformed by his spirit. And hereupon it cometh that Faith is so seldom found in the world, because naturally all mankind is alienated from Christ, Faith syldom found in the world. except those whom he lifteth up by special grace of his holy spirit. R. For no man can attain to those things, which belong to the kingdom of Heaven, that is to say, to righteousness, to Faith, to rejoicing in the holy Ghost, and to eternal felicity, by his own reason and strength, but by the power of Christ. M. Moreover, Christ doth not deny in himself the nativity of the flesh, when he sayeth, that he is not of this world, but the communion and partetaking of sin and of corruption, which cometh through sin, & the sugiestion of Satan. In this sense he denieth his Apostles to be of this world, because he exempteth them by the grace of his spirit, from the spots and pollusions of this world. A. In like manner all the Godly though they be in this world, joh. i5. 19. mixed with wicked and ungodly men, yet notwithstanding, they are not said to be of this world, because GOD hath taken them out of this present wicked world, Phili. 3.20. and their conversation is heavenly. 24. I said therefore unto you, that you shall die in your sins. For if ye believe not that I am he, ye shall die in your sins. I said therefore unto you. M. The joining together of these sentences do manifestly declare, that so many as are of this world, are subject unto death. For he saith not simply, I said unto you, that ye shall die but I said therefore unto you that ye shall die. Wherefore? Because ye are of this world. For he hath respect to the declaration doing before. So Paul saith that the world is subject to damnation, saying, when we are judged of the Lord we are corrected, 1. Co. 11. i2 lest we should be condemned with the world. That you shall die in your sins. C. Now he putteth the plural number (Sins) whereas he used before the singular number (Sin) but in the same sense, saving that in the former place his purpose was to note that unbelief is the well spring and cause of all evelles: not because Incredulity only is sin or death, because the same alone maketh us guilty before God of eternal death but because it doth draw us away from Christ, and doth deprive us of his grace, by which we aught to seek for deliverance from all our sins. In that therefore the jews through obstinate malice do reject the medicine they give unto themselves a mortal wound: and hereupon it cometh to pass that they heap on sin upon another. M. Furthermore, by this place we may gather that death is due unto sin as the Scripture in divers places teacheth. Death reward of sin Rom. 6.22. 1. Cor i5. We may also gather that our destruction cometh of our own sins and not of the sins of other men. It may be that we may be made partakers of other men's sins, and so also of their punishment, but he which is free from sin and doth not dot defile himself with other men's sins is also free from the reward of sin, Rom. 6.23. that is to say death. For the Soul which hath sinned shall die: E●ec. i8. 4. the son shall not bear the Iniquity of the Father nor the father the iniquity of the Son, the righteousness of the Just man shallbe upon him, and the wickedness of the ungodly upon them, If ye believe not that I am he. What? he hath added nothing. And because he hath added nothing it is much which he hath commended. For they looked that he should have declared what he was and yet notwithstanding he did not show the same. C. There is therefore in this manner of speech a great emphacis and force, because all those things which the Scriptures attributed to the Messiah are to be understood. Notwithstanding the sum and principal point is the repairing of the Church, the beginning whereof is the light of faith whereof duly spring righteousness and newness of life. Some of the Fathers have drawn amiss this thing to the divine essence of Christ and do join that with him which is wrighten in Exodus I am that I am, Exod. 3 when as he speaketh hear of the duty which he oweth toward us. This sentence is worthy to be noted: for men do, never sufficiently consider the evelles in the which they are overwhelmed: and although they are constrained to acknowledge their destruction, yet notwithstanding neglecting Christ, they seek for vain remedies. Wherefore we must here note, that until the grace of Christ which is our deliverer, do reveal itself, all kind of wickedness doth abound. 25. Then said they unto him, who art thou? And jesus saith unto them, Even the very same thing, that I said to you from the beginning. Who art thou? Bu Bu Wonderful liberty of questioning, or rather carnal licence is granted to the enemies of Christ: and much more wonderful doth the patience and long suffering of our Saviour Christ appear in all these things. M. Those things in the word of the Lord which concerned the jews, they still dissembled, as that they should die in their sins: but those things which appertained to Christ himself, or to his Father, they malliciouslye prosecuted. R. For he said before, If ye believe not that I am: therefore importunately they inquire who he is, when as before he said that he was the bread of life, the light of the world, and had hitherto taught, that he was the son of God: M. In so much that they said, thou testifyest of thyself, but thy testimony is not true. They had heard therefore enough whom he had said himself to be, if so be they would have believed his words. So that they do not ask with this mind and purpose, to know who he was: but to entrap and snare him again. Bu For they had seen and heard many things, whereby they might have known who he was, if so be their unbelief and hardness of heart (which is the root of all evil) had not let them. maliciously therefore, and of the contempt of the person of Christ, they ask him, Who art thou? M. As if he should say, Thou sayest that we shall die in our sins, except we believe that thou arthe. Whom makest thou thyself? Whom shall we think thee to be? As though we were ignorant who thou art. Thus are we wont to speak contemptouslye to those, whom we think do too much exalt themselves above their state, and who forgetting their own imbecility and weakness wax too proud, that we may say, Who art thou? A. All the Godly ought so long as they are in this world to prepare themselves against such questions as these be, which declare nothing but contempt, after the example of Christ arming themselves with patience: and not to be unmindful of the words of the Apostle, where he saith, The world knoweth not you because it knoweth not him. For if Christ were unknown unto the world, what marvel is it if so be his Disciples, whom he hath chosen out of the world, are neither known nor beloved of the same? From the beginning. M. M. This answer of Christ to many men seemeth obscure, and is diversly expounded of Interpreters. Some understand it so as if Christ had called himself the beginning: Bu but it is put adverbiallye, and is in steed of this which we say, At the first: As if he should have said, I did not suddenly arise: but am come forth in the midst, even as I was promised long before. And whatsoever I now speak, it is agreeing with that which hath been spoken in all ages. To be short, this answer consisteth of two parts: for by this word beginning, he comprehendeth all that time, since the which the Law of GOD was given to the Fathers. In saying also that he spoke from the begnning, he joineth his present doctrine with the ancient Prophecies, and teacheth that it dependeth upon them. Whereupon it followeth that the jews had no other cause of their ignorance, than this, that they believed not neither the Prophets nor the Gospel: for every where Christ only is set before their eyes. They feigned themselves to be the Disciples of the Phrophetes, and to have respect to the eternal covenant of GOD, and yet they rejected Christ which was promised from the beginning, and offered himself before them. 26. I have many things to say, and to judge of you: yea, and he that sent me is true: and I speak to the world those things which I have heard of him. R. Now he useth a commination or threatening against the contemners and deriders of his word. C. Because that he saw that he lost his labour, he prosecuteth the matter no further, but only pronounceth that GOD will be a revenger of that Doctrine which they contemn: because he is the author of the same: as if he should say, If so be I would accuse you, your malice and wickedness giveth me occasion enough: Bu I might cast in your teeth many heinous offences, but because I know that ye would be thereby the worse, C. I will now omit them. But my Father which hath given me authority to teach, will do his office, and will defend his word from the wicked contempt of men. Bu For GOD is the everlasting and infallible truth. C. To the same end almost pertaineth the saying of Christ, which that of the Apostle Paul doth, where he saith, 2. Tim. 2.13 If we be unfaithful, he abideth faithful, he cannot deny himself. In fine he threateneth the unbelieving with the judgement of GOD, which discreedite his word, because it is necessary that he defend his truth. And this is the true stabillitye of our Faith, when we make God alone sufficient to establish the authority of his doctrine, although the whole world do reject the same. Whosoever they be that presuming of this defence, shall faithfully serve Christ, they may boldly convince the whole world of a lie. And I speak to the world. As if he should say, Those things which I have heard of GOD, with whom I was before I came into the world, I speak now in the world: that now the contempt of my Doctrine may redound to the Ignominy of my Father. Therefore the Gospel is the word and revelation of GOD, uttered by the mouth of the son of GOD to the world. The which verily is a great commendation of the Doctrine of Christ, or of the Gospel, the like whereof a man shall seldom find: wherefore it deserveth to be written in the hearts of the Godly in golden letters. C. He sayeth therefore that he bringeth forth nothing but that which he hath received of the Father, who enjoined unto him his office. Moreover, by his example he prescribeth a common Law to the whole Church, that no man might be heard, but he which speaketh out of the mouth of God. M. For if Christ hath spoken nothing in this world, which he hath not heard of GOD the Father by whom he was sent, what mortal man may teach any Doctrine in the Church, which is not come from God. They therefore are sincere teachers in the Church which can truly say, Those things which we have heard of the Lord, whose Ministers we are, we speak in the world: the rest are to be shunned and avoided as workers of iniquity and seducers. C. Wherefore, as he noateth the perverse arrogancy of men, which intrude themselves without the word of God, so he instructeth & armeth with invincible constancy all Godly teachers which are assured of their calling, that having God their Captain and defender they may boldly withstand all mortal men. 27. Howbeit they understood not that he spoke to them of his Father. M. These words are put down by the Evangelist in steed of a Parenthisis, to note the dull understanding of the hearers: As if he should say, The jews being blind and deaf, and therefore wanting their common sense, understand not as yet, that Christ spoke these things of his heavenly Father. C. Hereby it appeareth how dull of understanding they are, whose minds Satan possesseth. There could be nothing more evident, than for them to be cited before the Tribunal seat of GOD: but they are stark blind: the which happeneth daily to other enemies of the Gospel. M. It is no marvel therefore if so be the Ministers of the word are not of many men easily understood in matters of weight, seeing we see here that the same happened to Christ himself. C. Nevertheless, such blindness in men ought to make us afeard. Bu For such is the dull understanding of all those, which bring not sincere minds to the Preaching of the Gospel. 28. Then said jesus unto them, when ye have life up an high the Son of man, then shall ye know that I am he, and that I do nothing of myself: but as my Father hath taught me, evenso I speak these things. When ye have exalted. M. The Lord knew that whatsoever he spoke or wrought, did so little prevail with the unbelieving jews, that they neither believed nor knew who he was, and that they sought only to deliver him up to death, as though by this detestable deed they should greatly help their Kingdom? the which should bring unto them undoubted destruction, and that then especially it should be manifest that they had wickedly behaved themselves toward the Son of God. This thing the Lord threatening saith, Then shall ye know. C. As if ye should say, All your senses are now as if they were bewitched, and therefore ye understand none of those things which I speak: but the time shall one day come, when ye shall know that a Prophet of GOD was among you and spoke with you. M. Ye bend yourselves wholly to kill me, and ye think that all my Doctrine, and my name also may be suppressed, if I be slain: but the contrary shall appear, O miserable men. Ye shall exalt and crucify me, but ye shall be so far from obtaining that which ye look for, that then ye shall know that I have not lied unto you, but that he is the very same, whom a little before ye could not abide to know. And in this sense the words of Christ seam to contain a threatening either of those things which happened after he was crucified (as when the Sun was darkened, the Rocks rent) or else of those things which happened after his resurrection, and the sending of the holy Ghost, by the Preaching of the Apostles, and the wonderful works of God which then were done. For than they were constrained whether they would or no to acknowledge the power of God so mightily showing itself: even as we read, that they said: What shall we do to these men, for a manifest sign is done by them, Acts. 4.16. and is openly known to all those that devil in jerusalem, and we cannot deny it. But that it be noised no further among the people: let us threaten and charge them that they speak henceforth to no man in this name. C. Or else this commination may be extended further, that by the same they might be precisely called of Christ to the judgement seat of the most high judg. For so must the wicked contemners of God's word be dealt withal. But this is to late and untimely a knowledge of the which Christ here maketh mention when the wicked being drawn to punishment, do acknoweledg God against their wills to be their judge, whom quietly they aught to reverence. For he doth not promise unto them repentance, but pronounceth that when they are stricken with a new and unwonted horror suddenly of the wrath of GOD, they shall be awaked out of the sloth and securytye in the which they now sleep. Gen. 3.7. So Adames eyes were opened, insomuch that being ashamed, he sought in vain to hide himself, knowing that he was in the midst of destruction. Howbeit that knowledge which Adam had, being of itself unprofitable, by the grace of God turned to his benefit. But the reprobates being overwhelmed with desperation, have their eyes opened only to this end, that they may behold their own destruction. And GOD bringeth them to this kind of knowledge, by divers means. For oftentimes they being driven thereunto with scourges, do learn that GOD is their enemy: sometime using no torment he vexeth them in mind, and oftentimes he suffereth them to sleep, until he take them quite and clean out of this world. By these words (life up) Christ noateth his death. B. For the jews lifted up the Lord when they thought that they had given him the greatest fall by the most shameful death of the Cross. For by that death they ended his servile and painful office that so the father might exalt his abased Son to his right hand C. For thereby afterward it came to pass that Christ ascended out of the Sepulchre into the kingdom of heaven. The which also we at this day must hope for. For whatsoever the wicked take in hand to oppress Christ in his doctrine and Church, shall not only appear in despite of their teeth but also he shall turn their wicked practices to the greater furtherance of his Kingdom. That I am he. This is not referred to the divine essence of Christ, but only to his office the which also doth more evidently appear by the order of the text, where he denieth himself to do any thing without the commandment of his father. For this is as much as if he should say that he is sent of God, and that he doth faithfully discharge his office. A. I do nothing of myself. Read the nineteen verse of the fift Chapter going before. 29. And he that sent me is with me: the father hath not left me alone: for I do always those things that please him. C. Again he boasteth of GOD, by whose aid and help he did all things and who never forsook him, lest he should labour in vain, and without profit, as if he had said that the power of the spirit of GOD was joined with his office. It is meet that all Godly teachers be endued with this trust, and not to doubt but that the hand of God, will be near unto them, so that they with a pure conscience show themselves to be such Ministers, as he would have them to be. For GOD hath not appointed them by his word to beat the Air: but by the secret efficacy of his spirit, he giveth success unto his word, and also defendeth them with his power, that their enemies being put to the foil, they may be able to stand against the whole world. And, if they consider themselves and their goods, they must needs fall every hour. Therefore the only way to stand is, if they be persuaded that they are holden up by the hand of God. For I do always those things. M. These words have a double understanding: either to be understood that he said▪ that therefore the Father hath not left him alone, because he always did those things which pleased him: or else, that he said, that for so much as he always did those things which pleased his Father, it might certainly be gathered that he was with him, and that he left him not alone. Both these constructions are true: for the Father leaveth not those alone, which do always those things which please him: and hereby we may have an assured judgement that God is with us, if so be we continually do those things which please him. C. Wherefore if we desire to have experience of the same presence of God, we must conform ourselves wholly unto his will and government. For if so be our sense and reason, have any rule at all, because the blessing of GOD shallbe wanting, all our studies and labours shall have evil success. And if so be we seem to have good success for a time, yet notwithstanding the end at the leangth shallbe stark nought. M. Many, boast of the presence of the grace of GOD, and thereby go about to justify all kind of errors, because the presence of the holy Ghost is in the Church, which will not suffer the same to err. But how much better were it hereby to prove the presence of the holy Ghost, namely, by their Godly and virtuous life in the Church? C. Furthermore, when Christ saith, that he is not left alone, he doth after a sort complain of the unbelief of his country men, amongst whom he found almost noane, which would be his Disciples. Notwithstanding, he showeth that he accounteth this one thing sufficient for him that he hath God his revenger. So we at this day aught to be of good courage, and not to faint because the faithful are few in number. For although the whole world withstand our Doctrine, yet notwithstanding we are not alone. Hereby also appeareth how foolish the boasting of the Papists is, who setting God aside, boast of their multitude. Papists boast of multitude. A. As though the invincible and everlasting truth of GOD▪ might be oppressed by the contempt and multitude of men. Therefore it is much better to hear the voice of Christ with his little flock, and to follow him, than to embrace the doctrine of Antichrist, with the greatest part of the world. 30. As he spoke these words many believed on him. Bu Christ hitherto taught most plainly, both that his Doctrine was divine, sure, and infallible, and also that he was the Son of GOD, the light and saviour of the world, sent of the Father, to illuminate, justify, and save all them which believe in him. And this plain and effectual doctrine of the Lord, wanted not her fruit in the Church. For although the greatest part of the people, and the whole flock of the Pharisees withstood the Lord, yet notwithstanding, many of all sorts of men believed on him. The which verily is the end of all these things which hitherto have been disputed of, namely, that we also might believe in Christ jesus, the true son of the living God, the Messiah, the life, and light of the whole world. C. Therefore when all hope is past, there ariseth some fruit among so many lets. B. For there are Bees never wanting, which suck honey out of the flowers of God's word, howsoever the Spiders draw poison out of the same. M. Let us learn therefore how that open contention with the Adversaries, concerning Religion, wanteth not fruit. if so be railing and taunting be shunned, and all things directed and disposed to the setting forth of the truth, and to this example of Christ. For although the minds of the obstinate adversaries receive no profit, who seek not to know what is true, and what false, but only hunt after their own private honour and gain, yet notwithstanding, great profit may redoune to those, which are sincere, and indifferent hearers of the controversy. We have had experience of these things in our time in many places. Whereupon our Adversaries, when such disputations should be concerning Religion, 'cause them to be holden in secret without any public, auditory, taking diligent heed, lest any of the common sort of people, should hear any thing of the same. As therefore they are not to be commended or allowed, which with impudent reproaches, and railing, more liker players, than Divines, do not beutifye the cause of Christ, but deform it, do not manifest it, but obscure it, do not commend it, but make the same more odious: even so their malice is to be detested, which either altogether deny serious, sober, Godly, and moderate inquisition, and discussing, publicly to be had, concerning the controversies of our Religion, or else do so limmite, and bound them, that they serve nothing to the knowledge of the truth, least by any means the miserable Church might be holpen. C. Moreover, the Evangelist here improperly speaketh of Faith, which was only a certain preparation to Faith: for he commendeth them no farther, than that they were prone and ready to receive the Doctrine of Christ: to which also appertaineth the next admonition. 31. Then said jesus to the jews which believed on him: If ye continue in my word, then are ye my very Disciples. Then said Jesus. Bu Our Lord and saviour, leaving the wicked Railers, and gently turning to those that believed, taught them very notably, what was needful, and what they should do. M. This example specially pertaineth to the ministers of the word, that they also might seek with all their power diligently to teach, and to confirm in the Faith of the Gospel of Christ, those whom they know to be newly come to the doctrine of the Gospel. In this business the Apostle diligently applied himself as a thing most necessary to be done: calling it watering, taking a similitude of young plants, which are often tims set in the ground in vain, if so be the diligence of watering be not adjoined thereunto. If ye continued in my word. B. It is likely that there were hyocrites (as most commonly it is seen) among those whom the Lord judged to he believers. Therefore to note these and to confirm those which had truly believed, the Lord said, If ye continued in my word, then are ye my very Disciples. As if he should say? ye have now heard the word and believed: if therefore ye percevere in the faith of this word, and suffer not yourselves to be removed from the faith, either by the power of this world, or by the offence of my cross, I will acknowledge you for my true dicsiples, for they are not true Disciples which one while believe and within a little while after when some offence or persecution ariseth, go away. perseverance. C. Here therefore first of all Christ teacheth, that it is not sufficient, if so be a man begin well, except he proceed and persevere unto the end. And for this cause he exhorteth those which have tasted of his doctrine, to the perseverance of faith, when he pronounseth those to be his very Disciples, which take deep root in his word, and abide in the same. R. For he which abideth to the end the same shallbe safe. Mat. 10.22. C. Therefore by this note, he putteth a difference between hypocrites and his true disciples because they which have falsely boasted of faith, do by and by faint in the midst of their race: but the faithful constantly go forward to the goal. Therefore we must endeavour ourselves to be constant, that we may be counted the true Disciples of Christ. R. To this effect pertaineth the parrable of the seed, which Christ propoundeth in another place, where the sundry and divers conditions of such as receive the Gospel, is manifestly declared. Mat. 13.3. M. But by this notable exhortation, Three things to be noted. three things necessary to be known are signified: The first is, whereof Faith in Christ doth come. The second is, what we must believe concerning Christ: & the third is, in what, faith in Christ is to be continued and confirmed: If (saith he) ye abide in my word. Therefore they had already joined themselves to his word: so soon as they began to believe, they conceived faith by the hearing of the word of the Lord, as the Evangelist also taught, when he said, Rom. 10.17 As he spoke these things many believed on him. So the Apostle saith, that faith cometh by hearing, and hearing by the word of God. Secondly, if so be faith cometh by hearing of the word of the Lord, and if it be our part to abide in the same, and that we aught not to believe any other thing, than the very same which is set before us by the word, whereby we conceive Faith, and in believing, the which we abide: how foolish are they which at this day say they know not, what they aught to believe, and what not? If so be they were abiding in the word of the Lord, they should know what to believe: But because they have already applied their ears and mind to human doctrine, it cometh to pass that they being ignorant of God's truth, are carried about with every wind of doctrine: the which the Apostle forbiddeth. thirdly, this also is manifest, Eph. 4.14. in what, Christian faith aught to be maintained and confirmed, when he sayeth, If ye abide in my word. So that we must abide in that, from which we have conceived our faith. We are begotten by the word of truth through faith, and by the same we are strengthened and confirmed. So the Apostle sayeth, that some are ordained teachers, Evangelists, jam. 1.18. i. Pe 1.23. and shepherds, that not only we might come to the unity of Faith, but might also be confirmed in the same, Ephe. 2.13. and may grow unto a perfect man. Whereupon it followeth that they which abide not in the word of Christ, but are carried about with sundry strange doctrines, dispersed by offences, and are quite drawn away from the truth by the Cross, by threatenings, and persecutions, are not the true Disciples of Christ jesus. Concerning these Saint john sayeth, They went from us, 1. joh. 2.19. but they were not of us. It is great glory to be a Disciple of Christ, which is the Son of the living God. Some do boast that they have been the Disciples of Socrates, of Pythagorans, and of Aristotle: but these were men, and erred themselves, and led others also into error. But Christ is the truth and the light of the world: whosoever followeth him walketh not in darkness, but shall have the light of life. M. Wherefore they which object unto us the love of Christ toward his Church, as to his Spouse, and do thereby gather that it can not be that he should forsake the same, and suffer the same to fall into error: and do also pretend that ancient Faith of the Church of Rome, and of the Apostolical doctrine, Rom. 1.8. of the which Paul maketh mention (replenished at this day withal superstitions, errors, and false worshippings, and Ecclesiastical tyranny,) do reason as if it were sufficient to the retaining of the truth, that Christ abideth all one for ever, and is not changed, and because the Church of Rome long ago received the Apostolical Faith, and requireth not of the Faithful, that they also should abide in Christ and in his word, when as the Apostle himself saith, that there should come a defection and Apostasy in the Church. 2. The. 2.3. But rather let them prove unto us that the Church of Rome, hath constantly abode unto this day in the word of the Lord, and in the Doctrine of the Apostles. 32. And ye shall know the truth, and the truth shall make you free. Bu But how did they believe, when as yet they knew not the truth? Question verily, faith leaneth to the truth, and apprehendeth the same: therefore they are not ignorant of the truth which believe. I answer: C. He sayeth that they shall know the truth, Answer. which come to any knowledge of the same. As yet they were very rude and scarce entered, to whom Christ here speaketh: therefore it is no marvel, if so be he promise' unto them more large understanding of his doctrine: but it is a general sentence. Bu For the knowledge of Christians hath degrees and steps, and the knowledge of the truth increaseth in process of time, as may be gathered by many other places of scripture. C. Wherefore how greatly soever any of us have profited in the Gospel, we must still proceed and go forward daily. And Christ vouchsafeth to give this reward unto the constancy of his Disciples, that he maketh himself more famillyarlye known unto them. For he it is which ingraueth his word into our hearts, by his holy spirit: he it is, which daily driveth away the clouds of darkness out of our minds, which obscure the brightness of the Gospel. Therefore to the end the truth may appear unto us at the full, we must seriously and constantly cleave unto the same. M. Let us also note to whom the truth is here promised, not to all, but only to the true Disciples of Christ: and they are the elect, which are given to Christ of God the Father: concerning whom, read the seven and thirty verse of the sixth Chapter going before. The Reprobate therefore have no hope to know and understand the truth, although they bear the name of Christ, and are under the profession of his faith, and are learned and wise, according to this world. The secret of the Lord is revealed to them that fear him. The Apostle sayeth that this truth is the mystery of GOD in Christ jesus, Psa. 25.14 the which is hidden from this world, Ro. 16.25. that is to say, from the wisdom, reason, and understanding of all flesh. And for this cause it can not be that any other should look for this knowledge of the truth, than they which are the true and unfeigned disciples of Christ, the which knowledge is gotten no otherwise than by the revelation of jesus Christ in the holy Ghost. Bu Truth in this place is opposed or compared with the shadows of the Law. And that is truth, Truth defined. according to the Hebrew phrase, which is the most perfect essence of any thing, and the very absolute perfection itself of a matter. Therefore to such as persevere the Lord in process of time, will open all the mysteries of piety, and of the kingdom of God, giving unto them all knowledge and understanding, which may seem to appertain to true Godliness. And the truth shall make you free. M. This place is excellent and worthy to be noted. The Lord promiseth to his true Disciples, which abide in his word, freedom by the truth which they shall certainly know, and so he commendeth the knowledge of the Gospel, of the fruit which we receive thereby, or of the effect. Bu The truth (I say) which is the Son of God Christ jesus, is the deliverer of the world: or Faith itself, which cleaveth unto the everlasting truth, maketh us free, if so be we be the Disciples of Christ persevering in his word. C. This is an incomparable benefit: whereupon it followeth that there is nothing better than the knowledge of the Gospel. All men feel the yoke of bondage and servitude, and do confess the same to be a miserable thing: seeing then the Gospel doth deliver us from the same, it followeth that the same is the treasure of the most happy and blessed life. Now let us consider what liberty it is which Christ here noateth unto us. Bu He speaketh of the liberty of men's minds, which altereth not the state of Fortune, setting the body free from the Law and bondage of the Master: but it delivereth the mind from sin, Freedom of the mind. from wicked and worldly desires, from the Tyranny of the Devil, from the fear of death, from the servitude of human constitutions, and from the yoke of the Law. C. Wherefore seeing we obtain that liberty by the benefit of the Gospel, it may thereby appear that we are by nature the servants of sin. We must also note the manner of deliverance. For so long as we are ruled by our sense and reason, we are bondmen to sin: but when the Lord doth regenerate us by his spirit, he doth make us free, that being loused from the miserable bonds of Satan, we may willingly serve the Lord in holiness and righteousness all the days of our life. C. But regeneration cometh of faith: whereby it appeareth that freedom cometh of the Gospel. Now let the Papists brag of their freewill: we knowing our own servitude and bondage, will glory in no other than in Christ. R. Christ therefore teacheth in this brief sentence, after what manner we are brought into the liberty of God's children: first, we must here Christ: Secondly, we must believe, that is to say, we must abide in his word, and endure temptation, and abide the lords leisure: thirdly, we must be Disciples of Christ. For he which believeth, in Faith heareth the word of God: he which heareth the word of GOD, he is a disciple of GOD: Fourthly, we must know the truth. The word is the truth: and he which believeth the word, he truly believeth the verity. Lastly, we must be free. And we must note that liberty hath his degrees according to the manner of his Faith. Rom. 8.23. Wherefore Paul being free, grooned still, looking for the full and perfect deliverance. 33. They answered him, we be Abraham's seed, and were never bond to any man: how sayest thou, You shall be made free? C. This answer was confusedly made unto Christ, and that by such as were contemners, and not believing. And this manner is much used in the scriptures, so often as mention is made of the body of the people, generally to ascribe unto all men, that thing which belongeth only to one part. M. The unbelieving jews therefore broke forth into the midst▪ and there also gain said Christ, where there was nothing that appertained unto them. Bu They swelled with the nobillitye of their ancestors according to the flesh: but they understood not that the Lord spoke of the liberty of the mind. C. They could not abide that they being a chosen and holy people, should be brought into bondage. For what had the adoption & covenant profited them, by which they were segregated or separated from other Nations, unless they had been counted the children of God? Therefore they think that they have injury done unto them, when liberty is offered unto them, as a benefit coming of favour and grace. M. Therefore to the end they might stir up the minds of the simple against Christ, they accuse him to be a slanderer of the author of the whole Nation, as though he made both him and his posterity contemptible with the vile yoke of servitude. Such spite and disdain Satan also useth, when he objecteth to the ministers of Christ, which preach the Gospel, the contempt of the Saints, as though they did abase and discredit every saint, by exhorting men to repose their trust only in Christ. He knoweth that the Saints among Christians are in great estimation, and that they are worshipped of some for gain, and of other some by simple ignorance: and therefore neither part can abide that the Saints should be contemned. For this cause to hinder the race of God's word, he raiseth up certain pharisees which cry that the Saints are to be worshipped: whom notwithstanding these Evangelists contemn. And never were bond to any man. C. It may seem very absurd that they deny themselves to have been at any time in servitude, seeing they were so oftentimes oppressed of other tyrants, and were subject at that time to the Empire of Rome. Hereby we may easily perceive how foolish and vain their boasting was, and impudency also in lying: notwithstanding, here was some pretence or colour, because the unjust domination or rule of the enemies was no let, but that by right they might abide free. R. For they seemed to have respect unto these notable promises: as where it is said, I have made thee a Father of many Nations. Gen. 17.5. I will make thee to grow exceedingly, and will make Nations of thee: Yea Kings shall proceed of thee. Also, Goe 22.17. Thy seed shall possess the gate of his enemies: And in thy seed shall all the Nations of the earth be blessed. C. But in this first of all they erred that they did not consider that the right of their adoption was founded upon the Mediator only. For how came the seed of Abraham to be free, but only because it was exempted from the common servitude of mankind, by the especial grace of the redeemer? Abraham's seed free by Christ. The other error also is less tolerable, that for so much as they being bastards would, not withstanding be reckoned among the children of Abraham, and did not consider that it was the only regeneration of the spirit, which maketh them the Lawful Sons of Abraham. And this fault hath been to common and general in all Ages, to refer to the original of the flesh, the extraordinary gifts of God, and to ascribe unto nature those remedies which God appointeth to correct the same. 34. jesus answered them, verily, verily, I say unto you, that whosoever committeth sin, is the servant of sin. C. Here he useth an argument of the contraries. They boasted themselves to be free: but he proveth them to be the servants of sin, because they being subject to the desires of the flesh do sin daily. Bu You think yourselves (saith he) to be very free, but in deed ye are servants. For this is most certain that he is a servant to that thing whereunto he is become obedient: ye show yourselves obedient to sin: therefore ye are the servants of sin, and so by consequent the Devil is your Lord and Master: for he ruleth here over such as are subject to sin. And it is marvel that men are not convinced and constrained by their own experience, to say aside all Pride, and to learn to humble themselves. Also it is too common a thing at this day that the more a man is overwhelmed with sin, the more stoutly he braggeth and boasteth of free will. It is not true captivity nor true servitude, if so be a man be borne a servant of a Handmaid, or be taken in the war, or doth by Law cell himself into another's power, or if he be shut into close prison: but he is a captive which is under the power of sin and the devil. R. And such Captives and servants are all men by their own nature: Rom. 5.12. Because by one man sin entered into the whole world: and so by sin, death came upon all, For by Adam all his posterity, become subject to sin to affliction, death, hell, and to the cruel tyranny of the Devil. And the Law and right of Sin is to kill (for the wages of sin is death) the Law of death is to condemn, the Law of afflictions is to bring trouble and misery, and the power and authority of Satan is to destroy. To these powers Adam hath made us and all our strength subject, by his obedience. And this is so great captivity and servitude, as greater cannot be devised. For whosoever is in this servitude and bondage, he can do nothing with a free will, he hath no peace of conscience, he hath no rest, how free soever he be in body. Out of this captivity no Captive could ever deliver another. Man captived to sin. Wherefore Christ the Son of GOD descended from Heaven, and was made man, and by his Cross, Death, and Resurrection, hath delivered us from the Law and power of sin, least the same should kill us: from the power of death, lest the same should condemn us: from the power of afflictions, lest they should trouble us, and bring us to misery: and from the power of Satan, lest he should destroy us. And he hath restored us to righteousness, Christ hath made us free. to joy, to life, and into the favour of the most mighty GOD, and hath made us the Sons of GOD, which were before the bondslaves of Satan. Also this true liberty, must not be drawn to carnal and to humane desires, but to faith and love, which are two works of the holy Ghost setting us at liberty. Wherefore Faith is the ruler, and Mistress in Sins, in afflictions, in death, and in hell. Faith overcometh sin. For it teacheth that we are so delivered from them, that they have no power at all in us, neither can destroy or condemn us. Moreover, the relics of sin are purged away by faith, and in steed of sins, the righteousness of GOD which is Christ, is set: In so much that whatsoever true faith commandeth, being directed to the word, which is Christ, it cannot choose but be righteousness, how much so ever it seem outwardly to be sin. Faith is the mistress in the liberty of spiritual things. Now as Faith is the Mistress in the liberiye of spiritual things, so charity is the Lady, in the liberty of corporal things, as of Food, Apparel, Money, and such kind of earthly benefits. In these things we must be so free, as charity will suffer. For although by the Law and liberty of Faith, all external things are free, yet notwithstanding. the use of this liberty is left unto the dispensation of Charity: as all meats by the Law of Faith are free. For all things are clean: and that which entereth into the mouth of a man doth not the defile the man: notwithstanding charity dispenseth the use of this liberty. 'tis i.xu. Mat xv. xi. i. Cor 8 13. Charity is the mistress of corporal things. Whereupon the Apostle Paul saith, If so be meat offend my brother, I will never eat flesh. Also he saith, I may do all things, but all things are not expedient. For we must have respect unto charity. So also the whole earth, all heaven, and the whole Sea, and all things in them, are free by Faith. For the earth is the Lords and the fullness of the same, and we are the Lords. Wherefore the whole earth is free for us, and ours also: but charity dispenseth the use of this liberty, which will not suffer me to benefit myself to the injury and hurt of my neighbour. For charity stealeth not, deceiveth not, playeth not the Tyrant, neither offendeth our neighbour in word: but if so be it standeth in need of any thing that is our neighbours, it seeketh to win the same by entreaty, and for money, taking nothing without the good will of our neighbour. briefly by Faith we are called into the most excellent liberty of the Children of GOD, and by charity we are called into the service of our neigboure: as the Apostle sayeth, Own nothing to any man but this, that ye love one another. C. This therefore is the purpose of Christ, Rom. xiii. 8 to show that all are subject to sin, whom he delivereth not, insomuch that they are servants, even from their birth, taking the contagion and infection of Sin of the corrupt nature. We must also note the comparison between nature and grace, upon the which Christ here standeth: whereby it shall easily appear that men are spoiled of liberty, except they recover the same from some other. Bu To this effect pertaineth the whole sixth Chapter almost of the Epistle of Saint Paul to the Romans, where he speaketh of this servitude of sin. C. Moreover this servitude is so voluntary, that they which necessarily sin, are notwithstanding not constrained to sin. M. To sin here noateth and signifieth not the simple act, but the very purpose, endeaour, and meditation of a corrupt mind, and the wickedness of depraved and defiled nature, although the work of sin follow not, and is not as yet come into action: insomuch that the Reprobates may be said to sin even as evil trees are said to bring forth evil fruit. Ver. 37. Also of the good Tree we say in the Winter, This Tree bringeth forth good fruit. john 13.27 So these jews to whom Christ made answer in this place, did then commit the sin of murder, not in act, but in thought, meditation, and purpose, when they spoke these things unto the Lord. For they sought to kill him, as he shortly after said unto them, You seek to kill me, So the Lord said to judas in the time of the Supper, That thou dost, do quickly. And what was the miserable wretch then doing? In action he was at Supper, but in thought and mind, he was betraying the Lord. The Lord speaketh not of that which he did in action, but of that which he did in heart, and in mind: and yet notwithstanding the Lord said not, That which thou wilt do, but, That which thou dost do quickly. So to fulfil the Law and the commandments, is taken in the Scriptures for a desire to do the Law and the commandments. Therefore to commit sin, is not simply to sin, but to have a desire to sin, although sin be not finished in act. Even as to do good is not simply to do good in act and deed, but to have a desire to good, although the good work come not always in act. Moreover although boath the elect and the reprobate do sin, yet not withstanding the elect do not commit sin but the reprobate only. For they which are of God, as they have seed of God in them, even so they detest sin from their heart, and that which they detest, they cannot studiously meditate and finish. This matter Saint john very notably handleth in his first Epistle. The which notwithstanding favoureth not the sect of the Annabaptistes, which by these places go about to prove, that a Christian man simply cannot sin, affirming also because they will be counted true Christians, that they are clean without sin, and that they can by no means sin: the which is a most subtle practice of Satan in them, that he may bring the weak minds of the godly, which do feel the force of sin in themselves, to desperation. But there is no mention of sin made here generally, but of a willing desire and meditation to sin, as we have said. 35. And the servant abideth not in the house for ever: but the Son, abideth ever. Bu Now followeth the denouncing of punishment belonging to servants, under the similitude taken from laws, and politic government. As the servant, though for a time he rule and govern, is not nevertheless the master of the house, but is thrust out of the Doors, or changed at the pleasure of his Lord: evenso the bondeseruaunt of sin, though for a time he play the Hypocrite, and counterfeit piety, and seem to have God favourable unto him, is notwithstanding, in due time excluded from the presence of God, and fellowship of Saints: for the house figureth the fellowship of God, and of the Saints. C. Whereupon it followeth that there is no liberty perfect and perpetual, but that which is gotten by the Son of God. By this means Christ reproveth the jews of vanity, because they brag of a counterfeit show, as if they had the thing itself. For whereas they were the carnal progeny of Abraham, they were nothing but counterfeits. They had authority in the Church of God, but such authority as Ishmael usurped to himself for a short time the servant exalting himself against the true and lawful Son. The sum is this, whosoever boast themselves to be the sons of Abraham do nothing else but make a certain coloured and counterfeitly show. 36. If therefore the Son make you free, then are you free in deed. M. Christ speaketh here, of himself, but in the third person. Bu As if he should say, Whosoever truly desireth to be free, and to be the heir of everlasting life, let him seek to be made free by me which am the Son of GOD: that is to say, Let him believe me, and abide in my words: and the truth shall make him free. C. By these words he declareth that the power of freedom belongeth to him alone, and that all other being borne servants are not made free, but by his grace only. For whatsoever he hath proper by nature, he giveth unto us by adoption, when we are by faith engraffed in his body, and are made his members. Therefore our goodness cometh by the freedom of Christ: Freedom cometh by Christ. but yet we obtain the same by faith. Which also bringeth to pass that Christ doth regenerate us by his holy spirit. M. This clause (in deed) rejecteth all the freedom that cometh by flesh and blood, because the same is not true liberty. So that liberty is sought in vain without Christ, For he giveth unto us his Spirit whereby we being free follow with willing minds those things that belong unto God, which only is true liberty. For what doth it profit in flesh to the rule the whole world, and in mind to be the servant of death? For so long as concupiscence beareth any rule inv us, as it bringeth us to sin, so also it leadeth us to death. For the reward of sin is death, Rom. 6.26. jam. 1 Rom. 8.13. Also S. james saith Lust when it hath conceived bringeth forth sin and Sin, when it is finished, bringeth forth death. And the Apostle Paul saith, if ye live according to the flesh ye shall die, 37. I know that ye are Abraham's seed but ye seek means to kill me, because my word hath no place in you. Bu Now our saviour Christ doth more strongly confute the swelling and vain glory and boasting which was in the jews by which they boasted themselves to be the seed, that is to say, the posterity of Abraham. As if he should say, Admit I should grant unto you this thing in the which ye so greatly glory, what notwithstanding doth it profit them to be called the Children of Abraham, which rage and fume against God and his ministers: who being moved with wicked hatred against the truth are swiftly carried to shed innocent blood. R. You are in deed the posterity of Abraham but not the true & spiritual, but the carnal seed: the which may manifestly appear hereby, for that ye go about to kill me, believing not my word. For so were the carnal sons of Abraham wont to persecute the spiritual. B. These things he spoke spiritually to those hypocrites and enemies the jews which believed not in him. Gala. 4.29 Howbeit he meant by these words to declare unto those men also, that God nothing regardeth the liberty of the flesh. He taught that boath true liberty and nobility, must be esteemed and judged by works, and that it is nothing to be borne after the flesh of Abraham if the spirit of Abraham be not also adjoined there unto, whereof followeth both the life and purpose of Abraham. C. When he saith that they sought to kill him, because his word had no place in them, he meaneth not that they were simply murderers, but that they were driven to such made outrage and outrageous madness, by the hatred of GOD and his truth: which is much more worse. For then the murder is not only committed against men but also against God. R. And because the jews were carnal, they believed not the word of Christ, which cannot be comprehended by humane reason but by faith only. M. Therefore the preaching of the word of God, doth reveal the quality of the hearers, & discerneth the elect from the reprobate. Even as it is said, hereafter, He that is of God heareth God's word: ye therefore hear not because ye are not of God. Furthermore the word of God must be heard not only with our corporal ears, but must also be received inwardly into our hearts. For although thou hear the word of God, and understand the same, except thou follow it and bring it to effect, it cannot be truly said, that it hath place in thee. Even so the word of Christ, hath then truly place in us, when the same hath place in our heart, and worketh in us his effect, that is to say, the word of faith to believe, the words of doctrine to understand, the words of admonition to follow, the words of consolation to comfort, the words of patience to bear, and so of the rest. Also the word of God worketh by degrees insomuch that the word of GOD taketh place in some, more than in othersome, according to the measure of faith, which God giveth to every man. Bu We see also that unbelief, is the very wellspring of all wickedness: and there it taketh place, where the word of GOD is excluded. 38. I speak that which I have seen with my Father: and ye do that which ye have seen with your Father. C. He gathereth an argument of the contraries, that they are boath enemies unto God, and the Children of the Devil, which resist his doctrine. I (saith he) bring forth nothing but that which I have learned of my Father. How cometh it to pass then that the word of God doth so greatly offend you, but because my Father doth not favour you. R. My heavenly Father is true. Now seeing my father hath wholly expressed himself in me, I cannot but speak the truth. I have learned no other thing of my Father, of whom I was borne before all worlds and from everlasting. I said that I am the light of the world, and that I came to save the faithful, that I am the well and the bread of life: these things are no lies: for so my Father taught me to speak, because I am- his natural Son. But ye do that which ye have seen with your Father. His desire is to kill, to envy and to slay, the which things also ye do. C. He saith that he, speaketh, and that they, do, because he executed the office of a teacher, and they furiously went a bout to extinguish his doctrine. Some traslate it, And do ye that. etc. As if Christ should have said, Go to show yourselves to be the Children of the Devil by resisting me: for I speak nothing but out of the mouth of God. M. Let us here learn by evident and certain notes, to put a difference between the Children of God, and the Children of the Devil, the which shall be very easy, if so be we well under stand the nature of those two Princes. The Elect are taught of the Lord, and do greedily embrace and observe his word which is the truth. The Children of the Devil embrace lies, and seek with all their might to extinguish the light of the truth, and to kill the preachers of the Gospel. The which thing they learn of their father the Devil, Luk. 8.12. who wholly endeavoureth himself to pull the word out of the hearts of men, jest in believing they should be saved. 39 They answered and said unto him: Abraham is our father. JESUS saith unto them: If ye were Abrahames children, ye would do the works of Abraham. They aumswered. Bu They did smell well enough that the Lord thought their Father to be the author of wickedness the devil himself: now therefore with subtle questions, they go about to draw out somewhat out of the answer of the Lord which should be against the Patriarch Abraham, that thereby they might stir up the people to destroy jesus as a calumniator and slanderer of the holy Patriarch. M. Therefore they so frame their answer, that they do not so much defend their own estimation as the estimation of Abraham, as though the Lord had diminished the same when he said, And ye do that which ye have seen with your Father. As if they should say, Take heed what thou sayest: Our Father is Abraham, a man most holy and acceptable unto GOD, R. which is an absolute example for us all to lead our lives. Why then dost thou speak evil of him as though he had taught us that which were wicked? Dost thou think that it is lawful for thee to slander all good men at thy pleasure without punishment? We will not suffer such things. As we do nothing that is evil, even so our Father Abraham hath taught us nothing that is evil. Bu We therefore desire to know of thee whether Abraham did any thing at any time which become not a good, a Just, and a holy man to do. C. This altercation doth evidently declare, how proudly they contemned all the reprehensyons of Christ. Still they arrogate this unto themselves that they are the Children of Abraham: and not only in that sense that they came of the progeny of Abraham, but also that they were a holy people, the inheritance of God, and the children of God. But this trust was wholly in the flesh, and carnal, quite void of true Faith: evenso in like manner all hypocrites so soon as they have gotten some cloak, they obstinately resist God, as though he could not see into their hearts. If ye were Abraham's children. M. The invincible truth wanteth not true and evident arguments to defend itself, and to confute the contradiction of the wicked, Here Christ convinceth the unbelieving jews to be none of the children of Abraham, C And more evidently putteth a difference between the true and the unlawful children of Abraham. For he taketh from all those which are unlike to Abraham, even the very name. It cometh often times to pass that the Children are unlike in manners their Parents, who begat them, but Christ speaketh not here of carnal offspring: but only denieth them to be counted for the children of Abraham before god which do not retain by faith the grace of adoption. For seeing the Lord promised to the seed of Abraham to be their God, all the unbelieving which rejected this promise did cut of themselves from the stock of Abraham. The Carnal stock of Abraham was not altogether unprofitably and of no moment, if so be truth were joined to the same, For God's election resteth in the seed of Abraham, but yet free, that they might be reckoned the heirs of life whom he sanctifieth with his holy Spirit. M. But seeing the Faith of Abraham is so greatly commended, Question that it should be as an example for all other believers to follow: why doth Christ rather propound his works then his faith? For he saith not, If ye wear the children of Abraham ye would have the Faith of Abraham but if ye were the Children of Abraham ye would do the deeds of Abraham. I answer: Because Abraham's faith was not dead and void, Answer. but lively and effectual, the Lord speaketh not of the works of Abraham which were done without faith, but he maketh mention of the works of Abraham as of fruits witnesing and declaring his faith because he purposed by manifest Argument to prove that his adversaries were degenerate from the piety of Abraham. For if they had had the faith of Abraham, they would have declared the same by such works as differeth not from the piety of Abraham. A good tree is known by good fruit. 40. But now ye go about to kill me, a man that hath told you the truth which I have heard of God: this did not Abraham. C. By the effect he declareth that they are not the children of Abraham, because they resist God. For what notable thing is commended in Abraham, but the obedience of Faith? This therefore is note of difference, so often as we must put a difference between Strangers and the Sons of God. For vain titelles howsoever the world do esteem of them, are of no estimation with God M. Christ might have objected many other works to the jews which they had committed, whereby they declared themselves to be degenerate and unlawful children. For Abraham was liberal but they were covetous: Abraham was sound and perfect: but they were hypocrites Abraham worshipped God aright, but they made the house of the lords worship, a den of thieves: they devoured widows houses, which Abraham never did. Christ I say, might have objected some of these things: but leaving all these things he only objecteth this, that they went about to kill him. For this was such a heinous deed that no other was comparable unto the same. Whereupon also in the parable of the vineyard which was let out unto the husband man in the latter end of the same it is said that they went about, to kill the Son which the Father sent unto them as the heir of the vineyard. Mat. 21.38. Furthermore we are taught by this place that the mind and purpose to do any work is accounted for the work itself? yea if thou consider well, the intent to do any evil thing is worse than the work itself: and the intent to do any good work is better than the work itself. Intent to kill is worse than slauter itself. Better is the desire to do good to those that are in misery, than the alms deed itself: and the Intent to kill is worse than the murder itself: The Alms deed may be so done that it may displease God concerning the which read the first of Mathewe. A murderous deed may be so done, that it may please God, as may appear in the Levites, in Phineis, in jehu and so refused that God may be displeased for the not doing of it, as we may see in Agag. Amalech, whom Saul kept alive, Exod. 32 29 Num. 25.7 4. Kin. 10. 1. Kin. 15 8. 3. King. 20.42. & in Benadab king of Asciria, whom Achab sent a way alive. But the desire and intent to do good cannot displease God, even as the desire to kill cannot please him. A man that hath told you the truth. This our saviour Christ addeth to show the wicked Ingratitude of the jews and to make it openly known that they are the Children of the Devil because they were such sworn and mortal enemies to true and wholesome doctrine. This did not Abraham M. What? Did not Abraham kill a man? We read that he slew four kings and delivered his kinsman Lot out of their hands. But the simple meaning of Christ's words is, that Abraham was not so cruel as to kill an Innocent man: Gen. 14: 15 and that he was not so unthankful as to kill one which instructed him in the truth, and so wicked, as to kill the Ambassodoure of God, as did his posterity. 41 Ye do the deeds of your father. Then said they to him, we be not borne of fornication, we have on father, even God. M. We may behold here great moderation in our saviour Christ. As yet he spareth them, not by and by openly affirming that the Devil is their Father, the which notwithstanding he afterward did, when they did not only malapertly say that they were the sons of Abraham, but also the children of God. Let us also imitate this modesty, that so long as it may be done with the glory of God, we may spare the wicked, and to take heed that we do not stir and move them so much as we may. But rather let us with meekness instruct them, if at any time it may please God to give unto them repentance, and grace to know and beeléeve the truth. We be not borne of fornication. Bu These men still obstinately go forward to maintain their nobillitye, specially when they perceived by the order of Christ's words, that he assigned the devil to be their Father. Therefore now on the contrary part, they do not only boast themselves to be the children of Abraham, but also the children of God. C. Howbeit they accounted it all one thing to be the children of Abraham, and the children of GOD. But in this they did greatly err, that they imagined God to be tied and bound to the seed of Abraham. For thus they reason: God chose the seed of Abraham to himself: therefore seeing we come of the seed of Abraham, we must needs be the children of God. Now we see how they thought, that they received holiness, even from their Mother's womb, because they came of a holy stock. Moreover, they go about to prove themselves to be the Church of God, because they had their original of the holy Fathers: even as at this day the continual succession from the Fathers, doth puff up the Papists, and make them too swelling proud. With such delusions Satan beguileth them, that they might divide GOD from his word, the Church from the Faith, and the kingdom of Heaven from the spirit. But if so be the answer of Christ were available to refel the jews, it is of no less force to convince them at this day. For Hypocrites will always falsify the name of God: but they shall never bring to pass, but that they shallbe accounted liars, of such as lean to the judgement of Christ. M. We see here that the wicked adversaries of Christ knew well enough that the impiety of false worship was spiritual whoredom, and that the same was filthy, and to be detested of the people of God, and therefore they would not seem to be partakers of the same. By the which words, they challenge to themselves, both piety and also the true worship of God. Therefore it is no rare and unwonted thing, that Hypocrites being far from all true sincere piety, and from the worship of God, should challenge unto themselves both of them. These men were so blind that they had no consideration of their parents which came between Abraham and them, being by the testimony of the Scripture Idolaters: but considered only the first original of their nation, and boasted of the covenant which God once made with them. So bold also are the Papists at this day who although they be the posterity of Idolaters, and Idolaters themselves, yet nevertheless because of the pure beginnings of Christiamisme, and the sign of God's covenant, do say even as these jews did, we are not borne of fornication. 42. jesus said unto them, if God were your father, truly ye would love me: for I proceeded forth, and came from God: neither came I of myself, but he sent me. Bu Christ refelleth this wicked, bold, and impudent boasting of the jews, and for certain causes convinceth them of a lie. M. And he reasoneth of the nature of true Sons after this manner, C. Whosoever is the son of God, knoweth and loveth his first begotten son: but you hate me: therefore there is no cause why you should boast your selves to be the children of God. This place is diligently to be noted that there is no piety, no fear of God, where Christ is rejected. False and counterfeit religion, boldly boasteth of God: but, what agreement can they have with the Father, which disagree with the only son? what knowledge of GOD is this, where his lively image is rejected? In vain therefore do the jews, in vain do the Turks boast of the true worship of God, when as with obstinate mind they reject all knowledge of the son of God. C. When Christ saith that he came from God, he giveth the jews to understand that they cannot object any thing unto him, which is contrary to the will and pleasure of God: and that no terrestrial or humane thing can be found in his doctrine and office. For he doth not speak here of divine essence (as some think) but of his office. 43. Why do ye not know my speech? even because ye cannot know my word. He addeth another argument whereby he evidently proveth that they are not the Children of God, C. and withal casteth in their teeth their obstinacy, which was such that they could not abide to hear him speak. hereupon he gathereth that they were carried headelonge with devilish malice and outrage. As if he should say, M. They which are the true Sons of GOD cannot be ignorant of the voice of their Father's house. Bu If therefore ye be the Sons of God, what I pray you is the cause why ye know not my voice He speaketh unto you by me. Children commonly know their parent's voice, even as sheep know the voice of their shepherd. But seeing ye know not my doctrine, which appertaineth to my father, it is out of all controversy that ye are none of my Father's Children. 44. Ye are of your father the Devil, and the lusts of your Father will ye do: he was a murderer from the beginning, and abode not in the truth: because there is no truth: in in him. When he speaketh a lie, he speaketh of his own for he is a liar and the Father of the same thing. You are of the father. M. Thus far forth he hath proved that they are neither the Sons of Abraham, nor the sons of God, the which they falsely challenged to themselves: and now consequently he showeth who is their true father. C. And that which before he had spoken obscurely, he now openly discovereth, namely, that they are the children of the devil. The Devil a murderer But we must understand here the Antithesis or comparison, that they could not be such mortal enemies to the son of god, except they had a father, which were a perpetual enemy to God. M. As if he should say, Now ye pretend God to be your father, when as indeed ye are neither the true sons of Abraham nor of God: in one word I will show you who is your father whom you express even as his very sons, boath in disposition and in manners, yea, who are such as I find you to be, whom soever you fayne yourselves to be, and whatsoever you would be accounted of in this world, ye have the Devil to your Father. C. And he calleth them the children of the Devil, not because they did imitate him, but also because by his impulsion they were carried to war against Christ. For as we are called the sons of GOD, not only because we are like unto him, but also because he doth govern us by his holy spirit, and because Christ doth live and grow in us that he might make us like unto the Image of his Father: so again the Devil is said to be their Father whose minds he blindeth, and whose hearts he instigateth and pricketh forward to all unrighteousness: in whom also he ruling mightily excerciseth his tyranny. M. The Manichees have abused this place and such like, insomuch that they have made two beginnings, one of evil things, and the other of good things: C. But in vain. For as when the Scripture calleth us the Children of God, the same doth not belong to the original of substance, but to the grace of the spirit, which doth regenerate us to newness of life: even so this saying of Christ, doth nothing appertain to the original of substance but to the corruption of nature, the cause and original whereof is the fall of man. In that therefore men are borne the children of the devil, we must not impute the same to the creation, but to the wickedness of sin. Christ proveth this of the effect, because they are prove of their own accord and mind to follow the devil. M. After this manner he calleth judas the devil, as we heard before in the sixth Chapter, verse three score and ten, not in that he was a man, but in that he was a Traitor. A. And Saint john sayeth in his Epistle, that Cain was of that wicked, because he slew his brother. 1. Iho. 3.12 And he affirmeth him which sinneth to be of the devil. All which things are spoken, not in respect of the creation, but in respect of imitation lest any man should refer the same, unto the natural and substantial original. He was a murderer from the beginning. C. Christ expresseth what those desires are, which the ungodly of their own accord and mind follow and he repeateth two kinds, namely Cruelty and lying in the which things the jews wear too like to the Devil. In that he saith, He was a murderer, he giveth us to understand that he sought man's destruction. For so soon as man was created, Satan had a wicked desire to hurt him insomuch that he went about with all his might to destroy him, Bu and working error and rebellion in our parents Adam and Eve he slew all mankind. The same also within a while after armed Cain to destroy his brother Abel. And daily throughout the whole world he stirreth up wicked and ungodly men to murder. For he rejoiceth in blood, in wars, in theft, and in the destruction of men: and only because he envieth the felicity and happiness of others. But Christ meaneth not here the beginning of the creation, as though God had endued the Devil with a desire to hurt, but he condemneth the wickedness of Satan's nature which he hath taken to himself. M. Neither aught it to seem absurd to any man that the Devil is said to be the author of death, when as notwithstanding the Apostle seemeth to attribute the same to our first parent, saying, As by one man sin entereth into the world, and by sin Death. etc. For these two went together, namely the Temptor, and the Obayer of Temptation. Satan was the Temptor and perswador to transgression and sin by envy mixing with the same a lie: yet notwithstanding he had failed of his purpose, if so be Adam had not harckned to his persuasion, and transgressed God's commandment, Therefore as touching that envy of the Devil the root of evil temptation, and also as touching the lie of pernicious persuasion, it is truly attributed to the Devil that he is the first author of death: again, as touching the assent of Adam, and the transgression of God's commandment, it is rightly by the Apostle ascribed to Adam that he was the author of sin and death to all his posterity, insomuch that there is no disagreement at all here between Christ and the Apostle. As for example, if so be among the enemies besieging a City one of them do with certain false persuasions persuade and entice one of the principal Citizens to betray the City unto them, insomuch that he hearkeneth thereunto, whereby be boath betrayeth his Country, and also maketh the City to be sacked and destroyed: boath the persuading enemy, and also the betraying Citizen which contemning the false persuasions of the enemy might have kept his faith which he did own unto his country, are rightly said to be the authors of this destruction. evenso the mortality of mankind is aptly referred to the malice and envy of the Devil, but yet not without the fault of our parents. And abode not in the truth. C. These words plainly express a change and alteration to the worse: and therefore Satan is a liar, not from the creation: but because he fell from the truth. Therefore in that he is a liar, it is not because he hath been always by nature an enemy to the truth, but because he fell voluntarily from the same. Bu God made the Devil good in the beginning, for all his works are good. He did set him in the truth, from the which he could never have fallen, except he had sometime stood in the same. Of him was required by the most Just God, faith, or fidelity, thankfulness, and the acknowledging of God the Creator who had given him strength to persever if he had would: for he might have stand if he had would. But through his own salt and wickedness he abode not in the truth- that is to say in the purity in the which he was made. For by Infedilitie he fell. C. This description of Satan is very profitable for us that every man may learn to béeware of his subtle snares, 1. Pet. 5.8 and to resist him. For he goeth about continually like a roaring Lion seeking whom he may devour and he hath a thousand ways to deceive. AUG. We have not read that the Devil hath at any time used any external armour to kill a man, neither that he hath played the murderer with his hand but he hath used lying and pernicious persuasion. M. This is the worse and most devilish kind of murder, when the body is not only killed with the sword but also when both soul and body, with a blasphemous lie against the word of God, is made subject not only to Temporal but also to everlasting death. C. So much the more therefore it behoveth the Faithful to be armed with spiritual armour to fight, and to be sober and watch. M. Therefore the Apostle when he feared this kind of murder said, I fear lest by any means, that as the serpent beguiled Eve through his subtlety, 2. Cor. 11.3. evenso your minds should be corrupted from the singleness that is toward Christ. For the serpent had the false Apostles Ministers of this murder, by whose diligence he sought to bring to pass that thing which he had begun in the beginning to the destruction of mankind: such false apostles he hath always had among the Gentiles, among the jews, and among the Christians. C. Therefore if Satan cannot put of this affection, there is no cause why we should he troubled as at some new or strange thing, when we see divers errors to spring up: for Satan sendeth forth his Instruments to trouble and to deceive the world. And it is no marvel if so be Satan seek so diligently to overwhelm the light of the truth: for it is the only life of the soul Therefore he useth lying as a mortal dart to destroy the soul. Because there is no truth in him. C. This is a confirmation taken of the effect. For, because Satan hateth, the truth, and cannot abide the same but favoureth altogether of lies. Christ gathereth thereupon that he was taken and quite turned away from the truth. R. Neither is it repugnant to this sentence of Christ, job. 1.10. Math. 4.6. when we read that Satan hath sometime spoken the truth as when he said, Thou haste blessed the work of his hands, and his substance is increased in the Land. Also it is written he shall give his angels charge over thee. Again. Thou art Christ the Son of God. Luk. 4.41. Act. 16.17. Moreover These men are the servants of the most high God which show unto us the way of salvation: These (I say) and such like sentences are nothing repugnant with these words of Christ. For it is one thing sometime to speak the truth: and another thing to have the truth within one: Euenas it is one thing sometime to tell a lie, and another thing to be a continual liar. The truth is in them, which do not only sometime speak that which is true, but do love the truth, and do speak those things which they speak for the love which they own unto the truth. A man shall find some which speak the truth, not for the Love they bear to the truth, but for the love either of glory or of gain, or else for the hatred which they bear to some man. Of those it cannot be said that the truth is in them. Although therefore Satan sometime speaketh the truth, yet notwithstanding the truth is never in him: because he speaketh the same to no other end, then to deceive and to destroy. Whereupon Christ suffered him not to speak though he spoke the truth. Luk. 4.41. Paul also would not suffer the spirit of soothsaying, Act. 16.17 though he confessed the truth. For that is a daungerouss truth which bringeth credit to a mortal lie. No heretic or false apostle at any time got credit and favour among men by mere lies: but in mingeling some truth with his doctrine, he hath deceived the mind of the simple. When he speaketh a lie. Bu First, this place teacheth that the salt of a lie is not to be laid upon God the author of nature, but it cometh rather of depravation and corruption: C, Secondly, that the Devil is accustomed to lie, and that he can do nothing else but deceive. For he is a liar and the Father of the. The devil by his own nature is a liar not that he was so created of God: but as he hath by his own infidelity gotten the same. Insomuch that he is the father of lying because he is alienated from God in whom alone all truth abideth and from whom the same doth flow as from a springing well. R. For Satan is not the Father of Lying and the author of the same because God is by himself (as Martion dreameth) but because he abode not in the truth: Lies come of Satan. for he having forsaken the truth, the lie succeeded of his own accord in stead of the same. Bu Satan therefore is the wellspring, original, and beginning of lying, of eror, of Sin, and of all evil, even as on the contrary part, God is the wellspring of all truth and the truth itself. 45 And because I tell you the truth therefore ye believe me not. M. He returneth unto that which he objected unto them before saying, Why do ye not know my speech: Because ye cannot hear my word. When therefore he had opposed himself against the Devil, as the teacher of truth, he addeth by and by, Because I tell you the truth therefore ye believe me not: To declare that they hated his doctrine for no other cause, than for that he spoke the truth: otherwise if he had spoken lies they would have believed him. Bu This he spoke that by the similitude and likeness of their manners and disposition he might prove the jews neither to be the children of Abraham nor the Children of God, but of Satan. C. Because seeing they had no cause to resist, but only for that they hated and could not abide the truth, they openly declared themselves to be the children of Satan. M, In this place we see that the truth to reprobate men is the cause of unbelief, which contrariwise to the elect is the cause and foundation of faith. Neither doth Christ simply upbraid the jews with this that speaking the truth they would not believe: but for that they did not believe because he spoke the truth and no lie. So in human matters nothing cometh more often to pass than this, that men give heed and credit to such as tell the most false and vain things, but when they should believe the truth, the greatest part of men, believe not, and all because the truth is set before them, being ready to receive a false lie. If so be Micheas had told King Achab a lie, the king would easily have believed him: but because he uttered the truth, the king could scarce abide to hear him. Bu So that hear the nature and disposition of the Children of the Devil is described. 3. Kin. 22.8. These are like to their Father in quality, in word, and in deed: they fear not God, they detest and abhor all faith, truth, and purity, they despise and contemn the word of God, they follow Rapine, murder, and bloodshed, they are enemies to all men, and good & profitable to none, but to such only by whom they look to have greater profit and advantage again, by hypocrisy they hide and discover all things. Whosoever frameth and ordereth himself by this glass, searching out the ground of his heart, and judging of his own words, and deeds, he shall thereby learn whether he be the Child of God or the child of the Devil. For so many as have hated the truth, and are endued with the spirit of lying, and are ready to lie, are of the Devil: and contrariwise they which are true, and which speak the truth from their heart are endued with the spirit of God, And who hateth not to have fellowship with the devil. Again, who doth not greatly esteem and desire to have fellowship with God. Wherefore let us detest this devilish vice, that is, this aptness and readiness of lying, and with our whole heart let us love the truth: let us consider that true religion is proved and declared by godliness, and not by titelles. Therefore it doth not profit us to be called in name, Christians, except we be Christians in deed. A. judas being advanced to the dignity of an Apostle, loved lies more than truth, and therefore Christ who knoweth not how to lie, called him a devil. For the wicked hypocrite was more like the father of lies, than the Father of truth. 46. Which of you doth reprove me of sin? And if I speak the truth why do ye not believe me? Bu As hypocrisy is ever like itself, and hath always one cloak or other for itself, so hear the jews considering themselves: thought thus secretly in themselves, We want not lawful causes whereby we may refuse to believe thy preaching. M. For in that we do not believe thee, it is not because we cannot here the truth, and are of the Devil, as thou sayest of us: but because thou art a seducer, not preaching the truth, but withstanding us. To this secret objection Christ answereth by this Interrogation, C. which proceedeth of faith and trust. For when he knew that his enemies could reproach him with nothing, he triumpheth over them as victor. And yet notwithstanding he doth not say that he is free from their slanders. For although they had no occasion to speak evil yet nevertheless they ceased not to rail on Christ: but he knew that he had not deserved the same. And the Greek word, Elegcheim, signifieth to convince, which is when a man is not only reproved of some salt, but also plainly convinced to be guilty of the same. But this defence is not referred to the perfect innocency of life, by which as he was the Son of God he excelled all other men but it aught to be restrained to the circomstaunce of the place: as if a man should say, that no man could object any matter against him to prove him not to be a faithful Minister of God, i. Cor: 4. even as the apostle also boasteth that he knoweth nought by himself. For this appology or defence is not extended to to the whole life, but is a defence of his doctrine only and Apostleship. evenso Christ here defendeth rather the cause of his doctrine then of his person. A. As if he should say, If in all my office I show myself a faithful minister of God, ye have nothing to cloak your incredulity with all, and to excuse the same. For I teach truly, I show the will of my father unto you no terrestrial or humane thing can be found in my doctrine, therefore ye cannot convince the same of a lie. Wherefore If I tell you the truth why do ye not believe me? If so be ye cannot justly speak evil of my doctrine, why do ye refuse to believe the same. R. By this place we learn, that we aught to believe him that speaketh the truth without all contradiction. Certain of the jews refused to hear Christ, because he Preached without Ecclesiastical authority: othersome, because none of the pharisees and Rulers heléeved on him: many could not abide to hear him, because he was a Galilean: and the rest could not away with his doctrine, because he regarded not the decrees and customs of the Fathers. But the Lord the author of truth, urgeth against all these things, showing that he knoweth no reason that should stay any man from believing the truth. Wherefore then do not men in our time seek the truth? to what purpose do they seek for so many excuses? If those things be not true which the Ministers do teach, let them be confuted by evident arguments: if they be true, why be they not quietly received? One saith this doctrine is new: another saith that it is schismatical: another saith that it appertaineth to the Pope to reform doctrine: others object the Fathers, others the counsels, others Ecclesiastical ordinances, and some seek to set custom against the Gospel. But what need these delays? Let them say simply, This doctrine is not true: but let them prove it also. If they be not able so to do, why do they not subscribe unto the truth? You shall hear the cause, 47. He that is of God, heareth Gods words: ye therefore hear them not, because ye are not of God. B. That is to say, He which hath the spirit of God, he which is elected of God, he heareth the word of God, and receiveth the same by Faith. C. Now Christ, more vehemently inveigheth against the jews, being assured of the truth of his doctrine. For their impiety was not obscure, when they were so obstinate in rejecting the word of God. He had showed that nothing could be objected unto him, which he had not taught out of the mouth of God: he concludeth therefore that they have no fellowship with God, because they hear not. R, As if he should say, Therefore ye do not believe because ye are not the children of God, but the Children of lying Satan. ye are not borne of God: and Therefore it is no marvel if ye receive not my words which am the Son of God. For he which is of God heareth god's word: 1. Cor. 44. but he which is of Satan contemneth the truth of God's word. Bu There is therefore no other cause, why ye hear not the words of God which I speak, neither receive nor believe them, than this because ye are not borne of God but of the Devil. M. To be of God in this place, is not to be borne or regenerate by the Spirit and word of God: but to be elected and predestinate to life before the Creation of the world, Act ●3. ● whereupon also the christian faith is called the faith of the elect. And they are said to have believed so many as were foreordained unto life. So that although they are by nature blind, and the children of wrath, yet notwithstanding when the time of their calling cometh, they receive that grace of the holy Ghost, which some call the preventing spirit, and their hearts are opened, that they may receive the seed of God's word, through the which, being apprehended by Faith, they are justified and regenerated. Example of this we have in the Maid that wrought purple, of whom Luke testifieth in the acts of the Apostles. C. By this place therefore we are taught, that there is not a more manifest sign of a reprobate mind, than when a man cannot bear the doctrine of Christ, although otherwise in the show he seemeth to be an Angel: Whereas, if so be we willingly embrace the same, we have as it were a visible sign of our election. For he which hath the word, hath God himself: but he which rejecteth the same, depriveth himself both of life, and also if righteousness. Wherefore we aught to fear nothing more, than lest we fall into this horrible judgement. A. For it is no light commination where with Christ threateneth the jews, saying: The kingdom of God shallbe taken from you, Mat. 21.43 and given to a Nation that will bring forth better fruit of the same 48. Then answered the jews and said unto him: Say we not well that thou art a Samaritane and hast the Devil? M. This answer of the high Priests, Scribes, and Phariseis, containeth an impudent & malicious slander. C. Moore and more they bewray how that they are bewitched of Satan: who being plainly convinced, yet notwithstanding are not afraid to rush forth, even through the midst of desperation. B. Thus is convicted impiety wont to far: when it is not able to answer to the truth, than it falleth to railing and slander. They were manifestly proved to be the children of the Devil: therefore they reply again without any show of truth, that the Lord was a Samaritane, and had the Devil: Meaning by this double slander to declare that Christ was a detestable man, and lead with an evil spirit. Because the jews accounted the Samaritans for Apostatas, and corrupters of the Law, so often as they intended to defame any man, they would call him a Samaritane. Now therefore because they had no greater crime wherewithal they might defame Christ, they rashly and without judgement use that common reproach. R. As if they should say, What? Darest thou defend the truth of thy doctrine before us, seeing thou art worse than any Heretic or Apostata? For thy doctrine is the doctrine of Satan, and not to GOD: thou speakest of the Devil, and not out of the mouth of God. For we are holy people, a priestly stock, a holy Nation, and such a Nation to whom God hath whoally given himself: but thou according to the manner of the Samaritans, pronouncest us not to be of God: it must needs be therefore that thy false doctrine is of Satan. Bu The like reproaches and slanders they cast forth at this day, who are grieved at the Preaching of the Gospel. For they call the Preachers of the Gospel, Apostates, seditious persons, Schismatics, workers by Develles, Seducers, and such like: R. lest the wicked and ungodly might seem to have no cause of their unbelief. 49. jesus answered, I have not the Devil: but I honour my Father, and ye have dishonoured me. C. Seeing the two opprobries, with the which Christ was slandered, tended to one end, Christ refelleth them under one, when he saith that he seeketh the honour of his Father. For he must needs be governed by the Spirit of God, and must also be the faithful servant of God, which doth truly and sincerely honour him. M. Let us here note the most honest modesty, best beseeming a man that is grave and innocent. The Lord jesus could not more modestly and simply defend his doctrine, than by this simple, plain, and manifest denial. But they which will use this simplicity of denying in putting away such crimes as are laid to their charge, must win first, and get credit to themselves by the innocency of their life: otherwise they shallbe far from this example of Christ. In time past honest and grave men have been believed without an oath: but now our innocency shall hardly win credit by many oaths. B. Christ therefore held himself simply content that he had withstood the slander, saving that with all he put them in the mind of the judgement which hung over their heads, when he sayeth: But I honour my father, and ye have dishonoured me. C. By which words he joineth his, and his Father's glory together: As if he should say, I arrogate nothing to myself that shall not turn to the glory of my Father: for in me his majesty shineth, whose power and rule I have. Seeing therefore I am so evil entreated of you, ye are contumeliously against God himself. M. We are taught here to look for nothing but ignominy and shame at their hands, whose glory and Hypocrisy, we overthrow through the zeal of maintaining the word and glory of God. We know well enough this saying of Christ, Math i0. 25 If so be they have called the Master of the house Belzebub, how much more will call the servants so. Whosoever therefore is not prepared to bear and suffer all manner of reproach, shall manifestly declare that he is not led by the spirit of God's children. 50. I seek not my own praise: there is one that seeketh and judgeth. M. For they might have objected unto him ambition, saying: C. This grieveth thee that thou art not honourably entreated of us: and therefore thou dost so vehemently inveigh against us. Thou seeketh praise in this world, thou wouldst be counted great: & yet thou wouldst seem to be a careful séeker of the glory of god. They might (I say) have objected these things, except he had protested that he was not lead by the private affection of his flesh, to seek his own honour, but rather the honour and praise of God. There is one that seeketh and judgeth. M. This clause containeth a commination, lest they should think that this their slander should escape unpunished. R. For he affirmeth that God will take vengeance of this injury. C. As if he should say, You slander my doctrine, as if the same proceeded and came from the Devil: think ye that ye shall escape unpunished for this? For seeing my doctrine is the doctrine of God, ye do not only slander me, but God my Father also. Wherefore he shall defend his own glory, which ye slander and seek to discredit. I, as I do not seek my own praise, so I am not a revenger of my own reproach. B. Therefore I will not presently take vengeance on the same: A. but notwithstanding my Father will not suffer the contumely of his doctrine to escape unpunished: Deut. i8. i9 R. even as also he himself hath promised. C. Moreover, though there be great difference between us and Christ, let notwithstanding every one know for a surety, that if he seek the glory of God with his whole heart, he shall receive great praise of God: for we shall always find this sentence most true, He which honoureth me, will I advance to honour. If he be not only contemned among men, but also slandered and reproached, let him patiently wait for the coming of the Lord. M. Furthermore, Patience in adversity so the faithful aught to behave themselves in bearing injury done unto them, that thereby they may put the reprobate in mind of the judgement of GOD, and also declare their innocency. 1. Kin. 24.13 Thus we read that David did. Let the Lord (saith he) be a judge, to judge between thee and me. And so Christ in like manner in this place. Whereupon the Apostle Peter hath written of him, 1. Pet. 2.23. Which when he was reviled, reviled not again: when he suffered, he threatened not, but committed the vengeance to him that judgeth righteously. 51. verily, verily, I say unto you, if a man keep my saying, he shall never see death. Verily, verily, I say. Bu The contention being ended at the last, the Lord returneth to that again, from whence he was digressed, repeating again the sum of the Gospel, that is to say, of our salvation, the which hitherto, he had so often times inculcated in that his disputation. And there is no doubt but that he knew some to be curable in that multitude, and also that othersome were not enemies to his doctrine. Therefore his purpose was, so to terrify the minds of the wicked, that notwithstanding he might leave matter of consolation to the Godly, or that he might allure those unto him which as yet were not lost. Wherefore although the greater part do forsake the word of God, yet notwithstanding a Godly teacher aught never to be so much occupied in reproving the wicked, but that he may also dispense to the Children of GOD the doctrine of Salvation, and may seek also to bring such as are not altogether uncurable, to a good and Godly mind. M. So that, because he had begun to commend his word, he returneth to the same commendation of his word: Bu and he beginneth with an oath, that our Faith might be the more confirmed, and that there might be no occasion of doubting. M. So far is the Lord from repenting him of that which he had most truly spoken, that he repeateth and affirmeth the same again. As if he should say. Although ye make account of me as of a Samaritane, and a Demoniake, although ye attribute my sayings to the devil, yet notwithstanding, I am the very same, whose words are the words of life, insomuch that I dare boldly affirm, that he shall never see death, which keepeth my word: I say, which keepeth it, and not which only readeth it, heareth it, or knoweth it. And he keepeth the word of Christ which receiveth the same by Faith, and layeth up the same in his heart, out of the which he expresseth boath words and deeds. C. For Christ requireth such Disciples, as not only hear his words, or profess with the mouth that they like of his doctrine, but such as keep and lay up the same as a most precious treasure. M. To be short, To keep the word of the Lord, is even the same which he said before, namely, to abide in his word. Bu This part, Faith quicneth man's soul. (If a man) comprehendeth all mortal men, and excludeth none, of what age, sex, or condition soever he be of. He shall not see death. C. Because so soon as Faith hath quickened the soul of man, death can wound and kill no more. B. And the Faithful by the undoubted hope of the blessed Resurrection, when they die, are rather said to sleep than to die, in the mean time being in soul, in everlasting life and bliss with the Lord. For what else is the meaning of this which Christ saith, He shall never see death: but, because he saw another death, from the which he came to deliver us: that is to say, the second death, Death everlasting. everlasting daath, death of hell fire, the death of damnation, with the Devil and his angels? that is death in deed. M. Therefore, never to see death, is nothing else, but to have everlasting life. So that we may note and learn here, that Faith is the way to Immortality, Bu And that Christians do truly live, and never die, although in this world they be more like to dead men than to living men, and to die in body like other men. A. For the saying of Christ, here is most true, to the which also agreeth this place: Every one which liveth and believeth in me shall never die. joh. 11.26. 52. Then said the jews unto him, now know we that thou haste the Devil. Abraham is dead and the Prophets: and thou sayest: if a man keep my sayings, he shall never taste of death. M. Leaving that which the Lord had objected for the defence of his doctrine, the jews again according to their manner craftily wrist those things which they thought might serve their turn to cavil. C For the reprobate abide still in their senclesnesse, and are no more touched or moved with promises than with threatenings: insomuch that they can neither be alured nor drawn unto Christ. They do falsely interpret the words of Christ, when they transfer his spiritual doctrine to the body. M. Christ spoke of that very and everlasting death of Hell fire, of the death of body and soul together. C. For this death none of the Faithful shall see because they being borne of incorruptible seed, in dying to live, because they being joined to Christ their head, cannot be extinguished by death, because death to them is a passage into the heavenly kingdom, and because the spirit dwelling in them, as life for righteousness sake. But these men, being carnal, understand no deliverance from death, but that which openly appeareth in the body and do cavil at the words of Christ, as if he had spoken only of the death of the body. C. And this fault is to common and general in the world, many making no account almost of the grace of Christ, because they only carnally judge of the same. Therefore jest we do the like, we must awaken our minds, that they may feel the spiritual life in the midst of death. A. The which shall come to pass if foe be by true faith we keep the word of the Lord jesus. 53. Art thou greater than our Father Abraham, which is dead? And the Prophets are dead: whom makest thou thyself. M. Here it appeareth how these malicious men went about to make Christ to be hated and envied of the people, by making mention again of Abraham and the Prophets as though Christ had spoken somewhat that had been repugnant to Abraham and the Prophets. This therefore was another salt in them that they went about by the shining brightness of Abraham and of the Saints; to obscure the glory of Christ But as the brightness of the sun doth obscure and darken all the stars, evenso Christ: with his exceeding shine and glory doth make all the glory of Saints to vanish away, therefore they deal unjustly and preposterously in comparing the servants with the Lord: and they are injurious also to Abraham and the Prophets, in abusing their name against Christ. M. Abraham verily, was great before God, and so were the Prophets: but yet for all this why might not he come after them, which was much more greater than they. C. But this wickedness hath been almost in all ages, and is also to be found at this day, that the wicked renting and dividing the works of GOD, do make him as were contrary to himself. God manifested and declared his name by the Apostles and Martyrs: the Papists make Idols to themselves of the Apostles and Martyrs, which they set in Gods seat. Do they not by this means make unto themselves of the graces of God, instruments to overthrow the power of God: For how little shall remain for GOD and Christ, if so be the Saints may have that which the Papists so liberally give unto them: Wherefore we must know that the whole order of God's kingdom is confounded, Saints at infeeiour to God. except the Prophets, Apostles, and Saints, be far inferior unto Christ: and verily we cannot speak more reverently and honourably of the saints, than when we make them inferior unto Christ. B. The argument of the jews was, that not only they which believed Abraham and the Prophets were dead, but also Abraham and the Prophtes themselves: and therefore that the Lord spoke without reason, in preferring himself before the holy Fathers and the Prophets. 54. jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me, which ye say is your God. C. Before he maketh answer to the foresaid unequal comparison, he showeth that he seeketh not his own glory: and so he preventeth their cavil. For Christ in that he was a man did not glorify himself, but God did glorify him. B. Therefore he speaketh this by Imitation or by concession, as he spoke many things before. C. And he showeth that he desireth no glory, but that which the Father giveth into him- M. Here a common place may be handled concerning the vanity of glory which carnal men seek in this world This glory the Lord saith is nothing though he should seek the same. If so be the glory of Christ were nothing, if he had glorified himself, I pray you what mortal man will you show me, which may attain the true and perfit glory, in glorifying himself? Therefore that is true glory which is given to God. It is my father which honoureth me. Bu That is to say, my Father testifieth me to be such a one, as I affirm myself to be. And he testifieth the same by Oracles, by signs, by miracles, and by many arguments. Therefore I arrogate nothing unto myself by ambition: and in that I exalt myself above the patriarchs and Prophets, and do promise' life and immortality, I do so exalt myself and promise, as the son of GOD. By these words we are taught, that when God glorifyeth his Son, he will not suffer that the world shall contemn him, and escape unpunished. But the faithful may be encouraged reverently to worship Christ by these voices sounding from heaven, Psal. 2.12. Psal. 96.8. Phil. 2.10. Math. 17.5 Gen. 49.10 Kiss the son. Let all the Angels worship him. Let every knee bow to him. Hear him. The people shall be gaehered unto him 55. And yet ye have not known him, but I know him: and if I say I know him not, I shall be a liar like unto you: but I know him and keep him saying. M. Because he knew that his adversaries boasted and bragged of the knowledge of God, whenas notwithstanding they were void of the same. C. He wresteth from them the false pretence of the name of God. Bu As if he should say, As by false Religion ye worship God, so ye falsely challenge to yourselves the knowledge of him. He is spiritual but ye savour nothing but that which is carnal. C. By this place we learn, what is the lawful profession of faith, namely that which proceedeth from true knowledge: and whereof cometh that knowledge but of the word. Therefore whosoever boasteth of the name of God without the word of God, they do nothing else but lie. But I know him. Christ opposeth or setteth the trust of his conscience against the perverse peevishness of his adversaries. And thus aught all the servants of God to be minded, and to hold themselves contented with this, that they have God on their side, yea though the whole world rise up against them. Thus Invincible stood all the Prophets and Apostles a, gainste the Terrible assaults of the world. But where the perfect knowledge of God is wanting, nothing may stay and uphold us. And if I say I know him not Bu As if he should say, I am constrained to speak these things with so great an oath. C For the necessity of my office forceth me to speak, because silence is a false betraying of the truth. A notable place by which we are taught that God doth reveal himself unto us to this end, that we might profess the faith of the heart with the mouth so often as need requireth. And this aught not a little to terrify us, that they which dissemble to please men, and do either deny God's truth, or do counterfeit the same with wicked devices are not lightly reprehended, but are sent to the Children of the Devil. 56, Your Father Abraham was glad to see my day, and saw it, and rejoiced. C. Now He maketh answer to that which they had objected concerning Abraham, and he granteth to them in word only, that which before he had denied, namely that Abraham was their Father, showing that Abraham was saved by faith. Bv As If he should say You think that your Father Abraham is dead. And I seem unto you to speak that which is wicked, in affirming that they which keep my word shall live for ever and never die: but I say truly that Abraham liveth, and that all his life time he desireth nothing more than to see my kingdom flourish: he desired me being absent, and ye despise me being present. C. That which Christ speaketh hear of Abraham alone, belongeth to all the Saints. But yet this Doctrine hath more weight and force in the Person of Abraham, because he is the Father of the whole Church. This word (day) in this place, signifieth the time of Chistes' kingdom, from the which, Christ having taken upon him our flesh appeared unto the world, to fulfil the office of a redeemer. Some will have it to signify eternity, and othersome the Cross of Christ. And this place nothing disagréeeth with that, where it is said, Many Kings and prophets desired to see those days which ye see, and have not seen them: because, Luk. 10.24 seeing faith, in the beholding of Christ hath his degréese, it came to pass that the old Prophets behold Christ a far of, even as he was promised unto them: & yet notwithstanding he might not be seen present: as he revealed himself familiarly to men when he descended from heaven. Let all the godly learn hear by the example of Abraham, to stay themselves upon Christ alone, and always to have respect unto him, that they may have continual occasion of rejoicing with a godly Father. 57 Then said the jews, thou art not yet fifty years old, and hast thou seen Abraham. M. The promises of God seem foolish to human reason. The jews again according to their wonted malice, make no answer to those things which concerning themselves, but are so given to cavil, that they take hold only of those things out of the words of Christ, which might have any show to serve their turn to cavil. C. They go about to confute the saying of Christ by an Impossibility, because he made himself equal in age to Abraham which was dead many years before and he himself not yet fifty years of age. For although Christ was not as yet four and thirty years old, yet notwithstanding they grant unto him more years jest they might seem to deal with him to exactly and precisely. As if they should say, Thou verily canst not make thyself so old, that thou canst Boast thyself to be fifty, Bu Behold therefore thy great impudency in lying, seeing all men know how that Abraham died many years ago. 58. jesus said unto them: verily, verily, I say unto you, before Abraham was I am. M. That which the jews did falsely discredit as unreasonable and as a monstrous lie, Christ himself constantly maintaineth. C. And because the unbéeleving and Carnal judged after the aspect and appearance only, He putteth them here in mind, that he hath somewhat greater and higher than human show and reason, the which being hidden from the understanding of the flesh, is beheld with the eyes of Faith only. Therefore by these words. Christ exempteth himself from the common sort of men and challengeth to himself a divine and heavenly power, the sense and feeling whereof hath been shed forth upon all ages even from the beginning of the world. Also this place agreeth with that saying of the Apostle, Christ yesterday, to day, and for ever, Heb. 13.8 For he was known to be a mediator from the beginning in whom God the father should be pleased. In that notwithstanding the grace of the mediator hath been showed forth in all ages this dependeth upon his eternal divinity. So that this saying of Christ containing a notable commendation of the divine essence. CHR. And the verb of the present tense or time, maketh it of the more weight. For it signifieth that the same state was equal & alike from the beginning to the end. B, Therefore that which he saith here, signifieth the same, john. 1.1 that this place doth, In the beginning was the word. 59 Then took they up stones to cast at him: but jesus hid himself, and went out of the temple. M. They perceived that the Lord spoke that of himself, which, as it was not human, so it set forth the glory of his divinity. And therefore to make him to be suspected as a blasphemer of God, they begin to cast stones at him. C. And it is very likely that they did this, Leu. 24.16. as though Christ aught to have been stoaned according to the prescript of the Law. Whereby we may gather how great the madness of a rash zeal is. Seal with out knowledge. M. After that these men had contended a while in words, they turn them at the last to stones, to unjust force, and to bloody murder, by which they make an end of their disputation. This happened not only to Christ, Act. 7. but also to Stéephen, and before Christ and Stephen, to the Prophets: and after that to the rest of the preachers of Christ. But jesus hide himself. C. There is no doubt but that Christ by his secret power delivered himself but yet notwithstanding under the form and show of humility. For he would not declare his divinity at the full, but left somewhat to his human infirmity. M. And he teacheth that we aught to flee the malice and cruelty of the wicked rather than to resist violence with force. R. And that all Lawful means aught to be sought for, rather than that God should be tempted. And he went out of the Temple. M. This is most sure, that, Christ will not abide in their Temples which go about to extinguish the doctrine of truth, and to shed the blood of the teachers, C Thehefore the wicked Priests and Scribes having put Christ to flight in whom all the fullness of the deity dwelled: kept the possession of the external temple, But yet they are far deceived in thinking that they have a temple void of God, Even so at this day the Pope and his Prelates when they have warred against Christ, and profaned the Church foolishly boast in the counterfeit show of the Church. ❧ The ninth Chapter. 1. And as jesus passed by, he saw a man which was blind from his birth. And as jesus passed by. C IN this chapter the Evangelist describeth the restoaring of the blind man to his sight, mixing there with the Doctrine which commendeth the fruit of the miracle. B. The time was come for the Lord to reveal his power more openly. And look how much this served for the salvation of the Godly, so much also it served for the destruction of the wicked: but yet thus far forth the glory of God was to be revealed to the wicked, that thereby they might be the more blinded. M. As Christ passed by he saw this blind man, not at adventure, or by chance, but by the divine providence of God. Which was blind from his birth. B. This circumstance is added, apartelye that the greatness of the thing might be considered, the newness also and truth of the miracle, and partly to set forth unto us a mystery, putting us in mind that we are all borne blind, and corrupted with original sin. AUG. For all mankind is that blind man. For this blindness was in the first man by reason of sin, from whom we all have our original, not only of death, but also of iniquity. Bu Furthermore the Lord did the more diligently behold him, because he considered with himself, as he was God, that this was the same GOD by whom the glory of GOD should be greatly manifested. 2. And his Disciples asked him, saying, Master, who did sin, this man or his Father and Mother, that he was borne blind. M. The Disciples were moved hereby to ask this question, because they saw that the Lord did so diligently behold this blind man. Bu So soon as calamities appear, we judge them by and by to be punishments for sin, C. because the Scriptures testifieth that all griefs and vexations, to the which mankind is subject, do come of sin. Bu For so the friends of job reasoned R. affirming that afflictions are always the pains and punishments of sins. C. But here men do err three ways. For seeing every one is a severe judge, and a narrow searcher of other men's faults, very few use the same severity and sifting of themselves. If so be my brother be in adversity and trouble: by and by I acknowledge the judgement of God: but if God lay a more heavy burden upon my own shoulders, I wink and will not see my own sins. But in weighing and considering punishments, every man aught to begin at himself, and to spare none less than himself. The second error is in too much rigour: because so soon as any of us are touched with the hand of GOD we interpret the same to be Gods deadly hatred, and so we heap sin upon sin, and do almost despair of his saving health: but contrariwise in extenuating our sins, we scarce have any knowledge or feeling of our sin, when we have committed a grievous and heinous offence. thirdly we offend when without respect we condemn all those whom God exerciseth with the Cross. Sin is the original of affliction It is most certain that all miseries take their original and beginning at sin: but yet God afflicteth his servants for divers causes For as he doth not take vengeance on some men's sins in this world, Affliction cometh for divers causes. but deferreth the punishments until another life, that he may then use them with more severity: even so oftentimes he dealeth more hardly with his faithful servants, not because they have committed greater sins than other men, but to mortify in them the concupiscences of the flesh. Yea sometime not respecting their sins, he only trieth their obedience, or else exerciseth their patience. Even as we see that the holy man Jobe was afflicted, that by his adversity, his godliness might be the better known. Wherefore there are two things here to be noted: the first is, that judgement doth often times begin at the house of GOD: and that he overpassing the wicked doth severely punish his servants, and doth more sharply scourge in correcting the vices of his Church. The second is, that there are divers ends why he afflicted men. For he suffered Peter and Paul to be executed by the cruel tormenter no less than if they had been wicked thieves. Whereby we gather that in the punishments of men the causes of the same, cannot be well discerned. M. Moreover this so absurd a question of the disciples came of the common opinion at that time, namely, that the soul of this blind man had sinned before in some other man, by the desert whereof he was blind in body from his nativity. C. For it evidently appeareth by other places of Scripture that the reiterated or second generation which Pythagoras taught, was believed and received of them. Hereby we see what a deep Labyrinth the curiosity of men is, specially when presumtuouse boldness is joined therewith. They saw some to be borne Lame, some sqinte eyed, and some stark blind, and other some monstrous in body: Now when they aught to have reverenced the judgements of God, they would in these works have seen a manifest cause, and they alleged that, of the which we spoke even now. And the jews are not ashamed at this day to maintain in their synagogues such a foul error, for a divine and heavenly oracle. By the which example we are taught, diligently to take heed jest if we pass the bonds of sobriety in searching out the judgements of God, the wandering error of the mind do carry and cast us into horrible confusion. Psal. 119 137 Let us rather say thus, Thou O Lord art Just, and thy judgements are true, although we cannot comprehend them. M. Furthermore the Disciples had heard the Lord say unto the Lame man, john 5. i4 Behold thou art made whole, see thou sin no more, jest a worse thing happen to thee. For where did they learn to ascribe such grievous diseases of sinners to their deserts. And they seem here to have the same opinion of this man, or of his parents C. Ezee. i8. 20 For although the Innocent child is not punished for the Father's offence but the soul which hath sinned shall die yet notwithstanding that denunciation is not void, when the Lord casteth the sins of the Parents upon the children's backs, and taketh vengeance unto the third and fourth generation. Exod. 20 Therefore the wrath of God resteth often times upon one family many ages. And as he blesseth the posterity of the Faithful for their sakes, so he rejecteth the wicked offspring, by his just judgement casting boath the fathers and their children together into like destruction. Neither can any man by this means complain that he is unjustly punished for another man's sin: because where the grace of the spirit is wanting, from evil birds, evil eggs must needs come. This made the Apostles to doubt, whether the Lord had punished ye or no the Sins of the Parents upon their Son. 3. jesus answered: Neither hath this man sinned, nor yet his Father and mother: but that the works of GOD should be showed on him. R. What, did not the blind man sin when as he was conceived in sin, and seeing no man living shallbe justefied in his sight. Did not his Parents sin, who notwithstanding, believed not in Christ. Question The Scripture sayeth All have gone out of the way, all are become unprofitable there is none that doth good no not one. M, I answer? Answer. The sense and meaning of this answer, of Christ dependeth upon the Disciples demand, which did not simply ask, whether that blind man or his Parents had sinned but whether this blind man had not by his own sin before he was borne, deserved to be blind: boath which to have spoken had been very absurd. But the Lord declareth unto them the true cause wherefore this man was borne blind. C. Neither doth he simply deliver him and his Parents from all blame but only denieth the cause of the blindness to be sought in the sin. As if He should say. The special cause why this man was borne blind was, that occasion might be given to set forth the glory of God, and not either his sin or the sin of his Parents. M. For this man was appointed from everlasting, to minister occasion by his blindness to the Son of God, to manifest the works of his Father: the which manifestation appertaineth to the glory of God. R. Christ therefore teacheth that although all men are sinners yet notwithstanding all afflictions come not by the merit and desert of sins. For God afflicteth men for divers respects: sometime he punisheth them for their sins, and sometime he afflicteth them for his glory. Psal. i30. If he have respect to sins, and to the desert of Iniquity, there is no punishment so great with the which we are not justly afflicted, so many of us as have had our original from Adam. For if the Lord be extreme to mark what is done amiss, who shallbe able to abide it. But if he have respect unto his glory, he afflicteth not for sin, but to the setting forth of his glory. So he afflicted joseph, and the Israelites in Egypt, that he might be honoured in affliction: that is to say that God might be openly known to be a helper and deliverer in tribulations. C. So that when we know not the causes of afflictions, we must not be to curious, lest we be boath injurious unto God, and also towards our brethren. R. Furthermore, we must note, that calamities do not happen unto us by chance, but by the will of God, that at the length he may be glorified. Wherefore he which rejecteth the cross through impatience, rejecteth the glory of God. But that the works of God. C. He doth not say, one work but works in the plural number. For so long as this blind man was blind, God's severity was to be seen in him, whereby others might learn to fear and to humble themselves. Afterwards followed the benefit of deliverance, in the which the wonderful goodness of God did appear. Wherefore Christ by these words went about to make his Disciples to hope for the sight of the Miracle: but yet he admonisheth them generally, that this cause aught to seem Just and lawful enough in this world when God setteth forth his name. And there is no cause why men should dispute with God, seeing he hath made them instruments of his glory either way, whether he be merciful or severe. 4. I must work the works of him that sent me, while it is day: The night cometh when no man can work. B. He calleth the present time the day: and that rightly For he was that bright Son of righteousness which shined with the bright beams of doctrine and of the works of eternal life, And he calleth that time in the which he should by his Father's decree, cease from such works and Doctrine, the night. That night came to the jews, when they were forsaken both of him, and also of his Apostles. C. He borroweth therefore the similitude, of the common custom of life. For when the Sun riseth, man also ariseth to his labour, and shortly after goeth to his rest again: as you may read in the Psalm. Psa. 104.22 And hereupon also we may gather a general rule, namely, that the race and course of every man's life, is, as it were a day. Wherefore, as the shortness of the light doth provoke the labourers to diligence and industry, lest the night should overtake them before they finish their work: evenso, when we behold that we have a short time of life given unto us, we should he ashamed of idleness. To be short, so soon as God shineth by vocation, that is, so soon as God beginneth to call, we must not delay the time. lest opportunity fail us. Gala. 6. i0, A. While we have time, (sayeth the Apostle) let us do good. Also Christ sayeth, john. i2. 35. While ye have light, walk in the light, lest the darkness comprehend you. R. For so long we have the day, as the word is presently Preached unto us. 5. So long as I am in the world, I am the light of the world. C. This is spoken by a figure called Occupatio. For it might seem absurd, that Christ doth prefix unto himself a time of working, lest as though he should be in peril to be overtaken and prevented with the night as other men are. For he compareth himself to the Son, which illuminateth the earth with his brightness, yet notwithstanding, when it setteth, it maketh day to cease. Therefore he giveth them to understand, that his death shallbe as it were the Sun setting, not an obscuring or extinguishing of his light, but a depriving of the world of the sight of the same. Nevertheless, he teacheth that when he was made manifest in the flesh, than the day of the world was perfectly light and shining. It is very true, that Christ having fulfilled and discharged his office, hath wrought no less mightily by his ministers, than he did by himself when he was in the world. For Paul also doth properly apply this to the time of his Preaching, namely, how that God, which in the beginning commanded the light to shine out of darkness, did then shine in the face of Christ by the Gospel. And now also Christ doth no less shine in the world, 2. Cor. 4.6 than he did when he was conversant among men. The which is most true, but it letteth not, but that he aught to execute that by himself, which was committed to him of the Father, at what time he was manifested in the flesh to that end Also it letteth not but that his corporal presence, might be the true and singular light of the world, the brightness whereof hath appeared in all ages. For from whence had the Fathers in old time light, & how also have we light at this day, but by the bright beams of Christ offered? Whereupon it followeth, that whosoever have not Christ to be their directoure, they wander as it were blind men, groping in the dark, confusedly and without order. A. You may read more concerning the light Christ, in the first Chapter, in the third, and in the eight Chapters going before. 6. Assoon as he had thus spoken, he spatte on the ground, and made clay of the spittle, and he anointed with the clay the eyes of the blind. Bu He joineth to his words the deed, declaring by the very work, that he is the light and the illumination of the whole world. But, by a new and wonderful mean he openeth the eyes of the blind. For he which anointeth or wipeth a man's eyes with clay, doth after a sort increase his blindness. Who would not have thought that either he had mocked the poor man, or else that like a mad man, he had dallied & played with himself. But by this means he thought he would try the Faith and the obedience of these men, that he might be an example for all men to follow. For this is a true experiment and trial of Faith, when a godly mind being content with the simple word of GOD, doth promise that unto himself, which otherwise seemeth incredible. The readiness of obedience followeth Faith at the hard heels, insomuch that he willingly submitteth himself unto God, which is persuaded that he will be unto him an assured guide and stay. R. Christ might have healed him with his word only, as he healed certain others, but he thought good to heal after this manner, that he might try the Faith and the obedience of the blind man. C. and might therewithal declare, that as at the first, man was made of clay, so in opening men's eyes he used clay, showing that power in part of the body, which the Father declared in the whole workmanship of man. Or it may be that he purposed to declare by this sign, that it was no more hard for him to open the eyes of the blind, than to wipe of clay or dirt from any man. 7. And said unto him: Go wash thee in the Pool of Syloe, (which by interpretation is as much to say as sent,) He went his way therefore and washed, and came again seeing. B. The Lord to open the eyes of this blind man, used those things, in the which no man could have thought any such power at all to have been, but would rather have judged it to be the work of his power. Bu Furthermore he declared that the elements are not to be despised, although salvation and justification come not by them, which by his institution serve for a mystery. Of the which kind is the Water in Baptism, and the Bread and Wine in the lords Supper, and such like. B. For he alone bringeth all things to pass by his power. Therefore in that he vouchsafeth to use certain Creatures in this work, he doth it not to finish the work, but to honour his Creatures, the which he admitteth to the Ministry of his goodness, and to the working with his power. C. But he commandeth to wash in the Pool of Siloe, peradventure to cast the jews in the teeth with this, that they themselves were in the fault that they felt not the present power of God: Esai. 8.6. even as also the Prophet Esaye reproveth the men in his time, for that they refused the soft running waters of Syloh, and desired the strong and mighty Rivers. And this also seemeth to be the cause why Elizeus commanded Naaman the Syrian to wash in jordan. Hi●. The Pool of Siloh, was at the foot of mount Zion, which did not break and spring forth continually, but only at certain hours, and on certain days, and came through certain holes and guts of the hard Rock, with a great roaring noise. C. And the Evangelist upon good consideration addeth the interpretation of the word, because that fountain or spring being near unto the Temple, did daily put the jews in mind of Christ to come: whom notwithstanding being offered unto them, they despised. Bu And the lords mind was to declare, that he was that promised Messiah which was sent, and the most plentiful and wholesome well of all goodness and felicity, of the which, whosoever drunk should never thirst: even as it is said before. He went his way and washed. M. The blind man did not fall away from Christ, when he saw that his eyes were anointed with clay, neither did he deride the commandment of Christ, when he was sent to the Pool of Syloh: but as there he gave place unto the work of Christ, evenso here he willingly obeyed his commandment: although all these things seemed ridiculous to humane reason, yet notwithstanding he wholly submitted himself unto Christ. C. If any man object and say that the blind man knew not who Christ was, that he might give unto him that due honour which belonged to the son of GOD: that is very true: but, because he did believe that he was sent of God, and submitted himself unto him, nothing doubting but that he was true and just, he did behold and see nothing in him, but that which was divine: yea, in that he having so small knowledge of Christ, gave and submitted himself wholly unto him, his Faith and ready obedience, deserveth the more praise. Bu Wherefore if we simply believe the word of God, and contemn not the Sacraments of the Lord, he will give and perform unto us all that he hath promised. A. For he is Faithful, 2. Tim. 2.13. he knoweth not how to lie, and he cannot deny himself. 8. So the neighbours, and they that had seen him before, when he was blind, said: Is not this he that sat and begged? Bu Here the Evangelist showeth how this miracle was made known, first to the common sort of people, and after that to the Rulars. M. The blind man after he was restored to his sight, returned first of all from the Pool of Syloh, to his friends and acquaintance with great joy. For his Parents were alive in that City, as ye shall see anon. And hereupon came the occasion of revealing and publishing this miracle. For if he had abode among strangers, and those which knew him not, the miracle of his illumination had still remained unknown. C. Howbeit, the blind man was not only known to his neighbours, but also to many of the inhabitants of the City, because he was wont to sit begging at the Gate of the Temple: and such among the common sort of people did the more behold him. B. And thus we see, how all things serve the Lord. For in this, that this man was a beggar, it served somewhat to the setting forth of the glory of God: for hereupon it came that he was known to many, and so he was known more and more. 9 Some said, this is he: other said, he is like him: He himself said, I am even he. C. As impiety is cunning and expert enough in obseuring the works of God: many thought that it was not the same man, because in him the unwonted and wonderful power of God was to be seen: evenso the more bright that the majesty of the works of God is, the less credit and faith it hath among men. But their doubting was a help and furtherance to allow and confirm the Gospel: because hereby it came to pass, that by their proclaiming of it, the blind man did the more set forth the grace of Christ. Bu In whom we may behold the nature and disposition of such as are illuminated by Christ. These men with him give testimony unto the truth, they do simply and truly set forth the works of the Lord, and they do expressly confess Christ. M. Also, no Christian which is made partaker of the grace of Christ by repentance, aught to deny what he was before his conversion, but to confess himself, how evil soever he hath been, to the glory & praise of the grace of Christ. Math. 9.9 So Mathewe is not ashamed to confess that he was a Publican before his conversion. Paul also in divers places of his Epistles, maketh mention of his condition before his conversion, that he might the more largely commend the grace of Christ. i Cor. 15.9 Galat. i.iij. Acts. 22.4. Acts. 26.9 At this day, they which from base estate, and as it were from the dunghill are advanced to honour, do notably dissemble their former condition, whereby they deserve to be restored to the same again. 10. Therefore said they unto him, how are thine eyes opened. M. They which thus demand, do testify so far forth of the miracle of illumination, that they declare, that they see not how it is possible that the eyes of one that is borne blind, should be opened, and so by demanding, they set forth the glory of Christ, will they, nill they. 11. He answered and said: The man that is called jesus made clay, and anointed mine eyes, and said unto me, Go to the Pool Syloe and wash. And when I went and washed, I received my sight. R. He simply openeth the matter as it was, I went, and washed, and I see: After faith cometh health, and after health cometh the confession of the name of Christ. C. This good success and happy fruit of obedience teacheth us, to set all lets & Impediments aside, and boldly to go forward whether soever the Lord calleth us: and let us not doubt, but that whatsoever we take in hand shall have prosperous success, if so be we be lead and guided by him. 13. Then said they unto him, Where is he? He said, I cannot tell. Bu This argueth that the blind man had not as yet seen jesus, neither knew him by his Face or countenance. M. For jesus did not abide in that place, until the blind man returned from the Pool of Syloe with his eyes opened: Bu but as he did very often at other times, so here also, so soon as he had sent him to the Pool, he went apart, that by his example he might teach us humility and modesty. M. He had done the work of his Father after the which he departed. 13. They brought to the Pharisees, him that a little before was blind. C. The narration which now followeth doth declare, that the wicked are so far from profiting by the word of God, that the more they are urged by the power thereof, the more they spew out their conceived poison. The restoring of the sight to the blind man, aught verily to have mollefied stony hearts: but the pharisees being astonished at the newness and greatness of the thing, should have stayed so long until they had tried and found whether it were a Divine work or no: but the hatred of Christ made them so rash mad, that by and by they condemn that which they heard to be done by him. Bu Therefore so soon as the miracle of Christ was known to the common sort of people, it was also known to the Rulars. C. And the Evangelist nameth the pharisees, not because other sects were favourable unto Christ, but because this sect was more bold and stout, to defend the present state, than the rest. For hypocrisy is alway cruel and proud. Hypocrisy ever cruel and proud And it is uncertain, with what mind they brought this blind man to the Phariseis. B. Some think, that they desired to tell them that the Lord whom they so persecuted, was not an evil man, having done so great a miracle. C. It may be also that many flatterers to please the Phariseis, sought to obscure and overthrow the glory of the miracle. Othersome think it more likely that the greater part of the common people, suspending their judgement, would have the Rulars and governors to be Arbiters and judges of the matter. In the mean time they being willingly blind in the bright Sun shine, bring darkness to themselves, to obscure his light. This is the preposterous religion of the common sort of people, which adoreth and reverenceth the wicked tyrants of the Church, under the pretence of divine reverence: but as for God they contemn both in words and works, or at lest have no regard at all unto him. Bu They produce therefore him, who was restored from blindness to sight, and set him before the Rulers of the people, in the court of the high Priest, or in the Temple or Synagogue. 14. And it was the Sabbath day, when jesus made the clay, and opened his eyes. B. The circumstance of the time also did make very much to the farther setting forth of the miracle. For than men were at rest, and resorted to the Temple, before the which it is likely that this blind man did sit. C. But Christ of purpose did chose the Sabbath day, which should give occasion of offence unto the jews. He had experience enough before in the lame man, whom he healed, that this work also should be in danger of reproof. Why then doth he not avoid the offence (which he might easily have done) but because he would make the malicious doings of his enemies serve, to set forth the power of God? The Sabbath day was unto them as it were a whetstoane, to provoke them to inquire more narrowly of the whole matter. And what profit had they by their diligent inquiry of the matter, saving that the truth of the miracle, did more evidently appear? By this example we are taught, that, to the end we may follow Christ, the enemies of Christ must be exasperated and provoked: & that they do utterly err, which do so win the world unto Christ, that they condemn all offences: when as rather Christ wittingly and willingly provoked his enemies. Therefore we must remember the rule which he prescribeth unto us in another place, namely, how that we must not follow the blind leaders of the blind. Mat. 15. i4 M. The state of the pharisees was most corrupt, they thirsted after the innocent blood of Christ, and sought only after their own praise. B. It is no marvel therefore if so be this miracle could not move them, to have a better judgement of Christ. 15. Then again the Pharisees also asked him: how he had received his sight? He said unto them, He put clay upon mine eyes, and I washed and do see. Bu Although the pharisees were already certified of the whole order of the miracle, by them which brought the blind man unto them, yet notwithstanding, again they demand of the man, how he was restored from his blindness to sight: the which their demand was not without the providence of God. For so maugre all the enemies of Christ, the power of Christ was plainly and plentifully preached. C. The people had heard before this confession, out of the blind man's mouth: and now also the Pharisees are made witnesses of the same, who could object that this rumour was rashly raised up of the common sort of people without any ground, and no less rashly received. Bu Therefore as truth is ever simple and manifest, so also it is free. Hereupon it came to pass, that the blind man setting all fear aside, declared the whole matter without dissimulation or stay, even as he had done before. 16. Therefore said some of the Pharisees, This man is not of GOD, because he keepeth not the Sabbath day. Other said, how can a man that is a sinner, do such miracles? And there was a strife among them. Therefore said some of the Pharisees. C. First of all, they omitting the question of the fact, dispute about the Law only. For they do not deny but that Christ restored sight to the blind man, but they find fault in the circumstance of time, and do deny that to be the work of God, by which the Sabbath is broken. But first they should have demanded and sought whether the breaking of the Sabbath, were a Godly work or no? What did let them that they could not see this, but only because they being blinded with malice, and with a wicked affection, saw nothing? Moreover, they were sufficiently already taught of Christ, that those benefits which GOD gave unto men, were no more a breaking of the Sabbath. than was Circumcision. joh. 7.22. And the words of the Law do command men only to cease from their own works, and not from the works of God. Bu Therefore they show their unthankful caviling, Exo. 20. ●. spiteful and ungodly mind. C. For they have no cause at all to err, but because they would willingly err. evenso the Papists, cease not to impudently to object their vain cavillations, notwithstanding, that they have been answered a hundred times. Bu We have also here an example of false Religion, which thinketh the Sabbath to be broken, by well doing. Other said how can a man M. Here we see that some of the pharisees were not so malicious as other some were, neither were so great enemies to Christ as others were. C. evenso we see also at this day, that the good are oftentimes mixed with the bad. That is a sinner. C. This word (Sinner) in this place, as in many other places also, is taken for wicked person, Mar. 2.16. and contemner of God. Wherefore doth your Master eat with Publicans and sinners? that is to say, with wicked and naughty men, which have an ill name. For by the breaking of the Sabbath, the enemies of Christ gathered, that he was a profane man, and void of all Religion. On the contrary part these men which were Indifferent, and judged more uprightly, think him to be Godly and religious, which was endued with singular power of God to work miracles, Howebéeit this seemeth not to be a sufficient Argument: For sometimes God suffereth false Prophets to work miracles: Miracles wrought by false Prophets. And we know that Satan like an Ape Immitateth the works of God, to deceive the simple as it is written in Deuteronomie, chapter thirteen and in the seventh of Mathewe. C. Although therefore these men do well, in speaking so reverently of miracles, in the which appeareth the power of god yet notwithstanding they show no great reason why Christ should be thought to be the Prophet of God, For the Evangelist would not have their answer to be taken for an Oracle: only he setteth forth the wicked contumacy of the wicked enemies of Christ, who seeking maliciously to cavil in the manifest works of Christ, would not stay, not not a little, though they were admonished. And there was a strife among them. M, Again there ariseth a dissension for the truth of Christ among them, who aught to be as one body. C. A most wicked and dangerous evil is a Schism in the Church of God. How cometh it to pass then that Christ soweth discord among the teachers of the Church? Answer hereunto is easily made, that Christ had no other respect, then that by reaching out his hand to all men, he might bring them unto God the Father but the dissension rose of their own malice, who had no mind to approach to God the Father. Therefore all they do divide the Church by Schism, Schism divideth the church. which cannot abide to give place to the truth of God. And it is better for men to disagree among themselves, then for all generally to depart from godliness. Wherefore so often as dissensions do arise, we must consider the original of them. M. For they do amiss which at this day blame the gospel as the cause of dissension and division. CHR. For all Schism is not by and by evil, even as all concord is not always good. For we must judge of the truth by the causes. But concerning this matter read the tenth of Mathewe, beginning at the thirty four verse. 17. They spoke unto the blind man again What sayest thou of him, because he hath opened thine eyes: He said, he is a Prophet. Bu Jest the danger of the Schism and strife should be more increased and spread abroad the wicked do subtilely break of the attrication. C. But the more diligent inquiry that they make, the more mightily doth the power of God declare itself. For they do, even as if on should go about to put out the flame with the breath of his mouth. Therefore so often as we see the wicked to seek all means to oppress God's truth, there is no cause why we should be afeard, or to careful for the success: because by that means they do most of all kindle the light. Bu By this question they do as it were supply an answer, and do prescribe unto him what he should say, as thus, Because he hath opened mine eyes on the sabbath day, he hath broken the Sabbath day: and a breaker of the Law cannot be the friend of God. By this answer they might have stopped the mouths of those, which had conceived some mean and indifferent opinion concerning Christ, as thus: What talk you of the power of jesus, seeing that he hath such an evil opinion of him, which hath felt his power▪ C. But the Lord in this thing disappointed them: for in that a rude and ignorant man, void of all fear, nothing regarding their threatenings, affirmeth Christ to be a Prophet, we must needs impute the same to the grace of God: that this trust may be as it were another miracle. Wherefore if he which as yet knew not the Son of God, did so boldly and freely confess Christ to be a Prophets, how are they to be discommended, which through fear, do either deny him, or else hold their peace, when they know that he sitteth at the right hand of the Father, and shall come from thence to be the judge of the whole world? Therefore seeing this blind man did not quench this spark of knowledge, we must endeavour ourself that a true and perfect confession may shine out of the full brightness which hath illuminated our hearts. Bv, Wherefore although the blind man had not attained to the full knowledge of Christ, yet notwithstanding, he being in great peril, plainly confesseth the truth, concerning his opinion which he had conceived of the Lord. For the Hebrews call a Prophet, a man of God, a holy man, a true and faithful man. M. How far therefore doth he differre from those which said, This man is not of God, for he keepeth not the Sabbath. And yet notwithstanding they were called the most holy and learned men, and were the heads and Rulars of the people: but as for this man he was a base beggar, an Idiot, and one ignorant of the Scriptures. A. Thus, that which is precious in the sight of men, joh. 16.15. is an abomination in the sight of God. 18. But the jews did not believe the man, how that he had been blind and received his sight, until they called the Father and Mother of him that had received his sight. Bu The pharisees being disappointed of their hope, and not knowing also how to bring their purpose to pass, are mad angry and in chafe with themselves, not knowing which way to turn them: notwithstanding at the leangth they find out a new way, by which they give assault a fresh against the truth. C. It is marvel that the Evangelist sayeth, that they did not believe the miracle which Christ had shown. If any man asked a reason why they did not believe, there is no doubt but that they were voluntarily blind. For what did keep them from the sight of the evident work of GOD, which was before their eyes, nay, what did let them, being plainly convinced, why they did not believe that which they saw to be true, but only the inward malice of their hearts, which did so blind them, that they could not see, and also the effectual working of Satan. The same also Paul teacheth to be fulfilled in the doctrine of the Evangelist, saying: 1▪ Cor. 4. iij If the Gospel be hid, it is hid to them that are lost: In whom the GOD of this world, hath blinded the minds of them which believe not. etc. We being warned by such examples, let us learn not to bring lets and stays to ourselves, to drive us from the faith. M. They command the Parents of the blind man to be called, hoping it would come to pass that they being made afeard, they would deny him which was blind, either to be their son, either deny him to be borne blind, or else would one way or other obscure the miracle of Christ. R. But the more they sought to obscure it, the more they made the same to be known. For the will and work of God is ever wont to hinder the subtle practices of the wicked. God's will cannot be resisted. It was the will of GOD that joseph should be Lord over his brethren: whereupon this his will prevailed against the wicked practices of his brethren, so hardly can the will of God be restrained. Gen. 37.28 Bu The same may be said of Mardochaeus, whom Aman hated to the death. For the more that Aman seek to deject him, the more highly did God seek to exalt him. Hes. iij.u. And thus, Truth is very like unto the Palm Tree, the which, the more it is pressed down, the more strongly it ariseth. It cometh to pass therefore by the Inquisition of the Phariseis, that all the circumstances of the miracle, are more exactly discussed, than if no Inquisition at all had been made. For that which hitherto seemed obscure, doubtful, and not suffcientlye proved, is now made most evident and manifest, and without all doubt and controversy. C. The Evangelist calleth those which were the Rulers of the people, the jews by a figure called Synecdoche. 19 And they asked him saying: Is this your son, whom ye say was borne blind? How doth he now see then? M. It seemeth that these words were severely spoken and by authority. As if they should say, Take heed what ye report: ye babble and prate much concerning one, whom ye say is your Son which was borne blind, and which hath now received his sight: do ye know him? If this be he, tell us how it is possible that he should receive his sight. Bu They demand three things, the first is, whether there Son were blind, secondly, whether he were borne blind, and thirdly, how he received his sight. C. They do subtly include more in this their question, that they might take away all occasion of answer: according to the wonted manner of all such as are oppressors of the truth. 20. His Father and Mother answered them and said, We know that this is our son, and that he was 21. borne blind: But by what means he now seeth, we cannot tell: or who hath opened his eyes, cannot we tell: he is old enough, ask him, let him answer for himself. C. The Parents of the blind man, answer only to the one half of the captious question which the pharisees propounded unto them. They affirm him to be their son, and to be borne blind also: whereupon it followeth that he did not naturally see, but by miracle: but the third thing, which was, how he received his sight, they clean omit because that was obious unto the ears of the Phariseis, Bu referring that unto their Son, saying: He is old enough, ask him. But by this their ungodly silence, they bewray their ingratitude. For verily, they receiving so notable a benefit, should have been wholly moved to set forth his name. But being made afeard, they bury so much as i● them lieth the grace of God: saving that they appoint their Son to testify the same for them, which should both with less envy, and also with greater Faith declare the whole matter as it was done. But yet for all this, the holy Ghost, by the mouth of the Evangelist, condemneth their softness, in that they did not that which become them. How much less excuse than shall they have, which by traitorous denial do quite and clean overthrow Christ with his Doctrine, with his miracles, with his power, and with his grace. 22. Such words spoke his Father and Mother, because they feared the jews: For the jews had decreed already, that if any man did confess that he was Christ, he should be excommunicate, out of the Synagogue. Bu In these words Saint john rendereth a reason why the Parents did not answer to the third question of the Phariseis: not because they knew not the author, and manner of the benefit bestowed on their Son, vut rather because they being afeard, durst not confess before the Phariseis the undoubted truth. M. Therefore they knew more than they confessed. That which they themselves had done, they freely and without peril confess (for they had begotten and brought forth a blind man) but that which Christ had done, they dare not confess. Therefore this is a free confession of the blindness which is in men, before the cruel Phariseis: but of the illumination which Christ worketh, not so. Both are true: but both have not their true confession in this world. Thou mayest confess without danger the evil that cometh of men, as, that thou wast borne in sin: but the grace & goodness that cometh by Christ, whereby this evil is taken away, the Pharisaical tyranny will not suffer thee freely to confess. For the jews had decreed already. Excommunication is ancient. B. Hereby it may easily be gathered, that it began now to be reported, that jesus was Christ. C. Furthermore this place teacheth us, that the custom and manner of excommunication hath been ever of old time. For excommunication was not then first of all invented, but now that excommunication which was used long before against Apostataas, and contemners of the law for a punishment, was used and converted against the Disciples of Christ. It hath not therefore been the corruption of one time, or age, that the sacred institutions of GOD have been corrupted by men. The which also hath been among Christians: For it can scarcely be expressed, what barbarous tyranny the false Bishops have exercised in subduing the people, insomuch that one durst scarce to mutter against them: and we see also at this day what cruelty cometh by this thunderbolt of excommunication, against all the worshippers of God. But we boldly contemn excommunication, when it is used at the will and pleasure of men, contrary to the institution of the same. R. For as there is a double communion, so there is a double excommunication: the one is internal, the other is external. The internal communion consisteth of one holy Ghost, of one faith, of one Christ: and of one Lord which is Father of all. The internal excommunication is that, when man through infydelitye agreeth not with the Godly in one spirit, in one faith, and in one Christ, how Godly outwardly soever he seem to be. The external communion, is the communion of the word and Sacraments. The external excommunication is the deprivation of those things. Now the wicked man which sayeth in his heart, there is no God, is always excommunicated: howbeit he is not subject to man's judgement, if so be he be not an offence unto the Church by the fruits of impiety. Mat. 18.17 1. Cor. 5.11. For if so be he do offend the Church of the Lord with the filthiness of his facts, he aught to be cast out. But if any man be cast out of the Church for the word of God, or for the confession of Christ by excommunication, it is a blessing and not a curse: Deu. 23.5. for Baalam also cursed the people of God, but the Lord turned the same into blessing. A. Moreover, though the right of excommunication, was so notably corrupted in the old Church, yet notwithstanding Christ by his coming, would not have the same to be clean taken away, but restored the same to his purity, that it might remain with us still. evenso at this day, though in the papacy, this holy discipline of the Church be profaned and abused, yet notwithstanding, we aught rather diligently to restore the same to the former integrity, than quite and clean to abolish it. There was never any thing so well begun in the world, but that by the wickedness of men, the same hath been corrupted. Satan should have to much liberty granted him, Good things corrupted aught not to be clean taken away. if so be every thing might be frustrate, and clean taken away, which is corrupted. For than should we have no Baptism, no Supper of the Lord, neither any Religion: no part of the which he hath left free from corruption. I In this place also we may note how ill the world can suffer and abide true righteousness. What greater innocency, at any time, what greater modesty, what greater homage and service towards all men at all times could be seen, than was in Christ. And yet notwithstanding the Potentates and Rulars of the world, could with such hatred persecute him, that they judged all those unworthy of their company, which testified any goodness to come from him, though never so truly, and all under the pretence of righteousness, and of the love of God, Wherefore then should we be troubled when the world hateth us, and casteth us out of his Synagogues? E. We aught rather to rejoice and be glad: because we being not forsaken of Christ, hold fast the hope of everlasting life. 23. Then again called they the man that was blind, and said unto him, give GOD the praise: we know that this man is a Sinner. E. The Phariseis are very careful and diligent to obscure and hinder the glory of GOD in Christ. For as Satan never resteth, but always goeth seeking whom he may devour, so the wicked being the instruments of Satan, do continually seek to hinder the glory of Christ, and to hurt the godly. M. These jews had laboured in vain, in calling and in examining the Parents of the blind man. For they failed so much of their purpose, that they more confirmed this miracle, than they obscured the same. Wherefore they return to the former practice, subtly seeking to defame the author of this miracle, and for that cause, they call before them again the man which had been blind, after they had sent away his Parents. C. And there is no doubt but that they being ashamed called the blind man, whom at the first they found to firm and constant. Thus, the more vehemently they strive against God, the more they entangle and ensnare themselves. Bu They seek now by another way, to draw this man from the confession of the truth, that is to say, by fair speeches, and by the pretence of the glory of God. C. For they exhort him by a special preface to give the glory unto God: but by & by they forbid him imperiously, that he answer according to the reason of his own mind. give God the praise. R. They used this solemn form of speech, when they required any man to swear, as is to be seen in the nineteen Chapter of the seventh book of josephus. R. By these words they gave him to understand that no small dishonour was done unto GOD, if so be any man by his name went about to deceive. And verily so often as any of us shall swear, this preface aught to come into our minds, that the truth may be no less precious unto us than the glory of God. But we see that Hypocrites, when they pretend the greatest reverence of God, they do not only dissemble, but also impudently deceive: for wickedly they go about to make the blind man to swear upon their words, to the manifest dishonour of God. B. For by the name of sinner they meant, that the Lord sought to transgress the Law of GOD: As if they should say, It is plain that he is a dishonest and wicked person. M. And they speak upon their authority, when they say, We know. As if they should say, It is not meet that any man should think otherwise than we think, which have skill and knowledge of all things. Let it therefore satisfy thee, that we so think. After the same manner also at this day, our Bishops and Phariseis, taking upon them the authority of Magistrates, do boldly pronounce what they lust, as though they having the keys of knowledge, aught to be believed whatsoever they speak, as when they say, We know that this Doctrine savoureth of Heresy, we know that these, and these men are Heretics. C. Thus God revealeth the wicked counsels of the wicked, howsoever they go about with divers colours and feigned shadows to cover the same. 25. He answered and said, whether he be a sinner or not, I cannot tell: one thing I am sure of, that whereas I was blind, now I see. M. The Evangelist doth not in vain use so great diligence in putting down unto us in writing the answers of this blind man. For they are such, that no man can choose but marvel more at the light and sight of the internal man, than of the external man. The Phariseis had said, We know that this man is a sinner, that is to say, a wicked and lewd person. What therefore sayest thou? give the glory unto God, confess the truth. To these words the blind man answered. Whether he be a sinner or no. C. The which words aught to be expounded ironice, (that is to say, meaning that he was just) that he might more sharply gaul them. A little before he had confessed him to be a Prophet: when he saw he profited nothing, suspending his judgement of the person, he propoundeth the matter itself. For he would not serve one whit from the true testimony concerning him. Therefore this granting unto them doth not want a scorn and mock, as if he should say, Bu Whether jesus be a wicked man or not, it maketh no matter unto me, it is not my part to judge him: this one thing I can truly testify, the which also I have found true by experience, that whereas before I was blind, I now see. M. Wherefore that which ye require at my hands to be done, I cannot do with a good conscience, by which I am constrained to think of him as of a notable Prophet, and not as of a sinner and an enemy to God: and as I am constrained to think of him. so also I will judge and speak of him. This blind man was moved neither with threatenings, nor with fair words, but doth constantly and boldly proclaim that which grieved the adversaries, and which they would, if they had could, have taken out of the hearts and mouths of all men. M. Therefore this man although he were a lay man and unlearned, could not abide, unwisely rashly, to subscribe and agree against his own conscience to the opinion of the Rabbins and pharisees. Bu Thus the simple truth of the Gospel, by imbecillytie and weakness overcometh the strong & mighty things of this world. 26. Then said they to him again, what did he to thee? How opened he thine eyes. M. Now the pharisees return to the strait examination of the work of Christ, with the which they began at the first. And because they thought they had gotten a simple man, and an Idiot before them, whom they might easily beguile with their craft and subtlety, they examine him by certain short Interrogatories, that he answering the less circumspectly, might be by them entrapped, and that they might thereby get occasion to blame and reprehend the fact of Christ, whereby they might deprive him of the glory of the miracle. C. verily, seeing we see the wicked to be so busy & careful to bring their wicked actions about, we may be ashamed of our sloth and negligence, in handling the work of Christ so negligently. 27. He answered them, I told you year while, and ye did not hear: wherefore would ye hear it again: Will ye also be his Disciples? C. Seeing the enemies of Christ sought occasion by all means to speak evil of him, and to darken and obcure the miracle, the Lord doth notably frustrate their devices, without the quailing of the blind man's constancy: for he doth only persist in his constancy, but doth also freely and severely reprehend them, for that they sought to overwhelm the truth which was sufficiently known unto them. For he casteth in their teeth their peevish hatred of Christ. Bu As if he should say, I declared to you even now the act, and the manner also most truly how the fame was done: the which ye have heard, and no doubt do understand the same: to what end then should I now repeat the same again, except ye therefore make such diligent inquiry, that when ye exactly know the matter, ye also will be his Disciples. The which he spoke ironice, scorning the madness of the blind Doctors. C. For by these words he meaneth that although they were convicted a hundred times, they were so malicious that they would never give place. This verily is great boldness, that a contemptitible and base man, yea a very Beggar, durst take upon him so carelessly to provoke against him the wrath and displeasure of the high Priests. If so small a beginning of Faith only, when it is come to the battle, made him so bold, what excuse shall they have, which being great Preachers of the Gospel hold their peace, and are stark dumb, being out of all danger and peril. 28 Then rated they him and said, Be thou his Disciple, we are Moses Disciples. Bu The pharisees being greatly moved and displeased with the boldness of the Beggar, answered nothing, but only rated and reproved him. The Euanngeliste doth not express and name the reproaches and taunts which these holy men used against this blind man. M. But it is like, that whatsoever the furious madness of anger might move them to speak, that they uttered against him, in great displeasure. And amongst many this was one, that they called him a forsaker of the Law. For in their judgement he could not be a disciple of Christ, but he must forsake the Law of Moses. Setting these two as one repugnant to the other: C. Even as do the Papists at this day, who let not to oppose and set the mother Church against the Gospel of Christ. 2. Cor. 3. i7 A. Thus hypocrites are wont to rent and tear God, when they collerably pretend his name. If so be Christ be the soul of the Law, as Paul teacheth, what shall the Law be, being separated from him but a dead body? By this example we are taught that God is not truly heard of any man but of him which giveth attentive heed unto his voice, and understandeth what he speaketh and what he meaneth. R. Wherefore we have the nature of wicked hypocrisy very well depainted to us in these words. For hypocrisy boasteth of God, boasteth of the Fathers, observing nothing less than the word of God and the fathers. So also the Phariseis professed themselves to be the Disciples of Moses, and yet believed not the word of Moses, Deu. i8. i5 For thus he writeth A prophet will I raise up from among your brethren, M. Seeing therefore Moses was only A scoolmayster directing his Disciples unto Christ, if so be they had been his very Discipls, they would have now forsaken Moses, and cleaved unto Christ. But they would neither be the Disciples of Moses, nor yet the Disciples of Christ. 29. We are sure that God spoke unto Moses: as for this fellow, we know not from whence he is. As if they should say, There is no cause why we should make him our master, Moses is our master and teacheth us, whom we are sure that God hath sent, approving the same by many and sundry signs: but from whence this fellow is come, we know not: nay, seeing he is lewd and wicked, we conjecture and gather that he is not sent of God at all. C. This therefore which they say, that they know not Christ from whence he is, is not referred to his country or native place, but to the Prophetical office. For they allege that they have no knowledge of this vocation, that they might receive him as a Prophet sent of God. M. They boast that they know how that God spoke unto Moses, but it was also required that they should know what God spoke unto Moses, and that they should not only know it but also should embrace it with Faith, and obedience: and should embrace not such part thereof as pleased them, but every whit of it: and should interpret the fame not after their own sense and imagination, but according to the true sense of the Spirit. If they had done these things they had not rejected Christ. Let them note and mark this clause, which grant that the scriptures of boath testaments have the authority of the word of God: and yet for all that do little regard those things that are contained in them, except it be so far forth as they serve for their turn. That which Nicodemus spoke differeth far from this saying of the Phariseis, which affirm that they know not from whence the Lord came. For he said, We know that thou art a teacher sent from God. For no man can do these signs which thou dost except God were with him. 30. The man answered and said unto them: This is a marvelous thing, that ye wot not from whence he is, and yet he hath opened mine eyes. Bu As they disputed, the faith of this Beggar increased, God increasing grace in his heart: whereby he boldly contemning all his adversaries, and despising all perils (as all the faithful are wont to do) publicly took upon him (when the matter so required) to defend the cause of our saviour and of the truth, and to confute the corrupt toys and trifles of the Scribes and pharisees. M. Concerning Moses he answereth nothing at all: (for they made mention of him beside the purpose) but he answereth to those things, where they said that they knew not from whence jesus was, and that he was a sinner. C. Therefore he overthwartly robbeth them, for that they being nothing moved with so notable a miracle, fain that the calling of Christ was unknown unto them: as if he should say that it was not meet that so notable a proof of the divine power, should be nothing regarded, and that the vocation of Christ so confirmed and approved, should notwithstanding have no credit with them. Bu I marvel (saith he) that ye know not from whence jesus mine illuminator came. R, I can hardly be persuaded to believe that ye know not from whence he is, when his works declare that he was sent of God. C. Also the more he urgeth their gross dullness and malice, the more he reasoneth of the nature of God. 31. For we be sure that GOD heareth not sinners: but if any man be a worshipper of GOD, and obedient unto his will, him heareth he. Bu As if he should say, Even now ye objected unto me that jesus was a wicked and lewd person. Tell me I pray you, whether GOD heareth godly or ungodly and wicked men. All men say that GOD heareth the prayers of the godly, and refuseth the prayers of the wicked. The godly by faith know God, by faith they call upon GOD, and by faith they give thanks unto God, and obey his will. But God heard the prayer of jesus: for I have received my sight. Therefore jesus cannot be a wicked and ungodly man. C. They are deceived which think that this beggar spoke according to the opinion of the common sort of people. For this word (Sinner) here also signifieth, as it did a little before, a wicked and ungodly man. And this the scripture teacheth alway, that God heareth none but such as call upon him with a true and sincere heart. For seeing that Faith only maketh us to have access unto God, Faith maketh us to have access unto God. it is most certain that the wicked cannot come unto him: yea he testifieth, that he doth abhor their prayers, even as he doth boath their sacrifices. For he inviteth the Children of God unto him by a singular privilege, Esay. 1i. xi and it is the Spirit of adoption only which crieth in our hearts Abba, Rom. 8. i5. Galat. 4.5 Father. To be short no man is apt to pray unto GOD but he which hath his heart purged by faith. But the wicked as they profane the holy name of God in their prayers, even so they deserve rather to be punished for their sacrilege, Psa. 50. i6. than to obtain any thing that appertaineth to their soul's health. As we are taught in the fyfteth Psalm. Therefore this Beggar doth not reason amiss, that Christ came from God, because he heard and granted his petitions. 32. Sense the world began was it not heard that any man opened the eyes of one that was borne blind. C. Hereby this beggar doth amplify the excelencye of the miracle, because so far as ever any man could remember, the like deed was never heard of to be done by any man. Whereupon it followeth, that they are wicked and unthankful, which do willingly w●ncke at the manifest works of God. M. And very warily and wisely he saith not, From the beginning of the world, the eyes of one that hath been borne blind, have not been opened, but, From the beginning of the world it hath not been heard etc. For he doth not dispute whether God ever opened the eyes of one that was borne blind: but he saith that it was never heard that any man did such a deed. For this is the drift of his argument, that by this strange and unwonted miracle, by which a man opened the eyes of one that was borne blind, it was evidently proved, that this man was of God. Whereupon also he addeth, saying, 33. If this man were not of God, he could do nothing. C. Therefore he gathereth that he is sent of God, because he was endued with so great power of the spirit of God, to win credit to himself and to his doctrine. M. By these words therefore he confoundeth that which the Phariseis had spoken, This man is not of God, for he keepeth not the Sabbath day. 34. They answered and said unto him, Thou art altogether borne in sin, and dost thou teach us? And they cast him out. They answered & said. Bu The Phariseis were out of all hope that this beggar might either be corrupted, or made afeard, whereby he might cease from preaching of jesus: furthermore our Rabbins and doctors were ashamed, that a beggar and ydyot had stopped their mouths. Whereupon, they come to the extremity, and last point: the which is the cruel contempt of all order, of doctrine, and admonition, and the condemnation and execration of the truth. Prou. 18.3 For when the wicked cometh, then cometh contempt: and with the vile man reproach. C. And there is no doubt but that they alluded unto his blindness: even as it is the manner of proud men to vex such as are in misery and calamity. As if they should say, Thou vile beggar, and impudent Knave, darest thou be so bold as to teach us, our Doctors, & our Rabbins. Our labour is to seek out, and to teach that which we desire, and it is thy part to harken unto our commandments: we aught to be heard, and it becometh thee to hold thy peace: we are holy men, but thou art a miserable sinner. Bu For by thy wickednesses and heinous offences, thou hast provoked God's vengeance to light upon thee, thou vile wretch, insomuch that thou being stricken with blindness hast been justly punished of God, who hath openly plagued thee, and hath marked thee as one abominable, and for all men to take heed of. R. And darest thou being such a one dispute with us concerning the holiness of religion and of Faith? M. And art thou so impudent, that thou art not afeard in our presence to reason of divine matters, even as if thou wert a holy, just, and learned man, and we but idiots and sinners? R. Avaunt with thy madness thou gross Knave, whom it beseemeth not to talk with us. C. Therefore they do scorn and reproach him, even as if he had brought a mark and show token of his wickedness, even from his mother's womb. For divers of the Scribes were persuaded that men's souls, so soon as they were departed this life, went into new boddyes, and in them suffered punishment for their former offences. Hereupon these men thought that this man which before was blind, was then defiled with his sins. This preposterous opinion aught to teach us to beware that we always measure not men's sins with the scourges, and punishments of God, as we heard before in the second verse. M. Let us also note the Pride of these Doctoures and Rabbins. This blind man had with modesty rendered a reason of his opinion concerning Christ, by which he believed that he came as a Prophet sent of God, unto the which he was provoked by the demands of the pharisees: also he answered that which was agreeable with the opinion of all good men concerning GOD, containing nothing in it which was either arrogantly spoken, or impertinent to the cause, of the which he was demanded: and yet notwithstanding the pharisees condemn this modesty of impudence, because it was boath free, and also repugnant to their malice, as though he had been so arrogant that he would have taken upon him to have taught godly & learned men in matters concerning faith. To many such Doctors the Church of Christ hath at this day, who judge it to be great impudency, if any simple and ignorant man, though he be asked, do freely utter his opinion before them, concerning matters of Faith. They judge it to be contumelious to their dignity and order: as though they were such as aught only to be heard, and that others also aught not to be heard, and as though God were not wont to give to unlearned and simple men more faith, fear of him, and religion, than to these great Doctors: wherehy he might suppress the pride of men. C. Wherefore seeing GOD aught always to be heard, by whomsoever he speaketh unto us, let us learn not to condemn them, that GOD may always find us apt to be taught and meek, although he should use the most vile man in the whole world to teach us. For there is no greater plague, than when our ears are stopped with disdain jest we should vouchsafe to hear him, who admonisheth us for our profit. And they cast him out. R. Behold how impiety is provoked by the confession of the name of Christ: and what fruit hypocrisy bringeth forth being rightly moved. For one while proceeded from the Phariseis, hatred, another while envy, somwhile deceit, another time, anger, sometime railing and reproach, and another while contempt of their neighbour, to be short, what wickedness doth not come of Infidelity, Christ the author of all goodness being rejected? Bu They curse and excommunicate the constant confessor of Christ, they declare him to be an heretic, a wicked person, and one unworthy to be heard, and not to be used in familiarity and friendship, by good men. M. But what had he done worthy of reproach and what was he? In their judgement he was altogether borne in sin: he began also in their presence to teach and to divine. But verily they knew well enough before they called him the second time, that he was borne blind, and also that he was a beggar. Wherefore then do they call such a one before them again. Verily they hoped to have abused his simplicity. evenso our Doctors and Rabbins, when they see opportunity, call before them ignorant and unlearned men: but when they see that strive against their purpose, they contumeliously reject them. C. But as concerning the manner of objection, although it may be that by violence they cast him out of the Temple or Sinnagoge, yet notwithstanding the meaning of the Evangelist seemeth to be, that they excommunicated him, and so their election bore a countenance of Law and equity. And this doth better agree with the text: because if he had been cast forth by contumely and reproach only, it was not of so great weight, that the same should have come by fame unto Christ. Bu Therefore because they had excommunicated him they hoped that none would here a man so excommunicated or believe his words and testimonies which was accursed. C. But we are taught by this example, how frivilouse and vain the curse of the enemies of Christ is, and how little it aught to be feared. If so be we be cast forth of that congregation in the which Christ reigneth, we must accounted it a horrible judgement against us, because we are given to Satan, and because we are banished from the kingdom of the Son of god. But we aught willingly and of our own accord to flee from that place where Christ doth not govern by his word and holy Spirit, although no man doth expel us: so far we aught to be from fearing that cruel judgement, which the wicked exercise against the servants of Christ. R. The godly believing in Christ must be as the excrements and of stouringe of this world. 35. jesus heard that they had excommunicate him: and when he had found him, he said unto him, Dost thou believe on the Son of God? M. The Evangelist here speaketh simply and according to the common manner of speech saying, when jesus had heard that the Phariseis had cast forth or excommunicate this blind, man, and when he had found him. etc. and he meaneth that this ejection and excommunication of the blind man was by and by known abroad. Also, whereas he saith that the Lord found the blind man, doth it more to describe unto us what happened abroad, than to declare that the Lord did seek after the blind man of purpose to find him. If so be the blind man had been kept still in the Synagogue, it was to be feared jest he, being drawn by little and little from Christ, should have fallen into the same destruction with the wicked. Now christ meeteth with him out of the temple as he wandereth abroad: he receiveth and embraceth him whom the Priests had cast forth: he erecteth him whom they had cast down: and offereth life unto him which was given to death. Of the like we have had experience in our tyme. For when Luther and such like reproved in the beginning the grosser sort of abuses of the Pope, he had small, or almost no feeling at all of pure christianism. But after the Pope had thundered out his curses against them, and when they were cast forth of the Synagogue of Rome by terrible Bulls, Christ reached forth his hand unto them, and made himself fully known unto them. Thus we see that there can be nothing better for us than to be farthest from the enemies of Christ, that he may approach more near unto us. C. For to be ejected of the Phariseis is to be joined unto Christ. Therefore they which suffer any reproach or evil for the truths sake of Christ, are most specially honoured of GOD. For as he which spendeth his money for God's sake, shall find them, and he which hateth his soul doth most of all love the same: even so he which suffereth reproach for God's sake, is much honoured of God. Bu Yea it is necessary, that they be first condemned and cast forth of the company and congregation of infidels, which will or desire to be received of Christ, and to be in the number of his Disciples. For except thou depart from Antichrist and from the wicked, Christ will never receive thee, and the congregation of the saints will not acknowledge thee, For whom the Phariseicall pride rejecteth, Christ receiveth and embraceth. For to be secluded from the communion and fellowship of the wicked, is to be joined unto Christ: and to be condemned of those which seeking to establish false righteousness, do resist the true righteousness of God, is to be approved: also to be reproached and abased by those which seek their own glory, to obscure the glory of Christ, is great praise and glory: and to receive cursings of the accursed, is to be blessed of Go. Bu Let them therefore rejoice and be glad in Christ, whom the wrath of the bishops of Rome hath cursed for receiving the Gospel. For the Lord will turn his cursing into blessing. Dost thou believe on the son of God. M. Christ doth not ask to learn as though he were ignorant of his mind, but to teach this man and the heareres which stood by, the true manner of justification. C. And because he speaketh unto a jew, who knowing the doctring of the Law from his Childhood, had learned that God had promised a Messiah, he exhorteth him to follow him, and to give his name unto him. Howbeit he useth a more honourable name, Mat. 22.42 than they were wont then to use. For the Messiah was only counted the Son of David. 36. He answered and said: who is the Lord, that I might believe on him? Bu The blind man not knowing jesus as yet by his face, yet notwithstanding having an earnest desire to know him, he asketh him, Who is that son of God: C. By which answer it appeareth that he was apt and ready to be taught, although as yet, he knew little or nothing concerning Christ. As if he should say. M. I am ready so soon as he shallbe declared unto me to embrace him. He calleth him, Lord, according to the manner of his country, which called the better sort of men Lords. And we must note that the blind man desireth to be taught of the Prophet Christ: for now he was persuaded that Christ was sent of God. Wherefore he doth not rashly believe his doctrine. 37. And jesus said unto him, Thou haste boath seen him, and it is he which talketh with thee. R. That faith which is conceived by miracles is not a true faith: but that which cometh by the hearing of the word of God, is the true Faith. For miracles do not bring faith, but do only confirm that faith which was conceived before by the word. Wherefore that the blind man which was now restored to his sight, might truly béeleeve, Christ creepeth into his heart by his word, whereby he might be made a believer as one borne of new seed which is immortal. jesus would be acknowledged of him for Christ, that from this beginning of Faith he might bring him to more full and perfect knowledge of him. Bv For faith hath his degréese and his increasinge. M. The Preterperfectence seemeth here to be put for the present tense. For before this time this blind man had not seen the Lord. Furthermore we must note that the knowledge of Christ is not denied to those that ask the same seriously and with their whole heart, and which are ready to believe, although in the sight of the world they be never so base and abject. 38. And he said, Lord I believe, and he worshipped him, Lord I believe. Bu As if he should say, I believe that thou art the Son of God: and I repose my whole trust and confidence in thee. M. Here we see that the true knowledge of the Son of God which is conceived by his word, doth not only beget faith, but also the confession of Faith. This blind man doth not say, what I think of thee I will keep to myself but by and by before them all which were present setting all shame aside and fear, he confesseth his Faith boath in word and in work. And he worshipped him. C. It may be demanded whether he gave unto Christ divine worship or no. The word which the Evangelist useth, signifieth nothing else but a certain veneration declared by the bowing of the knee, or by such like outward signs. notwithstanding it is likely that some rare and unwonted kind of worship is hear noted, as that this blind man gave much more honour unto Christ than belonged either to a man or to a Prophet. Bu For although we read often times in the Scriptures, that men have worshipped men, that is to say, that they have done their obeisance and dutiful curtesey: yet notwithstanding here the circumstances do prove that this place aught to be understood of that odoration which belongeth to the Son of God only. C. Although therefore the blind man had not profited so far, that he knew Christ to be God manifested in the flesh: being persuaded notwithstanding that jesus was the Son of God, he, as one ravished of his wits by admiration, prostrated himself before him. M. This place, plainly enough proveth the divinity of our saviour Christ, seeing he requireth men to believe in him, and suffereth himself at divers times to be worshipped. Bu Let the jews and Turks prate with the Arians at their pleasure, deniing jesus which was borne of Mary to be the Son of GOD. The truth which cannot lie, the most mighty miracles, which cannot be denied, and the power which sensibly worketh in the Faithful, testify jesus the Son of Mary, to be the true and natural Son of God, M. coessential with the father, and coequal with him in Divinity majesty and honour. 39 Then jesus said unto him, I am come to judgement in this world, that they which see not might see? And that they which see might be made blind. I am come to judgement. C. Christ in this place calleth that judgement by which he restored things confounded and dispersed into their due and Lawful order. Notwithstanding he giveth us to understand that this was done by the wonderful counsel of God, and contrary to the sense and understanding of men. And verily there seemeth nothing more contrary to humane reason, than that they should be blinded from the light of the world which see. This therefore is one of God's secret judgements, by which he casteth down the pride of men. B. And he alludeth to that sight which he had given to the blind man. As if he should say, As I have made thee being stark blind to see in body: so I give unto thee & to others also (which those wise men of this world contemn in divine matters as blind) the eyes of the Spirit, that ye may see, understand, love, and possess those things, which ye never saw, and which seeing ye would not see and which things also make you blessed for ever. Thus those wise men which have seen many things unknown to the common sort of people, and do think that as yet they shall see more, by the shining brightness which I teach (because they being borne of the devil want the eyes of the Spirit) do I bereave of all knowledge of the truth, that they may miss of all understanding of that which is right, and that they being stark blind may stumble and be broken upon me which am the head corner stone immovable upon whom also I myself will fall at the last and grinned them all to Powder. C. Also we must note, that the blindness of the which mention is made here, cometh not so much of Christ as it doth by the salt and corruption of men. For he doth not properly blind any man by his own nature: but because the reprobate do desire nothing more than to extinguish his light, it is necessary that the eyes of their minds which are infected with malice and wickedness be darkened and shut up by the light offered unto them. In fine, forsomuch as Christ by his own nature is the light of the world, this is accidental that some by his coming be made blind. By the way of granting he calleth those which see, Ironicée unbelieving: because they being blind, do think themselves very quick syghted and wise, and being puffed up with this trust they will not vouchsafe to hear the voice of God: and without Christ the wisdom of the flesh hath a glorious show: because the world doth not know what it is to be wise in deed. Therefore Christ sayeth that they do see which deceiving themselves and others under the foolish trust of wisdom, are carried away with their own sense and do make account of their own Imaginations as of wisdom. Such, so soon as Christ appeareth in the brightness of his Gospel, are blind not only because their foolishness is uncovered which before say hid under the darkness of Infidelity but also because they being plunged by the just vengeance of God in deeper darkness, do lose that little light which was left unto them. We are all borne blind: but yet for all that in the darkness of corrupt & defiled nature, there appeareth still sertain sparks, that men may differ from brute beasts. Now if proud reason being puffed up with trust and confidence of itself, do refuse to submit itself unto God, it shall seem to be wise without Christ: but the brightness of Christ at the length shall make the same foolishness: because then the vanity of man's mind doth begin to appear when heavenly wisdom doth reveal itself. But our saviour Christ had a farther matter to express in these words. For hypocrites be fore Christ doth shine, do not so obstinately resist and withstand God: but so soon as the Light doth shine more nearly, they do make open war against God. This wickedness and Ingratitude bringeth to pass that their blindness is doubled, and that God which before had but taken away the light from their eyes, doth now thrust them out altogether Now let us note the sum of this place, which is that Christ came into the world, to illuminate the blind, to bring those quite and clean out of their wits which seem wise in their own conceits. M. It is no marvel therefore if the Phariseis saw not that which this blind man saw, when they said that Christ was of God, whom the blind man, and simple Idiots, in the sight of the world, knew to come from God: because by the just judgement of God those wise men are blinded by the coming of Christ, and those which saw not, of blind, are made to see. C. And in the former place Christ made mention of illumination, because this is the proper cause of his coming. For he came not to judge the world, but rather that the world might be saved by him. joh. 3.17 Also this vengeance or judgement is not restrained to the person of Christ, as though he did not daily bring this to pass by the Ministers of the Gospel. For the which cause we aught to take the more heed jest any of us by our vain and mad opinion bring this horrible punishment upon us. But experience doth teach how truly Christ hath uttered this sentence. For we do see that many are stricken with the spirit of giddiness and madness for no other cause, but only for that they cannot abide the rising son of righteousness. The wicked in the time of the Law received this punishment: for the Prophet was sent to blind the people, Esay. 6.9. that seeing, they might not see. 40. And some of the Phariseis which were with him heard these words, and said unto him, Are we blind also. Bu This beggar was made an example for them which in deed were stark blind: notwithstanding they acknowledge their blindness and Ignorance and are illuminated by the grace of Christ. And the Phariseis are made an example, which thought themselves just and holy, seemed in their own conceit wise enough: and therefore they came not unto Christ. For the which cause they abode in blindness and in the darkness of errors and sins: even as the Evangelist showeth afterward in plain words. C. They perceived that they were wounded by that saying of Christ: and yet notwithstanding they seem not to be of the worst: because the open and sworn enemies of Christ did so abhor Christ that they could not abide to join themselves unto him. But these could abide to hear Christ, but yet without profit: because no man can be a near disciple of Christ, but he which forsaketh himself: from the which these men were very far. M. They would not seem to be blind though they were stark blind. For they would neither be reckoned among them whom being blind the Lord made to see, nor amongst others which saw, whom the Lord made blind. Wherefore (because they were puffed up with Pride) they thinking that they should receive great injury, if so be they were reckoned among the blind, burst forth and say. Are we blind also. C. As if they should say, Canst thou not make thyself famous but by our reproach? Is this to be suffered that thou shouldest get honour to thyself by our contumely? And whereas thou doest promise' light to the blind: get thee hence and avaunt with thy goodness: for we will not be illuminated of thee upon this condition, that we should grant unto thee, that we have been hitherto blind. M. Dost thou think no better of us than thou dost of the common unlearned sort of people? Dost thou think us to be blind men like unto other unskilful persons, seeing we have the key of knowledge, and are the masters and teachers of other men? Thou camest to give sight (thou sayest) unto the blind: but thou art a seducer of the blind. Thou seducest the blind unlearned multitude: but thou canst not so deceive us which are not blind. Hereby we may see that hypocrisy is alway proud and spiteful. It is a note of pride that they standing in their own conceit would have no part of their estimation diminished: and it is a token of spite, that when their disease was discovered they were more offended at Christ even as if he had more deeply wounded them. Hereof cometh the contempt boath of Christ and also of his grace which he offereth. In this word also there is contained (we) a great emphasis and force: thereby declaring, that although all others were blind, yet they took it in evil part that they should be reckoned among the common sort. This is a fault to common in those which excel others, who being drunken with disdain do almost forget themselves that they are men. 41. jesus said unto them, if ye were blind, he should have no sin: but now ye say, we see: therefore your sin remaineth. M. The Lord doth so beat the Phariseis with their own rod that he condemneth upon them their own mouth, and proveth that to be true which he had spoken. C. Howbeit these words have a double meaning and understanding either that ignorance did somewhat mitigate their fault: except they being plainly convinced did seek to resist the truth: or else that the disease of Ignorance was curable in them, if so be they did acknowledge him. The words of Christ hereafter confirm the former sentence, where Christ saith, john. i5, 22 If I had not come and spoken unto them, they had had no sin▪ etc. But because it followeth in the text, But now they say that they see, this seemeth better to agree, if we say that he is blind, who knowing his own blindness, seeketh remedy for the disease. And then this shallbe the sum, If ye knew your evil, it should not be altogether incurable: but now because you think yourselves whole, ye abide desperate. M. They were therefore blind (whereupon in another place he calleth them blind leaders of the blind) but not as were the Idiots and simple sort: Mat. i5. i4. otherwise he would have said as he saith here They should have had no sin, if so be they had been blind and Ignorant of the sacred Scriptures, as were the unlearned. C. Notwithstanding when he sayeth that they which are blind have no sin he doth not thereby excuse Ignorance, as though it were no sin: only he giveth us to understand that the disease may have a remedy when the same is felt in time: because when the blind man cometh to be restored to his sight, the Lord is ready to help. R. As if Christ should have said, if so be you knew your blindness, the sin of unbelief would not abide in you, but putting away infidellitie ye would believe in me: but because ye do not know your blindness, therefore ye abide unbelieving. C. For they are incurable who having no feeling of their sins despise the grace of God. R. Therefore that is horrible blindness to be Ignorant of our blindness, even as not to know our sickness is almost a disease incurable: the which we may behold in mad men. And as the first step to recover health is to acknowledge our Infirmity, evenso the first step to Faith is, to know our impiety and Ignorance. i joh. i, 8 To this effect appertaineth that which saint john hath written in another place saying, If we confess our sins he is faithful and just to forgive us our sins, and the blood of jesus Christ his son shall cleanse us from all Iniquity. B. We see also here plainly that he condemneth this sin, namely the refusal and contempt of the truth when men know the same: whereupon there is no doubt but that they shall have pardon & remission with saint Paul which sin only by ignorance and either neglect the truth or else persecute the same. The truth shallbe known at the length to the reprobate, in suchwise that they themselves shall say they see, and shall have all collars and pretence of Ignorance taken away from them. Such also were these Phariseis. They had heard those things of the Lord, and saw such things in him, that their minds were constrained to acknowledge him to be a Prophet of God: and yet for all this Satan did so carry them, that they did persecute him with mortal hatred. Therefore their sin remained, Sin against the holy ghost. without pardon or remission: they having sinned against the holy Ghost, setting themselves so openly against the words and deeds of the Lord Bu We have also here a sure and infallible judgement of the truth, pronounced against the maintainers of free william. For if these men were blind, that is to say, if they knew their servitude, infirmity, and corruption by sin, they should be illuminated by the grace of Christ: but now because they see, that is, because they boast of the strength of the flesh, and do not only magnify the grace of Christ, blindness and sin remaineth in them. And he saith plainly, Your sin remaineth. For in saints also there is sin: but it is taken away, it is not imputed it doth not remain: in the wicked only there remaineth sin and damnation. M. There is therefore a passing sin and a remaining sin. To this effect pertaineth this saying, He which believeth in the Son, hath everlasting life: but he which believeth not the Son, shall not see life but the wrath of God abideth on him. Let us therefore believe in the Son of God, let us confess unto him our sins, that we being illuminated by him, and absolved from our sins, we may come at the last to that light which no man can attain unto. ❧ The tenth Chapter. 1. Verily, verily, I say unto you, he that entereth not in by the Door into the Sheepefoulde, but climbeth up some other way, the same is a Thief and a Robber. Verily, verily, I say unto you. M. BECAUSE the Priests, Scribes, and pharisees, did not only submit themselves unto Christ, but also did challenge unto themselves power and authority over the people of God, even as if they had been their true pastors and guides: and therefore could not abide that the unlearned multitude should believe in Christ, and should follow him, as sheep do their sheapehearde: the Lord doth very well boath to the confusion of false pastors, and also to the confirmation of the simple, propound all this whole matter after the manner of a Proverb, by which he doth describe what difference there is between true and false pastors, which take upon them the office of feeding the Sheep. C. And because the fewness and small number of the faithful, might much discredit his doctrine, he goeth about to prove that not all which usurp office in the Church are to be reckoned in the number of Pastors and sheep: Sheep and the shepherd. but that the true Pastors are discerned from reprobates: and the true sheep from those that be counterfeits by this mark, if so be that he be the only scope, and the beginning and ending of all things. This admonition is necessary for all ages and times, but especially for this our age. For there is not a more pestilent plague to the Church, than when wolves creep in under the cloak of pastors. Christ doth plainly here deny them to be counted for pastors, which boast that they aught so to be taken and accounted of or that they aught to be numbered among the sheep, which glory in external signs. He speaketh here of the judaical Church: and in this point there is no great difference between that and ours. He that entereth not in. R. Christ doth not by naked and bore words even at the first teach that he is a shepherd, but by this parable suspendeth the minds of his auditoures, that afterward by the exposition of the same he might make that which in the beginning they heard not without admiration and a desire to know, to sink deeper into their minds. C. But they do foolishly which discus very curiously every part of this parable Let it therefore suffice and satisfy to hold this sum, namely, that forsomuch as Christ maketh his Church like unto a shepfould, into the which God gathereth all his sheep together, he compareth himself to a door, because there is no other entrance into the Church than by him. Hereupon it followeth that they are good pastors which lead the right way unto Christ: they which give themselves to Christ alone, are rightly said to be gathered into Gods shepfould, and to be of his flock. Moreover, all this is referred to doctrine. For seeing in Christ all the treasures of wisdom and knowledge are hid, he which swerveth from him is neither in the right way nor yet is like to enter in by the door. Therefore we shall easily know which is the true Church and who are to be heard▪ as true Sheapeheardes, if so be we despise not the admonition of Christ. 2. But he that entereth in by the door is the Sheapehearde of the sheep. C. If so be therefore they which are called Sheapeheardes, do seek to draw us away from Christ, they are to be shunned no less than Wolves and thieves, for such are not true shepherds, because they enter not in by the Door. Neither must we have fellowship and society with any other flock than with that which agreeth and abideth in the pure faith of the Gospel. For this cause Christ exhorteth his Disciples to separate themselves from the unbéeléeving multitude, and not suffer themselves to be governed of wicked priests neither to suffer themselves to be deceived by vain and frivolous names. A. Because false Prophets come in sheeps clothing, being inwardly ravening Wolves. 3. To him the Porter openeth, and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. C. This Porter or Doorekéeper is God, whose judgement Christ seemeth to oppose against the false opinion of men in approving Pastors. As if he should say, Others the world doth willingly receive, and doth gladly honour them: but GOD who hath power and authority, doth acknowledge and approve no others than such as lead the Sheep by this way. Then followeth the obedince of the sheep. For they hear the voice of the Porter. This therefore aught to be referred to the mutual consent and agreement of Faith, because by the only spirit of God the Disciple and the Teacher are linked together, that as the one goeth before, so the other followeth after. Some notwithstanding refer it to the private knowledge, which the pastor aught to have of every one of his sheep. But the former sen●e seemeth to be more firm. 4. And when he hath sent forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. C. He meaneth that the sheep do discern and know the Shepherds from wolves, even by their voice. This is that spirit of discretion, 1. joh. 4.1 by which the elect of God do judge and discern the truth from the false inventions of men. A. We are commanded to prove the spirits whether they be of GOD or no: but that we may discern the spirits of truth, from the spirits of error, it is necessary that we have the spirit of discretion, which may seal the truth of God in our hearts. C. Therefore the knowledge of the truth goeth before in the sheep of Christ, and then followeth a serious desire to obey: that they may not only know what is true, but also receive the same with their whole heart, and may follow the Shepherd. 5. A stranger will they not follow, but will flee from him: for they know not the voice of strangers. Bu Because the Faithful do neither know nor receive any other Doctrine than the doctrine of Christ, (even as a chaste wife only obeyeth the commandments of her husband) they do flee from him, which bringeth not the word of Christ, C. neither do they hearken to the voice of strangers, neither are they scattered, when they are called upon. 6. This proverb spoke jesus unto them: but they understood not what things they were, which he spoke unto them. R. The wisdom of God being hid under foolishness, can not be known of the wisdom of the flesh. M. If any man demand wherefore the Lord used a Proverb, when no doubt he knew that his adversaries understood not the same, let him read our annotations upon the thirteen Chapter of Mathewe beginning at the thirteen verse. 7. Then said jesus unto them again: Verily, verily, I say unto you, I am the door of the Sheep. Bu When the Phariseis understood not what this parable meant, it pleased the Lord to add the exposition of the same: C. the which if he had not done, all that he spoke, had been allegorical. Bu And he beginneth with an oath, jest we should make any doubt of the present doctrine. C. For that which was principal in the similitude he now plainly expoundeth, Bu and he openeth certain things, by the conjecture whereof, we may easily open and dissolve the rest. C. When he affirmeth that he is the door, he giveth us to understand that the principal part of all spiritual Doctrine, is contained in him. Whereupon the Apostle Paul being one of the shepherds, thought it not needful to know any thing, save jesus Christ Crucified. And the words of Christ are in effect, as if he should have said, that it is he aloan to whom we aught to be gathered. R. Christ also is the door, by which the good shepherd doth enter into the sheep of the Church: he is also the door by which every Faithful man entereth into his heavenly Father, and by whom the Father is revealed to the faithful. Therefore first of all Christ is the door to the Sheep of the Church, Christ is the door into the sheepfold. for the which cause no man can teach rightly in the Church, except he teach Christ truly, and except he preach the Gospel of Christ purely without mixing the same with humane traditions. For the heart of the Faithful is not quickened, neither receiveth any consolation, but only by the Gospel of Christ. C. Wherefore Christ inviteth and calleth all which desire salvation, and exhorteth them to come unto him: by which words he declareth that they weary themselves in vain, which forsaking him seek to draw nigh unto God: because there is but one only gate open to come unto him, all other ways and passages being quite shut up. 8. All, even as many as came before me, are thieves and robbers: but the sheep did not hear them. All, even as many. A. This place hath been diversly expounded, being restrained of some to judas of Galilee, and to such like. C. But Christ generally compareth all false doctrines with the Gospel, and all false Prophets with Godly teachers. But yet this sentence is not absurdlye extended to the Gentiles, because whosoever from the beginning of the world have professed themselves to be teachers, and have not sought to gather sheep unto Christ, they have abused this title to the destruction of souls. But this doth nothing at all appertain to Moses and the Prophets, who sought nothing more, than to establish the kingdom of Christ. R. For to come before Christ in this place, is not to go before Christ in time, but to teach other doctrine beside the doctrine of Christ. Moses was before Christ, the Prophets also were before Christ: but they taught the Church of the Lord by the Spirit of Christ, and preached Christ plainly, though he lay hid under shadows and types. 1. Pet. i, 21. A. For Peter sayeth that the spirit of Christ was in them: also he saith that the holy men of God spoke being inspired with the spirit of Christ 2. Pet 1, 2i, R. Wherefore they are with Christ true Pastors, because, they entered in to the Church by the word of the Lord, and fed the people of God in the pastures of Christ. C. Therefore we must note by the words of Christ, that things contrary are compared here together: but yet between the Law and the Doctrine of the Gospel, there shallbe so little difference and contrariety found, that the Law shall appear to be nothing else but a preparative to the Gospel. To be short, Christ testifieth that all doctrines, by which the world hath been seduced from him, were nothing but mortal plagues, because without him, there is nothing but deadly destruction. R. therefore all the teachers of humane traditions, and the carnal interpreters of the Law are thieves and murderers: for with their pestilent doctrine they murder souls. For they which believe lies, do perish together with the lies which they believe. C. Nevertheless by these we are taught, Antiquity proveth not the truth. how much God esteemeth of antiquity, and how much also we aught to esteem of the same, so often as it is brought in, to contend with Christ. For to the end no man might be moved herewith, that in all ages there have been teachers, who have cared for nothing less, than to direct & lead men unto Christ, Christ himself expressly saith that it maketh no matter how many such there have been, or how long ago they have been, because this is to be considered, that there is but one door, the which whosoever leaveth, and diggeth up gates, and breaketh up doors to enter in, is a Thief and a Robber. But the Sheep did not hear them. M. By these sheep he meaneth the elect: C. and he proveth that they were not of the Church of God, which have been led out of the way by false teachers. First of all this is therefore spoken, jest when we behold the great multitude of such as go astray, we by their example think, that we also may go astray and perish. For this is no small consolation and matter of trust, when we know that Christ hath always defended his sheep from the manifold lyings in weight of wolves and thieves. A. To this effect also pertaineth that which he saith in another place, namely, that false Prophets, and false Christ's should work wonders, so that many should be seduced, and even the elect also if it were possible. Mat 24.24 C. It may be, and often times it cometh to pass, that the sheep do err and go astray, before they be gathered into the sheepfold of Christ, that is to say, before their calling. In like manner it cometh often times to pass, that they which have been of the household of Faith, are strangers for a time, and after a sort do cease to be sheep: but these things are nothing repugnant with this sentence of Christ for this is the simple meaning of Christ that all the elect of God, though they have been tempted with an innumerable sort of errors, are notwithstanding kept in the obedience of godly Faith, lest they should be made a pray for Satan and his ministers. And this work of God is no less wonderful, when he gathereth together the sheep that for a time have gone astray, than if they should have remained shut up in the sheepfold for ever. For this is alway and without exception true, that they are not of us, i. john i, i9 which go out from us: but they which are of us do abide with us to the end of the world. Bu Therefore because the elect have always the mark of God's Children and of the lords flock printed in their hearts, by and by they know that the same which is set forth by false teachers, proceedeth from another spirit. These sheep love Christ, desire christ and seek after Christ: if any man therefore preach him, if any man bring his word, they joyfully receive the same: whereas they do not know a strangers voice but flee from the same. They are strangers which differ from Christ, which want the spirit of Christ, and which abhor the voice of Christ, that is to say they are strangers which forsake the true Faith. The Bishop of Rome a false teacher. Wherefore let not the Bishop of Rome marvel that we will not hear his voice: For he preacheth not unto us Christ the true Shepherd & in him all things, but he preacheth unto us himself. For he would seem to be, and would be accounted in deed, the head of the universal Church, he boasteth himself to be the great pastor in earth, the vicar of Christ, which can bind and remit our sins. Therefore seeing we are Christ's and do know no man's voice but the voice of this our Shepherd, let that Lycaon, with his deceivers, and false teachers go to the place which he hath deserved. Lycaon was a King of the Archades who went about by murder to deface the God jupiter, as Ovid writeth. C. But if so be the number of the Faithful be less than were to be wished, also if so be many out of a few slide away, the godly teachers have herewith all to comfort themselves that Gods elect which are the sheep of Christ heareth them. A. He which knoweth God (saith saint john) heareth us. C. It is our parts diligently to endeavour ourselves, & by all means to seek to bring the whole world to the unity of faith, if it might be: in the mean time let us be contented with our number be it never so small. 9 I am the door: by me if any man enter in, he shall be safe, and shall go in and out, and find pasture. I am the door R. Twice Christ calleth himself the Door, not by superfluous repetition, but by a necessary explication of a double Door. B. For there is a Door of true pastors, and another also for sheep, as we have declared before in the seventh verse. By me if any man enter. C. A notable consolation for the godly: For Christ promiseth unto them health, and a prosperous state. Then he expresseth two parts: the first is, that they shall go safely whether soever it shall be needful: the second is, that they shall eat to their contentation. By egress and regress, that is to say, by going out and coming in, the Scripture often times meaneth all the actions of man's life. 2. Par. 2.10 Deu, 28.6 Psa 12i, 8 M. as in the first Chapter of the second book of Chronicles in the eight and twenty Chapter of Deuteronomie, and in the hundred and one and twenty Psalm. C. Therefore in these words a double use of the Gospel is commended unto us: the first, that in Christ our souls shall find pasture, which otherwise are ready to pine, and are fed with nothing but wind: the second, that he will be a sure defence and fort to us, against the invasion of Wolves and thieves. R. For the Gospel, the words of life, righteousness, salvation, life, and all God's graces, are pasture. And all these things are found by faith in Christ. If any man by reason of sin, Faith findeth Pasture. doth hunger after righteousness: If any man by reason of affliction, do hunger after consolation: If any man by reason of death do hunger after life, he shall find pasture in Christ, that is to say, righteousness, consolation, and life: M. he shall enjoy all the benefits of the kingdom of heaven, and shall be satisfied at the full. A. This is even the very same which he expressed at another time, saying, joh. 6.35 He which cometh unto me, shall not hunger and he which believeth in me shall not thirst. Bu Read also the three and twenty Psalm. 10. A Thief cometh not but for to steal, kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. By a certain Antithesis, Christ compareth his word and Gospel, with false doctrine. C. And doth as it were pull us by the ear, jest falling a sleep, the ministers of Satan do cirumvent us before we be ware. For our overmuch security bringeth to pass, that being naked on every side we are in the danger of false doctrines, because we are not circumspect and fearful enough of so many false teachers. It is not without cause therefore that our saviour Christ affirmeth that false teachers, how smoothly soever they insinuate themselves, do always bring with them deadly poison, to the end we might be the more careful to drive them away. A. The like admonition the Apostle Paul giveth us, saying, Take heed that no man spoil you through vain Philosophy: Again he saith, now I beseech you brethren, mark them which cause division, and give occasions of evil, Rom. 6. i7 contrary to the Doctrine, which ye have learned, and avoid them. For they that are such serve not the Lord jesus Christ, but their own belly: and with sweet and flattering words deceive the hearts of the Innocentes. Also he sayeth, For such false apostles are deceitful workers transformed into the apostles of Christ. And no marvel: For Satan himself is transformed into an Angel of light. 2, Cor, 11.13 Therefore it is no great thing though his Ministers be transformed as the ministers of righteousness whose end shallbe according to their works. Bu These things are applied unto those, which seek not after Christ, and enter not in by the door. These verily rob God and Christ of his honour: For when they aught to have given the word of God and the Doctrine of the Gospel to the Church, whereby they should have learned that all fullness is in Christ, who is given to us of God to be wisdom, righteousness, sanctification, and redemption, they in steed of these did set before men, 1. Cor. i 13. humane inventions, the decréese of the Fathers and of the Church, whereby they might learn that men are justified by works and merits, that they are acceptable unto God by monastical vows, by the Intercession and worshipping of Saints, by the celebration of the mass, by Indulgencis and pardons, which they cell for great sums of money, in the mean time defrauding and spoiling the ●oore. R. They repeat the words of the Gospel, but withal they add their own inventions, concerning the satisfaction of works, the merits of Saints, the pain of purgatory, and concerning the toys of the Mass, by which they deceive, seduce, and at the last slay the consciences of men, which hear them. Bu For they themselves kill men's souls: as when they preach salvation where no salvation is: life, where there is nothing but death: grace, where there is nothing but wrath: killing the sincere confessors of the evangelical doctrine. And above all things they take from the Sheep their lawful liberty, and do oppress them with unjust and cruel Laws, showing themselves in all things to be Tyrants and not shepherds. Against Such Sheapheardes' the Lord speaking by the Prophet saith, Ezec, 34.2 zach. xii, 5 Woe unto the shepherds of Israel, that feed themselves: should not the Shepherds feed the flocks? You eat the fat and clothe ye with the will, ye kill them that are fed, but ye feed not the Sheep. Now let all those which at this day glory and boast of the title and name of Pastors try, and examine their manners disposition, words and deeds, and let them judge hereby whether they be shepherds or thieves and Murderers. I am come that they might have life. Bu This he addeth to the words going before by an Antitheses or comparison. As if he should say, I came that the sheep might have life and the same abundantly and eternally. And by life he understandeth all those benefits which the faith and diligence of Shepherds giveth unto the Sheep, but especially everlasting life, which Christ jesus the Prince of shepherds only giveth. Ezec, 34, i6 22. I will feed my Sheep (sayeth the Lord) I will seek that which was lost, and bring again that which was driven away and will bind up that which was broken and will strengthen the weak C. This Christ applieth to himself, and giveth us also to understand, that they only are given over for a pray unto thieves and wolves which will not be with in the reach and compass of his Shéepehooke: and to comfort us the more he promiseth life, yea everlasting life to those which will not fall away from him. And verily, the more that a man profiteth in the faith the more near he cometh to the fullness of life: because the Spirit groweth in him which is life. Notwithstanding there are some which refer this more ample life, to that which immediately followeth this present life, when death hath neither place, nor power. 11. I am the good Shepherd: A good Shepherd giveth his life for the Sheep. Bu Now the Lord goeth forward to explicate the rest also of the propounded parable. He had said, He which entereth in by the door is the Shepherd of the Sheep and straight after that he said, I came that they might have life, and that they might have it more abundantly: and now more plainly he expoundeth all these things and saith, I am the good Shepherd which enter in by the door▪ and which do all things lawfully, and not by subtlety: I teach that truth and salvation aught to be sought there, where in deed it is to be found, that is to say with me which am the true lively, and most mighty Son of God. M, For I am that good shepherd of whom the Prophets have Prophesied in divers places. Esay 40.11 Eze. 34.23 Christ therefore took upon him the person of a Shepherd, and preacheth himself to be the only Shepherd: as in very deed this honour and title belongeth unto none but to him: For so many as are faithful pastors of the Church, because he raiseth them up, he endueth them with necessary gifts, governeth them with his spirit, and worketh in them: the which let not but that he aloan should govern and be the true pastor of his Church. For although he useth their Ministry, yet notwithstanding he ceaseth not to do the office and duty of a pastor. To be short, seeing the name of a Shepherd doth belong unto other men as well as to Christ, we may perceive that Christ doth communicate his honour with his ministers, insomuch that he abideth still as well their pastor, as the Shepherd of the flock. R. And by this name Shepherd Christ teacheth with how great care he feedeth his sheep. For the office of a shepherd is very painful and careful as we may read concerning jacob who said, I was in the day consumed with heat, Gen, 31.4 and with frost in the night and my sleep departed from mine eyes. evenso Christ watched day and night for his flock. A good shepherd giveth his life. C. Christ was so careful for the health of his sheep, that he spared not his own life: whereupon it followeth, that they are to unthankful, and worthy to perish an hoondered times, and to be in all peril and danger, which refuse the custody and defence of so gentle and loving a shepherd. Therefore, Christ the good shepherd gave his life for his sheep. Esay, 53.6 R. For he died for the faithful. And he is the better shepherd, that he died not for us when we were just and godly, (for we have all gone astray and are like to sheep that are lost) but when we were unjust and sinners. For scarce for a Just man will any man die, but peradventure for a good man some would die. Rom. 5.7 So that God commendeth unto his love that when as yet we were sinners, 1. Pet. 3.28 Christ was offered to death for us. A. Also, Christ suffered once the just for the unjust. Mat. 15.24 And he himself testifieth that he is not sent but to the lost sheep of the house of Israel. R. But why did this good shepherd give his life for his sheep? Surely, that he might overcome the wolf, that is to say, sathan, & the wolvish Rabble also, that is to say, sin, affliction, death, and Hell. For all these are vanquished and overcome by the death of Christ, and in steed of those are set up righteousness, joy, life, and heaven. 12. An hireling and he which is not the Shepherd, neither the Sheep are his own, seeth the wolf coming, and leaveth the Sheep, and the wolf catcheth and scattereth the Sheep. An hireling. C. Understand here those to be Hyerlinges, which embrace pure doctrine, and which rather by occasion than of true zeal preach the truth: Phili i i5 seeking their belly, and the fleece of the sheep. C. Such though they serve not Christ faithfully yet are they to be heard. For as Christ would have the Scribes and Phariseis to be heard, because they sat in Moses' Chair: evenso we must so honour the Gospel, that we do not disdain the Ministers thereof, though they be not so good as they aught to be. Hirelings. If so be the Church might be purged from hirelings it were far better: but because it pleaseth God by this means to excercise the faith of the faithful, and because also we are unworthy of that singular benefit, as to have Christ shine to us in good Ministers, they are to be borne withal, howemuch soever we dislike of them and think them unmeet. M. Christ therefore in this place putteth a difference between faithful pastors, and hyerlinges, saying that the good shepherd doth give his life for his sheep, but that the hireling doth flee when he seeth the wolf coming. Bu because he thinketh that he looseth nothing when his flock perisheth, over which notwithstanding the Lord hath made him overseer. C. Notwithstanding there is great difference between this that Christ gave his life for his sheep, Shepherd's and this, that other pastors give their lives for their sheep. For we know that there were many after Christ, which did not spare to shed their blood for the health and benefit of the Church. The prophets also before the coming of Christ spared not their lives. But in this the difference consisteth that Christ gave his life to be the price of satisfaction, shed his blood to purge our souls, and offered up his body a peace offering, thereby to pacify the wrath of his heavenly father. Now in the ministers of the Gospel there can be no such cause, all which stand in need of purgation themselves, and by that only sacrifice, are reconciled unto God. But Christ disputeth not here concerning the efficacy or fruit of his death, that he might compare himself to others, but to prove what affection he beareth toward us: and than that he might invite others to follow his example. To be short, as it belongeth unto Christ by his death to bring life unto us and to perform whatsoever the gospel containeth: evenso it is the general office of all pastors, to defend the doctrine which they preach, even with the shedding of their blood. Neither the sheep are his own. These words contain some difficulty For if they are not shepherds in the Church of Christ, whose sheep are none of their own, there shallbe never a pastor in the Church but Christ only. What meaneth then the Apostle to say God hath ordained some in the Church to be apostles, some evangelists, Ephe, 4, i2. and some shepherds and teachers? Also Christ said unto Peter, john, 2i. i5. Feed my sheep. For he is the pastor which feedeth, even as he is the teacher which teacheth, Peter therefore was a shepherd, although he fed none of his own but the sheep of Christ. C. But let us remember that they which are guided by the Spirit of God they count that their own which belongeth unto the head: not to usurp power unto themselves, but faithfully to keep that which is committed unto their charge. For he which is truly joined unto Christ, will never accounted that to be none of his own, which hath been so dear unto him. Leaveth the sheep and fleeth. M. This proof plainly bewrayeth hyerlinges. Because they have no care of the sheep and are not grieved at the dispersing of the flock: they flee at the coming of the wolf and forsake the sheep. R. Are all therefore hirelings which in time of persecution flee from their Churches? Act. 9.25 M. If so be we shall affirm this we shall condemn Paul, who, as it is well known left the faithful at Damascus, and fled, and by flight, did escape the mouth, as it were of the wolf. C. This question was handled at full in old time when the cruel tyrants vexed the Church. Some of the fathers were in this point to straight: othersome were more Indifferent, who gave liberty to pastors to flee in such wise, that if so be by their flight, they might do more good to all men than hurt their flock, they might flee. And they judged that this might be when the Church should not be left destitude of able Ministers, and when the life of the pastor should be so assaulted of the enemies, that their rage and madness could be appeased no ways else but by his absence. But in no wise they would permit this liberty, if so be the peril were general and appertaining to the woale ●locke, Flight in time of persecution. and that it were thought that the pastor fled more to save his own life, being afraid of Death, then to do good: because the example of his fléeling in this order shall do more harm, than his life shall profit or do good ever after. M. Therefore it maketh great matter wherefore, how, and who it is that fléeeths, evenas also it maketh great matter wherefore, who, and how the sheep be fed. For as he is not by and by a true sheep heard which leadeth forth the sheep unto Pasture evenso he is not strait way a hireling, which in time of persecution fleeth for a time. He which is a hireling doth not only flee when he seeth the wolf coming, but he also is a hireling which in security feedeth the sheep because of his wages: he which in feeding hath the affection of a Pastor, is not made a hireling by fleeing, seeing he was not a hireling before. Paul was not a hireling when he taught at Damascus and preached Christ, therefore by fleeing he was not made an hireling. The hyerling fléeeths for that cause (as sayeth Christ) because he is a hireling, and hath no care for the sheep. For this cause Paul did not slay, who, if it had so pleased the Lord, was ready to die: but because the brethren did urge him to flee insomuch that they did let him down in a Basket over the wall, he fled that he might serve Christ longer. And this is that which the Lord sayeth If so be they persecute you in one City flee unto another. Mat 10.23 R Verily in this there can scarce any certain Rule be prescribed, when we should flee, and when we should not flee. For there is a time when Christ fled? again there is a time when he did not slay; but willingly went to meet his adversaries. There is a time when Paul was let down over the wall in a basket: again there is a time when he said, What do ye weeping, and troubling mye heart? for I am not, only ready to be bound, but also to die at Jerusalem for the name of the Lord jesus. For every man hath the appointed time of his office, the which being not finished, he may shoonne and avoid manifest perielles lest God be tempted: notwithstanding we must so flee that our office be not neglected. Euenas' our saviour Christ saith, There are twelve hours in the day. If any man walk in the day, he stumbleth not: because he seeth the light of this world. But if any man walk in the night, he stumbleth: joh. 11.9. because he hath no light in him. Act. 20.8 Bu Satan and his ministers are the Wolves which scatter the flock: and therefore we must beware of them. 13. So the hireling fleeth, because he is a hiereling, and careth not for the sheep. C. That is to say, He which hath respect unto the fleece, and not to the flock, howsoever he deceive men in the quiet state and time of the Church, when trouble ariseth, will show his falsehood and treachery. PAR. For there are some which in time of prosperity are careful enough for the flock: but in time of peril, they leave the flock to be dispersed and made a pray of the Wolf. For they say within themselves, What if it perish? I lose nothing: my higher is sure enough: and if any part thereof be lost, I had rather forego the same, than to contend for other men's cat-tail with the Wolf. 14. I am the good shepherd, and know mine, and am known of mine. M. He repeateth this, to declare in himself the conditions of the true and good Shepherd, and so to show himself to differre in disposition from hyerlinges. And I know mine. C. In these words he commendeth his love towards us: for knowledge cometh of love, and bringeth also with it a care. 2. Tim 2. i9 joh. 13, 18 R. The Lord knoweth who are his, Also it is said, I know whom I have chosen. M. There are two kinds of knowledge The one is, Knowledge of two sorts, by which we know what a thing is. By this kind of knowledge all things are known unto Christ, not only the sheep, but also the Goats, the Wolves, the thieves, and the Murderers, and that infernal Satan also. The other is that, by which wknow such things as are our own, yea by which we know them, keep them, and defend them. By this kind of knowledge the Reprobates are not known, but the elect only. For to them it shallbe said, Math 7.23 Departed from me ye workers of iniquity. And again, verily, verily, I say unto you, I know ye not. Math 25.12 As Christ therefore hath a special care over his sheep, because they hear his voice, and follow him: even so he giveth us to understand that he hath no care at all for those which obey not the Gospel: even as in the second member he repeateth and confirmeth that which he had spoken before, namely, that he is in like manner known of his sheep. 15. As the Father knoweth me, so know I the Father: and I lay down my life for the sheep. M. There is a mutual knowledged of familiars and near friends. The heavenly Father hath a son, whom he knoweth to be his, and of whom he is acknowledged again to be the Father. Even so Christ hath sheep which he knoweth, and of whom in like manner he is known: C. Insomuch that it is no more possible that he should forget us, than it is possible that the Father should reject or neglect him. M. The father seemed as though he had forsaken his son upon the Cross, whom notwithstanding he acknowledged to be most dear unto him. evenso although Christ sometime seemeth to leave and forsake his sheep in the midst of afflictions, yet notwithstanding he will never leave them in peril, but will have a continual care for them. C. In the mean time he would have us to do our duty to him again, because as he doth bestow all that power which he hath received of the father to help us, so he would have us obedient and serviceable unto him again. And I lay down my life. Bu As if he should say, I have not without cause called the congregation of the faithful my sheep. For I have washed them with my blood, I have by my death brought them to life, and I have given myself for them, not redeeming them with Gold and Silver, but with my own life: whereby justly I affirm them to be mine. Let them therefore consider what account they will make to the Prince of shepherds, which have used cruelty and tyranny towards another man's flock. M. Christ useth the present tense, to declare that he is ready to suffer death for his sheep. 16. Other sheep I have also, which are not of this fold: them also must I bring, and they shall hear my voice: and there shallbe one sheepefould, and one shepherd. Other Sheep I have. C. There is no doubt but that in speaking these words he had respeect unto the Gentiles, Bu minding to show that the Gentiles also pertained to the congregation of God's people. But wherefore then, and how, doth he call them other sheep? Which are not of this fold. Of what fold I pray you were they not? were they not of the Shéepfoulde of Christ? Not verily: but of the shéepfoulde of the jewish Synagogue. C. For he calleth the gathering together of the old people a Shéepfould, by which collection they being taken from among other Nations of the world, grew to one body, and the people of God. For God did so severe the jews to himself from among other people, that by Rites and Ceremonies he did as it were hedge and fence them in, lest they should be mixed with the unbelieving: howbeit the door of the fold, was the free covenant of God concerning everlasting life, established in Christ. Therefore he calleth them other sheep, which had not the same mark, but were of another kind. The sum is this, that the Pastoral office of Christ, is not shut up in a corner of Iewrye, but is extended to the whole world. Bu For the sheep of Christ are not only in Iewrye and in Galilee, but in all places of the world. For as there are many wolves within the Church, so without there are many sheep. C. For the unbelieving in themselves can be thought nothing less than sheep. Wherefore this doth appertain to the secret election of the Father, because we are sheep already unto God, before we feel him to be our shepherd: even as in another place, we are said to be enemies unto God at such time as he loved us. For the which cause also Paul saith that God rather knew us, than we him. Gala. 5.10 M. They therefore which at the first were far from God, are made neighbours and citizens of the Saints, and of the household of GOD, by Faith. Them also must I bring. C. He giveth us here to understand that God's election is sure, insomuch that nothing can perish which he would should be saved. For the secret counsel and purpose of GOD, by which men are ordained to life, is in due time made manifest by calling: and this calling also is effectual, when GOD by his spirit regenerateth to himself those to be his children, which at the first were borne of flesh and blood. M. Furthermore Christ challengeth this bringing or leading of the sheep to himself, when as notwithstanding he doth the same by the Ministry of the word, and by working of the holy ghost. Whereupon Paul also calleth the Apostles Ministers, & joynt-workers, or fellowelabourers of God. i Cor. 3.9. Christ therefore bringeth his sheep by the ministry of the word, and by the operation of the holy ghost, by which he inspireth, openeth, illuminateth, regenerateth and governeth the hearts of the elect. Question C. Notwithstanding, here it may be demanded how the Gentiles were brought that they might be enfolded with the jews. For it was not meet that the jews should reject and forsake the covenant which GOD had made with their Fathers, that they might become Christ's Disciples: again, it was not meet that the Gentiles should be under the yoke of the Law, that being engraffed into Christ, they might be associate with the jews. Here we must learn the distinction between the substance of the covenant, and external accessions, Answer. or comings to. For the Gentiles could not otherwise come to the Faith in Christ, than by embracing that everlasting covenant, in the which was founded the salvation of the world. Thus were these prophesies fulfilled, Esai. 19.18 In that day shall five Cities in the land of Egipte, speak the language of Canaan. And again, In those days shall ten men take hold out of all languages of the Nations, Zach. 8.23. even take hold of the skirt of him that is a jew, and say, we will go with you. Also it is said, that they shall come from far, and ascend into mount Zion. Therefore was Abraham called the Father of many Nations, Math. 8. xi. because there should come from the East and from the West, and rest with him in the kingdom of God. And thus we are joined to the jews in the unity of Faith, as touching the substance: but the Ceremonies are abolished, lest they should let him from reaching forth his hand unto us. And they shall hear my voice. Bu That is to say, They shall receive the doctrine of the Gospel. For, because they are of God, therefore they know the voice of God. M. Therefore, as it is the office of Christ to lead and govern us, so also it is our duties to obey him. The sheep by nature hear the voice of the shepherd: and the elect have the same property, not by the benefit of their first nativity, but by the gift of God. For he which before we were borne, chose us to life, the same also endued our minds with this, that when the hour of our calling cometh, we should hear our heavenly shepherd calling us, and should follow his voice. Thus it is written: And they believed, Acts. i3. i4. so many as were foreordained to life. Notwithstanding, we must take heed lest we judge any man rashly, as though he should not appertain to the number of the elect, which doth not come without delay, being called to the kingdom of God. For the Apostle Paul did straight way believe and obey the Gospel. Gala. i, xlij. It is most certain that they are Gods elect and chosen, which hear the voice of this Shepherd: but it is not by and by so certain that they are Reprobates, which do not forth with hear, but make delay for a tyme. And there shallbe one sheapfoulde. Bu When the Gentiles have received the evangelical Faith, they shallbe associate and joined to the faithful people of the jews, and so of them both there shallbe one fold, that is, of the jews and Gentiles there shallbe one Church: One God, (sayeth Paul) one Faith, Ephe. 4.4 and one Baptism. Therefore we must be one, even as we are called into one hope. Unity of the Church. M. Hereby we see whereof the unity of the Church of Christ consisteth, of the which the Papists babble, and prate so much at this day. They place the unity of the Church, in the Catholic obedience of the Bishop of Rome: as though this were the true unity of the members of Christ, to be under the Bishop of Rome, as under the universal head, and to use these Rites in the Church, which were brought in by men for filthy lucers sake, to extinguish the Gospel. But we have here a sheaphearde set before us, not the Bishop of Rome, yea, neither Peter, nor Paul, but Christ the only begotten Son of God. Bu Furthermore, they which gather upon this place, that there shallbe one day a mutual consent and agreement amongst men, in the whole world, insomuch that none shall remain an Infidel or ungodly, do err and know not the Scriptures, neither do consider what is the state and drift of this place. R. Again there are some which gather of this place, that after the last day of judgement, all, both good and evil, shallbe gathered together into one place of eternal life: but the opinion of these men is most foolish. For than shall the sheep be separated from the Goats, Mat. 25.46 and the judgement of the sheep shallbe one, and the judgement of the Goats another: as the Scripture plainly testifieth. 17. Therefore doth my Father love me, because I lay down my life, that I might take it again. B. This is a digression, by which he declareth how he would give his life for his sheep, not that he aught death any thing, but because he would willingly suffer the same, that he might take his life unto him again by his own power. Whereupon it cometh that he saith, Herein is the love of my Father declared in me: Herein it is certain that I am loved of my Father, that I give my life, to take it to me again. For this is divine power, the which being seen in me, who will not think thereby that I am greatly loved of my Father? C. There is also another farther cause why the Father loveth the Son. For this voice was not heard in vain from Heaven, This is my well beloved Son in whom I am well pleased. But because for our sakes also he was made man, and because the father loved him to this end, that he might reconcile us unto him, it is no marvel if he affirm that he is therefore loved, because our salvation was dearer unto him than his own life. Bu Hereby certainly, it is evident that the Son died with the good will of his Father, and that the will and purpose of them boathe was all one in redeeming the world. C. This therefore is a wonderful commendation of the goodness of God, which giveth us just occasion to wonder at him, in that he doth not only power out his love into us, but also referreth the same unto us, as to the final cause. And verily Christ had no need to take upon him our flesh, in the which he should be beloved, but only that in redeeming of us it might be a pledge of his Fatherly mercy. M. And it is not without cause that the Lord maketh mention here of his fatherly goodness. For he went about to beat down the malice of the Phariseis, which went about to persuade the blind man, that Christ was not of a God, but a sinner: that therewithal they might persuade that whatsoever he spoke or did, was not acceptable unto God, That I might take it to me again. C. Because the hearing of Christ's death might not a little grieve the Disciples, and might also greatly assay their Faith, he comforteth them with the hope of the resurrection which should straight after follow: as if he should say, that he did not die to be swallowed up of death, but that he might by and by after arise a conqueror of death. R. As if he should say, Therefore hath GOD the Father glorified me above all Creatures, because I am obedient to him, Phil. 2.8. to the death, even to the death of the Cross. For, because I have descended into the lower parts of the earth, and am made the most abject and contemptible perform, therefore I will ascend above all the Heavens, and God shall give unto me a name which is above all names, and shall greatly honour me. M. And whereas he arose not strait after he had suffered the death of the Cross, but tarried until the third day, it was done, to take away the suspicion of a feigned death, and to set forth the glory of the unwonted and miraculous resurrection. Therefore in these words he declareth, that his death was not after the common manner of men, but dispensatory: because life should presently follow death. C. And it becometh us at this day so to think of the death of Christ, Resurrection of Christ. that therewithal we remember the glory of the resurrection. So we know that he is life, because he having fought with death, hath mightily overcome the same, and made a noble triumph. A. For by death he hath destroyed him which had power of death, that is to say the Devil, Heb. 2. i5. and hath made them free which all their life time were mere bondslaves. 18. No man taketh it from me, but I lay it down of myself: I have power to say it down, and have power to to take it again: this commandment have I received of my Father. No man taketh it from me. M. If so be to say down his life signifieth nothing else but to die, even as to take away the life, is to kill: How then saith he that no man taketh away the same from him? Did not the jews kill him? Yes verily. If then they killed him, they also took away his life from him. In deed they took it away, but they did not extort it from him by violence, and against his will. For they could not have taken the same from him except he would willingly have died. hereupon he addeth this, saying: But I lay it down of myself. The which is not so to be understood as if he would kill himself, A. (as the wicked jews objected unto him,) M. but because the laying down of his life was not in any man's power, but he himself of his own accord laid down the same. C. Therefore he doth not only deny that men have power in themselves to kill, unless he suffer them, but also exempteth himself from all force of necessity, But it is otherwise with us, who of necessity are subject to death by reason of sin: Christ also himself was borne a mortal man: but this was voluntary submission, and not violent constraint. This therefore pertaineth to the consolation of the Disciples, lest when they should see him shortly after to be carried unto death, they might be discouraged, as though he had been oppressed of his enemies, but might know that the same came to pass by the wonderful providence of God, that he should suffer death to redeem the flock. And this is always a profitable doctrine, that therefore the death of Christ was a satisfaction for sins, because it was a voluntary sacrifice: according to that saying of Paul, by the obedience of one man, many become sinners. I have power to say it down. R. This is even the same which he said before, namely, that he therefore suffered, because so it pleased him and the will of his Father, not because either Caiphas or Pilate constrained him. Whereupon it is said, The Kings of the earth, stood up, and the Rulers came together against the Lord, and against his Christ. And of a truth, against thy holy Child jesus, whom thou hast anointed, boath Herode and also Pontius Pilate, with the Gentiles, Acts. 4.27 and the people of Israel, gathered themselves together: for to do whatsoever thy hand and thy counsel determined before to be done. So, all the Godly are afflicted, not, because their adversaries can do any thing by their own power against Godly, who are under the hand and most mighty protection of GOD: but because so it pleaseth the will of their Father which is in Heaven, the which will is executed by the wicked, to their extreme destruction, but to the great profit of the Godly. This commandment have I received. M. He now openeth the well spring of his power: namely, his Father's commandment. And by this commandment he understandeth that will of God, and that eternal counsel, by which he had determined to send his Son into this world, and to give him to death, for the redemption of mankind. C. Of the which counsel of the Father, he therefore putteth us in mind, that we might know that he hath so great care of our salvation, that he hath given to us his only begotten Son, so dear and precious unto him. And Christ himself which came into the world to show himself obedient to his Father, confirmeth this, that he hath no other respect in all things, than to do us good. M. Therefore Christ in all things showed himself obedient to his Father. hereupon it is said, It is written in the volume of thy book concerning me, that I should do thy will, Psa. 40.8 O my GOD I am content to do it. A. And hereafter he saith, The Prince of this world cometh and findeth nothing in me: but that the world may know that I love the Father, john. i4. i3 and as the Father commanded me so I do. M. This is true obedience, which dependeth not only of the deed, but also of the divine will. 19 There was a dissension therefore again among the jews for these sayings. B. The more that Christ bewrayed his divinity, the more evidently appeared the difference between the elect and the Reprobate. Bu And as truth and piety is alway like itself, so falsehood and impiety, differeth not a straw breadth from itself. C. This was the fruit of the Sermon of Christ, that he always won some Disciples or other to himself: but because his doctrine had many adversaries, thereof came the contention, that they which at the first were as it were one body of the Church, might be divided among themselves. For with one consent all men professed that they worshipped the GOD of Abraham, and that they followed the Law of Moses: Christ the hand of unity. but now when Christ came among them, they began to disagree for his sake. If so be that profession had been true, Christ, which is the most excellent bond of charity, and whose office it is to gather the dispersed together, would not have dissolved and broken their consent and agreement: but by the light of his Gospel he bewrayed the hypocrisy of many, who having only a false and counterfeit show boasted themselves to be the people of God. Contentions come by wicked men. Thus also the wickedness of many men in these days bringeth to pass, that the Church is troubled with dissensions, and that contentions are so fervent: & in the mean time they which trouble the peace, lay the blame upon the professors of the Gospel, calling them Scismatiks: For, for this cause specially the Godly are offended at the Papists, because their doctrine hath shaken the quiet state of the Church. But, if so be they would peaceably submit themselves unto Christ, and would subscribe utno the truth, all contentions & troubles would straight way be appeased. But seeing they frete and fume against Christ, and will not suffer the Godly witnesses of Christ to be at rest, except the truth of God may lie hid, and Christ may be banished from his kingdom, they falsely object the fault of Schism, which all men see, aught rather to be imputed unto them. Therefore we must always consider and see in Schismatics, who they he which departed from GOD and his pure doctrine. M. And the Evangelist in saying that there arose a contention again, sendeth the readers to those things which he hath declared in the Chapters going before, as in the seventh and ninth Chapters. joh. 7.43. john. 9.16. Bu For there these very same jews withstanding the manifest truth, do cause no small troubles. 20. And many of them said, He hath the Devil and is mad, why hear ye him. M. This Cavil also the adversaries of Christ used before. C. They do defame Christ with the most odious reproach that they can devise, that all men might abhor to hear him. M. For they could not abide that people should hear him with delight and admiration: for the which cause they went about to turn away the minds of the simple from him, that they might not hear him any more afterward. C. So the wicked lest they should be constrained to give place unto GOD, do furiously contemn him, and do stir up others also to the like madness, lest that the words of Christ at any time should be heard with silence and quietness. But the doctrine of Christ is able sufficiently to defend itself against all cavils. M. These wicked ones are very like unto them, which do privity slander the ministers of Christ, lest they should be heard. 21. Other said, These are not the words of him that hath the Devil: Can the Devil open the eyes of the blind? Bu They which love the truth, constantly defend the same, M. and do defend Christ against the slander of the wicked, by two arguments: the first is, by his found and unblamable doctrine, the other is taken of the present power of his miracles. For he which hath a Devil can not hide his madness, but bewrayeth the same both by words and deeds. For a man which is possessed with a Devil, can neither speak nor do those things, which one that hath his wits can do. C. That therefore which these good men say, is as much as if they should require that judgement might be given according to the matter itself. For truth (as we said before) doth alway sufficiently defend itself. And this is the only buckler of our Faith, that the wicked can never bring to pass, but that the power and wisdom of God shall shine in the Gospel. R. Also this variety of judgements concerning Christ, is written for our learning, that we might learn the nature of this world. For the world must be judged of Christ: but behold now it usurpeth authority unto itself to judge Christ. How great therefore is the humility of Christ, who suffereth himself to be judged of others, when he is the judge of all men himself? M. Christ is here condemned of madness, when he speaketh the words of life and of salvation: we are not better than he. The same happened to Paul: Acts. 26, 24 Thou art mad Paul (sayeth Festus) to much learning maketh thee out of thy wits. i Cor. 2. i4. So the doctrine of heavenly wisdom seemeth foolishness unto this world. Bu The rest which take Christ's part, leave unto us an example, that we might do the like in contentions, which spring not of wholesome doctrine, but of perverse judgements of minds. M. For thus we may avoid and shake of the slanders of the enemies of the truth. Doth the spiritual man run a whoring? Doth the Vicker of Christ defend idolatry? Doth the Vicker of Christ seek after the power and honour of this world? Doth the Vicker of Christ cell all holy things? Doth the Vicker of Christ show tyranny upon the flock of Christ? Doth the Vicker of Christ hold war, shed blood, and tread under his feet the Magistrates which are appointed of God? 22. And it was at Jerusalem the Feast of Dedication, and it was winter. Bu There followeth now a notable and worthy disputation, wherein jesus is proved to be Christ, that is to say, the Messiah, and the blessed Son of the eternal God for ever. And this serveth to the confirmation of that which went before, by which jesus taught that he was the shepherd, the Saviour, and the life of all the Faithful throughout the whole world. The feast of Dedication C. That is to say, the Feast of innovation, or renewing: because the Temple which was polluted, The feast of dedication. by the commandment and authority of judas Machabeeus, was consecrated a fresh: and then it was appointed that every year there should be a Feast day of new Dedication, to put the people in mind of the grace and favour of God, who had taken from them the Tyrant Antiochus. R. Read the second Chapter of the second Book of Maccabees. Bu Notwithstanding there are some which refer this day of Dedication, to that first day, when the people returned from Babylon, of which mention is made in the sixth Chapter of the first book of Esdras. Read josephus in his two and twenty Book, the fourteen Chapter. But it maketh no great matter, of which Dedication, or Renovation, you say that this was the Feast day, whether of the first, or the last. And it was winter. M. The reason here was, for that the house of God could not be finished and dedicated in the Summer, because of the wickedness of the adversaries, insomuch that they were constrained to end the same in Winter. 23. And jesus walked in the Temple, even in Salomons porch. C. Christ according to his manner went into the Temple, that having the greater authority, his preaching might be the more fruitful. Bu Concerning Salomons porch, read the nineteen Chapter of the third book of Kings. C. The Evangelist calleth Salomons porch the Temple: not because it was the Sanctuary, but a part of the same. M. Therefore this place in the which Christ walked, belonged not to the Scribes and Phariseis, but to the common sort of people. Bu For it is certain that this porch, of the which mention is made here, was not the same which is described in the book of Kings, (for that was taken away by the Chaldeans, and quite overthrown) but the same which the jews straight after their return from their exile into Babylon, builded according to the pattern of the old. 24. Then came the jews round about him, and said unto him, How long dost thou make us doubt? If thou be Christ, tell us plainly. Then came the jews. M. No man need to doubt but that these jews were of the adversaries of Christ, & that they propounded this question unto him subtly and maliciously. C. For the common sort of people could without deceit require jesus to show himself openly that he was sent of GOD to be a saviour: but these men captiously and deceyptfullye went about to make him confess this before the multitude, that by a tumult he might be destroyed, or else that the romans might say hands on him. M. Behold therefore how Christ the most meek Lamb is beset on every side with cruel ravening Wolves, but, yet notwithstanding, being held up with the divine providence, he doth without fear Preach and set forth the truth. How long dost thou make us doubt? C. They complain that they are suspense and doubt, and they affirm that they are so desirous of the promised redemption, that they have a continual longing and desire for Christ. And this seemeth to be a very godly affection: for Christ only can truly pacify and quiet our minds. Even as he himself sayeth, Come unto me all ye that travail and are heavy laden and I will refresh you. Mat. 11.28. But they unjustly accuse Christ, as though hitherto he had not established their Faith. For the fault was in themselves, if so be they had not the perfect and true knowledge of him. But this is alway the manner of the unbelieving, rather to wander in doubtfulness, than to be founded upon the sure word of God. The which also we may behold at this day in many men, who willingly shutting their eyes, do scatter abroad their clouds of doubting, thereby to obscure the clear light of the Gospel. M. That which these men did was nothing else but mere hypocrisy. For if so be they doubted whether this were Christ or no, why then had they conspired already, john. 9 that if any did confess him to be Christ, he should be cast out of the Temple. Tell us plainly. C. There meaning is that he should not any more covertly insinuate himself. Thus they accuse his doctrine of obscurity, which notwithstanding was plain and evident enough, if so be the same had not been preached to wilful, deaf, and blind men. M. They seem also to reprehend him, because he had said that he was Christ, but yet covertly, not before the Rulers, and Doctors, but before the rude and unlearned multitude. Therefore now they require, that he would not only speak the same freely, but also that he would speak the same unto them, namely to the Rulers, and Doctors. C. This history also teacheth us that we cannot escape the lyings in wait, and slanders of wicked men, if so be we be called to preach the Gospel. Wherefore we must not be made a feared as with any new or unwonted thing, when we see the same happen to us, which hath happened already to our Master. 25. jesus answered them I told you, and ye believe not: the works that I do in my Father's name: they bear witness of me. I told you, and ye believe not. Bu Christ modestly maketh answer unto the question, and teacheth that nothing hath been hitherto neglected of him in his doctrine, but that the whole fault and blame of ignorance rested in them which were negligent and disobedient: and withal he proveth himself to be the Messiah, and showeth the cause unto the jews, why they did not believe the same. C. Christ doth not make semblant, as though he were Christ, neither yet doth he teach them as though they were apt to be taught: but doth rather cast their malice in their teeth, in the which they were obstinate: because hitherto they had profited nothing being taught by the word and works of God. He imputeth it therefore unto their fault that he is not known of them. As if he should say, My doctrine of itself is easy enough to be understood: but the fault is in you, because ye do maliciously withstand God: By whose words only men are taught that I am Christ: Wherefore seeing ye only behold my contemptible show and base condition, because I come not in Kingly Pomp, as ye looked for, it cannot be that ye should believe my word. But go to, be ignorant of my person (as the Law commandeth that no man's person should be known in judgement) and take hold of my word, and judge according to my word and not according to the outward show: and then it cannot be but that ye shall believe. The works that I do. C. He speaketh of works also, that he might convince them of double obstinacy. For beside his doctrine they had evident testimony in miracles, if they had not been to unthankful unto God. When he addeth, In my Father's name. M. He giveth us to understand, that to believe in Christ, is also to believe in God the Father: and to reject Christ, is to reject the Father. Bu The same argument also he used in the fift Chapter going before. 26. But ye believe not because ye are not of my Sheep, as I said unto you. M. secondly he sayeth. You believe not. For unbelief is reprehensible, when men believe not the word of the son of GOD, the most excellent Shepherd: the which in the words going before he objected unto them. And this incredulity is inexcusable, when men believe not the works of God. Even as he himself will declare hereafter in plain words, saying: joh. i5. If so be I had not come, and had not spoken unto them, they had had no sin. etc. But now he allegeth a farther cause why they believed neither his miracles nor his doctrine, namely, because they were Reprobates. And, we must note the purpose of Christ. For, because they boasted themselves to be the Church of God, lest their unbelief should derogate any thing from the Gospel, he pronounceth that the gift of Faith is special. And verily to the end men may know God, it is necessary that they first of all know themselves, Galat. 4.9 as sayeth the Apostle Paul: also they to whom God hath no respect, must needs be always far from him. M. Whereby we gather that they can not believe Christ, Titu. i.i. which pertain not unto Christ. Therefore the faith in Christ, is not the Faith of Goats, of Dogs, or of Swine, but of Sheep, that is to say of the elect, as sayeth the Apostle. Bu The Reprobate have no simple disposition and apt to be taught, but a hard, variable, wanton, corrupt, and perverse disposition, because they will not suffer themselves to be purged and restored. R. They are the Sheep of Christ's which hear Christ's voice. The Phariseis hear not the voice of Christ (for they know his person, but not his word) therefore, they neither are his sheep, neither believe, nor are saved. C. If any man should murmuringlye object and say, that the cause of unbelief resteth in God, because it is in his power only to make sheep: we must answer that he is free from all blame, seeing men by their own voluntary wickedness reject his grace. God getteth so much Faith unto himself as sufficeth, but the wild Beasts are never tame, until such time as by the spirit of God, they are turned into Sheep. They which are such shall seek in vain to say the blame of their madness upon GOD, which is proper to their own nature. To be short Christ giveth us to understand that it is no marvel, if so be he have few that embrace his Gospel, because so many as by the spirit of GOD are not subject to the obedience of Faith, are untamed and wild Beasts. Wherefore it is much more unmeet and absurd, that the authority of the Gospel should depend upon the faith of men: but rather let the faithful way and consider, how much more they are bound unto GOD than they which are blind, when as they themselves by the illumination of the spirit are drawn unto Christ. M. Hereby also we see that we must not by and by conceal the truth before those which believe not. For although the unbelieving are unworthy to hear the same, and are none of the elect: yet notwithstanding it is so appointed by God that the Gospel of grace should also be preached to the Reprobate and unbelieving, not because there is any hope that they should believe, but because it is so meet that the light of the truth should above all other things shine before the eyes of all men, as doth this visible Son: and also take from them all excuse, that the judgement of God may be just: by which the unbelieving shallbe damned. Last of all, the Ministers of the Gospel have here wherewithal to comfort themselves, if so be their labour be not profitable to all men. 27. My Sheep hear my voice, and I know them, and they follow me. M. Christ doth not in vain repeat the conditions of the Sheep, and of the Pastor. For this is a great consolation in adversity, that Christ is our shepherd, and that we are his Sheep. C. Now therefore he proveth by the contraries, that they are none of his sheep, because they believe not the Gospel. For those whom God hath elected, he effectually calleth: and so by Faith the Sheep of Christ are proved. And therefore the name of sheep is given to the Faithful, because they submit themselves to be governed under the hand of the most mighty shepherd, and forsaking their former brutish wildness, do show themselves tractable and obedient. B. By these words Christ plainly teacheth that all things depend upon the divine election, and that they to whom it is given to be sheep, can never perish. For in this place we do hear that they only hear the voice of Christ, (that is to say, do receive the same by faith) which are sheep. Now whereof shall it come that some are sheep, that is to say, capable of the doctrine of Christ, and other's not? No doubt because the one are endued with the good spirit of God, and the other not so. For the Apostle Paul doth attribute the knowledge of divine things, i: Cor. 2. i4 to such as are endued with the spirit of God. But whereof cometh that they are endued with the spirit of God, and the other not? This verily is the cause, that the one are ordained to life, and the other to death: that the one are given to the Son to be saved, the other not so. Let us give therefore this glory unto the Lord, that he may give his Spirit, without the help of our works. The which when he hath determined to give, we ourselves may work therewith to instruct and teach: notwithstanding, if he give unto them the understanding of our word by the same spirit, to whom we speak. Bu Moreover, in this place Christ speaketh three things of his Sheep. First, they hear, not every voice, but my voice: and they hear, not with the ears of their body only, but also with the ears of their mind. secondly, as they know the voice of the shepherd, and receive their shepherd with great pleasure, love him, and reverence him: so in like manner the shepherd knoweth them, receiveth, saveth, justifieth, and sanctifieth them. thirdly, they do not lie Idellye in the mire, neither do they unadvisedly wander through the fields and woods: but do follow the shepherd, framing all things after the prescript example of the Shepherd, upon whom only they depend, upon whom alone they look continually, following heavenly and everlasting things, and contrariwise forsaking earthly and momentary things. This is the disposition, these are the manners, and deeds of the Sheep of Christ: from the which these unbelieving jews were most void. C. Furthermore this is no small consolation to all godly teachers, that how little soever the greater part of the world doth hearken unto Christ, yet notwithstanding, he hath his sheep, which he knoweth, and of whom in like manner he is known. Let them study so much as in them lieth to gather the whole world unto the sheapfoulde of Christ: but when they have not success according to their desire, let them content themselves with this one thing, that by their labour so many as are sheep shallbe gathered together. 28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand. And I give unto them eternal life. M. So he said before, I came that they might have life. Bu But all men know that none giveth life everlasting but God only. Therefore it followeth that Christ is natural God. So that more fully, plainly, and firmly, he showeth himself to be the true Messiah, the true Son of the true, lively, and everliving God, coequal with the Father in all things: M. seeing there is no mortal man found, which can give this present life which is momentany, much less that everlasting life which is without end: the which notwithstanding Christ giveth unto his sheep. This word (give) excludeth all man's merits. And the present tense or time which he in this place useth, signifieth that the faithful, in this world do receive the right and scaling of everlasting life by faith in Christ. john. 17.3 A. For it is evident that everlasting life consisteth in the knowledge of God and of his Son. And they shall never perish. M. Therefore we receive from Christ, not only everlasting life, but also perpetual defence and safety: who by his omnipotent power, delivereth his from destruction, and from all evils. M. We must also note that he sayeth not, They shall never lose or lack any thing, but, They shall never perish. It is one thing if any of our goods perish, and another thing, if we perish ourselves. Both happen to the wicked and unbelieving: they do destroy both their riches, and themselves. From a Christian those things which are earthly, may be taken away if it seem so good unto the Lord: but he can not perish. Satan also hath no small power given him over the goods of the Godly, A. yea, job. 2. and upon their bodies also, (as we may read of holy job) M. but upon themselves no power at all. How happy then are they which cannot perish, although they lose much of their external goods? Contrariwise, how miserable, and unhappy are they, which so greedily gape after corporal riches, that they either fear or bewail the loss of them, making no count at all, that they themselves may be saved for ever. Who seeth not that this destruction turneth most to our loss, by which not our goods, but ourselves do perish. T. Of this loss our Saviour speaketh thus, What doth it advantage a man if he win the whole world, and lose his own soul? Neither shall any man pluck them out of my hand. Bu The sons hand in this place, is nothing else but his power, his Majesty, care, help, and defence. M. He saith not, Neither shall any man go about to take them out of my hand, but, Neither shall any man pluck them out of my hand. For although the Sheep which the Father hath committed unto Christ, can not be taken from him, yet notwithstanding they are subject to many snares and lyings in wait. PAR. For sheep are simple, innocent, and destitute of all the helps of this present life: Satan can never pull Gods elect out of the hands of Christ. against these, the world with all his power setteth himself. But yet Satan shall never be of such power that he shall be able to pluck them out of the hands of Christ. The world hath the authority of the Phariseis, the dignity of the Priests, it hath armed Kings, Governors, judges, Thrones, Prisons, Chains, scourges, Axes, Banishments, Deaths, and whatsoever else to terrify a constant mind. It hath on the contrary part● pleasures, riches, Honours, Dignities, and whatsoever else to corrupt minds that are incorrupted. All these snares and baits the world useth, to pluck the sheep out of the hands of Christ jesus: but no man can pluck them out of his hand. M. Furthermore, Satan himself goeth about like a roaring Lion, seeking whom he may devour, and whom he may overcome by his temptations and subtle sleights: to these are added sins, the torments of consciences, the horror of death, and hell itself. But none of these shall pull the sheep out of the hands of the shepherd. C. This is the incomparable fruit of Faith, that Christ biddeth us to be secure, and sure, when we are gathered by Faith into his sheapfoulde. But we must also note with what stay this certainty is uphoulden: that is to say, because he shallbe the faithful keeper of our salvation. For he testifieth that it is in his hand. And if this will not suffice, hear what followeth. 29. My Father which hath given them me is greater than all: and no man is able to take them out of my Father's hand. M. Because it seemed very rash that he should attribute so great power unto himself, seeing he appeared to be no better than a man: he addeth that his power is not humane, but divine, and that his sheep are not gotten by humane strength, but given to him of God the Father, and that therefore the whole cause belongeth as well to God, as to himself, and for this cause, that it is impossible that any man should pull the sheep out of his hands, which his Father hath given him. As if he should say, My hand is my Father's hand, and my sheep are my Father's sheep. No man can take them from me, because no man can take them out of my Father's hand. C. A notable place, by which we are taught that the salvation of all the elect is no less sure, than the power of God is invincible. Hereby also we gather how vain the trust of the Papists is, which resteth upon free will, upon their own strength, and upon the merits of works. Christ hath far otherwise taught those that are his, that they may know that they are in this world, as in the midst of a wood, and in the hands of thieves: and furthermore that they are naked, and subject to the pray, and carry in their own bosom the dagger and cause of death, that bearing themselves bold upon the only custody and defence of God, they may walk securely without fear. 30. And I and my Father are one. M. As if he should say, I do nothing in this matter, I have nothing, I can do nothing, I give nothing, and I am nothing of myself without my father. All that are mine are his, and whatsoever he hath or doth it is mine and he worketh the same by me. We do all one thing, neither are we divided. But Christ doth not dispute here concerning the unity of substance, but of the consent and agreement which he hath with the Father: as, that whatsoever Christ doth, is confirmed by the Father's power. Howbeit the ancient Fathers have referred this place to the divine substance of Christ, against the heretics. 31. Then the jews took up stones again, to stone him withal. C. As piety is zealous in defending the glory of GOD, which the spirit of God doth moderate: so infidelity is the Mother of madness: and the Devil doth so provoke the wicked, that they desire and seek nothing but murder. Bu The jews being moved and stirred up with the words of Christ, took up stones, as we read that they did at another time, in the end of the eight Chapter going before. This success showeth with what mind they questioned with Christ. For a manifest confession, of the which they feigned themselves to be very desirous, made them by and by to fall into outrageous madness: and yet notwithstanding there is no doubt, but that when they were thus violently carried to oppress Christ, they pretended the colour and cloak of judgement, Deu. i3. 5 Levi 24.16 as though they did the thing according to form of Law, where God commandeth false Prophets to be stoaned to death. 32. JESUS answered them many good works, have I showed you from my Father: For which of them do ye stone me? M. To the end Christ might reprehande their unspeakable malice and madness, he doth not only object his innocency, but also (which is more) his notable and wondered beneficience showed towards them: C. and he doth not only deny them to have any cause why they should so rage's, but doth also accuse them of ingratitude, for that they so unthankfully requighted the benefits of God: neither doth he say that he had well deserved at their hands for one or two works sake, but saith that he had been beneficial unto them in many things. As if he should say, M. What cause have ye against me, whereby I may seem worthy unto you to be stoaned to death? Bu Malefactors were wont to be punished and stoaned to death: but as for me, what evil have I done? What have I deserved? which have hurt no man but have showed an innumerable sort of benefits to every one of you, and the same, from my Father, that is to say by my divine power. C. For his meaning is, that God was the author of those works. And this interrogation is of greater weight to prick their consciences, then if he had spoken by a simple affirmative. To show good works is an Hebrew phrase, in steed of to do good works the which phrase is often times used in the holy scripture, as when it is said, Many say who will show us any good? Psal 4.7 Psal. 60, 5 Psal, 71, 20 Also, Thou haste showed thy people hard things. Again, Thou hast showed me great troubles For the Lord had done many good works already, by which he had brought health unto men, and had thereby showed what they aught to have looked for at his hands namely, nothing but assured salvation and everlasting life. This he exhorted the jews to believe, and declared that all his works belonged to the Father, that they might assuredly believe him. And these were the things which so stirred them, being nothing but good and wholesome works. Rightly therefore he déemaunded of them for which of his good works they went about to stone him. M. It was extreme Ingratitude and wickedness to tender evil for so many benefits, and to go about to kill the benefactoure. Psal. 35. i2 Of such unthankful persons David complaineth saying, They rendered me evil for good. Therefore if so be in like manner evil shallbe rendered to any man for good, let him comfort himself with the lot of Christ of the prophets and of the Apostles 33. The jews answered him saying: For thy good works sake we stone thee not, but for thy blasphemy, and because that thou being a man, makest thyself God. R. The wisdom of this world will not seem unjustly and wickedly to persecute Christ and his Gospel. Wherefore they feign and Imagine causes against the Gospel: and the setters forth of the same, which they think worthy of punishment the which it pretendeth to cloak the envy against Christ and the word of God. C. Wherefore it is necessary that a good conscience be unto us as a brazen wall, by which we may strongly repel the reproaches and slanders with the which we are misereported of. For how soever they colour & cloak their malice, & what ignominy soever they bring unto us for a time, if we fight for gods 'cause he will not deny himself, but will defend and maintain his truth. R. Christ was accused of blasphemy against God and of Sedition against Sesar: The Prophets were accused of defection, from the Law and of seducing: The Apostles and Martyrs were accused, partly of sedition, and partly of blasphemy against God. And so great wickedness are spread abroad of the Godly before the reason and wisdom of the world, that whosoever killeth them, he thinketh that he doth unto God good service, as shall be said in the sixeteenth Chapter following. M. Here the enemies of Christ are constrained to acknowledge his good works. For they say not thy works are evil: but they acknoweledg that to be true which he said, I have showed unto you many good works: And yet notwithstanding they do not give him thanks for these good works: but their malice had so blinded them, that although they could not condemn the works of Christ, yet nevertheless they went about to stone him to death. Many such enemies of the truth there are at this day, which condemn the lovers of the Gospel, whose life and doings they cannot condemn. C. The name of blasphemy the which profane wrighters use generally for every kind of reproach, the Scripture referreth unto God, Blasphemy of two sorts when his majesty and glory is defaced. And there are two sorts of blasphemy, as either when God is rob of his proper honour: (R. as if so be a man should arrogate that unto himself which is proper to God:) or else when any thing is attributed and given to him, which his nature will not bear. Therefore they call Christ a sacrilegious and blasphemous person, because he being a mortal man usurped to himself divine honour. And this was a true definition of blasphemy if so be Christ had been nothing more than a man. Only they sin in this, that they refuse to behold the divinity whhich was evident to be seen in his miracles. 34. jesus answered them, is it not written in your Law, I said ye are Gods? Bu The Lord doth wonderfully temper and frame his answer: C, And doth clear himself of the crime which was objected unto him, not denying himself to be the Son of God, but defending the same to be truly spoken. And he useth an Argument taken, not of the equals but of the less to the more. The scripture calleth them Gods to whom God giveth an honourable function: he therefore is far more worthy of this title of honour, whom God hath chosen, to excel all others. Whereupon it followeth that they are evil and false interpreters, which do admit the first, but in the second do take occasions of offence B. he useth this word law here for Scripture, which often times is called the Law. C. But the testimony which our saviour Christ bringeth is taken out of the eighty two Psalm where the Lord findeth salt with the Kings and judges of the earth, Psal. 28.6. Exod. 22 which abuse their Rule and power tyrannically to enjoy their own pleasure, to oppress the miserable, and to commit all wickedness at their william. B. That is to say, which judge falsely. C. And he upbraideth them that they were so forgetful how and from whence they received so great dignity, and because they profaned the name of God. This Christ applieth to the present cause, that they are honoured with the name of Gods, who are appointed ministers to govern the world. In the same sense also the Scripture calleth angels Gods, because by them the glory of God doth shine in the world. 35. If he called them Gods, unto whom the word of GOD was spoken, and the Scripture cannot be broken. C. By these words our Saviour Christ meaneth that Princes are ordered by the sure commandment of God: Rule appointed of God. Whereby we gather that government and rule sprang not up rashly, or by the error of men, but by the will and appointment of God: because he would have politticall order among men, and government by equity and laws. For the which cause Paul calleth them Rebels unto God, which resist power because there is no power but the same is appointed of God. Rom. 13. i If any man object, that other callings also are of God, and are allowed of him, and yet for all that, husbandmen, Neateheardes, Shoemakers, and such like are not called Gods: we answer that this is not general, that whosoever are called of God to some kind of life, should be called Gods: but Christ speaketh of Kings, whom God hath advanced to a higher degree that they might rule and excel. To be short, we know that magistrates are therefore Gods, because God hath committed government unto them. M. And Christ might have said, If so be he call judges and princes Gods: but it pleased him rather to say, If he called them Gods unto whom the word of God was spoken: that he might also note the subjection of judges and Princes, and might extol the majesty of GOD. For the word of God in this place, is taken for the commandments, which GOD commandeth and enjoineth them to observe. And the Scripture cannot be broken. C, That is to say, The doctrine of the Scripture is inviolable, insomuch that it neither can nor aught to be dissolved and broken of any man. This place aught to be well noated that the Scripture may have his authority. M. For the same is many ways defaced by wicked men, and by the wisemen of this world, when they either add unto the same strange and forged doctrine, or else corrupt the same by sinister and wrong exposytions, drawing it into a contrary sense. But the Scripture cannot be broken or made frustrate. And wherefore, because it is given by divine inspiration: and leaneth not upon humane, but upon divine authority. 36. say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest: because I said, I am the son of God. say ye of him whom the Father. C. There is a certain sanctification which belongeth to all the godly: but Christ in this place challengeth a far more excellent snactifycation, namely for that he is one chosen out from amongst all others, that in him the power of the Spirit, and the majesty of God may appear: Ioh 6.27. Even as he himself sayeth that he was sealed of the same Father. M. He saith not, Whom the Father hath begotten, because he thought it better to signify unto us that he hath received the dispensation of mankind, and the state of a kingdom of his heavenly Father, as he is a man: Whereupon also he added this. And sent into the world. The Father hath sent his Son, john ●. i6 Esay 6i. i Luk, 4.18 not only unto you Israelites, but into the world. For so GOD loved the world that he gave his only begotten son. So that this sanctification in other places is called annoyting. And this is properly referred to the person of Christ, Math, 3. i6. as he was manifested in the flesh. M. And concerning this sanctification, the aperition of the dove testified, which john the Baptist saw lighting upon the head of Christ, when he baptized him in jordan. Therefore the father hath sanctified the son, by whom we also are sanctified, by whom he giveth unto us the spirit of sanctification: by reason whereof the Apostles in divers places calleth the faithful servants of Christ, sanctified. Thou blasphemest. C. The Arians have wrested this place to prove that Christ by nature is not God. But Christ doth not here dispute, who he is in himself, but what men aught to judge of him by his miracles being in human flesh. For we can never apprehended his eternal divinity, except we embrace him as he is appointed a redeemer of his Father. Moreover Christ in this place did not plainly testify who he was, but specially went about to refel and put away the slander which his enemies brought upon him. Because I said I am the Son of God. M, He said not, Because I am God, but because I am the Son of God, that he might bear with the infirmity of his hearers who could better abide that he should call himself the Son of God then to say, I am God. 37. If I do not the works of my Father believe me not. 38. But if I do, and if ye believe not me: believe the works that ye may know and believe that the Father is in me, and I in him. Bu He calleth the works which he did the works of his father, that is to say divine works. For they are not therefore called the father's works, because the Son doth not the same, but because he doth them by the same power and virtue, by the which he is equal with the Father. If so be (sayeth he) I do not such works as no man can do but God only, believe me not. C. This is a kind of granting as if he should say, I would have you bound to believe me for no other cause, then if the thing appear manifest enough unto you: ye may boldly reject me and escape unpunished, if so be God hath not openly testified of me. M. I would to God they would speak thus, which boast themselves to be Christ's vicar's and the Successors of the Apostles. The romish Anticrist saith in words, I am the vicar of Christ and he so violently requireth himself to be credited, that he threateneth to such as deny it a thousand deaths, when as notwithstanding by his works he showeth himself plainly, not to be Christ, but Antecriste, not the vicar of Christ, but the Minister of Satan. In words he saith, I am the servant of the servants of God, but by his works he declareth himself to be Lord of Lords. In words he saith, I am the head of the Church but by his works he declareth himself to be the plague of the Church, he would be counted most holy, when as his works show him to be most profane. What need many words? let him say, If I do not the works of the vicar of Christ, of the servant of the servants of God, and of the most holy man, believe me not. Let the rest of the bishops say the like, which would be counted good and true shepherds. If so be we do not the works of good bishops, believe us not. Let us also say, which boast of justification by faith If so be we do not the works of those that are justified, and of those that believe, then believe us not. But if I do and if ye believe not. C. As if he should say, To the end I may suffer you to doubt of my doctrine I may not deny the miracles which I have showed to be of God: therefore ye do willingly reject God and not man. In this place we are taught not to be so discouraged with the baseness and contempt of any man's person that we should refuse to believe those works, which give evident testimony to the truth. For often tims it cometh to pass, that God worketh great things, by simple men. That ye may know and C. In that he placeth faith after knowledge, he doth it, because he had to do with unbelievers, who unless they were won and constrained by experience, never would give place unto God. For such as are rebellious and obstinate, will always know before they believe. And yet notwithstanding God doth so bear with us that by the knowledge of his works he maketh us apt to believe. But the knowledge of God and of his secret wisdom, by order followeth Faith. Because the obedience of Faith openeth to us the gate of the kingdom of heaven. A. Concerning the conjunction of faith and knowledge, read in the first Chapter going before beginning at the sixty nine verse. That the father is in me and I in him. C. He repeateth the same which he had spoken before in other words, saying I and the father are one. M. For that unity is between the father and the Son that the Son is in the father, and the father in the same. The father (saith he) is in me, that is to say, the power and virtue of God showeth forth itself plainly in me, And I am in the father, that is to say, I do nothing without the help of God: insomuch that there is a mutual conjunction between me and my father. For he speaketh not here of the unity of escence, but of the manifestation of the divine power, in the person of Christ, whereby it shall appear that he is sent of God. A. The very same he repeateth in the tenth verse of the fowrtéene Chapter following, and that in the same sense. 39 Again they went about to take him and he escaped out of their hands. Again they went about. Bu Reason can take no place with mad men. M. The Lord could not more plainly and expressly defend those things which he had spoken in making answer against the slander which they had devised: but they were so far from yielding unto the truth, that they sought to say hands upon the Lord. They had thus behaved themselves often times before as we may see in the fift and seventh chapters. C. But now they go about to apprehended him, that they might draw him out of the Temple to be stoaned: For their madness was nothing mitigated by the words of Christ. But this was a shameful thing that when they could not answer his Arguments, they should use violence and stones by which they seek to intercept him. M. They have now forgotten that their like practices at another time took noon effect. But this is the nature of the wicked, always to attempt that which they have falsely conceived, although that which they go about be never so often made frustrate. This thing appeared in the jews, as also in Saul their predecessor. For although often times he found by experience, that he went about in vain to apprehended David, and had sworn unto him that he would not persecute him any more: yet nevertheless when he came again to his old disposition, he sought to slay David. Esai. 2.3 And in these our days we have many of these examples. For what man is ignorant, how busily the soldiers of Antichrist have sought, and do daily seek to subvert the truth of Christ? To be short, this is a most firm and true sentence, The heart of the wicked is like the raging sea, i King. 22. which cannot be quiet. And he escaped out of their hands. B. By his divine power he escaped out of their hands which sought to apprehend him. At the first he was as it were shut up in their hands. For the jews had beset him on every side to take him, first with words to see if they could have brought it to pass: and then if they could not snare him with words to say hand on him. Therefore Christ, although he seemed to be as it were taken already, yet by the wondered power of God escaped out of their hands. C. By which we are taught, that we are not given as a pray to the wicked: whom the Lord doth often times bridle at his will and pleasure. M. Therefore it is not unlawful for the Minister of Christ, to seek to escape out of the hands of the wicked. 40. And went away again beyond jordane, into the place where john before had baptised: And there he abode. M. Christ leaving Jerusalem went over jordane, for because that Region, as a sanctuary served for his security and rest. For such was the corruption and wickedness of the Citizens of Jerusalem that the farther any place was from them the more convenient the same was for Christ: and again, the more near, the more perilous it was for him to abide in because of the wickedness of the jews whenas notwithstanding if there had been any place in the whole world feet for the preaching of God's kingdom, Jerusalem, should have been the same. A. The Law (saith the Prophet) shall go forth of Zion and the word of the lord out of Jerusalem. i King. 24. M evenso the nearer that a man is to the City of Rome if he be a good man, the more he is in danger. C. Christ therefore taught us by his example to use occasion. Where john before had baptized. Bu He went apart into that place, that by his presence, he might bring in remembrance the testimony of john which he bore unto Christ, and that he might draw many to jesus the saviour of the world, that is to say, to himself. Whereupon also it followeth. 41. And many resorted unto him and said, john did no miracle: but all things that john spoke of this man, were true. And many resorted to him. M. As the light set upon a candlestick cannot be hid, so the truth of God, although it be condemned of the reprobate findeth many which follow the same though it flee away. Bu faithful Sheep will never forsake their shepherd. M. There was a type before of this matter in David to whom he fleeing from the face of Saul, Esa. 57.20 many are said to come out of Jewry. evenso the counsels of the wicked by which they seek to extinguish the truth, have so little success, that they rather serve for the furtherance of the same. A. A notable example whereof we have here, and also in the story of the blind man. The which I would to God they would mark and consider, which seek to extinguish the light of the Gospel in every City. C. Therefore this concourse of people here showeth that Christ sought not to be solitary that he might cease from doing of his duty, but that he might erect the sanctuary of God in the desert, when as jerusalem which was his proper seat, had rejected him. And verily this was the horrible vengeance of God, that when the temple which God had chosen, was become adenne of thieves, the Church of God should be gathered together in a profane place. John did no miracle. Bu Many believed in Christ, being driven thereunto, partly by the doctrine of john, and partly by the signs of Christ but specially they were drawn by the spirit of God. C. They gather that Christ was more excellent than john, because he had done so many miracles whereas john had done no miracle. Bu God would have no miracles done by john, lest the people should have attributed to much unto him: and therefore he would have him only to teach and to testify. R. For as the body of Moses and his Sepulchre are hid unto this present day, Deu 34, 6 and that by the just providence of God, lest that supersticicious flesh in visiting the body of Moses, should commit Idolatry, even so, for just cause john, than whom otherwise there arose not a greater among women's Children, wrought no miracle. For if so be the gift of miracles had been joined to his doctrine and holiness of life, the people could scarce have been drawn from believing him to be Christ. For the gifts of God are distributed according to his divine will not all to every one, but to every one somewhat: even as the members of the body have not all one action. Neither maketh it any matter before God to be endued with many gifts: Rom. i2 but to believe in Christ, is the acceptable work and labour. For faith is that only necessary gift, which justifieth and saveth: all other gifts whether they be spiritual or corporal, serve not to justification, but to the edification of the Church. This is the cause why john wrought no miracle. Bu But the Lord would have his son to be famous with miracles. M. For this glory was due unto Christ, who also being glorified wrought greater miracles, by the hands of his servants, than ever he did by himself, when he was upon the earth. C. Notwithstanding we must note that we must not alway judge by miracles, although miracles, Ma 24, 24 2 These, 2.9 Math. 7.12. being joined to doctrine, have no small weight. But all things that john spoke. C. This seemeth not to be spoken of them but added by the Evangelist, to teach that they were led by a double argument to believe in Christ: because in very deed they saw that the testimony was true which john bore unto him, and also because his miracles made him more famous. M. We see here how the hearing of the word of God, though not presently understood, serveth in due time to know the truth. A. The word of God seemeth sometime to be preached in vain but at the length it bringeth forth fruit in due time. 42. And many believed on him there. M. Where did they believe? In that place, into the which the Lord was fled by reason of the malicious wickedness of the jews. Therefore these men were so disposed, that so soon as they saw the glory of the miracles of Christ, and were admonished of the truth of the sayings of john, they were so little offended by that flight, that they did not only still believe the truth which Christ preached, but also condemned the malice of the jews. I would to God this present age had many such who knowing the truth, would still retain the same in their hearts against all offences and lets which the wicked can object. ❧ The eleventh Chapter. 1. A certain man was sick, named Lazarus of Bethany, the town of Mary and her sister Martha. A certain man was sick R. THIS whole Chapter almost maketh only a discourse of the raising up of Lazarus: howbeit a shorter discourse might have been made of the same. But the Evangelist doth not without cause so largely describe the same: For all things are wrighten for our learning. M. For amongs the rest of the miracles which Christ wrought during the time that be preached, there was none more wonderful than this: and therefore he thought it necessary to note boath the name and also the kindred, and exactly to describe the place with the rest of the circumstances, specially seeing he knew that none of the other evangelists made any mention of this miracle. Therefore first of all it is worthy to be noted, and remembered. For beside that Christ in this miracle left unto us a testimony of his divine power, he also set before us an express Image, of our Resurrection in the end of the world, to the end we might know the scope of our Faith, how that Death is no Death, and that Christ is our resurrection and life. C. Furthermore this was as it were the latter act and conclusion for now the time of his death approached. It is no marvel therefore if so be he specially set forth his glory in that work, the memory whereof he would have thoroughly imprinted in the minds of his servants that it might be a certain sealing of all those miracles that were done before. Christ had raised up other dead folks at other times: but now he declared his power upon a dead and putrefied carcase. B. For the nearer that the day which was prescribed unto the Lord drew toward evening in the which he should finish the office of a Redeemer, the more plainly boath by words, and also by deeds, he revealed who he was and wherefore he came in the flesh. R. And thus beginneth the history. M. When jesus was come over jordane into the place where john at the first baptised and had tarried there a while, a certain man named Lazarus fell sick. And to the end we might know who this Lazarus was, john saith, that he was of Bethany the town 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 may read in the tenth chapter of saint Luke. 2. It was that mary which anointed the LORD with ointment, and wiped his feet with her hear, whose Brother Lazerouse was sick. Bu Because the Gospel maketh mention of many Maries, here there is a difference put between this Mary and the rest, namely that it was the very same which anointed the Lord. M. And this is put down here by Anticipation: B. For the Evangelist declareth this anointing in the chapter following, C. Therefore there is great Ignorance in them, which imagine this Mary the sister of Lazerus, to be that infamus woman of whom Luke maketh mention in his seventh Chapter, The making mention of the ointment ocasioned this error, and also because in both places mention is made of Simon in whose house the act was done: as though it were not manifest that Christ was often times anointed, and that in divers places. The sinful woman of whom, Luke speaketh, anointed Christ at jerusalem where she dwelled. Also Mary of Bethany did the like in her town. And the pretertence (Anointed) which the Evangelist useth, aught not to be referred to the time in the which the same was done, of the which the Euaungeliste hear entreateth, but to the time in the which he wrote: as if he should say, this is that Mary which afterward powered out her ointment, for the which cause there arose a murmuring among the Disciples. Bu To be short, this woman is said to have anointed the Lord, even as judas is said to have betrayed Christ. M. Math. i0. 4 Moreover in that, Lazarus, Mary and Mrtha dwelled together, we have an example of brotherly amity, concord, and agreement. Unity of brethren pleaseth the Lord. The Lord is delighted with such unity of brethren and sisters, insomuch that it was not in vain that the Lord had company and fellowship with this Lazarus, Mary, and Martha. It is a true saying, the love and unity of brethren is seldom found. Such is the corruption of our nature, that brethren very seldom well agree together. Very few remember this saying of Christ, Blessed are the peace makers: for they shallbe called thee, Children of God. 3. Therefore his sisters sent unto him, saying Lord beehoulde he whom thou lovest is sick. Therefore his sisters sent. B. For they trusted, that if the Lord had been present, their brother should not have died: the which boath of them affirmed to the Lord. Lord, behold he whom thou lovest. C A short message, but yet notwithstanding Christ might hereby gather what the two sisters would have. For under this complaint they do modestly insinuate their Supplication, that he might help. R. Hereby we may learn a form of prayer. C. We are not forbidden to use any long form of prayer: notwithstanding this is the sum, that we aught to cast our cares and whatsoever else disquieteth us into the Lord's lap, that he may help us. Thus do these women deal with Christ: they do familiarly utter their grief unto him, thereby hoping to have ease. B. They prescribe nothing unto the Lord: they think it suficient to tell unto their loving, beneficial, and wise friend, how the case stood with them, and in what peril they were in. C. It is also to be noted that they have hope to obtain help, upon the love of Christ. M. In that they make no mention of their brother neither do crave in express words that he would come and deliver him from his disease, they so did upon trust and familiarity, whereby they made account that the disease of their brother would move the Lord to have no less care for the same, than he had for any thing that appertained to himself. C. And this is a rule alway to be observed in true prayer. For where the love of God is, there is undoubted and present health: because he doth not love and forsake. Bu Therefore these sisters, Humanity toward the sick. showing themselves to be natural and loving to their brother over and above the example which they leave unto us of piety and humanity, which we should show toward sick persons, do teach us in all our necessities, to run first unto Christ, which loveth us all most intyrelye, to whom we must prescribe nothing: he knoweth when to help, and to whom it is needful. R. Let faith only tie God to necessity, that help and relief may torn to the glory of his name. For if so be the time and the manner how, be prescribed, than the help is ascribed to humane wisdom. 4. When jesus heard that he said, This infirmity is not unto death, but for the glory of God: that the Son of God might be glorified thereby. M. Christ knew before that Lazarus was sick: but the Evangelist describing this matter in order as it was done, saith that the Lord spoke these things, when he had heard the message which Mary and Martha had sent unto him. C. And his purpose was by this answer to take away all care from his Disciples, lest they should be grieved to see him so secure and careless in the peril of his friend. He denieth this disease to be deadly, but rather affirmeth the same to be a mean to set forth his glory. M. As if he should say, Lazarus is not fallen into this sickness to die of the same, as commonly it happeneth to others, but this infirmity or sickness is sent unto him by the secret purpose and counsel of God, to this end, that GOD may thereby be glorified, occasion being thereby offered to his Son by the same to declare his power and to magnify his name. C. And although Lazarus was dead, yet notwithstanding because shortly after, Christ restored him to life, he having respect to this issue and success, saith that it is not a sickness unto death. M. For Lazarus within two days after died of the same sickness, but not to sleep in death with other dead bodies until the day of judgement, but that he might be restored to life by the Son of God, and might by his death minister occasion to glorify him, Therefore the Lord had more respect unto the consideration and cause of death then to the death itself: and therefore more truly he ascribed this sickness to the cause of death which made to the glory of God more than to death itself. C. Moreover Christ in this place properly noated the glory of God, which was joined with his office. For we know that when the Reprobate perish, the glory of God doth no less shine in their death, then in the salvation of the godly. That the son of God might be glorified. Bu That is to say, he shallbe raised up by my power, whereby I shallbe glorified. For by that work many shall gather that I am the true son of the living God, the life, and the quickener of them that believe. For it followeth toward the end of the miracle, Vers. 45 Many therefore of the jews, which came to Marry, and had seen the things which jesus had done, believed in him. C. By this place we gather that God would be so known in the person of the son that what honour soever God requiereth to be given to himself, should be given to his son. Bu Whereupon Christ said The Father hath given all judgement to the Son, joh. 5.23 that all might honour the son as they honour the father. He which honoureth not the Son honoureth not the Father which hath sent him. C. Wherefore the Turks and jews being contumelious unto Christ, in vain profess themselves to honour God, nay by this means they go about to banish God from them. 5. jesus loved Martha and her Sister, and Lazarus. M. This the Evangelist addeth because of the words of Mary and Martha which they told by message unto the Lord, saying, Lord, behold he whom thou lovest is sick. jesus loved not only Lazarus but also his sisters, Bu that is to say all this household and family which were Godly disposed. M. For Christ loved all men in that he came into the world to be the saviour and redeemer of all men and not only those which were then living, and which were in the world before, but those also which should be upon the earth unto the world's end. We read not that Paul had any familiarity with Christ in this world when he was upon the earth: and yet nevertheless he sayeth, Nevertheless I live: Gala, 2.26, yet now not I but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God which loved me and gave himself for me. And as he was a man living among men, he was led by human affections. So he is said here to love this Lazarus, Martha, and Mary, and so also we read that he loved john the Apostle: john i5. i4 and so no doubt, he loved all his Apostes and called them his friends. 6. when he had heard therefore that he was sick, he abode two days still in the same place, where he was. C. These words seem contrary to that which went before, that Christ should abide two days on the other side of jordan as neglecting the life of Lazarus and yet notwithstanding is said to love him and his sisters: for seeing love causeth care, he should have made haste without delay. M. But this delay neither hurt Lazarus nor yet was offensive to the Law of love and friendship, but 〈◊〉 profited him very much, agreed with friendship and amity, and also served greatly for the glory of God. Lazarus was his friend, but more frenly was the glory of his Father. C. Therefore seeing Christ is the only mirror of the grace of God, we are taught by this his delay, not to judge of the love of God according to the present state of things. Being entreated, he often times diferreth his help, either to make us more fervent in prayer, or else to excercise our patience and obedience. Bu Let no man therefore think much if so be the lovers of true piety and godliness, be afflicted with the calamities of this world, God faring as though he cared not for the same: Gen 4. i0 either because so it is expedient for them which suffer, or else because it so serveth for the setting forth of his glory. B. So he left Abel in the hand of his brother, but after his death his blood cried for vengeance. Gen 39.20 So he left joseph a long time in the dungeon of the prison? but afterward he advanced him to honour. So he left the Israelites a long time in cruel bondage, whom notwithstanding at the length he delivered with a mighty hand and outstretched arm. C. Let the faithful therefore so crave help at the hands of God, that they learn to suspend their desires, if so be at any time he be more slow to help and deliver then necessity requireth. For howsoever he stayeth, he sleepeth not, neither is he unmindful of those that are his. In the mean time let us be sure of this, that he would all whom he loveth to be saved. 7. Then said he after that to his Disciples: Let us go into Iewrye again. M. The Disciples being as yet but weak, stood greatly in fear of the malice of the jews: therefore Christ thought good to make them strong against they took their journey. For he knew that they could not abide to hear so much as jewry spoken of. But he might have gone into jewry without them, and never have told them of the matter: yet, he neither would return into Iewrye without them, nor yet leave their minds unprepared for so perilous a journey. And therefore he sayeth: Let us go into jury again. C. By which words also be declareth that he had a care for Lazarus, when his Disciples thought that he had forgotten him, or at jest that he made less account of the life of Lazarus, than he did of other matters. M. In that therefore he sendeth not his Disciples into jewry, but goeth with them himself, not sending them alone in so perilous a journey, he doth the duty of a good shepherd, which bringeth not his sheep into danger, but guideth them, and taketh part with them. 8. His Disciples said unto him, Master, the jews lately sought to stone thee, and wilt thou go thither again? Bu The Disciples greatly fearing death, and abhorring perils, dissuaded jesus from going again into Iewrye: M. the which notwithstanding they seem not to do without lawful cause. For sometime it cometh to pass, that for want of foresight we fall into perils: but it is great rashness, if we so do wyttinglye and willingly without any necessity. Both these two, namely, want of foresight, and rashness, the Disciples in this place, seem to object against Christ. Want of foresight, because he went before unto them of jewry, who like mortal enemies went about to stone him: Rashness, because he would go again into Iewrye, after by flight he had escaped the cruel malice of the jews. R. but this counsel of the Disciples sprang from the wisdom of the flesh. For it seemeth foolish to human reason, if so be a man put himself into present perils. For seeing we count him wise, whom other men's harms do make to beware, what a mad man do we judge him to be, who will not take heed by his own harms. C. Howbeit, whereas the Disciples do seek to terrify Christ, peradventure they do it not so much for his sake, as for their own, because they feared themselves. Therefore in seeking to avoid the Cross, and are ashamed to confess the same, they pretend a care for their Master. The like we may see daily in others. For they which for fear of the Cross, cease from doing their duty, make many cloaks and delays, to cover their fault, lest they might seem without just cause to defraud God of his due obedience. A. And now hereby appeareth a great and wonderful conflict, between the flesh and the spirit. For when the spirit seeketh wholly to obey God, the flesh with all his might rebelleth against the same: insomuch that the godly man, who only seeketh to further the glory of God, is constrained to abide many assaults of the flesh and the Devil. Bu Therefore in these disciples of Christ, have a pattern of the infirmity drawing us from those things which make to the advancing of God's glory. A. The flesh shunneth the Cross, and desireth rather ease and pleasure, and seeketh by all means to draw a man from the obedience of God. R. So Peter wisely in his opinion admonished Christ not to put himself into the hands of the high Priests: but Christ said unto him, Come after me Satan, thou savourest not the things that are of God, but the things that are of men. Mat. i6. 22 But if so be we have no such external Satan, to draw us from the doing of our duty, we shall whether we will or no carry an internal Satan with us, for what is our flesh else but a certain Devil, who a thousand ways disquieteth and troubleth us. Galat. i, i7. A. Even as the Apostle writeth, saying The flesh lusteth contrary to the Spirit and the spirit contrary to the flesh: these are contrary one to the other, so that ye cannot do what ye would. The flesh saith Ministers of Gods at Jerusalem are whipped, stoaned, burnt, therefore there is no going thither: but the Spirit sayeth That which I say unto you in darkness speak ye in the light: and that which I tell you in the ear preach ye on the house tops. Mat, i0. 27 The flesh sayeth If so be you speak the truth, ye shall have many enemies for, Veritas odium parit, that is, truth bringeth hatred: but if thou canst dissemble thou shalt easily have the favour of men. jam, 4, 4, But the spirit sayeth, He that willbee a friend of this world is an enemy unto God. The flesh sayeth, he which showeth himself a sheep, shallbe devoured of the wolf. Luke, 2i. i9, The Spirit saith Possess your souls in patience The flesh sayeth, To confess Christ before men is not without danger. Mat, i0, 32, The Spirit saith, Every one that acknowledgeth me before men will I acknowledge before my father which is in heaven. The flesh sayeth, Take heed how thou speak of the Gospel of Christ: for if thou be cast into prison for the same how canst thou then defend thy cause? The Spirit sayeth, When they deliver you up be not careful what to speak: Mat, i0. 16 for in the same hour it shallbe given you what to speak. The flesh sayeth Preach not the truth to every one, but to those only which will gladly hear thee: for so shalt thou not come in danger. The spirit sayeth, Behold I sand you forth as sheep among wolves. Mat 28. i9 Go ye forth therefore and teach all nations. The flesh sayeth. The Phariseis expel and excommunicate all those that confess jesus to be Christ. The Spirit sayeth, Luke, 6, 22 Blessed are ye when men hate you, and separate you from their company, and rail on you and put out your names as an evil thing for the Son of manes sake. The flesh sayeth, It is a hard thing to fall into the hands of men. The spirit sayeth It is a horrible thing to fall into the hands of God. Heb. i0: 3i. The flesh saith, Let a man look well alway to himself. The spirit sayeth, He which loveth his life shall lose it. john, i2. 25 The flesh sayeth, The nature of man is to hate nothing more than the truth, to what end shall the same be preached then unto them. Act. 5, 29, The Spirit sayeth It is better to obey God than men. The flesh saith the world is so obstinate, that it is never a whit the better for the preaching of the word. The spirit sayeth If so be thou admonish the wicked man to forsake his wicked way, Ezech. 33 6 and he convert not from the same, he shall die in his iniquity, and thou haste delivered thine own soul. The flesh sayeth, It is a shame for a man to be openly punished. The spirit saith, i, Pet. 4, See that none of you be punished as a thief, as a murderer or as a malefactor. If any man suffer as a Christian let him not be ashamed: but let him glorify God on this behalf. The flesh sayeth, It is pleasant to enjoy the pleasures and lusts of the heart and it is pain to mortify and kill them. The Spirit saith, woe unto you rich men because you have consolation, Luke, 6, 24 woe unto you which are full, for ye shall hunger: woe unto you that laugh, for ye shall morn and weep. The flesh saith, There is nothing more precious than a good name, the which notwithstanding is brought in peril through the confession of the name of Christ. Luke. 6, 26 The spirit saith, Woe unto you when all men praise you, for so did their Fathers unto the false Prophts. The flesh saith, He is a wise man and like to come to promosion that will seek to please God and man. The Spirit saith, Mat 6.24 Gall i, i0 i, Ioh, 2, xv. No man can serve two masters. And again, If so be I should please men I were not the servant of Christ. For if any man love the world, the love of the Father is not in him. To conclude, The flesh saith, So many as have preached the word of truth unto men, have been horriblely punished, and have myserablelye perished. Apoca, i4, i3 But the Spirit saith, Blessed are the dead which die in the Lord: for they rest from their labours. Wherefore fear not them which can kill the body, and cannot kill the soul, but fear him which can cast boath body and soul into hell fire. 9 jesus answered, Are there not twelve hours of the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. C. This place hath been diversely expounded, but this is the true sense and meaning of the same. First of all the Lord borroweth a similitude from the night and the day. For if any man walk in the darkness, it is no marvel if he stumble, slip and go out of the way: but the light of the son in the day time shaweth the way. And the calling of God is like the day light, which will not suffer us to go out of the way or to stumble. Therefore whosoever obeyeth the word of GOD, and taketh nothing in hand, but at his commandment, he shall have God his guide and director, and upon trust hereof he may securely and without fear go on his way. For whosoever walketh in his ways shall have his angels to attend upon him, and to keep him, that he dash not his foot against the stone. Christ therefore bearing himself bold upon this defence, boldly goeth forward into jury, not fearing to be stoaned: because there is no danger of erring, where God taking upon him the office of the Son doth illuminate our steps, and moderate our course. B. This therefore is the sense and meaning of that which Christ saith, As there are twelve hours of the day, in the which men may walk and do their business (for he which will walk or do any thing in the night easily stumbleth) so have I my day, which is ended by the hours thereof: therefore in this day I must finish all those things which my Father hath committed unto me. This day now draweth towards night and is almost at an end, the hour is at hand, when I must go out of the world to my Father, Wherefore how greatly so ever the jews are my enemies, I will finish my works while I have day, and for this cause I must go boath into jury, and also to Jerusalem, and set forth my Father's glory: he shall take charge of us and defend us. The like allegory the Lord used in the ninth Chapter going before. C. By these words we are taught, that so often as a man will follow his own counsel and purpose without God's calling, his whole ly●e is nothing else but a wandering and straying course: and they which seem most wise in their own conceits, when they ask not counsel at the Lords mouth, and have not their actions guided by his spirit, do like blind men grope in the dark. R. If any man object, Why doth Christ then sometime flee, Objection if so be his enemies: are able to do nothing within the appointed and limited time? A. Even as he plainly declared when he said to sertaine of the Pharise is which persuaded him to shun the fury of Herod For he said to them, Luk. i3. 3i Go and tell that fox, behold I cast out devils and heal the people to day and to morrow, and the third day I shall be perfected. Nevertheless I must walk to day and to morrow, and the day following. Answer. R. I answer, Christ therefore fled because his office as yet was not fulfilled the which being ended, he willingly delivered himself into the hands of his enemies. And he fled to teach us that we aught not to tempt God, but to use those Just and Lawful means which God hath set before us until the race and course of our gospel be finished. That which is spoken of the ministry of the Gospel, aught to be understood of the whole life of every man. For this corporal life is set and appointed within his bounds and limits as it is written Short are the days of man thou hast the number of his months, job. i4. 5 thou hast appointed his bonds which he cannot pass. For if so be our hairs which are the smallest things are numbered in the sight of God, how much more are the days and hours of our life numbered before God. Wherefore so long as a man walketh within the compass of twelve hours of the day, in the time of his appointed life, and in his own calling, his life shall not be impaired by any peril. C. And this knowledge is very necessary for us: for the faithful can scarce move their foot to follow God, who must go before us in our vocation, but Satan by and by casteth in our way a houndered stumbling blocks and seeketh by all means to stop us. But so soon as the Lord by his bright Light willeth us to go forward we must go on with good courage, although we be beset with many deaths because he never commandeth us to go forward, but he encourageth us with his promise, that we may be assured whatsoever we take in hand at his commandment, shall have good success. He is our Chariot which carrieth us without weariness, through all tedious ways until we come to the haven of rest. In fine we are taught that the eyes of the Lord are ever over them to keep and preserve them which are ready to fulfil his will and commandment. Again hereby also we gather that the whole raze of that man's life is accursed of the Lord, who neglecting his word followeth his own fantasy, and doth what he thinketh good in his own eyes. Bu Wherefore true fortitude of the mind springeth from the faith in Christ, by which careful fear is driven away, and by the love of piette is quite rooted out of our hearts. C. And Christ here according to his wonted manner divideth the day into twelve hours. For although the days in summer and winter do differ, yet notwithstanding the day hath always twelve hours, and the night as many. M, Christ used no curiosity in humane matters, but took all things in good part which common use maintained with impiety. 11. These things said he: and after that he said unto them, our friend Lazarus sleepeth: but I go to awake him out of sleep. B. By this allegory the Lord gave his Disciples to understand that he would raise Lazarus from death whereupon he did more rightly call the death of Lazerus a sleep than death. C. But great was the rude Ignorance of the disciples which understood Christ to speak of natural sleep. For although it be a metaphorical speech, yet notwithstanding it is so commonly used in the Scripture, that it aught to have been known to all the jews. M. And he could have raised up this Lazarus, being absent and a great way, even as he restored the Centurians servant, and the Ruler's son to health: but the consideration of this miracle did so require that he should be present at the working of the same, lest any occasion might have been given to the wicked to obscure his glory: but that all men might know for a surety, that this Lazarus which had been dead four days, was raised up by his presence, voice, and power. And for this cause, he would not raise up, neither the ruler of the Synagogues Daughter, nor the widows Son being absent, Math. 9. i5. Luk. 7.14. but present. In the end of the world also he can raise up all mortal men with his power only, insomuch that he need not descend to us any more from heaven: but the consideration of his glory and majesty requireth the same, that so great a wonder may be wrought before the whole world. We must also note that the Lord said not, Let us go into jury again, but, I go to awake Lazarus out of sleep. He would have his Disciples companions with him in his journey, but he would not have them fellows with him in the miracle. C. Here also he commendeth his power in this, that he saith he will go to raise up Lazarus: by which w●rdes he showeth himself to be Lord of death, when he saith that he raiseth those up, whom he restoareth to life. Also seeing by this word (sleepeth) he noateth only the sleep of the body, some do very fondly draw the same to men's souls. 12. Then said his Disciples, Lord if he sleep he shall do well enough. M. The answer of Christ containeth two things: first for what cause he must return into jury, although the jews were so cruel: secondly what he would do in jury: To the first the Disciples make no answer, but to the other they say, If he sleep he shall do well enough: by which they persuade Christ not to go into jury. And yet notwithstanding they do not subtly wrist the words of Christ to their own commodity: but because they thought that he had spoken of a sleep, they readily take the same as an occasion to shone the peril. 13. Howbeit jesus spoke of his death: but they thought that he had spoken of the natural sleep. M. The Evangelist addeth the exposition of the words of Christ to declare the rudeness of his Disciples, by which it came to pass that they understand not the meaning of his words. It aught therefore to seem strange unto us, if so be some at the first do not understand the Metaphorical and parabolical speeches of the Lord, seeing the same happened unto them, which aught to have understood them better by reason of their daily familiarity and acquaintance with the same. Notwithstanding herewithal we must consider, how that we are more prove and ready to receive and embrace those interpretations of the word of God which seem to defend the imbecility of our flesh, than we are to agree unto those things which with peril and danger serve to the setting forth of God's glory. And hereupon it cometh that while we greedily embrace those things which seem to agree unto our flesh, we oftentimes miss of the true sense and meaning of the words. A. When jesus himself spoke of the excellency of his kingdom before his disciples, Math i4 by & by there arose a contention among them who should be the greatest: and when he spoke of the cross and of the evils which he should suffer at the hands of the jews, they understood not what he said. 14. Then said jesus unto them plainly, Lazarus is dead. M. Because they understood him not, and therefore answered not to the matter, he speaketh now that thing plainly which before he had spoken obscurely. C. Great is the goodness of Christ, in bearing with so great dullness in his Disciples. And verily he did therefore diferre the time to endue them with more ample grace of the spirit, that they being renewed and changed in a moment, the miracle might be the greater. M. They deserved to have been sharply reproved of the Lord (not less than was Peter by him at another time) but because this cowardliness was not in one or two of them alone, but in them all, Mat. 16.25. he dealt more gently with them, and instructeth them by a more plain and manifest speech in the truth, that they might now have less cause to doubt. A. And this he did to teach us also, by his example not to reject such Disciples as are yet rude, ignorant, and carnal, but gently to bear with them, until such time as they have attained to more knowledge of the truth. 15. And I am glad for your sakes that I was not there, because ye may believe: nevertheless let us go unto him. C. He meaneth that this absence was profitable for them, because his power should not have been so manifest, if so be he had holpen Lazarus out of hand. For the nearer that the works of God come to the ordinary and common course of nature, the less glory they have: the which daily experience teacheth to be true. For if so be he reach out his hand unto us at the first, we regard not his help. Therefore to the end his disciples might know that the resurrection of Lazarus was verily divine it was necessary that he should differ the same that it might be past all man's help. Whensoever therefore God doth suffer us being overwhelmed with misery, to lie and languish, let us know that he doth it for our health. Because ye may believe. R. What is it ye should believe? first, that I am that very Christ, the saviour of the world, which raise the dead from the grave, that so ye may be confirmed in that faith, by that miracle which I am about to work: Secondly that I am ready in the mideste of afflictions, and do care for your salvation when as ye yourselves are Ignorant of the same. C. So that his meaning is not, that this was the first rudiment and beginning of faith in them but the confirmation of a faith already begun, as yet weak and unperfect. Nevertheless he showeth that unless God had declared his power they would not have believed. A. Here also we may behold the fruit and end of miracls. For miracls tend to this end, that men may be won to the Faith or at lest may be confirmed in the faith. But let us go unto him. M. To whom? To Lazarus, to a dead man: but what can be done to a dead man that one should take a jorny for him? A man that should so speak, might seem to humane reason very foolish. But the son of God speaketh another manner of thing when he sayeth Let us go unto him. The coming of the son of God to a dead man is not in vain: for he bringeth life with him. In the end of the world he shall come to dead men and raise them up to life, which the strength of mortal men could never do. R. We see also how great care Christ hath for those which are his, Lazarus is sick, dieth, and feeleth not the help of Christ: but yet nevertheless Christ speaketh of him, and is very careful for him. And his care is not in vain. For Lazarus shallbe raised from death. A. The life cometh with speed to put death to flight. 16. Then said Thomas which is called Didimus, unto his fellow Disciples, let us also go, that we may die with him. Then said Thomas. R. This exhortation of Thomas proceeded rather of rashness then of faith. C. Hitherto the Disciples had gone about, to withhoulde Christ: and now Thomas is ready to follow, but without Faith. At lest he doth not arm and comfort himself with the promise of Christ, to follow him joyfully and with a good courage. For these words Let us also go that we may die with him, show that he rather despaired than believed, seeing they should have been assured of life. M. The Lord said not, I go to die in jury, but I go to raise up Lazarus. Thomas therefore should have said, let us go that we may see the glory of God, rather than let us go and die with him. Howbeit the pronoun Relative (him) may be expounded as well of Lazarus as of Christ. But if we expound it of Lazarus, then is it spoken Ironice, as if he had said, What shall it profit us to go thither except we cannot otherwise show the duty of friends than if we die with him. But many, like better of another sense which is, that Thomas refused not to die with Christ. But this sprang of rash zeal, because he aught rather to have been encouraged by the faith of the promise. Moreover in that he saith Thomas was called Didimus is not so to be understood, as though Thomas were his proper name, and Didimus his sir name. For the same which the greeks call Didimus, the hebrews call Thomas. 17. Then went jesus and found that he had lain in his grave four days already. M. The Lord so appointed his jorny that he came to Bethanie the fourth day after the departure of Lazarus. It is likely that Lazarus was dead too days before Christ took his journey, and that he spent other two days before he ended the same. He might have come sooner, but he rather desired to find him dead than sick and to have lain four days in the Sepulchre than two days, that he might the more evidently declare his divine power: and therefore he would not come unto Bethany before the fourth day after his disease. 18. Bethanie was nigh unto Jerusalem, about a fifteen furlongs of. C. The Evangelist diligently prosecuteth those things which serve for the the sertaintie of the story. He showeth how near jerusalem was to the village of bethany, jest any man should marvel that many of his friends came from thence to comfort the Sisters, whom the Lord would have to be witnesses of the miracle. For although they were moved hereunto by the duty of humanity yet notwithstanding by the secret counsel of God, they were gathered there together for another end, lest that the resurrection of Lazarus should be obscure and unknown, or should have only domestical witnesses. Bu Therefore God by his wonderful counsel and foresight chose this place, in the which the greatest miracles that ever Christ wrought was showed that whether the Phariseis would or not, the very deed itself might proclaim and prove jesus to be the Son of the living God. C. But hereby appeared the wicked ingratitude of that people, who by and by forgot so manifest a show token of the power of God done in so open and known a place in so great an assembly of men, and almost at the gates of the City. Nay, the jews maliciously shutting their eyes would not see that which lay open before their eyes to be seen. And it is no new thing, that those men which so greedily desire miracles should be dull and senseless, when they come to the consideration of them. The distance between Jerusalem and Bethany of the which mention is made here, was less than two miles. For a furlong containeth six hondered foot, that is to say, a hoondered and five and twenty paces. 19 And many of the jews came to Martha and Marie, to comfort them over their Brother. M. what manner of persons these jews were, we shall see in that which followeth. C. Their only purpose was to comfort the sisters for their dead brother: but God (as we said before) had another purpose. And hereby it doth appear that the house of Lazarus and his sisters, was very sumptuous and well furnished for entertainment. Also because it is a natural thing, that the death of kinsmen and friends should 'cause sorrow and mourning, this duty of the which the Evangelist speaketh is not to be discommended, except the same do exceed. i. Thes. 4 A. Necessary therefore is the exhortation of the Apostle when he willeth the Faithful not to exceed in bewaling the dead. M. It is also to be noted that the jews knowing not how to benefit the dead sought so much as they could to comfort the living. And this was the manner of the Church of the faithful in old time at their funerals, but after that the spirit of errors of superstitions, and of gain crept into the minds of the bishops and Prelates that which our Elders used to the consolation of such as were alive, was turned to obsequi and help of the dead. 20. Martha, as soon as she heard that jesus was coming went out and met him: but Marie sat still in the house. M. The Evangelist goeth forward in the narration of the history. And he beginneth the story of Martha: whereby it doth appear that she was principal in the government of the house, either for that she was the elder, or for some other cause. In this Martha we have an example boath of hospitality and also of reverence. Martha met Christ boath as a guest and also as her Lord, and thus are we wont to go forth and meet our friends to entertain and welcome them friendly. So Abraham and Lot met and entertained their guests with Joy. So the Subjects go forth to meet with kings and Princes. Gen. 18. i Gen, i9, i first of all therefore let us be friendly in entertaining our friends and guests, and loyal with reverence towards our elders and betters. C. Notwithstanding it may be that Martha went forth of the house to meet Christ that she might secretly entertain him: because he had but lately escaped out of peril, and the fury of his enemies was scarcely appeased? which being a little mitigated by his departure into Galilee by the hearing of his return again might have more violently burst forth. But Mary sat still in the house M Mary knew not of the coming of Christ, the which if she had no doubt she would have gone forth with her sister to meet him. 21. Then said Martha unto jesus, Lord if thou haddest been here, my brother had not died. M. It beseemeth him which receiveth and entertaineth a guest, to use friendly words in saluting and welcoming, that so he may declare his good will and frenly heart. So Martha here speaketh unto the Lord and she beginneth with a complaint: howbeit by this means she doth modestly declare her mind. As if she should say, Thou Lord by thy presence couldst have delivered my brother from death: yea thou canst do it yet: because God will deny thee nothing. And speaking thus she doth rather follow her affection then keep her under the rule of faith. For these words, partly proceeded from Faith, but the affections of the mind were mixed therewith, which carried her yond her bonds, For in that she persuaded herself that her brother should not have died if so be Christ had been present, where learneth she so to believe? verily, it was not conceived of any promise of Christ. It followeth therefore that she rather fulfilled her own desires than obaied Christ It proceeded of Faith that she attributed unto Christ's power and great goodness: but in that she persuadeth herself of more than she had received or heard of Christ she passeth the bounds of faith. For we must always observe the mutual consent and agreement between the word and faith, jest a man persuade himself of any thing without the warrant of God's word. Moreover it may be that Martha leaned to much to the corporal presence of Christ. Therefore the faith of Martha being mixed with immoderate desires, and not altogether free from superstition, could not perfectly shine, only the sparks thereof appear in these words. She reckoned Christ among the men of God, whose prayers are heard and who obtain many things at the hands of God. For if so be she had had the true understanding of his power she would rather have said, I know that nothing is impossible unto thee. But the Lord was not ignorant of this imperfection of faith in Martha and in others, neither did he severely reject the same: but bore patiently with it, and when he saw convenient time increased the same. This meekness and, patience the Apostle set before us to follow, saying, him that is week in the faith receive. 23. jesus said unto her thy brother shall rise again. M. The Lord made no answer to Martha complaining of his absence. For he rather desired to show, the reason of his absence by the power of the raising up the dead man, than by his words. C. But the clemency of Christ is wonderful who bearing with the infirmity of Martha in those things aforesaid, of himself promised more unto her than she herself durst openly and precisely ask. M. As if Christ should have said Be of good cheer I know what thou wouldst have, thou shalt have thy desire thou shalt receive thy brother. Bu Thou dost believe that I being a good man and one in the favour of God, can easily obtain at his hands what I will yea if it were life for thy buried brother, but I promise' now unto thee, that thy brother shall arise again by the power of mine which I have of the father. M. All they have to note this word of consolation which are sorrowful for the departure of their friends out of this life. Let them be persuaded that they hear this from the mouth of Christ, thy Father shall rise again, thy son shall rise again, thy brother shall rise again, and thy friend shall rise again. Moreover in that he saith not plainly I will raise him up, but He shall rise again it is to be attributed to modesty and humility which the Lord teacheth every where. 24. Martha sayeth unto him, I know that he shall rise again in the resurrection at the last day. Again Martha bewrayeth the weakness of her faith. For a weak faith looketh for nothing but common chance and fortune: but true faith hath not respect unto common course but to God's promise. C. Here therefore the exceeding fearfulness of Martha bewrayeth itself, in that she doth extenuate the saying of Christ. We said a litly before that she went farther than was meet, when by her own fantasy she imagined a certain hope to herself: and now she is slipped into the contrary vice, who when Christ wretched forth his hand unto her, stood still trembling. Wherefore we must take heed unto ourselves jest we being destitute of the word of GOD, ground our hope upon this or that, when there is no cause: and again lest the Lord opening his mouth, should find our hearts to close and straight shut. A. But we see that when Christ taught Martha she heard him not without some fruit. M. Faith of the resurrection derided by worldlings For first of all she believed that the last day should one day come. This faith the Children of this world do deride and mock, who think that this world will continued and abide for ever. Secondly she believed that the resurrection of the dead should be in the last day. This faith the saducees did not allow, neither can humane reason comprehend the same. And she doth not only say that the resurrection of the dead shallbe, but, I know that he shall rise again in the last day, So job speaketh, I know that my redeemer liveth, and that I shall rise out of the earth in the last day. M. And of the faith of the general resurrection of all men, she taketh an argument of the special resurrection of her brother. After the same manner also let us gather, All men shall rise again, Therefore I also shall rise again. They shall rise again to everlasting life which believe in Christ therefore I also shall rise again. God for Christ's sake doth pardon and forgive the penitent and believing: therefore also he will pardon and forgive me. God will not forsake those that trust in him therefore he will not forsake me. God resisteth the proud, therefore he will resist the pride of Antichrist. C. By this answer Martha would have spoken more than she durst hope for, by the words of christ as if she should say. If so be thou speak and mean of the last resurrection, I doubt not but that my brother shall rise again in the last day, and upon trust hereof I comfort myself: but I know not whether thou give me to understand some greater matter yea or no. 25. jesus saith unto her, I am the resurrection and the life: he that believeth on me, yea though he were dead, yet shall he live. Bu Now Christ more plainly revealing himself, saith that he cannot only by his prayers obtain life, but also that he is the life itself of all that believe, yea the living God, which can raise from the dead, and preserve in life. M. He knew that Martha had not as yet the true knowledge of him and that therefore she thought of the resurrection as did the rest of the jews who although they believed that the same should be, yet notwithstanding by whose power the same should be, they knew not, because they wanted the true knowledge of Christ. Wherefore that he might signify unto Martha, that he was the raiser up and quickener of dead men, by whom the resurrection of the dead should be, and which could also at that present, restore her dead brother unto life, he saith, I am the resurrection and the life: B. that is to say, the author of resurrection, and life, and that power of GOD to raise and to quicken. As if he should say, Why hast thou respect unto the resurrection to come, concerning the which thou hast such an opinion, as though it were not to be wrought by my power? If thou knewest me, thou wouldst also know that I have power given me to raise up and to quicken: and therefore wouldst now desire me to raise up thy brother. C. Therefore first of all Christ affirmeth himself to be the resurrection and and the life: and afterward he expoundeth boath parts of the sentence severally. In the first part he calleth himself the resurrection: because by order men are restored from death, before they are in the state of life. And verily all mankind is overwhelmed in death. Therefore no man shall have life, but he which is first risen from death. So Christ teacheth himself to be the beginning of life: and afterward he addeth that the perpetuity of life is the works of his grace. And the exposition which followeth strait after, showeth plainly that he spoke of spiritual life, as, He that believeth on me. Wherefore then is Christ the resursurection? because he doth regenerate the Children of Adam which were alienate from GOD by sin, that they may begin to lead a new life: of the which we have spoken in the fift Chapter going before. And the Apostle Paul very notabelye interpreteth this place, in the second Chapter of his Epistle to the Ephesians. Let them babble then what they list which affirm that men are prepared by the motion of nature to receive the grace of God. It is as much as if they should say that the dead walk. Faith is the resurrection of the soul. For whereas men have life, breath, sense, understanding, and will, the same tendeth to destruction because there is no part of the soul which is not corrupted and maimed. And so it cometh to pass that death every where hath the upper hand and kingdom. For the death of the soul is an alienation from God. Therefore they which believe in Christ, whereas they were dead before, begin to live: because faith is the spiritual Resurrection of the soul, and doth after a sort animate the soul itself, that it may live unto God, according to this saying, The dead shall hear the voice of the son of God and they that here it shall live. It is a notable titel of faith verily, that Christ pouring life into us delivereth us from death. 3. King i7 4 Kin 9.4. M. And that which Christ testifieth of himself, can belong to no other. We do read that holy men have raised up some from the dead: Rom. i5. i7 i, Cor i5, 21. as Elias, and Elizeus. But yet none of them was the resurrection and the life, but Christ only. 26. And whosoever liveth and believeth in me shall never die: Believest thou this. The Lord jesus had spoken two things which he orderly expoundeth. He proved himself to be the resurrection when he taught that life is restored to the dead by faith. C. Now followeth the exposition of the second member, namely how Christ is the life because he never suffereth the life which he hath once given to decay but preserveth the same unto the end. For what should become of men in so great fragility of the flesh, if so be they having once gotten life should be left afterward unto themselves. Therefore it must needs be that the continual state of life be founded upon the power of the same Christ, that he may finish that which he hath begun. And the faithful are therefore said never to die because their minds being renewed with the incorruptible seed have the spirit of Christ abiding in them, by which they live daily. For although the body be subject unto death because of sin yet notwithstanding, Rome 8. i0 the spirit is life for righteousness sake. 2. Cor. 4. i6 Yea though the outward m●n perish, yet the inward man is renewed day by day. And death itself is to them a sertain deliverance from the servitude of death. Death is a deliverance from the servitude of death. john. 5. R. There is no cause therefore why they that believe should fear and abhor death because they have passed already from death to life. Believest thou this C. Christ seemeth at the first sight to speak therefore of the spiritual life that he might withdraw the mind of Martha from her present desire Martha desiring that her brother might be restored to life. Christ answereth that he is the author of a far more excellent life because by his heavenly power he quickeneth the souls of the faithful. But there is no doubt but that he speaketh of a double grace Generally therefore there is no doubt but that he commendeth the spiritual life, which he giveth to all those that are his: but hereby he meant to give a taste of that power which he would afterward declare in raising up of Lazarus. M. And Christ knew what Martha believed, and what she believed not: he doth not demand therefore this question to the end he might learn, but that he might draw from her a confession of that faith which he knew to be in her at that tyme. For it is not enough for us to beeléeve with the heart but it is also required that we confess that with the mouth which we believe with the heart. A. Furthermore Christ saith not, understandest thou this, But, believest thou this. For the ministers of God cannot be understood except they be understood by faith. 27. she said unto him. You Lord, I believe that thou art Christ the son of the living GOD, which should come into the world. M. It seemeth that Martha understood not the words of Christ, and that she knew not that which she said she believed namely, what it is to be Christ the son of God. Nevertheless, there is no doubt, but that she had that Faith in Christ, that she doubted nothing at all of his words. C. And to prove that she believed the same concerning Christ, as, that he was the resurrection and the life, she answereth that she believeth him to be Christ, and the son of God: as in deed this knowledge comprehendeth in itself the sum of all goodness. For we must always consider to what end the Messiah was promised, and what office the Prophets always gave unto him. R. And this confession is like unto that which Peter made in the sixteen chapter of Matthew. C. And Martha in confessing him to be the same which should come into the world, confirmeth her faith by the Prophesinges of the Prophets. Whereupon it followeth, that we aught to look and hope for a full reformation of all things, and for perfect felicity at his hands. 28. And as soon as she had so said, she went her way, and called mary her Sister secretly, saying: The Master is come, and calleth for thee. Bu Thus far we heard the talk between the Lord and Martha: and now followeth the communication between the Lord and Mary: the which although it be very short, and containeth nothing which hath not been spoken of before, yet notwithstanding it hath circumstances annexed to it, which are neither to be contemned, nor yet unprofitable. C. And it is likely that Christ stood still without the village at the request of Martha, lest he should come among so great an assembly of men. For she feared peril, because Christ had but lately escaped the snare of death. Therefore lest the fame of his coming should be spread any farther, she privily informed her sister of the same. The Master is come. C. The name of Master showeth, what estimation Christ had among godly Matrons. Howbeit they have not as yet profited so much as they should have done: and yet this was much that they had wholly addicted themselves unto him as his Disciples. 29. Assoon as she heard that, she arose quickly, and came unto him. C. This sudden and speedy coming of Mary to meet Christ, declareth no small reverence. M. There were many jews present which came from jerusalem, and sat by very sorrowful, that they might comfort her, over her dead brother. She leaving all these, so soon as she knew that jesus was come, and that he called for her, made haste without delay to come unto him, and not in vain. For the jews brought nothing with them but words, with the which they could not satisfy a sorrowful mind: but this Christ brought with him the resurrection and the life. 30. (jesus was not yet come into the town: but was in that place where Martha met him.) Bu Therefore he waited for Mary, whom he commanded to be called for, seeking for a convenient place to work the miracle, because the grave was not far from thence: for the custom was then to make the Monuments of such departed this life, by the high ways side. M. And in this that the Lord would not go into the house to ease and refresh himself, before he had finished the work of the glory of GOD, in raising up Lazarus, for the which he came: we have an example set before us to follow, that we also might execute and finish those things which concern the glory of God, before we do any thing else: according to the saying of Christ, first of all seek the Kingdom of God, and the righteousness thereof, Mat. 6.33. and all other things shallbe given to you. He is scant a faithful servant to his Lord, which seeketh the refreshing of his body, and other private commodities, before those things which concern the glory and profit of his Master. A. The servant of Abraham would neither eat nor drink, Gen. 24.33 until he had faithfully discharged his masters errand and message. 31. The jews then which were with her in the house, & comforted her, when they saw mary, that she arose up hastily and went out, followed her, saying: she goeth unto the grave, to weep there. C. Although by the sufferance of Christ, Martha went home again, that she might privily call her Sister from the multitude, yet notwithstanding the purpose of our saviour Christ tended to another end, namely, that he might have them witnesses of his miracle. This thing they thought not upon: but it was no new thing, that men should be brought as it were out of darkness, by the secret providence of God, to a place whether they minded not to come. M. For humane matters are oftentimes so disposed by the purpose of God, that by the occasion of those things which we purpose to do, we fall into those things which we never thought upon. C. They thought that Martha went to the grave, according to the manner of those which seek occasions to provoke them to mourn. For this is a common fault among men, that when the husband hath lost his Wife, or the Wife her Husband, the Father his Child, or the Child the Father, they by and by ambitiously seek by all means possible, to increase their grief: And many practised divers sleights, and subtle means to this end. Wherefore it was the duty of these men to fetch back mary, lest by the sight of the Sepulchre, she might be occasioned to mourn: but they durst not deal so sharply with her, but bore with her intemperate grief, and went with her. And thus oftentimes it cometh to pass, that their consolations & comforts do little avail, which do to much flatter with their friends. 32. Then when mary was come where jesus was, and saw him, she fell down at his feet, and sayeth unto him, Lord if thou hadst been here, my brother had not been dead. M. The Evangelist in saying, that Mary fell down at the feet of Christ, expresseth the singular affection of love and reverence, which she bore towards him. R. She is not afeard of the presence of the jews, whom she knew, not to be very gracious unto the Lord, neither did she regard their friendship, which they declared in coming to comfort her, nor yet doth she fear their judgement: but as she bore a loving and reverent heart toward the Lord, so she showed herself in the sight of all men without desemulation. C. And hereby we gather that the Lord was worshipped and served in that house: far suppassing the common manner of men. For although men were wont to prostrate themselves before Kings and Princes: yet notwithstanding, because Christ in the outward show of the flesh had nothing that was Kingly and glorious, Mary fell down at his feet to another end. The which she would not have done, except she had been persuaded, that he had been the son of God. Lord if thou hadst been here. M. She useth the same words unto the Lord, which Martha had used before. C. And although she seemeth in show to speak honourably unto Christ, yet notwithstanding, we showed even now, what fault was contained in these words. For the power of Christ, which filled and doth fill heaven and earth, aught not to be restrained to his corporal presence. 33. When jesus therefore saw her weep, and the jews also weeping which came with her, he groaned in the spirit, and was troubled in himself. Bu The Lord answereth nothing to the complaint of Mary: For he had reasoned the matter sufficiently with Martha, to whom he had promised notable things, as that it would come to pass, that Lazarus should be raised from death to life again. Wherefore, the time and occasion was now come, not to dispute farther of the resurrection, but to perform that which he had promised. B. Furthermore, when he saw mary altogether in morning, and the jews to mourn and weep with her also, the present weeping so moved him, that he himself wept also. B. Thus he did sorrow with those that sorrowed, and declared himself both to be a very man, and also endued with true love. The cause of such affection the Evangelist expresseth when he sayeth, that he wept when he saw Mary, & the rest weeping. Howbeit there is no doubt but that he had a farther respect, namely, to the common misery of mankind: For he remembered the charge committed to him of the Father, and wherefore he was sent into the world, namely, that he might deliver us from all evil. This, as he did in very deed, so he would show that he did the same with the serious affection of the mind. Therefore he going about to raise up Lazarus, Christ lamented the misery of mankind. testified with groaning in the spirit, with grief, and with tears, that he was no less affected and grieved for our misery, than if he had been in the same himself. For the son of God having taken upon him our flesh, Heb. 4. would also of his own accord take upon him our affections: that he might differre nothing from his brethren, but in sin only. And herein he declared himself to be our brother, that we might know that we had such a mediator as knoweth easily how to have compassion upon our infirmities, he himself having had experience of the same in his flesh. If any man object and say, Question Seeing the passions of men are vicious, it is not convenient that the Son of God should be partaker of them with us: We answer, that there is great difference between Christ and us. Aunsware. For therefore our affections are vicious, because they exceed and have no measure: but the affections in Christ, because they tended to the obedience of GOD, and did not exceed, were without blame or fault. For if so be thou compare his passions with ours, thou shalt found so great difference between them, as there is between fair springing water, and foul dirty puddle. Christ greatly troubled himself, and was much moved, but so notwithstanding that he kept him self within the compass of his Father's will. Bu To be short when Saint john sayeth: that jesus groaned in his spirit, he meaneth that he was so moved in the bowels of mercy, that for the time he could not speak. This motion always goeth before tears in such as are vehemently affected. For the like also we read of joseph, Goe 43.30. who being moved with compassion toward his brother sought where to weep. 34. And said, where have ye laid him? They said, Lord, come and see. M. This is not to so be understood as though Christ knew not in what place Lazarus was buried. For he, who being so far of, knew without any man's report that he was dead, how could he also be ignorant of the place of his burial? God forbid we should suspect this in Christ: from whom no man can keep himself how secréetely soever he be hid. He demanded therefore this question, not to learn, but to avoid the wicked suspicion of the jews, lest he might seem to do any thing fradulentlye in this matter. 35. And jesus wept. M. These tears came in very good order and time before the miracle, that the infirmity of the flesh might be joined in this work with the power of God, that if so be the divine majesty showed in the raising up of Lazarus should discourage any from coming to Christ, his weeping, pity and compassion might draw them back again: and also, that if so be any were offended at the infirmity of weeping, he might be moved to believe in the Son of God, by his power in raising up Lazarus. 36. Then said the jews, Behold how he loved him. 37. And some of them said, could not he which opened the eyes of the blind have made, that this man also should not have died? R. part construed the tears of Christ to the best, and part to the worst. C. And Saint john describeth unto us a double judgement concerning Christ: for these former sort which said, Behold how he loved him although they thought not so honourably of Christ as they should have done, as, attributing nothing unto him but that which was humane, do notwithstanding speak more indifferently and modestly, of him than the other, who maliciously murmured against him, for that he did not save and keep Lazarus from death. For although they do commend the power of Christ, concerning the which the other said nothing, yet notwithstanding they do not the same without a certain reproach. Hereby it doth evidently enough appear, that the miracles which Christ had already wrought, were very well known unto them: but the more filthy was their ingratitude, that they let not to make exclamation against him, because in one part he ceased, and satisfied not their expectation. After the same manner men have been always unthankful unto God, & are unthankful still: Except he satisfy our desires in every point, we fall by and by to murmuring and grudging, saying: Seeing he hath been always hitherto wont to help, why doth he now fail me? So we read of the Israelites when they were in the desert, Can God also give meat unto his people in the wilderness? Behold he stroke the roche, so that water gushed out withal: and can he give bread also? But this their murmuring provoked the Lord to anger, as we shall see, if we read the three score and eighteen Psalms, beginning at the ninetéen verse. 38. jesus therefore again groaned in himself, and came to the grave: It was a Cave, and a stone laid upon it. C. Because Christ came to the Sepulchre, not as an idle looker on, but as a wrestler, which prepareth himself to try masteries, it is no marvel if he groan again. For the violent tyranny of death which he went about to overcome, was before his eyes. M. There are some which think that this groaning proceeded of disdain, and displeasure, because the unbelief, of the which we have spoken, did offend him. But the former reason seemeth to be more apt: namely, because he had more regard to the matter itself, than to men. M. We must also note here an example of patience. He answered not the wicked ones, (as he might have done, and as they deserved) neither did he cease from finishing the work which he had begun, because of their malice: but although he groaned in himself for the cause aforesaid, yet nevertheless he goeth forward to the grave of dead Lazarus. Let us learn therefore in this place, not to answer by and by to all speeches of wicked men, nor to cease from doing the work of God, either for the blindness, malice, reproach, slander, or ingratitude of wicked men, but constantly to go forward, It was a Cave. A. Concerning the burial of the faithful, and the comeliness observed in the same, read our exposition upon the fourteen Chapter of Saint Mathewe, beginning at the twelfth verse. C. There follow diverse circumstances in the raising up of Lazarus, which do more set forth the power of Christ, as, the time of four days, that the Sepulchre had a stone laid upon it, the which Christ commanded to be taken up in the sight of all men. For it followeth, 39 jesus said, take ye away the stone. Martha the Sister of him that was dead, said unto him, Lord, by this time he stinketh: for he hath been dead four days. R. The beginning of the works of God, as it seemeth foolish, so also it seemeth to be childish. For, behold he which went about, to raise up a dead man, commandeth the stone to be taken away: as though by the same power of the word, he could not remove away the stone from the door of the Sepulchre, or could not bring forth the live man through the stone. Why then doth he that which is greater, and committeth less matters to others to be done? For afterward he commanded others to lose the napkins that were tied about his face. M. He could in deed by the same power have taken away the stone, by which he went about to restore a dead man to life: but he thought it better to use their labour (about all such like things,) which stood by, reserving only unto himself the power to raise up the dead man. R. first, that so many as were present, might be more assured witnesses of the miracle: and secondly to teach us to hope well in matters that fall out contrary to our expectation. For whereas he commandeth to take away the stone, it seemeth to argue some impotency to be in him: but the same impotency at the leangth breaketh out and showeth itself mighty force and power. Lord by this time he stinketh. The infidelity of Martha served very much to the commendation of the miracle. For so the Lord is wont to turn evil into good, not by our diligence and labour, but by his most wise dispensation. M. This Sister confesseth that the dead Carcase doth savour or stinks: affirming openly the same to have been buried four days, that every one might have the power of Christ in greater admiration. For God's glory is oftentimes so set forth in us, that by our misery, corruption, infirmity, and destruction, the majesty of God's power is made more manifest. Acts 26. x. i Cor. i5. 9. ●. Tim i 13 So Paul, when he would commend the glory of the grace of GOD which was showed in him, with open mouth confesseth in divers places, that he was a persecutor, and an adversary to the grace of God. C. Notwithstanding, that which Martha speaketh here, is a sign of distrust, as is said, because she judgeth the power of Christ to be less than it is: for, because nothing agreeth less with life than corruption and stink, Martha gathereth that there is now no hope of remedy. evenso when preposterous cogitations occupy our minds, God after a sort is driven from us, lest he should finish his work in us. Martha verily, did so little further the raising of her brother, that for her, he might have lain for ever in the grave; because she being past all hope of life, went also about to hinder Christ from raising him up: and yet notwithstanding she had nothing less in her mind. This the imbecility of Faith bringeth to pass, that we being drawn this way and that way, might fight and contend with ourselves. Martha lied not, when she said, I know that whatsoever thou askest of God, he will give it thee: but a confounded faith doth little help, except the same be put in use when we come to the present matter. Moreover, in Martha we may behold how many defections of Faith there be even in the best. she was the first that came to meet Christ: this was no small testimony of piety, and yet notwithstanding, she ceaseth not to set and lay stops and stays before him in his way. Therefore that we may have success unto the grace of God, let us learn to attribute unto him far greater power, than our senses can comprehend. And if so be the first promise of God will not content and satisfy us, yet at the lest, when he confirmeth us the second and third time, let us be quiet and content, after the example of Martha. 40. jesus said unto her, said I not unto thee, that if thou didst believe, thou shouldest see the glory of God? M. By these words our saviour Christ went about to erect and comfort the sorrowful mind of Martha, which was also weak in the Faith, and to direct & bring her to this, that she would with a steadfast and constant mind, have only regard to the miracle to come. C. And withal he doth reprehend her distrust, for that she had not conceived hope by the hearing of his promise. As if Christ should have said, Bu Thou dost object the stink of the corrupted and putrefied body, whereby thou dost gather with thyself that the stone shallbe removed from the grave in vain, and a way made for him to arise which shall never come forth. But the eyes of the faithful must not be fixed upon this earth, and earthly substance, neither must their ears be open to the reasons of flesh, which alway rebelleth against God: it is necessary to call to mind the word of God, to remember his promises, have them always before thine eyes, and to lean and stay thyself wholly upon them. Remember Martha therefore my words. Hath that failed which I said unto thee even now, that if thou didst believe, by the death of thy brother, the glory of God should be declared? Hath that failed which I promised unthée saying, Thy Brother shall rise again? Therefore the stink, putrefaction, and corruption, neither doth, nor can hinder the glory of God any thing at all. Only, believe and thou shalt find God true and omnipotent. C. And by this place it doth appear that he spoke somewhat more unto Martha, than john in words hath expressed: how this same was the meaning of Christ when he called himself the resurrection and the life. When he sayeth. If thou didst believe, thou shouldest see. His meaning is not that the resurrection of Lazarus, which was done to the glory of God, depended upon the faith of Martha: but he seemeth rather to mean thus, that Martha had not seen the glory of God, if so be she had been void of faith. Upon just cause therefore he sayeth not, If thou believe, thy Brother shall rise again: but, Thou shalt see the glory of God. C And that not only because faith doth open our eyes, that we may behold the glory of GOD shining in his works, but because our Faith maketh away for the power and goodness of GOD, to offer itself unto us: as we may read in the four score and one Psalm, beginning at the eleventh verse. So again unbelief stoppeth the access unto God, and doth as it were keep his hands fast shut: for the which cause it is said in another place, jesus could show no sign there, Mat. 13.58 because of their unbelief. Not that the power of God is tied to the will of men: but because they which do withstand the same by their wickedness, so much as they can, are unworthy to have him revealed unto them. M. He sayeth, The glory of God, when he might have said, my glory, (for it was meet that the Son also should be glorified by this miracle, as is said before,) but Christ thought it better to use this modesty, that he might seem rather to seek his Father's glory, than his own: although his Father's glory and his, are alway joined together. 41. Then they took away the stone (from the place) where the dead was laid. And jesus lift up his eyes, and said, Father I thank thee, that thou hast heard me. Then they took. C. Now Martha being contented with this second saying, suffereth the stone to be moved. She saw nothing as yet: but because she heareth that the son of God doth not command the same in vain, she willingly obeyeth him. Where the dead was laid. M. The Evangelist thought that he could not sufficiently inculcate the death of Lazarus, that thereby he might make the glory o● the power of Christ, which is boath the resurrection and the life, the more manifest. And Jesus life up his eyes. Christ talketh with his Father before he commandeth the dead man: and that he might declare that he talked with the Father, he lifted up his eyes towards heaven: Bu to the end that by the very gesture of his body, he might declare to the standers about him, that the same which he did, was by the power of God: who is the author and giver of all good things. C. This therefore is the sign of a good mind disposed to pray. For, if so be a man will truly call upon God, he must be joined with him: the which cannot be, except he be lifted up from the earth, and ascend above the heavens. The which a man cannot do by lifting up his eyes only, For the hypocrites also do the like, who being overwhelmed in the filthiness of the flesh, do seem by lifting up of their eyes and by writhing of their faces to draw heaven unto them: but that which they do hypocritically, the children of GOD must do sincerely. Notwithstanding he which lifteth up his eyes toward heaven, aught by his cogitation to include God there, who being in every place, fulfilleth both heaven and earth: but because men's minds cannot be free from groase imaginations, but that they will imagine some groase and base thing to be in God, except it be when they are lifted up above the world, the scripture calleth us thither, and testifieth that the heaven is God's seat. Esay. 66. i. But this lifting up of the eyes is not such a ceremony that true prayer shall not be acceptable without the same: for the Publican, no doubt, which looked down to the ground, did nevertheless by his faith pierce the heavens: And yet this gesture is profitable, for it stirreth up men to seek God, and moveth the affections. For there is no doubt, but that Christ when he lifted up his eyes towards heaven, was rapt thither with great vehemency. Father I thank thee, that thou hast heard me. Bu The Son is not so heard of the Father as we are heard, but after a more certain special manner. For the Father heareth the Son, that is to say, he is of the same will and power that he is of. The Son willeth not any thing contrary to his father, neither standeth he in need of any other foreign, or, external help. C. Now therefore he beginneth with thanksgiving, when as he had asked nothing: but although the Evangelist make no mention that he prayed, yet notwithstanding there is no doubt but that he first made his petition: for otherwise he could not be heard. And it is very credible that among those groanings, of the which the Evangelist speaketh, he prayed. Now having obtained Lazarus life, he giveth thanks to the Father. And in that he arrogateth not this power to himself, but attributeth the same to his Father, as received from him, he declareth himself to be the Minister of the Father. For to frame himself to the capacity of men, one while he proving, and confirming his divinity, challengeth unto himself whatsoever belongeth unto God: another while being contented with the person of a man, he giveth the whole glory of the divinity to the father. 42. Howbeit, I know that thou hearest me always: but because of the people which stand by I said it, that they may believe, that thou hast sent me. B. He was sure already that his Father would at his request, restore Lazarus to life. Therefore that he might seem to do all things by the will of his Father, he gave him thanks. C. And when he addeth that he knew the same before, he so doth, lest any man should think, that he was in so small favour with the Father, that he could not do what miracles he would at the first, without stay. Therefore he declareth that there is such a consent between him and the father, that nothing is denied unto him: and that he needed not to have prayed, seeing he did that thing only which he knew was commanded to him of the Father: but to the end it might the more evidently appear unto men that this was a divine work in deed, he therefore called upon the name of the Father. B. To be short, he giving thanks unto the Father in the presence of the people, testified that he wrought all things by the power of his father, that he is always heard of the Father, and that his will and the Fathers will are all one. C. If any man object and say, Why then did he not raise up all those that were dead? We answer, that God by his wisdom and counsel appointed so many miracles to be wrought and no more, than should serve for the approbation & confirmation of the Gospel. That they might believe B. Let us know that all the words and deeds of our saviour Christ belonged to this end, that we might believe jesus to be the son of God our saviour. They which stóode by, might in some sort know the Father, and yet be ignorant of the Son, therefore he prayeth before them, that they might know him to be sent of GOD, and to will his Father's will, and also to be equal with him in power. For he wrought other miracles also without prayer: Mar. 9.25. as when he said to the Devil, Math. 8.2. come forth of him: and to the Leprous man which said, If thou wilt thou canst make me clean, Math. 9.6. I will, be thou clean: And to him that was sick of the Paulsey, Arise, take up thy bed and walk: Luk. 7.8. A. In like manner when he raised up the widows son from death, we read not that he prayed, but said only, Young man I say unto thee arise: Mar. 5. 4i. Neither yet when he raised up jayrus' Daughter. Therefore although he could have raised up Lazarus with the wagging of his finger, yet notwithstanding, thus it behoved all things to be done, because of the people which stood by. 43. And when he thus had spoken, he cried with a loud voice, Lazarus come forth. M. He would have all men hear with what words he raised up the dead man, lest any man should think that he did any thing supersticiouslye, or by magical art. Furthermore, it was also necessary that they should hear how constantly, and without doubting with great confidence and authority, he commanded the dead man to arise: and to this end he cried aloud. C. And whereas he toucheth not the dead body with his hand, but crieth only with a loud voice, his power therein doth more manifestly appear: and withal he commendeth unto us, the wonderful and secret efficacy of his word. For how doth Christ restore life unto the dead, but by his word? Wherefore in the raising up of Lazarus, he used a visible sign of spiritual grace, the which we feel daily by the sense of Faith, in showing his voice to be a quickening voice. R. As therefore he made the world by his word: so by his word he raised the dead man: to the end we might learn that the Gospel is the power of God to salvation, to all that believe. For as Lazarus being dead in body, was brought again by the word to corporal life: even so we being dead in sins, by the word received, are restored into the everlasting life of righteousness. Read the five and twenty verse ' of the fift Chapter before. 44. And he that was dead came forth bound hand and foot, with grave clothes, and his face was bound with a napkin: jesus said unto them, Lose him and let him go. And he that was dead. Bu This is a manifest declaration of the divinity, of our Lord and saviour Christ, that his power is not void and ineffectual, but lively and quickening. For now he performeth that in very deed which he had spoken before, namely, that he is the resurrection and the life. For so soon as Lazarus, which was dead and buried, heard the voice of the Son of God, he came forth sound and whole in body. And his face was bound with a napkin. C. The Evangelist maketh mention of Grave clothes, and the napkin, to the end we might know that Lazarus came forth of the Sepulchre, even as he was laid in the same. Also the jews retain this manner of burial at this day, wrapping the body in one piece of Linen, and the head with a towel or napkin several, as we may read in the nintéene Chapter following. Grave clotheses, is all the riches we carry out of this world with us. i Tim. 6.7. Bu And whereas Lazarus came forth bound hand & foot, all new writers almost think it to be done by a new miracle. But hereby we may gather and see what riches we carry forth of this world with us, namely, our winding sheet, and grave clothes: according to the saying of the Apostle, We brought nothing into this world, neither may we carry any thing out of the same. Lose him, and let him go. C. This was also commanded to be done, to amplify the glory of the miracle, that the jews might feel with their hands the work of God which they saw with their eyes. R. For he which had put away death with the power of his word, could either have made the gravecloathes to have fallen of by their own accord, or else that Lazarus should have unbound himself, but Christ would have the hands of the standers by, Auricular confession. to be witnesses of the miracle. But to ridiculous are the Papists, who upon this place ground their auricular confession. Christ (say they) would have Lazarus, after he had restored him to life, to be loosed by his Disciples: therefore it is not sufficient for us to be reconciled unto God, except the Church also forgive, us our sins. But whereupon do they define and gather that the office of losing Lazarus was enjoined the Disciples. We rather gather by the text that it was enjoined the jews, to the end they might have all scruple of doubting taken from them. A. Therefore this place serveth no more their turn to auricular confession, than doth that other of the ten Lepers in the seventeen Chapter of Luke: the which also they have wickedly abused. 45. Then many of the jews, which came to mary, and had seen the things which jesus did, believed on him. Bu As in the former Chapters, it hath divers times appeared how the world is affected at the works of God, and at the preaching of the gospel, so the same appeareth to us again in this present Chapter. For some obey Gods calling, receive the holy institution of God, and judge rightly of God's works: even as did these men, who seeing the wonderful miracle, believed jesus to be the Messiah. But other some believe not, obey not the works and words of the Lord, but do rather speak evil of the same, betray the same, and go about with all their strength, to obscure and overwhelm the manifest truth. M. Many believed, but not all, because all were not chosen to life. C. Therefore Christ did not suffer the miracle which he had wrought to be without fruit: because by this means he brought some unto faith. For there is a double use of miracles: namely, that they may either prepare us unto faith, or else may confirm us in the same. The former use, the Evangelist noateth here. For his meaning is that they of whom he speaketh wondered, & reverenced the divine power of Christ, that they might be his Disciples: otherwise the bore miracle could not suffice unto faith: Therefore by the word (Believed) in this place we aught to understand nothing else, but the docillitye and readiness to embrace the doctrine of Christ, as we have showed before. Therefore the jews which came to comfort Mary, and were brought unto faith by this sign, received thereby no small consolation. 46. But some of them went their ways to the Phariseis, and told them what jesus had done. M. Here the nature and disposition of perverse and obstinate persons is described. They had seen no other thing nor less than the rest of the jews, who began to believe in Christ, because of so notable a miracle: but when they had seen the very same, they were so far from believing, that because of them they went about to betray him. C. In the which appeareth detestable ingratitude, or rather horrible madness. Whereby we gather how blind impiety is. The resurrection of Lazarus should have mollified their stony hearts: but there is no work of God, which the impiety of their poison, doth not infect and corrupt with bitterness. Therefore to the end men may profit by the miracles of God, it is necessary that their heart be purged: For whosoever have not the fear of God, although they see heaven and earth confounded together, will not cease by ingratitude to reject wholesome doctrine. So a man may see at this day many of the frantic enemies of the Gospel to fight against the mighty hand of God: requiring notwithstanding miracles at the hands of the Ministers of God's word: but to no other end than by obstinate resisting to show themselves to be monsters of men. M. A man shall find also many, who after the ensample of these wicked ones, being either stirred up by envy, or else moved to please others, do report those things which in themselves are good, and can not be blamed, to wicked men, that they may provoke them more and more to lie in wait for good men. C. And they brought news of the miracle unto the pharisees, because they were bitter enemies of the Gospel. R. They were the instruments of Satan, to whom Christ was the savour of death unto death, the stumbling stone, and the rock of offence. 47. Then gathered the high Priests and the Pharisees a counsel, and said, what do we? for this man doth many miracles. M. The chief Priests and pharisees, being in outward show, the Prelates and chief pillars of the jewish Religion, hearing of so notable and wonderful a miracle, and having regard to their name, dignity, and estimation, sought means and ways to hinder the glory of Christ, and to defend their Lordship and government which they had over the people of God. C. verily, if they had not been more senseless than brute Beasts, they would have given some reverence toward Christ, after so notable a declaration of his divine power: but now they gather themselves together and take counsel how they may overthrow the glory of GOD, the sight whereof aught to have made them abashed, What do we? Bu As the wicked in all their affairs, are uncertain what to do, amazed, and confounded, even so their counsels are not without great care and trouble C. In these words they seem to accuse their own sleuth and negligence, as if they should say that Christ by their forbearance, had more fame and glory whereas it lay in them to hinder the same. This is the confidence and trust of the wicked, by which they persuade themselves that they can do all things: as though it were in their hands to do what they list. For this man doth many miracles. B. Behold here how monstrous mad impiety is. They acknowledge that he doth such signs and wonders that no man can deny but that he hath power over life and death: and yet they consider not that if they withstand him they shall labour in vain. Therefore very obstinately and wilfully they prepare themselves to oppress the glory and power of God, which shined in the miracles of Christ. But God in the mean time is not a sleep: for although he let them alone for a time, & laugheth their foolish arrogancy to scorn, yet notwithstanding at the length he poureth upon them the full measure of his wrath: as we may read in the twelve verse of the second Psalm. M. But what needed they to gather a counsel when as they had already not only among themselves, but also by a public Edict, john. 9.22 condemned the doctrine of Christ But impiety though it be overcome a hoondered times yet notwithstanding it will not give place unto the truth of God. 48 If we let him scape thus, all men will believe on him and the romans shall come and take away boath our room and the people. M. These men thought that it was by their permission that Christ wrought so many miracles, and that it lay in their hands to stay him from working the same. C. If so be Christ had been a deceiver, their office had been to withstand him, lest she should draw away the sheep from the lords fold: but in confessing his miracles, they plainly enough declare that they care not for God, whose power they so securely and disdainfully contemn. All men will believe on him. R. As if they should say, If so be we wink at his doings, all jewry will accounted him for a King and the Messiah. M. Is faith then such a matter, that it requireth the high Priests & Magistrates to favour the same? Nay verily: for although ye should go about by violence to constrain men to believe in Christ, yet nevertheless all men would not believe in him. Faith in Christ dependeth upon election, & Gods calling, which no mortal men can restrain. O ye blind guides, Faith dependeth on election and Gods calling, all men were not elected to this Faith: and therefore there was no cause why ye should fear, that although ye did so suffer Christ, all men would believe on him. And the romans shall come. C. These men to cover and cleake their wickedness, pretend a love and care to wards the common wealth, and profit of their country. But they specially feared lest their cruel government should decay: yet they feign to be careful for the Temple, for the worship of God, for their country, and for the state of the people. Before they confessed that Christ wrought many Miracles: and now they are afeard of the romans, as though the power of GOD were not sufficient for their safety, which plainly declared itself in those miracles. Therefore the Evangelist giveth us to understand, that the cause of their consultation was the peril which was at hand. B. And this pretence of the enemies of Christ, had some show of truth, because they had suffered already many things at the hands of the Romans, for divers seditions and rebellions. Therefore they would have it seem, that it would come to pass that all the people would believe on the Lord, and to receive him for Christ and the Mesias, and make him a King: & that then the romans would come, and besiege the City, and carry away the people captive. Thus impiety always findeth somewhat that hath some show of profit, to beguile the simple withal. C But that is an untoward consultation to avoid perils, which cannot be shunned unless we forsake the right course. first we must seek what the Lord commandeth, and what he will have done: this we aught to do what success soever we have. But these men seek to destroy Christ jest any inconvenience happen, if so be they suffer him to proceed as he hath be gone. But what if he be sent of God? will they reject the lords Prophet to have peace with the romans? These and such like are their counsels which do not truly & with their whole heart reverence and fear God. They make no account what is meet and right to be done, because they hang only upon the end and success. And this is one way to have godly deliberation: first to seek what is pleasant unto God: secondly to follow without fear what so ever he prescribeth to be done and not to be dismayed with any fere, though we be be set with thousand deaths. For we must not frame our actions according to every pu●e of wind, but according to the will of the almighty God. who so ever securely contemneth perils, and simply obeyeth God, shall have at the length happy success. For above the hope and expectation of all men, God blesseth that constancy, which is founded upon the obedience of his word, but the wary advice and diligence of the wicked and unbelieving shall have such evil success, that the more fearful they are, the more they ensnare themselves. M. For such is the condition of worldly wisdom, that seeking to be wise and wary, it gathereth amiss and saith, if we suffer this, and this, than this and that shall happen But the chance of this Die fell otherwise If so be all men had believed in Christ, the Romans had not come, but because through unbelief they rebelled against God, and knew not the time of their visitation: and afterward they rebelled against the romans, not for Religion but for tributes sake it came to pass by the just judgement of God, that they were spoiled of the romans, and lost the City jerusalem with the whole country. Thus, is the wisdom of this world made foolishness in God's matters, that it might thereof be a feared of destruction, whereof salvation might be gotten and might thereby seek salvation, whereby nothing is gotten but undoubted destruction. Pro. i0. 24 C. And thus we see that to be most true which is spoken by Solomon. That happeneth to the wicked man which he most of all feareth. C. Moreover in this History we have a lively description of the form and manner of our age. They which desire to be counted provident and circumspect, have alway this one song in their mouths, that there must be always a care had for the common tranquillity, and that the novation which we seek, wanteth not many dangers. And after they have showed their spite and envy against us, they can find no better way to withstand all troubles than to bury Christ. As though all things should prospero well with them, notwithstanding their so wicked contempt of God's grace, when they seek to stay and pacify troubles, by abolishing the doctrine of salvation. But that which the wicked fear shall happen unto them, as we said before. By this word (Rome) it is uncertain whether they mean the Temple or the country. In both they feared their safety. For the Temple being overthrown the Sacrifices ceased, the solemn worship of God, and the invocation of his name. Therefore if they had any care for Religion, it was meet that they should becarefull for the Temple. And this might now move them greatly to defend the state of the Church jest they should be carried again out of their Land. They remembered as yet the exile of Babylon, which was the severe punishment of God. They gather therefore, that except Christ be destroyed, the state of the Church cannot be in safety. 49. And one of them named caiphas, being the hihge Priest that same year, said unto them, ye perceive no thing at all. 50. Nor consider that it is expedient for us that one man die for the People, and not that all the people perish. M. The authority of this high Priest is therefore spoken of by the Evangelist, that we might know what moved other to consent and agree unto him. He was the high Priest for the same year. Wherefore he might easily draw others unto his opinion. C. But he doth not call him the high Priest for the same year, because it was a yearly office only: but because the same being bought and sold, was given to divers men contrary to the prescript of the Law, God would not have that honourable office to be ended, but by the death of a man, but all things being out of order and confounded it came to pass that the Romans at their own pleasure placed & displaced the Priests. M. Therefore this high Priest according to his pontifical majesty thus spoke. first of all therefore he condemneth the rest of ignorance and want of foresight, in that they know nothing neither consider what was expedient for the order of Priesthood, secondly he giveth his own judgement what is profitable for them and necessary for them to do. C. And lastly propoundeth unto them on only remedy to be in safety, which must come by kill an innocent. Bu He thinketh it best not to consult long, but to destroy jesus out of hand: for (saith he) it is better that one seditious man should perish, than that a great number should (he being safe) be over run by War. C. Behold into what wickedness they burst forth, who without the fear of God take counsel rather of flesh and blood, than of the word of God. For the words of Caiphas are as much in effect as if he should say, that the wrath of God must be provoked that they may have prosperous success in all things. Wherefore let us hereby learn never to separate that which is profitable from that which is lawful, when as we can look for no good or joyful thing, but only from the blessing of God, the which is promised not to the wicked and rebellious, which seek for help from the devil, but to the faithful, who simply walk in his ways. A. Wicked therefore and devilish is this counsel of Caiphas. 51. This spoke he, not of himself: but being high Priest that same year, he prophesied that jesus should die for the people. C. The Evangelist speaketh this, not as though Caiphas spoke by chance, he knew not what himself: (for he spoke according to his own proper sense) but the Evangelist giveth us to understand that his tongue was guided by God, because God had a deeper matter to utter by his mouth, than came into his mind. B. For he spoke by the instinct of God, though unwittingly. C. Caiphas therefore was at that time as it were double tongued. For he uttered his wicked and cruel purpose of killing Christ, which he had conceived in his mind. But God turned his tongue another way, that in a doubtful speech he might utter a prophesy. For God would have a Heavenly Oracle to proceed out of the pontifical and Priestly seat, to the end the jews might be free from excuse. For although among that great assembly no man's conscience was touched, yet notwithstanding they felt afterward that their blindness was not to be forgiven. And the impiety of Caiphas did not let but his tongue might be the instrument of the holy Ghost: because God had more respect to the Priesthood which he had appointed, than to the person of men. Num, 2● 8 After the same manner he blessed his people by the mouth of Balaam, whom he had endued with the Spirit of prophesy. B. For as God ordaineth and chooseth good and godly Maiestrats, that by them he may work many notable things, even for as much as he hath the hearts of all men in his hands, yet notwithstanding specially he is wont to move the hearts of those men as we may read often times in the holy proverbs. King's heart are in the hand of god hereupon oftentimes they do & speak unwittingly those things which belong to another manner of end, than they are done or spoken by them, and do bring an other manner of matter to pass than ever they thought upon. We are all the instruments of God, but speciailye they which are in authority: God therefore worketh much more by them than by others. Psal, 82, 6 Whereupon also they are called Gods, and the sons of the most highest. M. Hereby we gather that the gift of prophesy is given not only to good men but also to the reprobat being set in public office: Prophesy cometh out of the mouth of wicked men sometime. even as oftentimes it is permitted to the wicked to work Miracles, as we may read in the seventh Chapter of Matthew. So also we read of Saul, i, Kin, i0, i0 who being anointed with the kingly unction by Samuel, began to prophesy with the rest of the Prophets. B, But as Caiphas understood not his prophesy, so other Reprobates also, by whom God revealeth his mysteries, understand not those things which they speak, but give only a sound without a mind: whereas the godly always understand so much of those things whereof they prophecy, as is requisite for their salvation, and necessary for the office which they discharge. C. Moreover very fond are the Papists, and to ridiculous, who gather hereupon, that we must count for an Oracle whatsoever it pleaseth the bishop of Rome to babble. First if we grant unto them, that whosoever is a high Priest, is always a prophet, yet notwithstanding of necessity they must prove that the bishop of Rome is created by the commandment of God. For the Priesthood of one man is quite abolished by the coming of Christ, neither do we read that God at any time after that had appointed one man to govern the whole Church. secondly, if we grant unto them that the office and honour of the high priest was translated to the Bishop of Rome, let us see what it profited the priests, that they embraced the prophesy of Caiphas to subscribe unto his judgement they conspire the death of Christ. Be such obedience far from us, which should draw us to horrible Apostasy, in denying the son of God. Caiphas blasphemeth and prophesieth with on voice: they which obai his word do contemn the prophesy and embrace the blasphemy. That the like happen not to us, let us take heed that we hear not the Romish Caiphas. That Jesus should die for the people. B. This prophesy of Caiphas is the sum of all prophecies, namely, that salvation cometh to the elect by the death of Christ. M. The jews did put Christ to death to get honour to themselves: but Christ died that by his death he might redeem the world. 52. And not for the people only, but that he should gather together in one, the children of God that were scattered abroad. C. First of all the Euangelest showeth that our salvation doth consist in this, if Christ do gather us together in one. For so he reconcileth us unto his Father in whom is the well of life. Whereby we gather that mankind was disperse and alienate from God, Psal. 36.9. until such time as the Children of God were gathered together in one under Christ. Thus the communion of Saints, is the preparation to everlasting life: because all they abide in death, whom Christ gathereth not unto the Father, as we shall see in the 17. Chapter following. Paul also teacheth that Christ was therefore sent of God, Ephe. i i0 that he might gather together what so ever things were in Heaven and in Earth Wherefore that we may enjoy the salvation which Christ hath brought all disagreement taken away, we must be at one with God, with Angels, and among ourselves. The cause and pledge of this unity, was the death of Christ, by which he brought all things to himself: but we are gathered daily by the Gospel into the shepfould of Christ. The Evangelist also meaneth that the reconcillyation which Christ made is extended also to the Gentiles. R. For every one that trusteth in him shall not be confounded. There is no difference between the jews and the Greeks: Rom. i0 For there is one Lord of all, who is rich to all that call upon him. For Christ gathereth the dispersed sons of God together in one spiritual body, and not into a corporal body. For there is one faith, one body, and one spirit, even as ye are called in one hope of your calling: one Lord, one faith and one Baptism. Ephe. 4.4 Therefore although the godly are by distance of place far asunder, yet notwithstanding they are always gathered tegether into one in the Lord, C. But how are they called the children of God, who being miserably dispearced and in error, were the enemies of God. Although they were by error the enemies of God, and nothing less than Sheep, yet notwithstanding in heart and mind, they were the Sons of God. Therefore he calleth them Sons of their election, before they were called, who at the last by faith began to be manifested both to themselves and also to others. A. Concerning the which read the sixteen verse of the x. Chapter going before. 53. Then from that day forth they took counsel tegether to put him to death. Bu There seemed to be just and Lawful cause found, for the which jesus as the common troubler of the whole country might be put to death. Therefore now they seek occasion every hour that they might put the same in execution which they seemed to have wisely consulted of. By which is to be noated the nature, boldness, and perseverance of the wicked in a matter once cruelly begun. A. For what greater cruelty and madness can there be devised, than when the members with one consent seek the destruction of the head. Yet notwithstanding we see also at this day that the counsels of men tend to this end that the truth of God may be oppressed (which all men aught to desire) specially of those which have the chief seat in the Church. 54. jesus therefore walked no more openly among the jews: But went his way thence unto a country nigh to the wilderness into a City which is called Ephraim, and there continued with his Disciples. jesus therefore walked no more openly. C. The Evangelist showeth that Christ fled again, when he perceived the fury and madness of his enemies against him. Notwithstanding let us note that he did not so flee that he might forsake his Father's calling: for he sought nothing else but to tarry the appointed hour of his death that he might then willingly suffer the same. M. Moreover to walk openly among the people belongeth unto them who walk innocently and unblamable: evenas they walk secretly whose consciences accuse them and cannot abide the light, but either for shame or for fear of the Magistrate lurk in darkness. This cometh to pass among that people where justice and true judgement is showed: but where injustice and tyranny is exercised, there it is otherwise they which do evil there, walk openly, they which lead an innocent life, and live godly, are constrained to walk secretly. This happened to Christ the most holy of all men, as may appear in other places and that not among the Gentiles but among the jews that is to say among the people of God. What marvel is it then if so be it be not Lawful for a Christian to walk openly among Christians, for the tyranny of wicked Princes and magistrates. A. But in what state were the jews then, when the true light of righteousness forsook them. Into a City M. Christ went not now into the wilderness, as he did at the beginning of his preaching, but into the City near unto the desert. Straight after Baptism he went into the wilderness but he did so at that time for another consideration, Mat. 4, i as because of the conflict which he should have with Satan the tempter. But he at this time so shunned the company of the wicked, that he did not abstain from helping others that were more sound, and from preaching the truth. For he came not to dwell among beasts but among men, for whose salvation he also died. So, he said not to his disciples, Mat. 23. If they persecute you, flee out of one City to the beasts into the wilderness, or the mountains but, flee into another City, Let the ministers of Christ follow this example in the time of persecution: Acts. 9.29. for thus did the Apostle Paul and the rest of the Apostles. Which is called Ephraim C. The name of the City which the Evangelist here putteth down unto us was either then falsely pronounced, or else new. For we know how the language was altered after the exile, into Babylon, and the Cities and towns also: insomuch that it is no marvel if so be certain places be reckoned up, of whose antiquity we have no knowledge. And there continued. C. The Evangelist here calleth not all those his Disciples which received his doctrine, but which daily attended upon him, and were companions with him in diet and fare: A. Whom he had chosen from the time that he first began to teach and retained with him in the time of his persecution. Whereupon in Luke he promised them a large reward when he said, you are they which have abidden with me in my temptations. Luk, 22, 28 And I appoint unto you a kingdom as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on seattes judging the twelve tribes of Israel. 55. And the jews Easter was nigh at hand: and many went out of the country up to Jerusalem before the Easter to purify themselves. Bu After that john had declared the cause, and fruit of the lords passion, he also declareth the time of the same of the which we have spoken at large in the twenty six Chapter of Matthew. Deut. i6, i5, It was not Lawful to cellebrate this feast but in the holy City according to the prescript Law. There came therefore a great multitude of people out of Galilee out of Palestine, and out of all jewrie and out of other parts of the kingdom of Israel, to cellebrate this feast of passouer. To purify themselves. C. This was not precisely commanded that they should purify themselves before the feast of Passover. Therefore the Evangelist sayeth not, that there came all but many. For it was not lawful for any unclean person to eat of the Paschal Lamb. Heb, 9.9 M. But we leaving all the pury f●yngs and washings of the jews, which continued of right until the time of reformation (as the Apostle testifieth) 2. Cor. 7. i to the end we may cellebrate the Passover which is left unto the people of God, i Cor. 5.7 let us wash ourselves from all filthiness of the flesh and spirit working holiness with the fear of God R. For Christ our Passover is offered. 56, Then sought they for jesus, and spoke among themselves as they stood in the temple, what think ye, seeing he cometh not unto the feast day. There are some which refer these words to be spoken of the enemies of Christ who only sought to destroy Christ. C. But seeing the purpose of the Evangelist is to show how notable the fame of Christ was throughout all Jewry, this place seemeth rather to be understood of those who sought Christ not for any evil purpose, but with a certain Godly desire, and desired to see him personally. All they which came into the Temple specially sought for Christ, and had there communication of him. And although they sought him after the manner of men, yet notwihstanding in seeking him they declare that the tyranny of the Priests was the cause that he did not openly show himself. 57 The high Priests and Pharisees had given a commandment that if any man knew where he were he should show it that they might take him. M. They suspected that the Lord would hide himself in one place or other, though he came to jerusalem: and therefore by the virtue and authority of a Synod, they gave commandment unto the Citizens, that if any man knew where he was, he should bring them word, that they might take him, that is to say, that they might bring the sentence of their Synod & counsel to effect. Bu This uncessant labour of the wicked to bring their evil purpose to pass, doth no doubt condemn our idleness in good matters. M. And we see here the abuse of power. The authority of Priesthood verily came from GOD, but not to the end that he might make his subjects Ministers of unrighteousness and betrayers of innocent blood. In this that the high Priests and pharisees commanded the Citizens that if any man knew where jesus was, he should bring them word that they might take him, we may perceive the power and authority of commanding subjects. This the adjoined sentence of the counsel confirmed. Boath of them were so great that it was lawful for no man to resist them. Therefore wicked Prelates abuse them boath, neither do they abuse their own persons only, but their subjects also. For so they make them, so much as in them lieth, the Ministers of murder and impiety, by commanding them to betray innocent blood. M. If any man by this place demand whether by the obedience due to the Maigstrate, the subject is bound to betray any man whose death is sought, we answer in few words. First it is not lawful to betray an Innocent: Secondly if he be guilty and an offender whose death is sought for, we must consider what he is. If he be sought for to this end that he might be punished because he hath offended once or twice, let no good man be easily moved to bewray him: but if he be such a one which aught to be put to death as an open enemy to the common wealth, then let no good man if he know where he is, i Kin. i9. i2. be afraid to bring him forth. A. Consider the example of David and of the Prophets, i Kin. i8. 3. whom that faithful Ahab in time of persecution did hide in Caves. ❧ The. Xij Chapter. 1. Then jesus six days before the Passover came to Bethany, where Lazarus had been dead, whom he raised from death. THIS HISstorye the Evangelist Matthew writeth in the six and twenty chapter, & Mark in his fourteen Chapter But Luke maketh no mention at all of the same. And it seemeth that these three Evangelists. Matthew, Mark, and john, seem to have all one cause to writ the same: which is, that they might reveal, whereupon judas Iscariot was moved to betray the Lord: namely for that the occasion of gain was taken from him (which he looked for by the precious ointment, if so be the same had been sold) Satan so pricking him forward, that straight after the effution of this ointment, he being reproved of the Lord went unto the High Priests, and made a bargain with them for the betraing of the Lord. B. Therefore as the hour of the Lords death approached, so also he drew near unto the place of the same. Thus the Spirit of God, leadeth the children of God to those things which are appointed them from above, Heb. i2. in due and convenient time. Only let us follow this our Captain, and finisher of our faith. C. We see also that their judgement was to rash which thought that Christ would not come. Whereby we are taught not to make such haste, but patiently and quietly to tarry until the opportunity cometh which we know not of. Christ cometh first to Bethany, that three days after he might come to jerusalem. In the mean time the purpose of our Saviour Christ was to give unto judas convenient time and place to betray him, that he might be a prepared Sacrifice at the appointed hour. For he was not ignorant what should come to pass, john. i0. but he went willingly to be offered. A. Before, when his enemies sought his death he fled, because his hour was not come: but knowing now that the appointed time of his death was come, he willingly offered himself to his enemies, such an earnest desire he had to redeem mankind. C. And seeing he came six days to Bethany before Ester, we may gether by Matthew and Mark that he tarried four days there. M. His purpose was to erect and comfort those of Bethany before his passion. For he knew that they were in peril because jerusalem was so near. A. The Evangelist maketh mention of Lazarus, to bring in mind the late Miracle. 2. There they made him a Supper, and Martha served: but Lazarus was one of them that sat at the Table with him. C. What day they made him the feast, in the which he was anointed of Mary, john doth not declare: but it seemeth that it was shortly after his coming thither. But Lazarus was one of them. M. This the Evangelist addeth to confirm the truth of his resurrection. For by this feast it was declared, in the which Lazarus sat at meat with others, that Lazarus, and not a fantasy or spirit in stead of Lazarus, was come out of the grave and restored to human life. R. For this cause also he commanded meat to be given to the Damsel, whom he had restored to life. Mar. 3, 43 And he himself being risen again would eat with his disciples to the end they might not doubt of the sertaintie of his resurrection. Luk. 24.43 Whereupon Peter also useth this Argument to prove the resurrection of Christ, Act. i0, 4i as, that he did eat and drink with them after he was risen again, Concerning the exposition of the rest of this stoarye until ye come to the ninth verse following, read our Commentary upon the twenty six Chapter of Mathewe, beginning at the seventh verse. 9 Much people of the jews therefore had knowledge that he was there: and they came not for jesus sake only, but that they might see Lazarus also, whom he raised from death. M. The Lord could not be hid in Bethanie a place boath near unto Jerusalem, and also now famous for the raising up of Lazarus. Therefore a great number of the jews specially of those which came from far from all places thereabout, for the feast at jerusalem, which was at hand, to be purified, knowing that he was at Bethany went out of the City thither that they might see boath jesus and also Lazarus. C. And verily the nearer that the time of Christ's death approached the more famous it was meet that his name should be in all men's mouths, that the same might be a mean to bring them to the more fullness of faith after his death, Bv This people so little feared the Edicts of the high Priests, by which they forbade all men to join themselves unto Christ, and were so far from the obeying of the same, that they did the more diligently follow Christ and inquire after him. M. Let us know therefore, that the doctrine of truth is such, that although wicked Inquisytors go about to extinguish the Gospel, yet notwithstanding the same doth more openly and brightly shine in the sight of all men. For as it is light so also it loveth to shine, C. When the Evangelist saith that those jews came not for jesus sake only, but also to see Lazarouse, his meaning is that they came to behold the wondered power of Christ in Lazarus. 10. But the high Priests held a counsel, that they might put Lazarus to death also. Bu This is a rare and new example of unspeakable madness, and beastly cruelty, that the high Priests and Pharaseis consulted to kill Lazarus C. This was outrageous fury to kill him whom all men might see to be raised up by the mighty power of God. But this is that spirit of madness by which Satan provoketh the wicked so, that they will never cease to be mad though God cause heaven and earth to fight against them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought to so great obstinacy not by error and foolishness, but by brutish dogged malice insomuch that they are not afeard to war against God. R. For admit that Christ broke the Sabbath day, made himself equal with God, and had caused sedytyon, what fault had Lazarus committed that he should die? He was raised from death. But is it a fault to receive a benefit. M. What did Lazarus saving that he being raised out of the grave, lived to the glory of Christ his qickener. This the high Priests thought suficient cause to put him to death. What other thing do they at this day, which do not only seek to extinguish the doctrine of Christ but also to kill those, who by the same, are raised and quickened as it were from death. 11. Because that for his sake, many of the jews went away, and believed on jesus. Bu Christ had wrought many myracls but neither the restoaring of the half to his limbs, nor the giving of sight to the blind nor any other miracle, made them so mad, as did this. For this was by nature more wondered, and done after many other. And verily it was wonderful to see and hear a man which had been dead four days, to speak and walk. Furthermore when he had given sight to the blind man, he seemed to have broken the Sabbath: but seeing they had here no such occasion to complain, they are provoked against him that was healed Moreover the blind man was a beggar but as for Lazarus he was a man of wealth: the which may be gathered hereby, for that many of the jews came out of the City to comfort his sisters, and because the miracle was done in the presence of many, with admiration of all men. Therefore many came to Christ to Bethanie. M. And the high Priests were not offended so much that many believed in Christ as they were that they went away: for this vexed them: for this going away was a clean forsaking of the Phariseis. For they which believed in Christ, cast of their yoke. At this day also the Bishops of Rome would easily be contented to suffer the doctrine of the Gospel, if so be men by the same were not drawn unto Christ but unto them. A. But no man is to be reckoned among the number of the Disciples of Christ, which will not follow his teacher. For Christ's sheep hear his voice and follow. Therefore that we may hold fast the doctrine of Christ we must reject the whole doctrine of Antichrist and forsake his wicked ceremonies. joh. i0, 27 For what fellowship is there between righteousness and unrighteousness, what communion between light and darkness, what agreement with Christ and Belial? Or what part hath a faithful man with an Infidel? Or how agreeth the temple of God with Images. 2, Cor, 6, 4 C. Moreover seeing Satan wholly bendeth himself to overthrow the works of God, or at lest to obscure them, it is our parts continually to think upon them. 12. On the next day much people that were come to the feast when they heard that jesus should come to Jerusalem. Bu The glory of the Lord Christ increased more and more, the jews his enemies, fretting and fuming in the mean time at the same. Concerning the exposition of the two next verses following read our Commentary upon the one and twenty Chapter of Matthew, beginning at the fift, and eight verses, 16. These things understood not his diciples at the first: but when jesus was glorified: then remembered they that such things were wrighten of him and that such things they had done unto him. C. Even as the seed doth not springe by and by after it is cast into the ground, so the fruit of the works of God doth not straight way appear. The Apostles were the Ministers of God to fulfil the prophesy: but what they did they understood not. They hard the cry of the multitude and that no confused cry, but such a cry as proclaimed Christ to be a King: yet notwithstanding they knew not to what end nor what it meant. It was therefore unto them a dumb and vain show, until the Lord opened their eyes. M. Here also we are taught to obey the words of Christ, although we understand not by and by to what end they tend. Then they remembered. C. Here the cause of that gross ignorance is noted which went before knowledge because they had not then the Scripture their guide and Scoolemaistris to direct their minds to right and pure consideration. For we without we have first the word of God are stark blind, neither yet is it sufficient that the word of God doth shine unto us, except the holy ghost doth illuminate our eyes. This grace Christ gave unto his disciples after his resurrection: because as yet the full time was not come, in the which he should power forth the riches of his spirit in ample manner, until he was received up into heavenly glory. And we being taught by this example: let us learn to judge of all things which pertain unto Christ by the Scripture, and not after the sense of our own flesh. Also let us consider that this is a special grace of the spirit, to be instructed by the same in continuance of time, that we might not be without sense and understanding when we call to mind the works of God. 17. The people that was with him, when he called Lazarus out of his grave, and raised him from death, bore record. M. The evangelist cannot forget the miracle of the raising up of Lrzarus C. Therefore he repeateth again that which he had spoken before, that a great many being moved by the fame of the miracle went forth to meet Christ. For therefore they went forth by heaps, because every where the rumour concerning the raising up of Lazarus, was spread abroad. These men therefore had just cause to attribute the honour of Christ unto the Son of mary, seeing they had such knowledge of his wonderful power. M. And thus we see, that the more the wicked desire to have the truth buried, the more God doth open the mouths of the Godly to the manifestation and setting forth of the same: and giveth unto them such courage: that they do not only speak that which they know to be true, but do constantly maintain the same. 19 The Phariseis therefore said among themselves perceive ye how ye prevail nothing? behold all the whoal world goeth after him. Bu The more the glory of the Lord increased the more the anger, wrath and fury, of the enemies of Christ also was inflamed, notwithstanding they are convinced and overwhelmed with the huge heap of Christ's glorious acts, and by his evident preaching, insomuch that as mad men, and men wanting counsel they are constrained almost to despair: for they cry with great fury and outrage. Perceive ye how ye prevail nothing. C. By which words they provoke themselves to greater madness. For it is a certain exprobration and reprehension of their negligence: as if they should say that the common sort of people did forsake them and follow Christ because they were to slow and favourable. This manner of speech desperate men do use when they prepare themselves to do any evil. Wherefore if so be the enemies of God are so sharp set to do that which is evil how much more constant aught we to be in a good cause. The Phariseis by their own voice condemn themselves, affirming that the more they seek to entrap, snare, betray, and to excommunicate Christ the more his glory increaseth. evenso the wicked not knowing their own judgement are condemned. M. Also we have hear to note what fruit and profit the adversaries of Christ and of the truth maketh their account to have by their practices, namely this that the world go not after Christ and his truth. Christ is the light, he which goeth after him disdaineth with his heart the darkness of men's traditions and casteth from him the yoke of humane mastership. Therefore they bent their whoal mind to restrain the world from following after Christ. When they could not bring this to pass and saw the fervent desire of the people they said. Behold all the whole world goeth. And thus do the bishops and Phariseis of the Antichristian Kingdom behave themselves, lest the world knowing the truth should follow Christ But if it seem good unto the Lord to set forth the light of his truth before this latter and corrupt world all the adversaries that are shall not prevail against it: and they shall not only prevail nothing, but also seeing the zeal and desire of the world toward the truth are constrained to say, Pro. 2i, 30. ye see that we profit nothing: behold the world goeth after this doctrine. A For there is no wisdom, nor prudence, nor counsel against the Lord. Bu Therefore let those miserable wretches be mad so long as they list: Christ the Lord doth rain and shall reign in the midst of his enemies. 20. There were certain greeks among them that came to worship at the feast. C. Many interpret this place of the Barbarians But because it followeth afterward that they came to worship, we aught not to understand the same of the uncircumcised. For this was severely forbidden by the Roman Laws and the officers and Magistrates of the Roman Empire gave straight charge and commandment that no man leaving the religion of his country should follow judaisme. And the jews which were dispersed through Asya and Greece had liberty to go over the Sea, to offer sacrifices in the temple. Furthermore the jews would never suffer the Gentiles to be mingled with them in the solemn worship of God: because by this means they thought themselves, their temple, & their sacrifices, to be polluted. A. For we know what happened in Paul's time. For when the jews which were of Asia saw him in the Temple, they caused a tumult, and laid hands on him, crying: Men of Israel help: this is the man that teacheth all men every where against the people, and the law, and this place: he hath also brought Greekes into the temple, Acts 21.27 and hath polluted this holy place. (For they had seen before with him in the City Trophinus an Ephesian, whom they supposed that Paul had brought into the temple.) These Greeks therefore of whom the Evangelist saint john speaketh were jews: notwithstanding because they dwelled far of on the other side of the Sea, it is no marvel, if the Evangelist bring them in as sojourners, and strangers, not knowing any of those things that were than done in jerusalem, and thereabouts. The sense therefore and meaning of this place is, that Christ was received and acknowledged for a King, not only of the indwellers of Iewrye, which came out of the Towns and Cities at the feast day: but also that his fame was spread a far of, even to the men that dwelled on the other side of the Sea. That came to worship C. This also they might have done in their country: but Saint john speaketh here of solemn worship which was joined with sacrifices. For although Religion and piety were not tied to the Temple, yet for all that it was not lawful to offer sacrifices else where: neither had they in any other place the Ark of the Testimony, which was a sign of God's presence. Every man daily spiritually worshipped GOD in his house, yet notwithstanding the Saints which were under the Law were bound to worship eternally, according as they were commanded by Moses: to the which end the feast days were ordained. Wherefore if these men came so far, with great cost, with labour and pain, and not without peril and danger, that they might not neglect the external profession of their Godliness, what excuse can we have at this day, except we can testify that we worship the true God at home at our house? The worship of the Law is at an end: but the Lord hath appointed Baptism, his holy Supper, and the use of prayer, which he hath left to the Church for the faithful to exercise themselves therein. Therefore the neglecting of these things, doth declare that we are to could in the exercise of Godliness. 21. The same came therefore unto Philip, which was of Bethsaida a City of Galilee, and desired him saying, Sir we would feign see jesus. M. In these men we have an example both of modesty, and also of providence: of modesty in that they do not rush rashly into the lords presence without his will, but do seek to obtain that which they desired by his good will. This declareth that they thought humbly of themselves, and honourably of Christ. Of prudence, in that they come not to every one, but to such a one as was a Disciple and familiar friend of Christ. In this matter they use not the help of any Pharisey, or high Priest, who had nothing to do with Christ. C. This therefore is a sign of reverence, that they do compel Christ, but do seek to have access unto him by Philip. For reverence always begetteth modesty. M. By this example we are taught whose help to use, if so be we have a desire to come to the knowledge of Christ. Men can do nothing here, being without the spirit and fellowship of Christ, whether they be doctors, or Masters, or high Priests, or pharisees: but we must common with the true Disciples, by whose ministry, access unto the knowledge and sight of Christ may be gotten. C. But whereas the Papists gather upon this place, that we must pray unto the dead, that they may be patrons and Advocates for us unto the Christ, and the Father, it is so ridiculous and vain that it needeth no refutation. Prayer to the dead grounded on this place. The Greeks talk with Philip face to face: but he which calleth upon the dead, from whom he is far distant, doth he (I pray you) the like? But these are the fruits of humane boldness, after that the same hath taken liberty to pass the bounds of God's word. The Papists have rashly and without any good ground, devised the Invocation of Saintes, upon their own brain, and now to have some false colour out of the word of God, they corrupt and tear the scripture. Sir we would feign see Jesus. M. These Greeks call Philip, Sir, and he refuseth not the same. It was the custom of those countries to call men of wealth and countenance, by that name. Whereupon also Mary Magdalen called Christ at the Sepulchre after he was risen, Sir, when as notwithstanding, she took him to be a Gardener: Of the which we have spoken in the fourth Chapter going before. joh. 20, M. The Apostles did not gainsay this custom, Men of countenance may be called, Sir, neither were they scrupulous in the same, as we see the anabaptists to be. 23. And jesus answered them, saying, The hour is come that the son of man must be glorified. A. Many expound this of the death of Christ, because by the same the glory of Christ was set forth. So that now according to their minds, Christ pronounceth the time of his death to be at hand. C. But it is better to refer the same to the preaching of the Gospel: as if he had said, that the knowledge of him must shortly be spread through all the parts of the world. And thus he salved thee, fear into the which he might bring his Disciples by his death. For he showeth that there is no cause why they should be discouraged, because the doctrine of the Gospel shallbe published nevertheless throughout the whole world. And lest this cogitation of his glory might shortly after vanish away, when he should be judged to die, hanged on the Cross, & buried, he showeth that the ignominy of his death should nothing at all hinder his glory. 24. verily, verily, I say unto you, except the wheat corn fall into the ground, and die, it abideth alone: if it die it bringeth forth much fruit. M. The purpose of our saviour Christ by this similitude was, to draw his Disciples & the Greeks which were present from the vain looking for earthly glory. C. He compareth his death unto sowing, the which when it seemeth to tend unto the loss of the wheat, is the cause of great increase and plenty. And although this admonition was most necessary at that instant, yet notwithstanding it hath a continual use in the Church. And first of all it is meet to begin at the head. That terrible show of malediction and ignominy which appeareth in the death of Christ, doth not only obscure his glory, but doth take away the same quite out of our sight. Therefore we must not stick in the death only: but the fruit which the resurrection hath brought forth must also be considered. And so it shall nothing hinder but that his glory shall appear and shine. From hence also we must come to the members. For we do not only think that we do perish in death, Collos' 3, 3 but we do also think that our life is like unto continual death. Therefore we shallbe utterly quailed, except we have this consolation by which Paul doth erect us, 2. Cor 4, i6 Though our outward man perish, yet our inward man is renewed day by day. Let this therefore be the continual meditation of the Godly, when they are pressed with divers sorrows, when they are hungerye, naked, sick, when they are vexed with injuries: when they seem every moment to be swallowed up of death, that this is the sowing which in due time will bring forth her fruit. B. Therefore that which Christ speaketh here hath this sense and meaning: You have seen with how great pomp the people of the jews have received me: now also ye see how these foreigners desire me: therefore learn ye to seek for life and salvation by death. For as a wheat corn, except it fall into the ground & die, bringeth forth no fruit: even so I, unless I die, remain fruitless. But when I am dead, I will fructify in the whole world, by bringing many unto my Father. Then shall my Gospel bring forth fruit with all creatures which are under heaven. So in like manner your death shallbe fruitful both to yourselves, and also to others. Therefore be not to desirous of this life, but after my example commit the same unto the will of my Father. 25. He that loveth his life, shall destroy it: and he that hateth his life in this world, shall keep it unto life eternal. C. Christ joineth to his doctrine exhortation. For if so be we must die to bring forth fruit, we must patiently suffer God to mortify us: Bu For the faithful shall never come any other way to glory, than by affliction, and the mortification of their flesh, seeing Christ the head of the faithful entered not into his glory but by his Cross, and passion. C. And because he compareth love and hatred together, we must consider what it is to love and hate our life. He which by the immoderate desire of this present life cannot leave this world except he be constrained, is said to love his life: but he which by contempt of this life goeth with a good courage unto death, is said to hate his life Not that we aught simply to hate our life, which is justly reckoned among the chiefest benefits of God: but because the faithful aught willingly to forego the same, when it hindereth them from access unto Christ: even as if a man should cast from his shoulders some weighty and heavy burden, when he would go with speed to any place. To be short, simply it is not evil to love this life, so that we lead the same only as pilgrims, having alway regard unto the work that is set before us. For this is the lawful mean and way to love this life, if so be we abide in the same, so long as it shall seem good unto the Lord, and are ready, at his will and pleasure to depart out of the same: or (to speak briefly) if we, as holding the same in our hands, do offer the same as a sacrifice unto God. Whosoever is otherwise addicted to this present life, looseth his life, that is, he casteth the same into everlasting destruction. Concerning the farther exposition of this place, read our commentary upon the nine and thirty verse of the tenth Chapter of Saint Mathews Gospel. 26. If any man minister unto me, let him follow me: and where I am there shall also my Minister be: If any man minister unto me, him will my Father honour. If any man minister unto me. A. Because the Lord meant to send forth his Apostles into the world to preach the Gospel of the kingdom of heaven, by these words he prepareth them valiantly and constantly to discharge so notable an office, although the world should assault them many ways. And this doctrine aught to be extended to all the Ministers of Christ. C. For, that we might the less make account of death, Christ by his example inviteth us willingly to suffer the same. We may be ashamed verily to refuse so great honour as to be his Disciples: but verily he doth admit us into the number of his Disciples upon no other condition, than that we should follow that way which he showeth unto us. For he is our guide unto the way of death. Therefore the bitterness of death is after a sort mitigated and made sweet, when we consider that we are in but the same condition of death, that the Son of God was. Wherefore there is so little cause that we should forsake Christ, because of the Cross, that we aught rather for his sake to desire death. R. This therefore is agreeable to that which the other Evangelists report out of his mouth, If any man will follow me, let him deny himself and take up his cross, Mat. 16.24 and follow me. To the same effect also pertaineth that which followeth. And where I am there shall also my minister be. C. For he requireth that his Ministers would not refuse to submit themselves unto death, to the which they shall see him go before them. For it is not meet that the minister or servant should have any thing by himself, which his Lord and Master hath not. Bu For Christ suffered for us leaving us an example to follow his steps. i. Pet, 2.21. The which whosoever doth, he shall receive that honour also which our saviour Christ promiseth here, saying: If any man minister unto me, him will my Father honour. M. The which aught to encourage all the Ministers of Christ. For they aught to consider, that when they serve Christ, they serve the son of God, & the father will honour them, though not for their own sake, yet for his sons sake. It is a great matter to minister unto the servant of God, but much more is it to minister unto the son of God, and to be honoured of the father for the son. 27. Now is my soul troubled, and what shall I say? Father save me from this hour: but therefore came I into this hour. Now is my soul troubled. C. This sentence in the beginning seemeth to differre much, from that which he spoke before. For before he declared a heroical fortitude, when he exhorted his Disciples not only to suffer death, but also willingly and earnestly to desire the same so often as need required: and now he confesseth his cowardliness in fleeing death. Notwithstanding we read nothing here which doth not notably agree: even as the proper experience of the faithful doth teach every man. If so be such as are scoffers & scorners do laugh it is no marvel. For this cannot be understood, without action & practice. Moreover it is profitable for our salvation, yea, & most necessary that the son of God should be so affected. In his death we must specially consider the expiation, or appeasing of his father's wrath, by which he turned from us the wrath & malediction of God. The which he could not have done, without the taking of our guiltiness upon him. Therefore it was meet that the death which he suffered should be full of horror: because he could not make satisfaction for us; without the sense and feeling of God's horrible judgement. Whereby the sting and heavy burden of sin is better felt and known, the severe punishment whereof the heavenly Father required of his only begotten son. Let us know therefore that death was not a sport or play unto Christ, but that he was cast into extreme torments for our sakes. And it is not absurd that the son of God should be so troubled. For his divinity being hidden, and not manifesting his force, did after a sort sleep, to give place unto the sacrifice of pacification. And Christ himself had not only put upon him our flesh, but also human affections. For these affections were voluntary in him: Fear of ●eath in Christ. because he was not constrained to fear, but because of his own accord he made himself subject unto fear. Notwithstanding, we must be sure that he did not fear fainedlye, but truly and in very deed. Howbeit in this, he was unlike to other men, that he had his affections stayed within the obedience of God's righteousness: as we have said before. Another profit also which we have hereby is this: If so be Christ had been nothing troubled by the fear of death, what one amongst us would have thought that his example pertained unto us? For we suffer not death without the feeling of grief and pain. But when we hear that there was no stéely strength in him, we take unto us courage to follow him: neither doth the infirmity of the flesh stay us, which feareth death, but that we follow our Captain to the fight. Bu Therefore as he is man, he was troubled, grieved, and afeard of death. R. Even as he said in another place, My soul is sorrowful unto death. And what shall I say? Mat. 26.38 M. In this place we have an express example of a troubled mind, and that in him which could not be capable of so great perturbation, if he had would. A troubled mind doth many ways dispute with itself, one while in climbing to this, another to that, uncertain what to say or do. C. Here therefore as before our eyes we do see, how much our salvation cost the Son of GOD, who being brought into extreme trouble, as he was man, knew neither in words nor by counsel, how to express the vehemency of his grief, and therefore his last refuge was to fall to prayer, wherein he desireth to be delivered from death. Moreover because he saw himself to be appointed by the eternal purpose of GOD, to be a Sacrifice for sins, he by and by correcteth that Prayer which he made in great sorrow and trouble of mind, that he might wholly submit himself unto the will of his Father. R. Therefore the spirit prayeth and the flesh prayeth: but the spirit overcometh the flesh. For the will of Christ was nothing contrary to the will of his Father: but look what the Father willed, the Son willed the same. Therefore, when he prayeth to be delivered from death, it is neither properly the voice of the divinity, nor of the humanity, but of a voluntary emptying and abasing of himself, by which Christ took upon him the affections of nature, sin excepted. The flesh prayeth to be delivered from the Cross, and cannot wish the same: but the spirit correcteth and over cometh the same, saying: But therefore came I into this world: to suffer, to die, and to be Crucified. C. Wherefore in this place we must note five degrees. The first place containeth a complaint, which bursteth forth of exceeding grief and sorrow: secondly, he feeleth himself to be past all remedy, and lest he should be overwhelmed with fear he demandeth of himself what he should say: thirdly he fléeeths unto the Father, and desireth him to be his deliveret: fourthly he detracteth his prayer which he knew was against his calling, and wisheth to suffer any thing rather than he should not fulfil that which was enjoined to him of his Father: lastly he being contented with the glory of God only, he forgetteth all other things, and counteth them as nothing. But this seemeth to be unmeet for the son of God, that he should unadvisedly make his prayer, the which he must by and by renounce to obey his Father. We confess verily that this is the foolishness of the Cross, which is a stumbling block of offence. Affections in Christ were pure. A. Is it is said in the first Chapter of the first Epistle to the Corinthians. But the more the Lord abaced himself, the more his unspeakable love towards us is manifested. Moreover we must remember what was spoken of before, that the humane affections from the which he was not free were pure in him, and void of Sin: the reason is, because they were framed and tempered to the obdience of God. For there is no let, but the Christ should fear naturally death, and yet notwithstanding desire to obey God: but in divers respects Hereupon came the correction, when he sayeth, that therefore he came into this hour. For how soever he feared death, notwithstanding because he weighed wherefore he was sent, and what the office of a redeemer required, he offereth the horror conceived of the sense of nature, to his father to be corrected, or rather that the same being restrained, he might make himself free and at liberty to execute the commandment of God. Wherefore if so be the affections of Christ which were pure from all sin, aught so to be restrained that he might be obedient to his Father: Affections in man enemies to God how diligently aught we to seek to suppress our affections, seeing there is not one of them but they are enemies unto God. Let this therefore be the meditation of the godly, to strive against themselves until they have denies themselves. We must also note how that not only those affections are to be bridled which are contrary to the will of God, but also which do hinder the course of our calling although otherwise they are neither hurtful nor vicious. To the end this may more evidently appear, we must place the will of God in the first degree? in the second degree, the pure and sincere will of man as the same was given of God to Adam, and as the same was in Christ: In the last degree, our will which is infected by the contagion of sin. The will of God is a Rule to the which whatsoever is inferior to the same must be subject. Now the pure will of nature shall not of itself be rebellious unto God: howbeit man hath many impediments though he be framed and bend neversomuch to the right way, unless he subdue his affections unto God, Christ therefore had one simple battle, that he might fear no more that thing, which naturally he feared, when he knew otherwise to please God: but we have a double battle, because we must fight against the stubbornness of our flesh. hereupon it cometh to pass that the most valiant soldiers do never get the victory without a wound, We must also learn to observe this order, that so often as we are vexed with fear, or oppressed with sorrow, we by and by lift up our hearts unto God. There is nothing worse or more hurtful than to foster that within us which doth vex us. And this is the just punishment of sloth and negligence in all those, which will not come unto God. 28. Father glorify thy name. Then came there a voice from heaven, saying, I have boath glorified it, and will glorify it again. Father glorify thy name B. These are abrupt and broken sentences, and not spoken without silence and consealing of somewhat that should have been uttered, the which are often used of such as have troubled minds. C Butt in these words he testifieth that he preferreth the glory of his father before all other things yea before his own life. B. As if he should say, for this cause that I might 'cause thy name O father to be glorified every where by my death I came into this hour: grant me of thy goodness that this may always come to pass. To have the name of God glorified, is to have God the Father himself in many places preached and acknowledged. This began to be done more excellently then at any time before after the death of Christ when the holy Ghost was sent: for so it aught to appear what the death of Christ brought unto the world. C. This therefore is the true moderation of our prayers if so be we so defier the glory of God that in them we prefer them before all other things. I have boath glorified it and will glorify it. This is as much as if he had said, I will finish that which I have begun. For God doth not forsake the work of his hands. B. The father had glorified his name when he wrought such notable miracls by the Lord that in flesh he declared the testimonies of his goodness: again he would glorify the same by sending the Comforter which should preach the gospel of grace to the uttermost parts of the earth and should 'cause many to believe the same. Or to speak more large, he glorified it when Christ was borne of a virgin, when he wrought miracles, when he was worshipped of the Magi guided by a Star, when he was acknowledged of the saints full of the holy Ghost when he was revealed by the descending of the holy ghost in the likeness of a Dove, when he was declared by a voice sounding from heaven, when: he was transfigured on the mountain. And he will glorify the same when Criste should rise again from the dead, when death should never after have any more power over him, when he should be exalted above the heavens and his glory above all the earth when he should pour out the holy ghost upon all flesh, and by the preaching of the Apostles should turn the wheal world unto him. Bu Also the oracle, or voice from heaven, might thus be understood, hitherto thou art my natural consubstantial, and equal Son from the beginning and everlasting: but when in the fullness of time thou haddest taken upon thee man's nature thou diddest lose nothing thereby of thy divine majesty as I will declare Thou shalt die in deed as man but having overcome sin, death, and hell, thou shalt rise again as God and shalt be worshipped with me throughout the whole world. Moreover because it was the purpose of God to salve the offence of the Chrosse & to take away the stumbling stone of the fame, the father doth not only promise' that the death of Christ shallbe glorious, but doth also promise' to adorn the same so much as ●uer it was adorned before. M. We have also to note in this place that the prayers of the children of God cannot but be heard of God, so that they ●ende to the glory of his name. 29. The people therefore that stood by and heard it: said that it thoundered: other said an Angel spoke to him. C. This verily is wondered that the people which stood by should be amazsed at so manifest a miracle, Some like deaf men judged that to be a confused sound which God spoke plainly, other, some not so senseless and dull, yet notwithstanding diminishing much the majesty of the divine voice, feign an Angel to be the author of the same. But the very same also is to be seen at this day among men. For God speaketh plainly enough in the Gospel and the force and power of the spirit showeth itself, which aught to shake both heaven and earth, but the doctrine thereof is so could with many, even as though it came from a mortal man only: to other some the word of God is stammering speech a barbarous voice and as it were a thunder. But yet that voice was not heard without profit. For beside the apostles there were some which did not interpret much amiss. But the Euaungeliste thought good to note briefly what is wont to be done generally in the world: namely, for that the greater part, hearing God to speak plainly and effectually heareth not. Therefore that which the Euaungeliste attributeth hear to this multitude belongeth unto the same, but in part only. 30. jesus answered and said, This voice came not because of me but for your sakes. M. The hearers thought that this voice came to comfort him. He therefore expoundeth unto them the cause of the same saying, This voice came not because of me. C. But had Christ no need of comfort and confirmation or had the Father less care for him than for us? We must hold this principle, as Christ for our sake took upon him our flesh, even so what good thing soever he received of the Father, the same was bestowed for our sake. Furthermore this also is true that the voice came from heaven because of the people. For he had no need of any external miracle. Also this is a secret reprehension, because the jews were as deaf as a stone to hear the voice of God. For seeing God spoke for their sakes their ingratitude is void of excuse seeing they apply not their ears to hear. 31. Now is the judgement of this world: now shall the Prince of this world be cast out M. Christ in these words seemeth to expound the heavenly voice, which had said, I have both glorified it, and will also glorify it again. For what else is it to glorify the name of God in this world then to beat down and overthrow the kingdom of Satan the Prince of this world. C. Therefore the Lord having ended the battle already, doth triumph not only as the overcomer of fear, but also as the conqueror of death. For notably he setteth forth the fruit of his death which might have been to the disciples the cause of fear and trouble of mind. This word (judgement) signifieth in some men's opinions reformation, to othersome damnation. But the first signification is best, as that the world shallbe reformed and restored to his lawful order. For we know that without Christ there is nothing but confusion in this world. And although Christ had begoone already to erect the kingdom of God, yet notwithstanding his death was the true beginning of a princely state in deed, and the full reformation of the world. Notwithstanding we must note that this reformation of the world could not be made before the kingdom of Satan were abolished, flesh trodden under foot, and whatsoever else was against the righteousness of God. Finally it was necessary the mortification should go before the renewing of the world. Wherefore Christ pronounceth that the Prince of this world must be cast forth because hereof cometh confusion & deformity that while Satan usurpeth tyranny Iniquity doth abound. Therefore Satan being cast forth the world is called from defection to be subject to the government of God. B. For in judgement, matters are wont to be altered and reformed. Luk. xi.xxi. In the world Satan had quietly exercised his tyranny till a stronger than he came and spoiled him. C. If any man demand how Satan was cast forth in the death of Christ, Question who daily maintaineth war against the flock of Christ? answer. we answer that this ejection is not restrained to any short time, but that the notable effect of the death of Christ is described which daily appeareth. A. Therefore we must daily fight against the sundry assaults of Satan (for he seeketh like a roaring Lion continually whom he may devour.) notwithstanding we must so fight that by Christ we may assure ourselves of the victory. Satan the Prince of this world by Rapine. Psal. 24 M, And he is called the Prince of this world not because he is the Lawful Prince of the same but by rapine, by which he hath made mankind subject unto him by sin. Otherwise the earth is the Lords and all that therein is the compass of the world and they that devil therein. 1. Cor. 4.4 Ephe. 2.2. The Apostle Paul calleth him the God of this world, which worketh in the children of unbelief by whom they are held captive to his will and pleasure. M. For his kingdom is in the hearts of the unbelieving: but by the power of Christ he is cast out of the hearts of mortal men. And now we must take heed jest he get entrance again into his old seat. Christ and the Princes of this world cannot reign together Christ being let in, erpelleth Satan: and Satan being received, joh. 10.16. Christ departeth. For there is no agreement between Christ and belial. 32. And if I were lift up from the earth, I will draw all unto me. In that our saviour speaketh here so generally that by his death he will draw all men unto him, it is to be referred to the sons of God, which are of the flock. Also he used this general speech because the church of God was to be gathered boath out of the Gentiles and also out of the jews: 2, Cor. 6.16 according to this place, There shallbe one Shepherd and one Shepfoulde. 33. This he said signifying what death he should die. There is no doubt therefore, but that the sense and meaning of this place is, that the Cross shallbe like unto a Chariot by which he should carry all the faithful with him to his Father: as if Christ should say. B. ye shall exalt me and set me in my true glory when ye lift me up upon the Cross. You shall lift up my body from the earth, that it may die with great Ignominy, and so ye shall think not only to cast me down, but also utterly to destroy me. Of the which your purpose ye shall so fail, that by the very same death, ye shall exalt me in deed from the earth, into the kingdom of heaven to sit at the right hand of my father. From whence by sending the holy Ghost, I will first of all bring that thing to pass which ye think to avoid by kill me namely that the whole world, that is to say all mankind, may follow me. For I will draw all men unto me, they being persuaded by my spirit, that I am the saviour of the world. 34 The people answered him, we have heard out of the Law, that Christ bideth ever: and how sayest thou the son of man must be lift up? who is that Son of man. M. The people understood that the Lord spoke of his exaltation by which he should be put to death. Therefore they object unto him saying. we have heard out of the Law. C. There is no doubt but that there purpose was maliciously to cavil at the words of Christ: therefore their own malice blindeth them, that they can see nothing in the clear light. They say that they will not accounted jesus for Christ, because he said he should die, whenas the Law promised everlasting continuance to the Messiah. john. 8.17 As though boath were not exppressed in the Law, that so soon as Christ was dead his kingdom should flourish for ever. But these men take occasion to cavil of the last part. 2 Kin. 7.16 Psalm. 4.7 Psal, 72.17 Psa. 89.30 Psa. 100.4 Psa. 127.2. Esai. 9.7 Esai. 40.8 Ezec. 37.25 M, Here they call the Scripture of the old Testament the Law evenas Christ used this word Law before. But the testimonies of Scripture whereunto they leaned, were these which I have coated in the Margin. C. But the original of this error was for that they looked for wordly Pomp to be in the Messiah and in his kingdom. hereupon it came to pass that they rejected Christ because he was not according to their fantasy and Imagination. A. But verily they should first of all have considered this which Peter teacheth namely, how that the spirit of Christ which was in the Prophets testified the afflictions that Christ should suffer, i Pet. i xi and the glory that should follow the same. For what other thing did Esay and Danyell prophesy of: Esay. 53.2 Dan. 9, 26 Therefore the jews are worthy of no excuse, which for this cause would not receive jesus to be Christ for that he was subject unto death. For it behoved Christ to suffer and so to enter into his glory. Luk. 24.26 Who is that son of man. This question containeth a mock or scorn, as though Christ by that short refutation had nothing to say. Whereby it appeareth how arrogant Ignorance is. For it is as much as if they had said go thy way now and boast thyself to be Christ when as thy own confession argueth that thou hast no affinity or similitude of the same. 35. Then said jesus unto them, yet a little while is the light with you: walk while ye have light, lest the darkness come one you: For he that walketh in the dark wotteth not whether he goeth. Bu He might in few words have made answer by the distinction of the two natures, namely that one and the self same Messiah is boath mortal and immortal: (for according to the divine nature he is immortal, and mortal according to his humane nature notwithstanding he thought it better in one word to make an obscure answer, and more plentifully to exhort them unto the Faith. Howebéeit by this answer he did friendly admonish us and sharply reprehend them: for he reprehendeth them because they were blind in the light and also threateneth to take shortly his light from them. When he sayeth that yet a little while his light shall remain with them, he confirmeth that which he had said before concerning his death. For although he meaneth not the light of his corporal presence but the light of the Gospel: yet notwithstanding he alludeth unto his departure. As if he should say, When I depart I will not cease to be light: so that I shall lose nothing by your darkness. When he sayeth that they have the light he giveth them a privy nip, for that they being wilfully blind forsook the light, and therefore he giveth them to understand that they were unworthy to be answered, because they sought to bring unto themselves occasion of error. As if he should say, whatsoever I foreshow concerning the cross ye make a laughing matter at the same and despise it. Wherefore the Gospel shallbe preached unto you yet a little while: and ye shall not long have Christ with you which is the true light. For the time will come when Christ and the Gospel shallbe taken from you, and ye shallbe cast in utter darkness and blindness, It were better therefore that now while occasion is offered you, ye would not neglect the harvest of your salvation. For he which forsloweth the harues●e shall hunger in winter: but he which fetcheth his harvest in summer, is wise. Now is your harvest, now ye have the light with you: see therefore that ye so walk that the darkness comprehend you not, and when the night is come ye be blind. M. In fine he showeth them of that whereof he spoke in another place saying. Mat 21, 43 The kingdom of God shallbe taken from you and given to a nation that will being forth better fruit of the same. C. Furthermore in that he sayeth that the light shall shine unto them but a little while, that belongeth to all the unbéeléeving, for the Scripture promiseth that the Son of righteousness shall rise and shine upon the Children of God and shall never set: The son hereafter shall not shine unto you in the day time: Esay 60, 16 nor the moon in the night: but the Lord shallbe your everlasting light: Notwithstanding all men must walk warily because darkness follow the contempt of the light. The which also is the cause why such dark and cloudy night hath been before this time many ages in the world, because few would come to the bright shine of heavenly wisdom. For Christ doth shine unto us by his Gospel, that we might follow the way of salvation which he showeth. Therefore they which use not the grace of God do put out the Light somuch as in them lieth. He that walketh in Bu he showeth the discommodity which the unbelieving receive, and to terrify them the more, he showeth how miserable their condition is who being destitude of the light, do err all their life long: for they cannot move their foot without falling or the peril of stumbling. And Christ now pronounceth us to be in darkness except he shine unto us. 36. While ye have light believe on the light, that ye may be the children of the light. These things spoke jesus and departed and hid him self from them. Bu This exhortation to Faith is very grave and weighty, to the which he addeth a most large reward. C. For he calleth those children of the light, who being the heirs of God in deed do enjoy the light to the end. When he saith, Believe in the light No man must thereby gather that the works of light are not required of the children of light, for by the works of light we are declared to be the children of the light. Bu To the which effect pertaineth this saying of Paul, ye were sometime darkness, but now are ye light in the Lord walk as children of the light for the fruit of the spirit consisteth in all goodness righteousness, and truth aproving what is acceptable unto the Lord. Ephe. 5.8. and have no fellowship with the unfruitful words of darkness. These things spoke jesus. C. It may seem strange why he withdrew himself from them who so earnestly desired to see him. But by the other Euaungelists we may easily gather, that the Evangelist here speaketh of the enemies of Christ, whom the Godly love and desire of good and simple men, did for and offend. For the strangers that went to meet with Christ, followed him till he came into the temple where he chanced to come among the Scribes and his ancient enemies. 37. But though he had done so many miracls before them yet believed not they on him. M. This aught not to be understood only of that multitude which had moved the question unto the Lord concerning the exaltation of Christ but also of all the unbelieving and blinded jews before whom the Lord had done many miracles C, Therefore let this hinder or trouble no man, that Christ was despised of the jews this offence the Evangelist putteth away showing that he had many evident testimonies, which brought authority and credit to him and to his doctrine: but yet that the glory and power of God which evidently shined in the miracles was not seen and perceived of the blind. M. Moreover the Evangelist doth not without consideration make mention in this place of the unbéelefe of the jews. For he hath so ordered his history that now consequently he cometh to the declaration of the death and passion of Christ. before therefore he beginneth with the same he thought it necessary to admonish the reader before hand why it came to pass, that the same nation and people remained still so obstinate and unbelieving that they were not afraid to crucefy the son of God: to take away the offence which might here come he layeth the blame of this matter upon the obstinacy of the jews which could be reclaimed by no miracles: and yet be justifieth Christ who by many miracles called them unto the faith. B. Moreover when the Evangelist saith according to his manner as it were speaking generally, They believed not on him: john. 8.30. he meant that very few believed on him. R. For he affirmed before that certain believed on him. 38. That the saying of Esayas' the Prophet might be fulfilled which he spoke, Lord who shall believe our saying, and to whom is the arm of the Lord declared: C. Because that thing might trouble the minds of many men, how the jews could be so senseless and blind that the visible power of God could nothing move them, john of himself goeth forward to show that faith cometh not by the common sense and understanding of men, but by the singular and rare gift of God, and that if was foreshowed long ago concerning Christ that few or none should believe the Gospel. B. This Esayas prophesied it was meet therefore it should so come to pass, and that the prophecy of the prophet should be fulfilled. For he would not have prophesied of the same except it had been so appointed of my father. Bu But the jews were not such obstinate personnes, because the Prophet did foretell that they should be so: but he therefore foreshowed the same, because they should be such. Lord who shall believe. C. This sentence consisteth of two parts. In the first part Esaias speaking of Christ, and foreseeing that whatsoever he had spoken of Christ, and also whatsoever should be spoken by the Apostles, should be rejected of the jews, as one amazed at such as be in obstinacy, he crieth out, Lord, who shall believe our preachings. And in the second part he showeth the cause why the number of the believing is so small, namely, because God doth not commonly illuminate all men, but bestoweth the grace of his spirit only upon a few. Wherefore, if so be the obstinate infidelity of a great number among the jews aught not to hinder the faithful, although they be few in number, no more aught we to be ashamed at this day of the Gospel, although the same hath few Disciples. By this word arm it is evident enough that he understandeth the power of God. The Prophet teacheth that the arm of God which is included in the doctrine of the Gospel is hid, until the same be revealed: and withal he testifieth that all are not partakers of this revelation: whereupon it followeth that many are left to their blindness, being void of inward light, who hearing, hear not. M. Therefore we have need of the Revelation of the power of God to believe the word of Christ. The high Priests also, Scribes, and pharisees saw the power of God shining in the works of Christ, and so did the rest of the wicked jews: but they believed not: because they saw the same, not as the power of GOD, but as the power of Satan: therefore also they said, He casteth out Develles in Belzebub the chief of the Develles. Luke. xi.xu. To cast out Develles was a work of the finger of God, but the wicked attributed the same unto Satan. Wherefore? Because they were destitute of the revelation of the arm of God: their eyes were blinded, and their hearts were hardened. The arm of God in Christ, during the time of the Cross seemed to be shortened: but in his resurrection again it declared itself to be a mighty and outstretched arm. Therefore we must pray unto God, that he will reveal his arm unto us in Christ. R. The Apostle Paul citeth this testimony to exhort the faithful not to be discouraged because of the multitude of the unbelieving, and the small number of the faithful, neither yet for the same to forsake the doctrine of the Gospel. All (sayeth he) obey not the Gospel. For Esaias sayeth, Rom. x. xuj Lord who hath believed our words. 39 Therefore could they not believe, because that Esaias sayeth again, He hath blind- 40. dead their eyes, and hardened their heart, that they should not see with their eyes, and lest they should understand with their heart, and should be converted, and I should heal them. C. This speech is somewhat more hard: because, as the words import, the way and power of believing was quite stopped up and taken away from the jews, because the Prophesy of the Prophet had appointed them to blindness, before they had either chosen blindness or faith. I answer, that it is no absurdity, if it could not happen otherwise than God had foreseen & appointed. But we must note that the simple and bore forknewledge of God was not the cause of these things: howbeit here we must not have so much consideration of the foreknowledge of God, as of judgement and vengeance. Neither did God look down & consider from heaven, what men would do, but he pronounceth what he himself would do: namely, that he would strike the wicked with blindness & giddiness, that he might take vengeance upon their wickedness. For here the inferior cause is noted why God would have his word, which by nature is whoalsome, to be perilous and deadly to the jews: namely, for that they had so deserved by their wickedness. It was impossible for them to shun this punishment, when God had once determined to cast them into a reprobate sense, and to turn the light of his word into darkness. For this latter Prophesy is unlike to the first in this, because there the Prophet affirmeth that no other do believe than those whom God doth illuminate according to his good pleasure, the cause whereof doth not appear. For seeing of right and equity all men are lost and dampened, God may according to his goodness save whom he will from among the rest. But here he maketh mention of the obduration, by which GOD taketh vengeance upon the wickedness of an unthankful people. Who so do not observe and consider these degrees, do confound amiss divers places of the Scripture. But we have expounded this place of Esaias in our exposition upon the thirteen Chapter of Mathewe, beginning at the fowretéene verse. 41. Such things said Esaias, when he saw his glory, and spoke of him. M. This the Evangelist addeth lest any man should say. To what purpose dost thou allege this place. The Prophet spoke of the men in his time, and therefore they serve nothing to this purpose. C. This cogitation john preventeth plainly, showing that the Prophet was sent to be a teacher, not for one age, but rather that the glory of Christ was showed unto him, that he might be a witness of those things which should come to pass under his reign and kingdom. For to what end did the Prophetical Revelations serve, but only to deliver as it were from hand to hand to others, that which they had received from God? And the Evangelist taketh this as granted unto him, that Esaias saw the glory of Christ. Whereupon he gathereth that he applied his Doctrine to the state of his kingdom, which was to come. A. As touching the time in the which the Prophet saw the glory of Christ, some refer it to that time in the which Vzias the King died. Esay. 6.1 For then the Prophet saw the Lord sitting upon a high throne, and the skirts of his clothing filling the Temple, the Seraphins standing upon it: every one having six wings: with twain he covered his face, and with twain he covered his feet, and with twain he did flee: And one cried to another, and said, Holy, Holy, Holy is the Lord of Hosts: the whole world is full of his glory. By this vision the purpose of the Prophet was to show a view of the kingdom of Christ. M. But this also may be referred to that which is contained in the three and fifty Chapter of Esai. For then the Prophet saw the glory of Christ in the spirit, when he spoke of the arm of the Lord. 42. Nevertheless among the chief Rulers also, many believed on him: but because of the Pharisees they did not confess him, least they should be excomunicate. B. Because the Evangelist had spoken of the obstinacy of the jews, because they could not believe on the Lord he doth very well add this, by which he doth show that all were not so rejected, but that many of the Rulers also believed one the Lord: how be it they were but weak as yet, and lovers of the glory of this world. C. A worthy example verily of the grace of God: for impiety having once gotten the upper hand, is a certain general plague which by the contagion thereof infecteth all the parts of the body, Therefore it is the singular gift of God when some remain sincere, among a corrupt people. Howbeit the same grace of God is to be seen at this day in the world. For although impiety and the contempt of God do abound, and although a great number go about to banish away quite the doctrine of the Gospel, notwithstanding,, it shall find some sanctuaries and receivers. And so it cometh to pass that Faith hath certain resting places, lest it should be quite driven out of the world. Faith cannot be bani●●● out of 〈◊〉 world. M. So in the time of Elias there seemed to be almost none which worshipped the true God, so that Elias was thought to remain alone, when as notwithstanding there were seven thousand men in Israel which had not bowed their knee before Baal. 1. King. 19 C. This word (Also) betokeneth an Emphasys and vehemency. For Princes and Rulers for the most part wear such deadly enemies and haters of the Gospel, that it was incredible that some one among them should have been found faithful. The more wonderful therefore is the power of the spirit of God who pierced in thither whether nothing else could come. Howbeit this was not the wickedness of one age, only, that the rulars were obstinate and rebellious against Christ: For honour, riches, and dignity, have always Pride their handmaid. Wherefore it is a hard matter to bring them to be humble and lowly in their own eyes, who being puffed up with Pride and arrogancy, scarcely know themselves to be men. Whatsoever he be that excelleth others in this world, will not if he be wise, trust unto his mightiness, lest the same be a let unto him. A. jam. 1.10 Let him that is Rich (saith Saint james) rejoice that he is brought low, for he shall pass away as a flower of the field. When he sayeth that there were many, we must not so understand the same, as though the one half, or the greater part of the Rulers believed: for they being compared to others, of whom there was a great multitude, they were but a few: but those same were a great many if they were considered in themselves. But because of the Phariseis. This the Evangelist misliketh in them for that they did not boldly confess their faith: C. And therewithal noateth how great the imbecility of faith was in them, who were lukewarm, or rather key could. For a true and lively Faith cannot be divided from Confession. Faith and Confession linked together. Rom. 10.10 For with the heart we beeléeve to righteousness, and with the mouth we confess to salvation. And it cannot be that faith being once kindled in the heart should not burn & cast forth his flame. Therefore the Evangelist giveth us to understand that these Princes embraced the doctrine of Christ because they knew the same to be come from God: but yet that this faith was not lively in them, and not so virtuous as it became the same: because Christ giveth not unto his Disciples the spirit of fear, but the spirit of constancy, insomuch that they dare boldly confess that which they have learned of him. And although it is not likely that these men were quite dumb, yet notwithstanding because they made no true confession, the Evangelist simply denieth that they professed their faith. For this had been true and lawful confession, to have openly given their name and professed Christ. Wherefore let no man flatter himself which in any part hideth and dissembleth his faith, lest he should incur the displeasure and hatred of men. For although the name of Christ be odious, that fear is not excusable which maketh us slide from the confession of his name, though but the breadth of a hear. Bu A great number at this day have the very same disease that these Rulers had. For they understand the doctrine of truth, they know the lawful use of the sacraments, that papistry is contrary to the doctrine of the Gospel, and that in the papacy the Sacraments are not ministered according to the institution of the Lord, all these things they see and know: but yet nevertheless for fear and the love of temporal things, they communicate with the very same, they halt on both sides and do not boldly confess the truth: All these men verily do greatly offend, and aught not to be confirmed in their error, to believe that it is sufficient, if so be they retain that which is true in their heart, and do think well in their mind of the Gospel, and in the mean time have a liking of these abominations instituted against the word of God: that is to say, they come unto the mass, not as to the mass, but as unto the lords Supper. God hateth that hypocritical dissimulation, and loveth truth and sincerity. Concerning excommunication read the ninth Chapter going before beginning at the .22. verse. 43. For they loved the praise of men more than the praise of God. R. Thou mayest see in this place, the cause why few of the Rulers, mighty men and wise men, do not sincerely confess the Gospel. Because the Gospel bringeth with it the Cross, and the forsaking of earthly goods. Now seeing the Rulers could not abide to forsake their tyranny, and seeing it seemed foolish to the wise men, to resign the wisdom of reason to the bore and weak word of the gospel, it hath ever to come to pass that very few mighty and wise men, truly confessed Christ. According to the saying of saint Paul, Behold your calling brethren, how that not many wise men after the flesh, not many mighty, not many of high degree are called, but God hath chosen the foolish things of this world to confound the wise. C. The Evangelist layeth no superstition to these means charge, but only saith that they sought to avoid the reproach and dispraise of men. For if so be ambition prevailed more with them than the fear of God, it followeth that they were delivered by a certain light fear of conscience. Now let the reader's note, how greatly God misliketh and condemneth their fear, who dissemble their faith before men for fear of displeasure. What worse thing can there be, yea what can be more beastly, than to prefer the vain liking and commendation of men before the judgement of God And he pronounceth all those to be such, who forsake the displeasure of men, when they should confess a pure & true faith: and that justly: For the apostle commending the invinsyble constancy of Moses, Heb. ●i. 27. saith that he endured even as though he had seen him which is invisible. By which words he giveth us to understand, that when a man fasteneth his eyes upon God, his heart will be invincible & more fast than an Adamant stoan. hereupon therefore cometh that cowardliness which maketh us to fall to false dissimulation, because we have wholly respect unto this world. For the sincere aspect and beholding of God doth drive away all smoke and vanity of riches and honours. It is not therefore a small and venial offence as some imagine to deny Christ, seeing the holy Ghost in this place saith that those Rulers which confessed not Christ, loved the praise of men, more than the glory of God. Bu And Christ himself saith, He which denieth me before men shall be denied of me before my Father which is in heaven. Mat. 10.33 C. To love the praise of men in this place, signifieth, to desire to be in estimation and favour among men. Therefore the Evangelist meaneth that these Rulers were so addicted unto the world, that they rather desired to please men then God. R. The praise of men is to be counted honest, good, and wise: the glory and praise of God, is to be objected, contemned, scorned, crucified, and to be cruelly slain. For by these means Christ entered into the kingdom of his Father, and the Father by them was glorified in the world. He therefore which preferreth the praise of men before the glory of God is vain, and miserable: seeing the praise of men tendeth to reproach and shame, but the glory of God bringeth to everlasting life. 44. jesus cried and said He that believeth on me, believeth not on me, but on him that sent me. M. All this place containeth a serious and summary declaration, by which the Lord maketh plain protestation concerning himself, and his dispensation, as, that he doth not defend his own cause, that he came not at his own pleasure, but that he was sent of the Father, that he is the light of the world sent to do good and not harm: that he spoke nothing of himself: and therefore that they which believe in him, beeleéue not in him, but in the father which sent him: and that he judgeth not the unbelieving, but that they must be judged by the word which he hath preached. And by this his serious contestation his purpose was in plain words to give his last farewell to this blind and obstinate people, to lay the blame of unbelief upon their own heads, and manifestly to testify of his righteousness and innocency. And this he did not simply and in the ears of one or two, but freely and with a loud voice, which the Evangelist noateth by these words, jesus cried and said. So did the saints of God in old time, protest before the people, showing that they had omitted nothing, Deut 32 1. josua 23.4 King. 12 3. Act. 20.33 which pertained to the office committed unto them: as Moses, josua Samuel, and Paul, B. Also the purpose of our saviour Christ was by his example, speaking of himself with so loud a voice (than the which nothing grieved more the pharisees) to incourag those fearful Rulers which believed on him, that with him they might despise the pharisees in respect of God. And that they might do this, he bringeth a most urgent and strong reason, affirming that they do believe in God which believe on him, and that they which know him know God also: the which is eternal life. C. The sum is this, that faith in Christ resteth not upon any mortal man, but upon God, Ihon. 17.3. because he findeth nothing in Christ but that which is divine, yea in his face he beholdeth God. For how shall we understand those things which he here speaketh, but only because a man appeared unto men when God was hid and not seen. Also least they should think that he was the same only whom they saw, he requiereth to be believed to be such a one, and of so great majesty as is the Father, for saith he whosoever believeth in me, he believeth not in me (that is to say, in that which be seeth) but in the Father: and he which believeth the father must of necessity believe that he hath a son: and so consequently, he that believeth in the father must also believe in the son. Therefore he doth truly profit in the Gospel, who staying himself upon this Faith doth believe GOD and not men, and doth stand strong and steadfast against all the assaults of Satan. The faithful are said not to believe in Christ, when they do not persist in the humane beholding of him. For he here comparing himself with the Father, commandeth us to have respect unto the power of God, because the infirmity of the flesh, of itself hath no strength. Here after when he shall exhort his Disciples to believe in him, the seence shall be otherwise. For there God is not compared with man, but Christ is revealed with all his gifts which aught to be sufficient to retain our faith. 45. And he that seeth me, seeth him that sent me. Question M. seeing that God is a Spirit, and a Spirit cannot be seen, how doth he see God which seeth Christ? john 4.24 john 1.18 1. Tim 9.19 Moreover no man hath seen God at any time: for he dwelleth in the light that no man can attain unto. Answer. I answer, C. Seeing in this place is taken for knowledge. For to the end he might well and throughly pacify those consciences, which otherwise should be much disquieted and troubled, he calleth us to the Father. For therefore the stabillitie of faith is sure and firm, because it is above the world. And in that man, who truly knoweth Christ, the glory of God doth shine: that we might be assured that the Faith which we have in him doth not depend upon man, but upon the eternal God: because it ariseth from the flesh of Christ unto the divinity. The which if it be so, it aught not only to be fixed continually in our heart, but also it aught bouldelye and void of all fear to show it ●●●fe in our tongue, so often as need requiereth: A according to this saying, Psal. 116.10 I believed and therefore I spoke. 46. I am come a light into the world, that whosoever believeth on me should not abide in darkness. C. To the end he might make his disciples more strong and valiant, he goeth forward still in preaching the assurance of Faith. And first of all he testifieth that he came into the world to be a light, whereby men might forsake darkness and error, sin and death, & condemnation, to the which all men are subject: and he showeth also the mean how to attain so notable a benefit saying. That whosoever believeth on me should not. Bu For to the end he might communicate unto men all those things which he hath, he came down from Heaven, and was incarnate: but he giveth them unto us by faith. Wherefore by faith Christ with all that he hath is ours. Whereupon the second time he repeated faith, requiering his Disciples to beeléeve in him. C. Also he accuseth all those of ingratitude, who being instructed and taught by his Gospel, do not divide themselves from the unbelieving. For the more notable a benefit that this is, to be called from darkness into light, the less excuse have they, who either by their sloth or negligence choke and put out the light which is kindled in them. Therefore that we might have several degrees, first of all Christ teacheth that he is a light more for others sakes, than for his own: secondly that he is a light not only to Angels but also to men: thirdly that he was manifested in the flesh, to give forth a bright shine. A. But how Christ is called a light we have showed before in the first Chapter the fourth verse, in the eight Chapter the twelve verse, and in the ninth Chapter the fift verse. 47. And if any man hear my words, and believe not I judge him not: for I came not to judge the world, but to save the World. C. After that the Lord had spoken of his grace, and exhorted his Disciples to the constancy of faith, he now beginneth to touch the Rebels, earnestly reprehending them. C. How be it here also he dealeth not so severely with them as their wickedness deserved, who wilfully rejected God. For he omitteth to judge of these men: because he came rather to save all. In the first place we must note that he speaketh not here of every unbeliever, but of those which willingly and wilfully reject the doctrine of the Gospel preached unto them. M. For properly he cannot be said to be unbeléevinge which hath not heard, that is to say, to whom the Gospel hath not been preached. He speaketh therefore of those which do willingly despise the light of the Gospel offered unto them. C. Wherefore then will not Christ condemn them? because he hear laying aund for a time the parson of a judge, to the end all I might be the more encouraged to repentance, offereth salvation generally to all and spreadeth forth his Arms to embrace every one. Howbeit he amplifieth the crime by no small circumstance, if so be they refuse so gentle and sweet a calling. For it is as much as if he had said: Behold I stand present to call men, and forgetting the parson of a judge I seek to draw all men unto me, and to deliver them from destruction, which have been twice lost. No man therefore is damned for the contempt of the Gospel, but he which despising the amiable message of salvation, would willingly bring destruction to himself. This word (judge) in this place signifieth to condemn, as in divers other places also. ●●d to save, aught to be referred only to the proper office of Christ. For in that the unbelievers are more grievously and deeply condemned for the gospels sake, it is accentall, & of his nature. A. john. 3.17 The like sentence we read when Christ said God sent not his son into the world, to condemn the world, but that the world might be saved thorough him. 48. He that refuseth me- and receiveth not my words, hath one that judgeth him: the word that I have spoken the same shall judge him in the last day. C. Lest the wicked might persuade themselves and think that they shall escape unpunished for abusing Christ, he addeth hear a horrible threatening, that although he rest and suffer, yet his only doctrine shall suffice to condemn them: even as in an other place he said, that there should need no other judge but Moses, in whom they did glory. Therefore the sense is this, john. 5.45 I earnestly desiring your salvation, do not use my authority in condemning you, but do wholly seek to save that which was lost, yet think not ye that you are therefore escaped the hand of God. Bu For they shall not escape unpunished, and go away without judgement which contemn and reject the son of God. C. For to speak of the lest the only word which ye have despised, shall be a sufficient and meet judge. And receiveth not my words. C. This latter part is an exposition of that which went before. M. For in these words it is declared ●hat it is to object the Son of God, and what they are which rejected him. C. For because men have hypocrisy engraffed in them by nature there is nothing more easy for them than in words to boast that they are ready to receive Christ: and we see how common this vain boasting is, even among the most wicked. Wherefore we must remember this definition, namely that Christ is rejected, when we embrace not the pure doctrine of the Gospoll. M. even as to receive Christ is nothing else, but to receive his word by a lively faith. C. The Papists brag with openne mouth of the word of God, but so soon as the same is preached, there is nothing more hatfull unto them. These kiss Christ as judas did. Therefore let us learn to include him in his word, and give unto him that worship of obedience only which he requireth. The word that I have spoken. C. He could not by a more gloriousse title extol the authority of the Gospel, than when he giveth the power of judging unto the same. For according to these words the last judgement shall be nothing else than an approving of the doctrine of the Gospel. For Christ shall site upon his tribunal seat, but he affirmeth that he will pronounce that sentence out of his word which he now preacheth. This threatening aught to make the wicked much afeard when they cannot escape the judgement of his doctrine which they now so proudly contemn. Again hereby cometh a wonderful consolation to the godly, that howsoever they are now condemned of the world, they are notwithstanding already justefied in heaven: because wheresoever the faith of the Gospel hath this feat the tribunal seat of God is erected to save. We bearing ourselves bold upon this authority, there is no cause why we should care for the Papists with their preposterous judgements, because our faith reacheth above the Angels. Bu Therefore let us well remember this, and let us take heed that we despise not the Lord speaking to us in his Gospel. 49 For I have not spoken of myself: but the father which sent me, he gave me commandment what I should say, and what I should speak. C. lest the external show of man should diminish any thing of the majesty of God, Christ calleth us from the fame unto his Father. And for this cause he maketh mention so often times of his Father. And verily seeing it is great wickedness to transfer unto any other, any part of the divine glory, it is necessary that the same word come from God to which judgement is given. Bu Christ therefore in these words doth very strongly maintain the whole doctrine of his Gospel, and proveth the same not to be human, but divine, undoubted and authentical. C. Also here he putteth a difference between him and his Father, not according to the divine person simply, but rather according to the flesh: lest the Doctrine being judged to be of man, should have the less weight and authority. Moreover if so be the consciences of men, should be subject unto humane laws, this reason of Christ should not serve, that his word shall be a judge because the same hath not come from man according to the saying of Saint james, There is one Law giver which is able to save, and to destroy. Moreover hereby we may gather what wicked and cruel sacrilege that is that the Pope dare presume to bind men's consciences unto his imaginations: for by this means he arrogateth more unto himself then doth the son of God, who denieth that he speaketh any thing, but according to the commandment and prescript of his Father. A. The which he doth not only here affirm but very often also for the commendation of his doctrine: as in the seventh and eight Chapters going before. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the father bad me, so I speak. C. Again he commendeth the fruit of his doctrine, to the end all men might the more willingly submit themselves unto the same. M. For he sayeth not simply And his commandment is everlasting life, but he sayeth I know that his commandment is everlasting life. This is the testimony of the truth, and of the will of God towards mankind. He knew what to teach and wherefore he was sent, namely to preach the doctrine of eternal life, and for this cause was he sent of the Father that he might be to the faithful the author of everlasting life. This certainly also becometh the Ministers of Christ, who aught to teach no other thing then that which they have received in commandment. The which if they do, they also may say, We speak not of ourselves, but he which hath sent us, hath given us a commandment what we should teach, and we know that his commandment is eternal life. An excellent title verily of the doctrine of Christ. For the Gospel of Christ is the commandment of God to everlasting life: that is to say, it is the doctrine or preaching of grace, committed by the Father to Christ the son of God, to eternal life, which he promiseth to them that believe in him. R. For this commandment the Father hath given to the son, that he should descend into this world, and save all those that beeléeve. For so God loved the whrlde that he gave his only begotten Son, that every one which believeth in him should not perish, but have life everlasting. M. The Law also was commanded to Moses, but it was given upon Mount Sina, with fear, trembling, and leading to death: but the Gospel is the commandment of God, given to Christ the son of God, preached in Zion, and spread from thence throughout the whole world, being peaceable and sweet, and wrighten by the spirit of God, in the tables of their hearts which believe, offering remission of sins and everlasting life to all that believe. C. It is meet therefore that they feel the vengeance of God which are so wickedly bend, that they now refuse him to be the Author of life. Even as the father bade me, so I speak. R. As if he should say, when I call myself the Well of life, the quickening bread, the light of the world, the resurrection and the life, I speak these things because my Father so commanded me to the end, that he which would drink which would be filled, which would, see, rise again, and live everlastingly, might come unto me, and believe in me A. For these things I speak, that ye might attain to everlasting salvation through me. ❧ The xiij Chapter. 1 Before the feast of Passover, when jesus knew that his hour was come, that he should departed out of this world unto the Father, when he loved his which were in the world, unto the end he loved them. Before the feast of Passover. B. THE other evangelists in this place bring in the History of the holy Supper. And the whole mystery hereof was ordained to this end, that by the bread which we break, and by the Cup which we bless, we are made partakers of the body and blood of the Lord, and whereby also the Lord doth more and more live in us, and we in him. Therefore seeing Saint john hath already spoken of the lords words concerning the true participation of his body and blood, in his sixth Chapter, he omitteth here the narration of the Supper: for the right of the Eucharist began long before to be familiar and well known to all Christians. Pretermitting therefore those things which pertain to the Eucharist, C. and many other things also which he knew were put down by Matthew and the rest, he taketh in hand to entreat of that thing, which they had omitted, as of this stoarie concerning the washing of the Disciples. When Jesus knew that his hour was come. M. The Evangelist writeth this to forewarn the Reader, that he think not that any of those things, which he shall read in the Chapter following, happened without the foresight and knowledge of Christ. For he was ignorant of none of those things which he suffered. A. judas verily the Disciples, not knowing of the same conspired with the Rulers and high Priests to betray jesus: but the same was not unknown unto Christ. Whereupon it is said hereafter, And jesus knowing all things that should come on him went forth. Therefore so often as the enemies of the truth shall practise any thing against us, let us commit all things unto him, who can provide for us and our matters well enough. That I should depart out of this world. C. This is a speech worthy to be noted for it is referred to the knowledge of Christ, that he knew his death to be a passage unto the heavenly kingdom of God. Wherefore, if he making haste thither did not let to love his Disciples as he was wont, there is no cause now why we should think that his affection is altered. And now seeing he is the first béegotten among the dead: this definition of death pertaineth to the whole body of the Church because it is a passage unto God, from the which the faithful are as yet pilgrims. M. Therefore let us so think and speak of our death, 2. Cor. 5.4. that we may also call the same a passage out of this world unto the Father. Let us consider who and what this world is and we shall desire the death of the body because by the same we go out of this world into a most happy estate void of all trouble, sorrow, affliction, and pain. It maketh very much to the purpose that he useth this word father. To go out of this world, which is a vale of miseries, and full of wickedness: and so pass not to the worse, but unto the better and not simply to the better but to the father also, is such a notable benefit that the son of God being afflicted and oppressed in this world, could wish for nothing better. Unto the end he loved them. C. Although the Euaungeliste doth hereafter more plainly declare to what end Christ washed his Disciples feet, yet notwithstanding hear he beeginneth to show afore hand in one word that by this sign, he would have his constant and everlasting love declared, with the which he once loved them, that when they had lost his presence and company, yet they might be sertainly sure that he was not overwhelmed in death: the which persuasion also aught now to clean in our hearts. The words are that Christ had loved his Disciples, which wear in the world. Wherefore although we seem to be far of from Christ, yet notwithstanding let us know that he beholdeth us: because he loveth his that are in the world. For there is no doubt but that he now beareth the same affection toward us which he retained even at this very point of death. M. But the Original root and cause, is in Christ himself and not in his Disciples. If so be the cause of this love had been in the Disciples, it had not continued to the end. It is necessary therefore that the same rest in Christ, who loveth those that are his. with unspeakable love unto the end. CYR. And verily when he might have escaped the cruelty of the jews and the pain of the Cross, he so loved his, that he refused not to die for the life of all men. And that this is the most perfect love our Saviour Christ himself testifieth. This is my commandment, that ye love one another, joh. 15.13. even as I have loved you. Greater love can no man have than this, that a man should give his life for his friends. 2. And when Supper was done (and that the Devil had now put into the heart of judas Iscariot, Simons Son, to betray him. M. There are some which think that it aught to be thus read, And supper being prepared. For it may be doubted whether these things were done after Supper or in Supper time. AUG. It is very likely that Supper was not fully ended, that is to say, that the Table was not yet taken away seeing it followeth by and by that the Lord took a morsel of bread and offered the same to judas. And that the Devil had now put into the heart of judas. C. This the Evangelist hath added, not only to show the wondered patience of Christ, who vouchsafed to wash such a wicked and false traitors feet, but also that he sought occasion to use that time in the which he should finish the last act of his life being near unto death. And whereas he sayeth, that judas went about to betray Christ by the impulsion of the Devil, he doth it to express the cruelty and hainousenes of the fault. For this was more than a horrible and tragical fact in the which the efficacy of Satan declared itself. B. Insomuch that it may seem not to come from man's mind. C. It is very true that man committeth no manner of evil whereunto the Devil doth not stir him: but as the offence is more detestable and heinous, so the fury of the Devil in the same, must the more be considered: who carrieth those men which are forsaken of God up and down at his pleasure. moreover, although man's concupiscence is set on fire by the bellows of Satan: yet notwithstanding the same ceaseth not now to be a furnace: for it hath fire conceived with in: it receiveth willingly the blowing of the bellows, that all excuse might be taken from the wicked. B. Therefore Satan the author and suggestor of all sin, put into the heart of judas to betray Christ. M. And then he put it into his heart, when he was angry in his mind for the ointment which was poured upon the Lord, and when he began to cast how to recover that gain which he saw he had lost. So Satan assayeth men's minds when they are musing and careful. R. But seeing the Scripture plainly showeth that Christ was betrayed by the definite counsel and foreknowledge of God, Question how did Satan put into the heart of judas to betray him: I answer. God decreed that his Son should suffer but so that by his passion he might be glorified with the resurrection, Answer. and by his cross might deliver the faithful from all curses. But Satan by his wicked Instruments (as by judas, the Phariseis, Pilatte, and Herod) delivered Christ to the Cross to destroy him, and to blot out his name quite, from among the living. Therefore the heavenly Father executeth his most excellent purpose by most wicked Instruments, that the Faithful might not be destitute of their salvation purchased by the Cross of Christ, and that the unbelieving by the self same work through their own wicked practices, might be destroyed for ever. A. Concerning the which, read the fourth Chapter of the Acts, beginning at the twenty seven verse. 3. jesus knowing that the father had given all things into his hands and that he was come from God and went to God. C. This is therefore added that we might know whereof it came that Christ was so quiet in mind, namely, for that he being now the conqueror of death: hoped for the triumph which shortly after followed. Men which are amazed and stricken with fear, are commonly much disquieted: but the Evangelist giveth us to understand that there was no such motion in Christ: because although he should shortly after be betrayed of judas, ngtwithstanding he knew that all things were delivered unto him of the Father. Bu For so john Baptist said, john. 3, The Father loveth the Son, and hath put all things into his hand. C. If any man demand and say, How then came it to pass, Question that he was afterward brought to such sorrow and grief, that he swett blood. Lu. 22.44 I answer that boath these were necessary, namely, that he should both fear and abhor death, Answer. and also nevertheless go forward without fear in discharging the office of a Mediator. M. In this place also is commended unto us the modesty of Christ. ye see oftentimes that the Children of Princes do humbly and friendly play with men of inferior sort: but it is before they know that they have received full power of all things. But this King of Kings, and Lord of Lords, although he knew that all things were delivered into his hands, yet notwithstanding, he was never a whit the more insolent and proud, nay, he continued his humble, and modest conversation with his Disciples, until the end. Let them note this which are of high calling. 4. He rose from Supper, and laid aside his upper Garments: and when he had taken a Towel, he guirded himself. B. The Evangelist according to his accustomed manner prosecuteth most diligently every part of that, which is worthy to be remembered and noated: to the end we might the more deeply consider of the same. M. Christ aroase from Supper, his Apostles sitting still at the Table. He was not stayed with deliciousness of meat and drink, from the performance of that which he had purposed toward his Disciples. And laid aside his upper Garments. C. That is to say, his Gown, and whatsoever he wore above his Coat, but not his Coat also. For we know that those of the East part used to wear long garments. And when he had taken a Towel he girded. M. This was the manner and form of a servant. For he meant to minister unto others: the which no doubt made the Disciples greatly to wonder. 5. After that he powered water into a Basin and began to wash the Disciples feet, and to wipe them with the Towel, wherewith he was girded. A. That which he might have done by the service of another, he did himself with great humility. And began to wash. C. These words do rather express the purpose of Christ than the external act. For the Evangelist addeth that he began with Peter. CHR. Howbeit there are some which affirm that he began with judas, but what moveth them so to conjecture, I know not. 6. Then came he to Simon Peter: and Peter said unto him, Lord, dost thou wash my feet? M. He might have called them all unto him: but he came unto them himself, that he might omit nothing that appertained to servile duty, and humility. In that Christ came first to Simon Peter to wash his feet, the Papists thereby gather an argument for their supremacy. Behold (say they) he cometh first to the Apostle Peter, as to the chief of the Apostles. But the purpose of Christ was far otherwise. For the Lord did not this to appoint among his Apostles any superiority, but rather to draw away their minds from ambition, and the desire of Lordship. This cannot be tenyed. What wickedness then is this, to invert the deed of Christ, which he did against superiority, to the defending of the same? But rather let us say, that the Lord for this cause came first unto Peter, that he might exhort him first of all to humility, against the desire of supremacy. Lord dost thou wash my feet. C. This is a phrase of speech, abhorring an absurd thing unmeet to be done. For in ask Christ what he doth, he doth as it were withstand him. This modesty were to be commended, if so be obedience were not more acceptable unto God than any service or sacrifice beside: yea, if so be this were not the true and only rule of humility, to submit ourselves unto the obedience of God, and to have all our scences tied unto his will: that we might allow & like without controversy, whatsoever he affirmeth to be pleasant unto him. Therefore the true way to worship God is, to subscribe and agree to all that God commandeth. R. We have in Peter described the nature of superstitious flesh: for Peter rather of a superstitious than of a Godly reverence toward Christ, suffereth him not to discharge his servile and base office, fearing lest that Christ should be dishonoured: But, yet afterward without any consideration at all of reverence, he was moved not to deny. Even so hypocrisy or superstition, honoureth Christ with that part with the which we are to be honoured of him, and dishonoureth him with that with the which he is to be honoured. For the Religion of superstition is commonly preposterous: In sinning it is moved with no reverence towards GOD: but in praying for remission of sins, we will seem to show reverence towards God, confessing, but yet supersticiouslye, (I will not say wickedly) that we are so unworthy that we should not presume to come into the presence of God, to crave help at his hands. And, as it is true, that we are unworthy to come into the presence of GOD, so it is Godly to confess our unworthiness. But that piety turneth to superstition and impiety, if for our unworthiness we exclude the ministry of Christ. 7. jesus answered and said unto him, What I do thou wottest not now: but thou shalt know hereafter. M. The Lord declareth that he doth another thing beside the washing of their feet. For otherwise Peter had not erred, when he said, Dost thou wash my feet? For this thing the Lord did and yet he said not, I wash not thy feet, but what I do thou wottest not now: but thou shalt know hereafter. B. For he did not wash the Desciples feet to make them clean but to the end they might learn mutual love. This, peter knew not of, then: but afterward he heard the same of the Lord: but truly he understood the same when he received the holy Ghost, and called to mind all the words and deeds of Christ. C. Furthermore by these words of the Lord we are taught to obey Christ although there appear no reason why he would have this or that to be done. In a house well ordered the counsel resteth only in the master of the house: to whom the servants aught to submit themselves. Therefore he is to presumtuouse which escheweth the power and neglecteth the commandment of God, because he knoweth no reason of of the same. Also this admonition doth further extend itself as that we should not think much to be ignorant of those things which God would have hidden from us so a time. For this kind of ignorance is better learned than any knowledge when we give place unto the Lord, to excel us in wisdom. 8. Peter sayeth unto him, Thou shalt never wash my feet. jesus answered him, if I wash thee not, thou haste no part with me. R This wilfulness of Peter proceeded of the zeal of God, but not according to knowledge: wherefore it is carnal affection and not spiritual worship. C. Thus far forth his modesty was to be excused: howbeit the same wanted not fault: but now it offended more, for that it being reproved gave not place. And this is commonly seen, that error and obstinate will, are joined together. It is a notable colour, that disobedience should spring of reverence: but because he doth not sipmly obey the commandment, he doth lose his labour in seeking to honour Christ. This therefore is the true wisdom of faith, to allow and reverently to embrace as well and orderly done whatsoever cometh from the Lord. For verily otherwise we cannot sanctify his name: because except we judge the same to be excellently well done which he doth, our flesh will never obey, and give that honour which is due unto him, but by constraint. To be short, except man do forsake himself in judging of the works of God, although he have a desire to honour God, pride will alway lurk under the show of humility. C. Peter had heard the Lord say that there was somewhat in this washing, which he should know afterward: whereby he should have been bridled from resisting the Lord any further. But he was to shamefast. It is not good shamefastness which exceedeth so much, that it resisteth the grace and love of God towards us. Some are oftentimes so affected with this over much shame, that they dare not call upon God in the time of need, but make intercessors of the Saints. Of the which we have spoken a little before. If I wash thee not. Bu The Lord jesus vehemently reprehending the refusal of Peter, showeth and openeth the mystery of this washing, which is the fruit of his Passion, & of his coming into this world. C. Yet notwithstanding he doth not plainly express, for what cause he determined to wash his Disciples feet: only by a similitude taken from the soul to the body, he teacheth that he doth no new thing, or unbeseeming his person, in washing his Disciples feet. Notwithstanding, the Lord showeth what foolish circumspection Peter used. The like shall happen unto us, so soon as the Lord beginneth to contend with us. Because Christ was there Lord and Master. Peter thinketh it very absurd, that he should wash his feet. But in repelling this office, he refuseth the principal part of his salvation. For this sentence containeth a general doctrine, namely, that all of us are filthy and defiled before God, until Christ wy●e away our spots. Now, seeing that he challengeth to himself alone this office of cleansing. let every one offer unto him his uncleanness to be purged, that he may have place among the sons of God. M. hereupon the Apostle sayeth, Know ye not that the unjust shall have no inheritance in the Kingdom of God? 1 Cor 6.9. Ephe. 5.5. Be not deceived, and so forth. C. Moreover, there are some which refer this word (Wash) unto the free remission of sins, and there are other some also, which refer the same to newness of life: and a third sort upon good consideration refer it to both. For Christ washeth us when he wipeth away our sins by the offering up of himself, lest they should come into judgement. Moreover, he washeth us, when by his holy spirit, he abolisheth the wicked, and sinful desires of the flesh. 9 Simon Peter sayeth unto him, Lord, not my feet only, but also the hands and the head. M. Peter hearing such a grave and intolerable threatening, submitteth himself wholly unto the will of Christ, being now ready to suffer not only his feet to be washed, but his hands and his head, that is to say, his whole body. As if he should say, Before I suffer myself to be separated from thee, I will suffer whatsoever thou wilt. Bu I do give not only my feet to be washed, but also I offer myself with all that I have unto thee. C. This necessity was a meet Mistress to tame him. Therefore laying aside contention, he giveth place. But he will now be washed every whit. And he truly confesseth that he is wholly in every part defiled, and that therefore he is nothing profited, if so be one part only be washed. 10. jesus sayeth to him: He that is washed needeth not save to wash his feet, but is clean every whit: And ye are clean, but not all. A. As by a certain obstinate will, Peter at the first resisted Christ, going about to wash his feet, C. even so here again through rashness he erreth, in that he maketh small account of the benefit already received. For he speaketh as though he had received no remission of sin, and no sanctification of the spirit. Therefore here also he is justly reprehended of Christ. For he putteth him in mind of that which he had bestowed upon him before: howbeit under the person of one man, he also admonisheth all his Disciples, that being mindful of the grace received, they do consider what is needful for them as yet in time to come. first of all he sayeth that the faithful are wholly clean: not that they are clean through every part, so that they should no more have any spot in them: but because they were cleansed in the special part, the kingdom being taken from sin, that the kingdom of God might have the right pre-eminence: even as if a man should say that the whole body is sound, because it is infected with no general disease. Therefore we must declare ourselves to be the Disciples of Christ, by newness of life, seeing he preacheth himself to be the author of purity in the Disciples of Christ. Moreover this other similitude also is brought to the present matter, lest the washing of feet should be rejected of Peter, as vain and absurd. For as Christ washed from the head to the feet, those whom he made his Disciples, evenso in those whom he hath cleansed, the lower part must be daily purged. For the children of God are not wholly regenerated the first day, that they should desire nothing but heavenly life: But have rather the relics of flesh abiding in them, with the which all their life time they have a continual battle. Therefore all the affections and cares of this life, are Metophoricallye called feet. For if so be the spirit possessed all the parts of man, we should have nothing to do any more with the spots of this world. Ecles. 3 5. Ephe. 4.22 A. But Christ shall always find matter in us to purge. For the which cause we are commanded to mortify our members which are upon the earth, and to put of the old man, until such time as we be thoroughly cleansed. C. Here therefore Christ speaketh not of remission of sins, but of renovation, the which Christ by little and little, and by continual degrees, delivereth those that are his, quite and clean from the desires of the flesh. And ye are clean, but not all. C. This proposition is as it were the Minor in the syllogism: Whereupon it followeth that the washing of feet properly becometh them. R. But how are they clean, which a little after denied Christ? We said even now that this must be referred to the sanctification of the spirit. verily those that believe and are elected in the blood of Christ, are always clean: ●. joh. 1.7. (for the blood of jesus Christ the Son of GOD doth make us clean from all sin,) but in themselves they are sinners, ronneawayes, and Apostatas. AU. For the very human affections, without the which we live not in this mortal life, are as it were feet, when we are affected with human things, and we are so affected, that if so be we say we have no sin, we deceive ourselves, and the truth is not in us. Therefore he doth daily wash our feet, who maketh intercession for us, and we daily confess in the lords Prayer, when we say, forgive us our debts, as we forgive our debtors, that we have need to wash our feet, that is to say, to direct the ways of our spiritual treadinges. But not all. C. This exception is added, to the end every man might examine himself, if peradventure judas might be touched with affection to repent: Howbeit his purpose was to confirm and stay the rest of his Disciples aforehand, lest the cruel fact which should afterward appear, should trouble them, as if it had been conceived in a heavenly heart endued with grace. Notwithstanding upon wise consideration he nameth no man, lest he should take away all occasion of repentance from him. But seeing in deed he was past all hope of recovery, this admonition served only to increase his fault: but it profited the Disciples very much, because thereby the divinity of Christ was the better known unto them. Furthermore, they understood that purity was not a common gift of the holy ghost. Bu Wonderful therefore was the meekness and gentleness of Christ jesus, who neither bewrayed to others the known Traitor, nor yet secluded her from the washing of his feet, nor from the holy Supper: nor yet from the Communion of his holy body and blood: only he pricked his wicked Conscience, that so he might repent, after he knew that the Lord was not ignorant of his treason. 11. For he knew who it was that should betray him: therefore said he, Ye are not all clean. M. The Evangelist sayeth not, For he knew who it was which believed on him, but who it was that should betray him. Therefore this treason by which judas bytrayed his Lord, was so filthy and unclean, that it cannot be in those, which have been once washed. He which is once washed of Christ, although he have never so foul feet, yet notwithstanding, he is never so impure, as to betray Christ his purifyer. Therefore so many as for money and filthy gain cell Christ in the Church, whether they be Apostles, or Apostolical, whether they be Popes, or Pontifical Priests they are not of that number which hath been once washed, and are cleansed thoroughly, but are wholly unclean, with judas the Traitor. A. Concerning farther matter which appertainech to this place, read the seventy verse of the sixth Chapter going before. 12 So after he had washed their feet, and received bis clothes, and was set down again, he said unto them, wot ye what I have done to you? M. The Ceremony whith Christ used before his Disciples, had been to small purpose, if so be he had joined doctrine to the same. C. Wherefore he now declareth to what end he washed his Disciples feet. Now therefore he showeth a reason of his doing: and when he sayeth, Wot ye what I have done unto you? M. he asketh not the same as doubtful, C. but showeth that he hid the same from his Disciples for a time, that proving their obedience, he might in time reveal that unto them, which afore was unmeet to be known. Neither doth he stay till they demanded the meaning of his deed, but he preventeth them himself. The like shall happen unto us, if so be we suffer him to lead us by the hand through unknown ways. 13. Ye call me Master and Lord, and ye say well, for so am I M. The Lord taking an argument of his Disciples words, so teacheth them what they aught to do, that they cannot deny the same, except they would deny that which they had spoken before. They had always in their mouths, Master, Lord, Lord: but they little considered, how to behave themselves in their conversation as his Disciples, according to those names. Therefore he doth argue very well of their own words, what they aught to do. Thus also let us consider of ourselves: We call Christ our Lord, and master, but where is the obedience due to a Lord, and Master? We call him our saviour and redeemer, but where is faith and trust? Where is love due to a saviour and redeemer? We call God our Father: but we little consider what he speaketh by a Prophet. M. If I be your Father, Malac. 1.6 where is my honour? If I be your Lord, where is my fear? We are much deceived in this, that we do not sufficiently way, what those voices require which came out of our mouths, whether they belong unto God our Father, or to Christ our Lord, or to those with whom we have to do in this life, whether they be superioures, as Magistrates, Ministers of the word▪ Parents, and such like: or wheter they be our equals, as brethren, kinsfolks, and neighbours or our inferiors, as children servants and subjects. And ye say well? for so am I Therefore he sayeth well which calleth Christ our Lord and Master: for he is our Lord and Master only, Euenas he himself affirmeth in this place, and in the twenty three of matthew. He also which calleth him our only Redeemer Saviour, mediator, and shepherd sayeth well: for he is so in deed. But he saith not well which calleth wolves, shepherds: Antichrist, the vicar of Christ: the most filthy and abominable, holy and clean: which calleth a tyrant, a father: simonical Princes, and flow bellies not seeking Christ but their own honour and bellies Bishops: which calleth the most carnal, Cardinals and spiritual persons: and the worship of the belly, the worship of God. 14. If I then your Lord and Master have washed your feet ye also aught to wash one another's feet. C. He useth here an argument from the more to the less. Pride will not suffer us to have that equality and fellowship among us which we should have. But Christ which is far above us all doth humble himself to make the proud ashamed who forgetting their state and degree, do exempt them selves from brotherly fellowship. For whom thinketh mortal man himself to be, if he refuse to bear the burden of his brethren, to apply himself to the manners of others and to do those duties by which the unity of the Church is maintained? The sum is this that the same man doth arrogate to much unto himself who considereth not that he doth therefore live among his weak brethren willingly to do those duties which seem uncomely. B. For Christ doth not only require the washing of the feet, but also all the duties of true due. For it is a figure called Synecdoche, by which we must understand by that which is most servile, all other duties. For he which so humbleth himself that he is contented to wash his enemy's feet what service and duty will he refuse to do. C. We must also note that Christ sayeth that he giveth an example. For it is not meet that all his deeds should be drawn into example and imitation. Popish imitation of Christ. B. The Bishop of Room too apishly followeth Christ in many things: and in this he would seem to follow Christ washing once in a year the feet of certain poor folk which have been washed before and not only washed but also perfumed with sweet odours and waters. And thus by a bore and naked Cereremony they think that they have done very well and when they have done it, they can be contented to contemn their brethren, and cruelly to tear the members of Christ and to spit in his face. Wherefore that comical Pomp is nothing else but a filthy scorning of Christ. And verily Christ doth not hear commend unto us a yearly ceremony: but commandeth us all our life time to 〈◊〉 ●ady to wash our brethren's feet When Abiga●l said unto the messengers of David, i Ki. 25.41 Behold let thy handmaid be a servant to wash the feet of the servants of my Lord: she meant not such a sergeant service, as the Imitating enemies of Christ do use, but she meant that she would be so obedient loyal, and serviceable to David that she would not refuse to wash even the feet of his servants. So Paul understood washing of feet when he requireth the good and virtuous widow, i Ti, 5. x to be a washer of the faints feet that is to say, to be serviceable unto them in each point. M. Finally it is to be noted that Christ sayeth not, ye aught to wash my feet but, To wash one another's feet. Therefore he doth not so much require that we should do the like unto him as that we should seek one another's profit. And peradventure every one of us would be ready if Christ were present to wash his feet: yea none of us would think ourselves worthy enough to do that service unto him: but we shall hardly find one which will do the same, nay which will acknowledge that he ought to do the same to another, as the brother to wash his brother's feet, the servant his fellow servants feet, and specially they which excel others to wash their inferiors feet. That Romish bishop which calleth himself the servant of the servants. of God, thinketh that Kings and Emperors own such reverence and subjection unto him that when he sitteth not in the Majesty of Christ, but of Antichrist they aught to kiss his feet. But when will that servant of the servants of God, submit himself at the feet of subjects after the example of Christ who rideth with to much Pride upon the shoulders of those whom Christ hath redeemed with his blood? This fellow boasteth himself to be the vicar of Christ, and the successor of Peter. Concerning the exposition of the fifteen and sixteen verses following read our commentary upon the tenth chapter of Mathewe beginning at the twenty four verse. 17. If ye know these things, happy are ye if ye do them. B. That is to say if ye rightly understand these things insomuch that ye perform them, then are ye blessed. For, the more like we are unto God, the more are we blessed. And we cannot be more like to God in any thing then in liberality towards all men. Math. 5.45 So we shall be perfect evenas he is perfect, who blesseth the evil as well as the good. And he is that goodness itself by whom all things live and have their being. A. For this is that, which Luke as it were expounding it, sayeth, Luk. 6, 36 Be ye merciful even as your father is merciful. C. Therefore nothing deserveth to be called true knowledge, which leadeth the faithful so far that they desire to be like unto their head. It is rather a vain Imagination and fantasy, which beholdeth not Christ and these things which belong unto Christ inwardly. Hereby thou mayest gather that until such time as thou hast learned to submit thyself unto thy brethren thou knowest not whether Christ be a Master or no. But seeing a great many love their brethren very couldly, but none so effectually as they aught, we may thereby perceive how far we are yet from the perfect light of faith. M. Moreover this place may specially be objected unto them, who when they bear the doctrine of the Gospel, say who knoweth not these things? Therefore let it be said unto them, If ye know these things blessed are ye if ye do them. A. Contrariwise if ye know these things, and do them not, ye are accursed and miserable. jam. 4, 17 For to him that knoweth how to do good, and doth it not to him it is sin, Luk. 12.47 And the servant that knoweth his masters will, and doth it not shallbe beaten with many stripes. 18. I speak not of you all, I know whom I have chosen: but that the Scripture might be fulfilled: He that eateth bread with me, hath lift up his heel against me. C. Again he showeth that there is one among his Disciples, which is in very deed nothing less than a Disciple and this he doth partly for judas sake to the end he might make him the more inexcusable, and partly for the other disciples sake, jest the false judas should make any of them to slide back. And he doth not only animate them to persist in their vocation, notwithstanding the fall of judas but also because the felicity of the which he spoke pertained not to all men he teacheth that the same aught to be the more earnestly sought for of all men, and when they have found it with the greater constancy to abide in the same. And now this their steadfast standing he attributeth to their election. For as the strength of man is weak and frail so it staggereth at every small puff of wind and falleth with the lest thrust if so be the Lord stayeth not up the same with his hand: But because be governeth those whom he hath chosen, how subtilely soever Satan seeketh to work their destruction he shall profit nothing at all but with firm constancy they shall persevere unto the end. And not only perseverance is here attributed to election, but also the beginning of piety How cometh it to pass, that one loveth the word of God more than another. Surely because he is elected. Election is the cause of piety. Again how cometh it to pass that the same goeth on still in Godliness of life, but only because the purpose of God is sure which perfiteth that work which he hath begone? Furthermore this is the principal difference between the Children of God, and the unbelieving, that the one are drawn to salvation by the spirit of Adoption and the other by their unbridled and lascivious flesh to damnation. Otherwise Christ might have said I know what every one of you shallbe: but lest they should arrogate any thing unto themselves but might know rather that they differed from judas by grace only and not by their own power, he setteth before them the free election, upon the which they were builded. Wherefore let us hereby learn to way and consider all the parts of our salvation. john. 6.70 And whereas in another place he reckoneth up judas among the elect it is another manner of speaking and not a contrary. For there the Temporal election is noted, by which God doth appoint us to some certain and special work: (as Saul who was chosen to be a King, notwithstanding that he was a reprobate) but now Christ speaketh of the eternal election by which we are made the sons of God and by which God hath predestinated us to life before the foundation of the world was laid. Also sometime God doth adorn the Reprobates with the gifts of the holy Ghost to execute that office which he committeth unto them. So there shined in King Saul princely virtues for a time: So judas also had notable gifts beseeming an Apostle of Christ. But the Spirit of sanctification, which God giveth only to his children is another manner of spirit. For he reneweth them by the same in mind and heart, that they might be in his sight, holy and irreprehensible. Also they have in them a lively root, which cannot be plucked up at any time because the Adoption of God is without repentance, that is to say God never faileth those whom he hath chosen. Notwithstanding this abideth firm, that it belongeth unto the divine election that we embracing the doctrine of Christ by faith, do also attain life: and that this is the only cause of our blessedness by which we differ from the Reprobate, that they being destitute of the grace of the Spirit come to destruction, but we have Christ our watchman who governeth us with his hand, and defendeth us by his power. M. We see also here how those things which concern only the good, are commonly also spoken unto them amongst whom evil persons also are mixed. Those things which the Lord had spoken unto his disciples to instruct them he so spoke unto them as if they had pertained unto all, when as notwithstanding they did not appertain to all, evenas he in this place plainly testifieth. Therefore let no man in the Church be offended if so be he hear Christians, (among whom as yet there are many wicked & profane persons) to be called godly and holy men: if so be he hear the doctrine of life commonly preached to all men when as faith and piety belongeth not to all, if so be he hear all Christians generally reprehended of sin when as notwithstanding all are not culpable evenas we see that the Apostle reprehendeth the Corinthians. Let him always consider and say within himself, i Cor. i xi. these things pertain not to all. Furthermore Christ here giveth evident testimony of his divinity: first of all when he affirmeth that he doth not judge after the manner of men, secondly when he maketh himself the author of election. For this knowledge of the which he speaketh in this place is proper only unto God, but this other is more effectual when he saith that they were elected of him before the creation of the world, For this so notable a declaration of his divine power, aught to move us more, then if the scripture did call him God a hoondered times. That the scripture might be fulfilled. C. It might seem very absurd that he which was chosen to so honourable an office was not also endued with true godliness for it might easily be objected. Why did Christ choose one to be an Apostle, which should fall from his apostleship? And why did he created him an Apostle whom he knew should be such a wicked and naughty person? To this therefore Christ answereth that necesarily it was so because it was forshewed, and known also aforhand to the Prophet David. For some think that the prophesy is cited which properly belongeth unto Christ, othersome think it to be a simple comparison that like as David was wickedly betrayed of his domisticall enemy, even so the like condition abideth for the children of God. After these men's opinions this is the sense. In that one of my disciples is a wicked traitor, it is no new or unwonted thing in the world but rather that is put in practice at this day which the Scripture testifieth to be done long ago. But seeing the same was shadowed in David, which was more fully afterward to be seen in Christ, their judgement seemeth better which affirm the same properly to be fulfilled, which David had forshewed by the spirit of prophecy. M. Thus therefore he seemeth to show a reason wherefore he chose judas, for that he was not ignorant what he was, lest that which should come to pass might seem to happen unawares unto him. Moreover to lift up the heel metaphorically signifieth under the cooler of friendship to set upon one by deceit that he may be oppressed unawares. Now that which Christ suffered being our head and example, we must also patiently suffer being his members. M. In this place also the authority of the Scripture is commended because all things in the same are necessarily fulfilled. Wherefore we must take heed that we do not doubt of the fulfilling of them, because the holy Ghost, whatsoever he doth in the Scriptures whether it be by teaching or reprehending by threatening or promising by terrifying or comforting cannot lie. A. For as Christ sayeth, the scripture cannot but be fulfilled: joh. 10.35. Esay. 40.8 because the word of the Lord abideth for ever. 11. Now I tell you before it come, that when it is come to pass ye might believe that I am he. C. By this sentence he admonisheth his Disciples that there is so little cause why they should stumble or fall because a traitor shall come out of their company, that they aught rather thereby to be the better confirmed in faith: For except we did behold with our eyes the very same in the Church which was forshewed concerning the troubles and contentions of the same we might have just occasion to doubt of prophesies. But seeing the truth of the Scripture doth agree with our experience, than we have better intelligence that God hath a care for us and that we are governed by his providence. M. Therefore let us note to what end Christ went about to confirm the minds of his Apostles in the faith towards him. They had seen many of his miracles, and of late when he raised up Lazarus out of the grave (when he had been dead four days) they stood by and yet notwithstanding it was so great a matter to believe in him, that they had also need to be comforted and confirmed in that faith by the Scriptures of the Prophets. C. Moreover by these words. That ye might believe that I am he. He giveth us to understand that he is the same messias which was promised. Not that the treason of judas, began to bring the Disciples unto the Faith (for they knew him already, and had confessed who he was) but because their faith profited more, john. 6.69 when they came unto the experience of those things, which they had heard before out of the mouth of Christ. And now we may two ways understand the same as, that he sayeth that the Disciples shall believe when they see the matter come to pass because nothing was hidden from him or else that none of those- things should fail him which the Scripture testifieth concerning Christ. Both these sentences may serve well. B, Therefore when they saw that he knew all things before they came to pass and yet notwithstanding would willingly suffer the same they might easily know that he was very Christ and God. howbeit they did better way and understand these things, when they were more amply endued with the holy Ghost, Concerning the exposition of the twenty verse, read in our commentary upon the tenth Chapter of Mathewe beginning at the forty verse. 21. When jesus thus said, he was troubled in spirit, and testified and said verily verily I say unto you, that one of you shall betray me. C. The more holy that the Apostolical office is, and the greater the excellency of the same the more filthy and detestable was the treason of judas. Therefore such and so great wickedness brought horror of mind into Christ himself when he seeth that holy office to be defiled by the unspeakable witness of one man in whom the Majesty of God should have shined. B. And this perturbation constraned him to speak more plainly of the traitor and according to his wonted manner to testify with an oath that it was one of his chosen Disciples & Apostles which should betray him. As if he should say: Behold to what great dignity I have advanced you: For I have made you so great that whosoever receiveth you, receiveth my father also: but O, wickedness, O, strange cruelty: one of you (I say) of you twelve, of you apostles (whom, whosoever heareth, heareth me and my father, to whom whosoever doth good, doth it to me and to my Father) shall betray me to death. C. And this was not a feigned passion in Christ but he was in deed thoroughly so affected and troubled This is necessary to be known of us because his zeal is set before for imitation, that we might seriously abhor these monstrous sins which do overthrow the holy order of God and of his Church. AUG. Away then with the Arguments of the Philosophers which say that these perturbations come not into the mind of a wise man. God hath made the wisdom of this world foolishness. i Cor. i 20. We may read the like words in the one and twenty verse of the twenty six Chapter of Mathewe. 22. Then the Disciples looked one on another doubting of whom he spoke. C. They whose consciences accused them not, were much aggrieve at the saying of Christ: only judas was so obstinate and hardened in his wickedness that he was not touched at al. So great was the authority of Christ with the Disciples that they were sertainly persuaded that he did or spoke nothing rashly. B. Therefore they looked one upon another, either because they were amazed, or else because thereby they would see if they could find out the traitor by his countenance. But Satan had banished out of the heart of judas all reverence that he might be more hard than the flint stoan to repel all admonitions Bu For all the rest being wonderfully troubled and grieved, he (notwithstanding he knew in his own conscience himself to be guilty) was neither a feared neither ashamed, nor abashed to come to the holy Surper: and could also abide without blushing that the Lord should look upon him, whom he knew not to be ignorant of any of his thoughts. So great was the plague of covetousness and such liberty he had to abuse the known liberty of the Lord. And although Christ might seem to deal scarce friendly in suffering his guiltless Disciples to be troubled for a time: yet notwithstanding because such trouble was for their profit, Christ did them no injury at all for it is good for the children of God to be troubled by hearing the judgement of the wicked, to the end they might try and examine themselves and beware of hypocrisy: for thereby they have occasion given them to examine themselves and their life. Also this place teacheth that the wicked aught to be so handled that they be not at the first pointed out with the finger, until such time as God doth manifest them with his hand. For there are often times in the Church secret diseases which may not behyd. 23. There was one of jesus Disciples leaning on jesus Bosom even he whom jesus loved. M. This Dsiciple was even the very same Evangelist which wroat these things as we shall see in the one and twenty Chapter following. C. And the special love with the which Christ loved him, doth evidently testify that it is not always contrary to charity, if so be we love some, more than other some: but our love specially to consist in this, that howsoever we love, we have respect unto God. From this scope Christ went not the breadth of a hear. But we are far wide, for such is our vain disposition, that there are few which in loving men come any whit the nearer unto God. Verily, our love shall never be rightly framed except the same be referred unto God. A. Of the which matter we have spoken more largely before in the fift verse of the eleventh Chapter. Leaning on jesus bosom C. This leaning at this day might seem scarce mannerly: but such was their manner of sitting at the Table at that time: For they sat at meat as we do, but when they had put of their shoes, they went up upon certain little beds made for the purpose, upon the which they being boulstered up, lay half upward. Christ therefore did associate and join, For humanity sake, the same Disciple, with him, whom he specially loved, and made him lean after the same manner, upon his breast. 24 To him beckoned Simon Peter therefore, that he should ask who it was, of whom he spoke. M. We may still behold a certain continual zeal in this Apostle, toward the Lord. But in that he himself doth not demand the question, we must attribute the same unto modesty. Some think that he was stayed by fear, lest the Lord should reprehend him again before others. Whatsoever the let was, that which he durst not himself, he seeketh to demand by another, namely, by him whom he saw to lean familliarlye upon the lords bosom. Therefore modestly he required this disciple, privily to demand of the Lord who this Traitor should be. 25. He then, when he leaned on jesus breast said unto him: Lord who is it? M. This Disciple which was in the Lord's favour, when he leaned upon the lords bosoome, fulfilled the request of Peter, and softly asked Christ, saying, Lord who is it which dare commit such wckednesse? 26. jesus answered, he it is to whom I give a Sop when I have dipped it. And he wet the Sop, & gave it to judas Iscariot the son of Simon. M. Matthew showeth, that when every one of the Disciples said, Lord, is it I? The Lord answered: Mat. 26.23 He which putteth his hand with me in the dish, the same shall betray me. And Luke saith, And behold the hand of him that betrayeth me, is with me on the Table. Luk. 22.21 Also, this our Evangelist reported a little before, that the Lord said, He which eateth bread with me, hath lifted up his heel against me. But, by these words the Traitor could not be easily known, because he alone did not eat with Christ. Yet this note, of the which mention is made here, was so specially given, that john might easily perceive that the same appertained to judas. C. Christ, if he would have had him openly known, might have pointed him forth with the finger, but his purpose was ta give only such a sign, as judas might be known to one and no more. Moreover it was very profitable and necessary that john was a witness of this matter, for that he should afterward in due time reveal the same to others. And Christ upon wise consideration differred the manifestation of judas, to the end we might be the better content that Hypocrites should lie hid, until such time as they be brought forth into the open light. M. Also, the manner of Christ was to reach unto everye one bread, and such like meat as was before him on the Table. 27. And after the sop: Satan entered into him: Then said jesus unto him, that thou dost do quickly. R. Had not judas Satan before? By Satan he murmured against mary which anointed Christ: By Satan he conspired with the pharisees to betray Christ? Bu Luk. 2●. And in the second verse of this Chapter we read, that Satan put into the heart of judas to betray jesus? How then after the receiving of the Sop, did Satan invade judas, Answer. and enter into him. Answer. I answer. M. This must be understood of the more full and vehement impulsion of Satan. C. For as they are oftentimes said to believe, which are confirmed in that faith, which they had before, and so the increase of faith, is called faith: even so now when judas was wholly given to Satan, that he might with violent impulsion be carried to all kind of wickedness, the Devil is said to enter into him. For as the Saints of God profit by degrees, and in that they are increased with new gifts, they are said to be filled with the holy ghost: evenso when the wicked by their ingratitude do provoke the wrath of God against them, the Lord depriving them of his spirit, of the light of reason, and of all human sense, maketh them mansions, of Satan. This is the horrible vengeance of God, that when men are given over into a reprobate sense, they might differ nothing from brute Beasts: and that they might fall into such wickedness as even Beasts do abhor. AU. The Devil therefore by the Sop entered into the Traitor, that he now being given unto him might more fully possess him, into whom at the first he entered to deceive. C. Wherefore we must walk circumspectly in the fear of the Lord, lest if we abuse his goodness by our wickedness, he do at the last deliver us to the will and pleasure of Satan. Moreover the Sop which Christ reached unto judas, gave not to Satan place and enterye: but rather judas receiving the same, delivered himself wholly to Satan. This Sop verily was the occasion, but not the cause. And this so great forbearance and long suffering of Christ aught even to have mollefyed a heart of flint: but his incurable obstinacy deserved this, that God by his just judgement, should by Satan more harden the same. Even so we by doing good to our enemies, do heap coals of fire upon their head. Some have falsely judged this sop to be the sign of the body of Christ: for that it was reached unto him without the action of the Supper. But they do grossly err, which imagine that the Devil entered essentially into judas: for the Evangelist speaketh only concerning force and efficacy. And we are taught by this fearful example, what grievous punishment abideth all those, which profane the benefits of the Lord by their abuse. That which thou dost, do quickly. R. Christ commandeth not judas to play the Traitor: for how can righteousness command iniquity? but it is rather a voice of detesting. Hitherto the Lord had sought to revoake him by divers means, but, he prevailed not: and therefore now he speaketh unto him as to one past care: as if he should say, Seeing thou art become so impudent, and bearest such a Traitorous heart against me, I give the leave to go, and that which thou dost, and seekest to bring to pass, do and accomplish quickly. C. Thou shalt perish, when the appointed time of thy destruction is come. And in this thing he playeth the part of a judge, who judgeth not to death those whose destruction he desireth, but those who by their own fault have brought themselves to destruction already. R. For Christ speaketh here as Parents commonly do to desperate & ungracious children. For commonly they say to such, My son for so much as I can not win thee by any gentle admonition, or bring thee to a better life by any benefits (for the more I do thee good, the worse thou art) therefore go whether thou wilt: go thou runagate: for thou shalt not escape unpunished, because thou abusest the goodness of thy Father, to thy iniquity. Are not these Prophetical words of callamitye to come, rather than of commanding? Even so sayeth the Prophete●, Drink and be drunken, spew and fall●, and rise no more. M. Most true therefore is the saying of the Apostle, Despisest thou the riches of his goodness, and patience, and long sufferance, jere. 25.27 not knowing that the kindness of God leadeth thee to rapentance. But thou after thy stubbornness and heart that can not repent, Rom. 2.4. heapest unto thyself wrath, against the day of wrath. 28. That wist no man at the Table for what intent, he spoke unto him. M. The Lord so spoke to the conscience of the Traitor, that the rest knew not what he meant. C. For either john as yet had not told unto others what he had heard of Christ, or else they were so amazed that they understood not: yea it is likely that john himself was astonished at the hearing of the same. But that which happened then to the Disciples, we may see oftentimes in the Church, namely, that very few of the faithful can discern hypocrites, whom the Lord in plain words condemneth. M. Furthermore a good man may so prick the conscience of him that hath done evil, in the presence of others, to whom his wickedness is not yet known, that he alone may understand what is spoken. 29. Some of them thought, because judas had the bag, that jesus had said unto him: Buy those things that we have need of against the Feast: or that he should give something to the poor. C. It doth evidently enough appear unto all men, how great the poverty of our Saviour Christ was: yet notwithstanding he gave somewhat of that little which he had unto the poor, to teach us to do the like. For the Apostle would not have surmised that he had spoken of the poor, but because he was accustomed to help them. How Christ and his apostles used money. M. We see therefore how Christ & his Apostles used money. One part they employed to buy necessary things: and the other part they bestowed upon the poor. Compare herewith the treasures of the Church of Rome, of the Bishops, and of the Monasteries, and see how they are bestowed. Bu This place also maketh against begging Monks, who counterfeiting beggary, will seem to have nothing of their own, and yet gather together great heaps of riches. In like manner also against the anabaptists, who trouble the consciences of simple men, Anabaptists would have their neighbours goods common. and do exclude them out of the fellowship of the godly, except they make their goods common to their brethren, that is to say, to erroneous Anabaptists. 30. Assoon then as he had received the Sop, he went immediately out: and it was night. B. This seemeth to be added by the Evangelist, boath to declare the wicked cruelty of this miserable man, and also that judas by receiving the Sop, and by the words of the Lord, was as it were by a certain force of his goodness cast forth, insomuch that he could neither change his wicked purpose, nor yet abide the unspeakable lenity of Christ. After the same manner the Reprobate, the more the goodness of God is showed towards them, the more wicked and outrageous they are. And it was night. Bu That is to say, it was now Eventide. The circumstance of time in this place, noateth the earnest desire of the Traitor to achieve his purpose, who could not be stayed by the unseasonable time of the night. john. 3.20. But the Prince of darkness, delighteth in darkness, and they which do evil hate the light. M. Whereupon Christ when he was taken, said to his enemies, This is your hour, and the power of darkness. Luk. 22.53. Bu judas therefore chose the night and darkness, as a convenient time for his purpose. And thus are all Reprobates carried with whom no admonitions can prevail. And this end hath the contempt of God's word, and an impenitent life. 31. Therefore when he was gone out, jesus said, now is the son of man glorified: and God is glorified in him. M. Now the Evangelist consequently showeth what the Lord spoke after the departure and defection of judas the Traitor, unto the Disciples to the confirmation of their faith. C. The last hour was at hand, he knew how weak the minds of his Disciples were therefore he sought by all means he could to stay them up, lest they should quail. The only remembrance of the Cross doth make us a feared, except we also remember this consolation, that Christ triumphed as conqueror of Satan and death upon the Cross. What therefore might happen unto the Disciples, when they should shortly after see Christ carried unto Death, and reproachfully entreated: might not such a heavy and sorrowful sight have a hondered times overthrown them? Wherefore Christ provideth for this peril, and bringeth them from the beholding of the external aspect of death, to the spiritual fruit. Therefore how shameful soever the Death of the Cross seemeth to be, which being considered alone, may confound the faithful, Christ notwithstanding testifieth that the same to him is glorious saying. Now is the son of man glorified. M. He speaketh in the preter tense, whenas notwithstanding he ment the glorifycation which was to come shortly after, the which he seemeth to do because the traitor was already gone forth to finish his traitorous act, whereupon came shortly after the beginning of his glorification. B, As if he should say, the time will come anon, to finish by my death, my base estate, and to begin the time of my glory. This is so near, that me thinks I am already glorified, me thinks I am Christ already worshipped throughout the whole world. And God is glorified in him C. This is added in steed of confirmation. Therefore he now showeth how he should bring glory unto himself by such a death: namely because he should glorify God his father, For in the cross of Christ, the unspeakable goodness of God appeared unto the whole world: for by the same sin was abolished, Death destroyed, the power of hell vanquished, & everlasting salvation given to men. 32. If God be glorified in him, God shall also glorify him in him, self, and shall strait way glorify him. He meaneth that the glory of the Son is the glory of God the Father. The glory of Christ is the glory of God, And the Father was glorified by the son, first of all by the obedience of the cross & death. So Peter also glorified God by his death. Secondly because he was made known to the world to be the son of God. So also God is glorified by us when by our good works, occasion to glorify him as our father, is given to mortal men. Thirdly God is glorified by Christ, because he brought this world to the knowledge of him, boath by his heavenly doctrine, and also by his miracles. So all they glorify God, which set forth the knowledge of him in this world. C. Christ therefore gathereth that he shall have a glorious triumph by death: in the which he sought only to glorify his father. For the Father did not so seek his glory by the Death of his son, but that he made him partaker of the same with him also. should suffer for a short time, great glory should appear in his death: that which was fulfilled. For the death of the Cross did so little obscure the glory of Christ, that thereby the same did more brightly shine: for thereby appeared his unspeakable love towards mankind, his exceeding righteousness in making satisfaction for sin, and in pacifying the wrath of God, and his wonderful power in subduing death, and destroying Satan. This doctrine is also to be applied unto us: because although the whole world do conspire our infamy, yet notwithstanding, if we seek sincerely and with our whole heart, to glorify God, there is no doubt, but that he also will glorify us. i Kin. 2.30. For he sayeth, Him, which glorifyeth me, will I glorify. And shall straight way glorify him. C. Christ increaseth the consolation by the shortness of the time, lest that delay should 'cause the disciples to doubt. And although this glory began at the day of his resurrection, yet notwithstanding that propagation is noted which followed strait after, when by the power of the Gospel, and of the holy Ghost, he raising up the dead, created unto himself a new people. 33. Little children, yet a little while am I with you. You shall seek me: and as I said unto the jews, whether I go, thither can ye not come: also to you say I now: R. Some writers affirm that Swans a little before their death sing very swéetelye: even so Christ having at all times most gently dealt and spoken to his Disciples, yet notwithstanding being near unto death, he handleth them more friendly, calling them little children: than the which name, what can be more acceptable and sweet to a Godly man? C. By this gentle speech he declareth that he doth not therefore go away from them, because he had less care for their salvation; seeing he loved them tenderly. He took upon him our flesh to this end, that he might be our brother: but in that other name there is greater vehemency of love expressed. And because it could not be, but that the departure of Christ would be a great grief unto the Disciples, therefore he told them before hand that he should not be long with them: and therewithal exhorteth them to patience. As if he should say, Bu Very shortly, little children, the wicked shall say hands on me, and carry me unto death. R. For the Cross waiteth me at the doors, and by the Cross I will go out of this world unto the Father, and obtain, righteousness salvation, and everlasting life, for all that believe. You shall seek me. M. That is to say, It will shortly come to pass, that ye shall desire my presence, and have a wondered longing after me, And as I said unto the Jews. C. He repeateth unto them the very same words which he had spoken unto the jews, but in another sense. For he sayeth that they cannot follow, patiently to suffer his temporal absence and he doth as it were bridle them, that they might keep themselves, within their compass, until they had finished their battle in this earth. He doth not therefore seclude them for ever from the Kingdom of God, as he had done the jews: but only commandeth them patiently to abide his leisure, until such time as he might bring them unto him, into his heavenly kingdom. Read the seven and eight chapters going before, beginning at the .34. and .21. verses. 34. A new commandment give I unto you, That ye love together, as I have loved you, that even so ye love one another. M. After he had foretold them certain things concerning his departure, C. he addeth to the consolation an exhortation to love one another. As if he should say, When I am absent from you in body, show by your mutual love, that ye have not been taught by me in vain: let this be your continual study, let it be your special meditation, that ye be far from all disdain, loftiness of mind, jealousy, Envy, vaineglorye, and from strifes, and contentious. C. Why he calleth this a new commandment, there are divers opinions. Some think this to be the reason, that forsomuch as all that was prescribed in the Law concerning love, was lyteral and external, Christ writ the same in the hearts of the faithful by his holy spirit. And so in their opinion the Law is new, which he setteth forth after a new fashion: that it might have his full strength. But this seemeth to be far fetched, and contrary to the purpose of Christ. Other some expound it to be called a new commandment because although the Law doth command love, yet notwithstanding, because it is mixed with many Ceremonies, and circumstances, depending upon the same, the doctrine of love, doth not there so evidently appear: and contrariwise, in the Gospel, the perfection of love is appointed without any shadows. This interpretation is not to be despised. Howbeit Christ seemed to speak now simply. For we know that Laws in the beginning are kept diligently, but are by little and little forgotten again, till at the leangth they grow out of use. Therefore Christ, the better to imprint the doctrine of love in the minds of his disciples, commendeth the same of newness. As if he should say, I would have you always to remember this commandment, even as if it were a Law newly made. To be short, we see that the purpose of Christ in this place was to exhort his Disciples unto love, lest at any time they should suffer themselves to be drawn from the love of the same, or suffer the doctrine thereof to go out of their minds. And how necessary this admonition was, love commanded to the Disciples. daily experience teacheth. Therefore Christ giveth unto love this title of newness, to stryre us up always to embrace the same. A. And for this cause Saint john in another place calleth the same new. i joh. 2.7. That ye love together. C. Love is extended, even to strangers and foreigners: because all are of one flesh, & all are created after the Image of God. But because the Image of God doth more evidently shine in those that are regenerated, it is meet that the bond of love be much more strait among the Disciples of Christ: Gala. 6.20 i ●e. i. 22 i joh. 3. i4. even as the Apostle Paul exhorteth. Love hath his original from GOD, and is referred unto him. There can be no mutual affection of love, but only in those that are governed by one spirit. Christ therefore noateth here to the first degree of love: Love extendech itself to all men. But we note also, that as the goodness of God doth extend itself to the whole world, even so we must love all men, yea, even those which do hate us, that we may be the children of our heavenly Father, which suffereth his son to shine upon the good, and en the evil. 35. In this shall all men know that ye are my Disciples, if ye have love one to another. C. Christ confirmeth again that which he had spoken before, that they were taught in vain in his school, which love not mutually among themselves. As if he should say, Not only yourselves shall know that you are my Disciples, but your profession also shallbe proved true before others. Bu The Disciples of other masters, are known by their titelles by their Apparel, and by divers other notes. R. The Disciples of antichrist are known by their rounding and shaving, by their disguised apparel, and by their external Ceremonies: The Disciples, of Moses are known by Circumcision by their holy and Sabbath days, and by their sacrifices: Love is the badge of Christ's Disciples. but all men in the whole world shall know by one note and badge that ye are my very and true Disciples, if so be ye retain such love among you as I show unto you. Therefore seeing Christ hath prescribed this to be the only and certain note to know his discipls by, are they not fools and mad men, who forsaking so plain and absolute a commandment seek other notes? For there are some that think they shall be true Christians, if so be they can creep into a Monks Cool, if so be they build Temples, and erect altars, come to Masses, and do observe such like traditions of men. Therefore seeing Christ discerneth his Disciples by love from other Disciples they weary themselves in vain who forsaking love forge unto themselves new worships: the which vanity is to be seen at this day in the Papacy, And it is not superfluous that Christ standeth so much upon this point. For self-love doth so rule us for the most part, that true love is clean banished away. Wherefore whosoever desireth to be a true Disciple of Christ, let him frame and direct his whole life to love his brethren and daily practise the same. Neither is there any cause why the enemies of God's truth should by this place extenuate the free justification which cometh by faith. For we ourselves do acknowledge and confess that there is no faith without love: but we know that love springeth from faith: For the which cause the Apostle Paul commendeth to the Churches of Galatia faith which worketh thorough love. Gala. 5.6 36. Simon Peter said unto him, Lord whether goest thou? jesus answered him, whether I go, thou canst not follow me now, but thou shalt follow me afterwards. M. Again the love of Simon towards the Lord bewrayed itself. He was very loath to be separated from him whom he so entirely loved being ready to follow him whether soever he went. Therefore when he heard the Lord say whether I go, thither ye cannot come, with a troubled mind he demanded saying. Lord whether goest thou C. Whereby it appeareth how great the rudeness of Peter was who being so oftentimes admonished of the death and departure of Christ, was now troubled as if he had never heard any whit of the same. Howebéeit in this we are to like unto him. For we hear daily out of the mouth of Christ, all things apt and meet for this life, and necessary to be known but when we come unto the matter we are no less astonished than novices which never heard of the same. M. peter maketh no answer to those things concerning mutual love which the Lord had commanded: But leaving that, demandeth whether Christ went. C. By which words he declareth that he had to great a desire of the carnal presence of Christ. For he thought this very unmeet that Christ should go to another place and he be left behind. Whether I go thou canst not follow me. Now he more plainly uttereth that which he had spoken before, whether I go thither can ye not come. C. And withal he bridleth the importunate desire of peter. And he speaketh precisely as it become a Master: notwithstanding straight after he mitigateth the sharpness of his words teaching that he shall be separated from them but for a short time. M. Hear we must note that there are certain times and moments appointed of God to every faithful man in the which they departing out of this life may follow their Lord, before the which times noane may follow him. Peter in deed had his time coming to follow the Lord, as here also it is said: but he had his moments and appointed time of the which mention is made in the eyghtéenth verse of the one & twenty Chapter following. C. In this place therefore we are taught to submit our prayers unto God, jest they pass their bounds: the which if they do, we must suffer them to be restrained with this bridle. Moreover jest we should faint or be discouraged let us remember the consolation, which straight after he addeth. promising that we shall one day come unto him. For he meaneth that peter as yet was not meet to bear his cross but as a green and untimely plant: yet notwithstanding, that in continuance of time he should be made apt for the same. Wherefore we must pray unto God that he will increase that which he hath begun in us. And we must creep before we have strength given to us to run swiftly. And as Christ doth bear with us in our imperfection, evenso let us learn not to cast of our weak brethren which as yet are far from the mark. It is to be wished that all did run with good courage: but If any do run slowly, so that he keep the way, let us hope well. CYR. Some think that by these words it was meant that peter after the ascension of the Lord should be crucified: but it maketh no matter what kind of death the Apostle of Christ suffered. 37. Peter said unto him Lord why cannot I follow thee now? I will jeopardy my life for thy sake. C. peter by these words declareth that he was grieved at the answer of Christ. He understood that he was put in mind of his own infirmity: whereby he gathered that his own fault was a let unto him that he could not presently follow Christ. But yet he was not fully persuaded of this. For by nature mankind is puffed up with trust of his own strength. M. He doth not demand and say, when shall I follow thee, if I cannot follow thee now, but he saith, Why cannot I follw the now? As if he should say R, Dost thou think that I having received so many benefits of thee, will be so unthankful, that I will forsake thee? Thou hast chosen me to be an Apostle, I have tasted of the heavenly joy upon mount Thabor I have wrought miracles in thy name, and what benefit is it that I have not received of thee: how then can I forsake thee being in great peril of thy life? I will ventur● my life for thee yea I will die for thee, so far am I from forsaking thee. C. These words of Peter show what an opinion we have conceived of ourselves, and how we trust to our own strength, where upon it cometh that we dare do any thing without calling for the help of God, when as notwithstanding we can do nothing. But concerning this read more in the twenty six chapter of Matthew in the thirty three verse. 38. jesus answered him wilt thou jeopardy thy life for my sake: verily verily I say unto thee, the Cock shall not crow, till thou have denied me thrice. M. Peter seemed to prove Christ a liar in denying that so boldly which the Lord declared unto him. Therefore Christ seeketh more and more to beat down the arrogancy of Peter lest he being puffed up above measure, should be to proud of his own strength. And Christ would not contend with him, but thought it better to let him have experience of his own strength, evenas fools are served who are never wise but when they are punished. Peter promiseth invincible constancy, and he speaketh according to the sincere affection of his mind: but it is blind and presumptuous boldness because he considereth not what was given unto him. Therefore the Lord correcteth that rashness. As if he should say, R. What is that I hear? Will't thou peter die for me, who came to die for thee? M. But I say unto thee that thou shalt be so afeard and discouraged that thou shalt not only forsake me with the rest, but shalt also deny me. even as if thou hadst never known me: and that, not once, but twice, yea thrice, and with such speed, that thou shalt deny me before the Cock crow. But because this example pertaineth unto us, let all men learn to way and consider their own infirmities and imperfections lest they be to proud upon vain confidence. We cannot presume to much upon the grace of God: but here the secure presumption of the flesh is reprehended, seeing that faith bringeth forth rather fear and carefulness. He suffereth the due and condinge punishment of his arrogancy: wherefore that God may stay us up by his power let us learn to forsake our own strength and to flee to him in time. ❧ The. Xiiij Chapter. 1. And he said unto his Disciples, let not your hearts be troubled: ye believe in God believe also in me, Let not your hearts be troubled. THIS whole Chapeter is mixed with consolations, with doctrines witht exhortations and with promises. The Lord comforteth his sorrowful and troubled Disciples, instructeth them concerning the father: exhorteth them to believe in him to love him, to keep his sayings promiseth them place in heaven, the gift of the holy Ghost, the hearing of their prayers, his return unto them again, the love and grace of his Father, and last of all his peace. And he doth not without cause use so many words to confirm his Disciples who had so dangerous and fearful a battle prepared for them. For this was no small temptation, that which in a little while after they should see him hanging upon the Cross: in the which sight there was nothing to be seen but matter of utter desperation. Seeing the hour of so great trouble was at hand, he showeth them a remedy jest they being overcome should quail M. In him we see the Image of that Priest, Heb. 4.15 who being himself tempted in all things can have compassion upon all those that are tempted, evenas the Apostle describeth him unto us. He knoweth that his disciples are men, and are easily troubled with sorrowful things I would to God that they which are of some estimation in the Church, were thus affected toward the weak, evenas Christ was affected toward his, whom he willeth not to be troubled. C. We must always consider the circumstance of time, in that Christ would have his Disciples to stand strong and without fear, when all things might seem to bring present death and desperation. M. For he knew that none of those things should hurt him, how dangerous and mortal soever they seemed to be. Therefore we must always use this Buckler to withstand such conflicts. It cannot be but that we shall feel divers motions: but we must be so afeard and troubled that we do not fall. The faithful therefore are said not to be troubled, because they leaning unto the word of God, although they be oppressed with great troubles, yet notwithstanding they constantly go forward. You believe in God believe also in me. C. Christ doth not only encourage his Disciples by exhorting them unto constancy, but doth also teach from whence they must seek for their strength, namely from Faith by which he is acknowledged to be the Son of God, who is able enough of himself to defend those that are his. This is the true way to stand, if so be our faith be reposed in Christ, and if so be it doth behold him when he helpeth us, even as if he were present. For this is the meaning of that which as saith, There is no cause why ye should be troubled for my departure. Bu For if so be ye have grounded your faith upon God, he shall save you and I also will save you evenas I have promised oftenne times heretofore. For he which believeth in God believeth also in me, which am the true God, of one essence, power and glory, with the Father. C. But it is marvel why he placeth here faith in the Father, in the first place. For he should rather have said unto his Disciples, that they must believe in god, so soon as they had béeleved in Christ. Because as Christ is the express Image of the Father, evenso first of all they should have beheld and considered him: and for this cause also he descended unto us, that our faith beginning at him might reach unto the Father. But Christ had a farther meaning. For there is no man but he will confess that we must believe in God: and this is a general Rule, to the which all men without controversy will subscribe: and yet notwithstanding there is scarce one among a hondered which in very deed doth believe in him: both because the bore majesty of God is to far from us, and also because Satan doth set between us and it all the dark clouds he can to keep us from the sight of the same. And so it cometh to pass that our faith seeking God in his heavenly light and glory, vanisheth away. Also the flesh of her own accord bringeth a thousand Imaginations, to draw us away from the right beholding of God. Therefore Christ setteth forth himself as the scope and mark, whereunto if we direct our faith, it shall find by and by where to rest. For this is that true Immanuel, who so soon as he is sought by faith, answereth within us. This is one of the Principal points of our faith that the same ought to be directed only unto Christ, and to be reposed in him, lest it shake in temptations. And this is a true trial of faith when we will not suffer ourselves at any time to be drawn away from Christ and the promises mad in him. 2. In my father's house are many mansions: If it were not so, I would have told you, I go to prepare a place for you. Bu He addeth now another place, of consolation most evident taken of that blessed kingdom, and of the end or fruit, of the lords death. C. Because the absence of Christ might be the of sorrow, he testifieth that he doth not therefore go from them to the end he might abide from them still: because there was place provided for them in the kingdom of heaven. For this suspicion was to be taken away, that Christ ascended to the father to leave his Disciples in the earth carelessly behind him. This place hath been drawn amiss into another sense as though Christ had taught that there had been several degrees of honour in his heavenly kingdom. For he saith there are many mansions not differing or one unlike another, but such as were, (and are) sufficient for many: even as if he should have said: There is place there, not only for me but for all you also. R. There is no cause then why ye should be grieved for my corporal departure: for the kingdom of my Father is prepared for you from the beginning of the world, and ye were chosen thereunto before the foundation of the world was laid. Wherefore there is nothing that can hurt you, whether it be sin, the world Death, joh. 10.29. Hell, or Satan. For no man can take the elect out of my Father's hand. Objection But some will say, if so be we wear elected and had mansions prepared for us from the beginning of the world what need have we then of Christ: Or wherefore came he into this world. I answer, Answer. we were elected before the foundation of the world, but yet in Christ and by Christ. For none is Adopted of the Lord to be his son, but by jesus Christ. And thus dwelling places were prepared, before the foundation of the world but by Christ the mediator, and intercessor. Wherefore Christ came into this world, to reveal those dwelling places unto us before prepared, to open the gate of election, and also to make us ready and apt by his holy spirit, to receive those mansions. For what shall it profit to be elected, and yet either to be Ignorant of the gate of election, or else not to enter into the same: But whereas there are said to be many mansions whenas few are chosen (as sayeth our saviour in another place, Mat 20.16 many are called but few are chosen.) We must not lightly overpass it. For there are said to be many in respect of Christ: that this might be the sense: Heaven is not prepared for me alone, I alone am not elected from everlasting of my father but many others hath my father elected by me, the kingdom of heaven is prepared for many others by me, through the faith which they have in me. I alone am the true and only son of God, and only naturally elected of my Father, from whom alone the kingdom of heaven is prepared naturally: but there also many others, whom the Father hath chosen in me, and which shall possess by me the kingdom of heaven prepared from the beginning insomuch that by me they are made the children of God by adoption, and heirs of all his blessings, graces, and benefits. For I have given all those power to be the sons of God, which believe in my name. If it were not so, I would have told you. As if he should say: C. If so be the kingdom of heaven were prepared for me alone, I would disappoint you of your hope. I would therefore have told you, that there is no place in heaven with my father, but for me alone. Notwithstanding hear a question may be demanded, Objection what was the condition of the fathers before Christ ascended into heaven. For many Imagine that the souls of the righteous were in Limbo, because Christ sayeth that he will prepare a place by his ascension into heaven. But answer is easily made here, Answer. that a place is said to be prepared against the day of resurrection. For mankind is by nature banished out of the kingdom of God, But the Son which is the only heir of heaven, is gone to take possession for us, that by him we might have access thither. For in his person we possess heaven already by hope? Ephe. 2.3 as the Apostle Paul teacheth. Here therefore he putteth not a difference between our state, and the state of the Fathers after death, because Christ prepared a place for boath together, into the which he shall receive all in the latter day. Before the Reconciliation was finished the souls of the righteous, were as it were in a watch Tower waiting for the promised redemption, and do enjoy blessed rest, until the redemption be fulfilled. 3. And if I go to prepare a place for you I will come again & receive you even unto myself that where I am there may ye be also. C. This conditional sentence ought to be resolved into an adverb of time: as if he had said, after I am gone I will return to you again. R. For I will not so go away that I will be quite separated from you: I will not so go away, that I will not return again I will not so enter into the kingdom of my Father, that I will retain the same to myself alone, but for your cause I go, and I so go, that I will come again & receive you unto me. C. Moreover this coming again hear ought not to be understood of the holy ghost as though Christ would give unto his Disciples a new presence of himself in the spirit. It is very true that Christ dwelleth in us, and in us by his holy spirit, but he speaketh here of the last day of judgement, in the which he shall come at the length to gather those that be his together. And verily he doth daily prepare a place for us, if so be we have respect unto the whole body of the Church. Whereupon it followeth that the full time of our entrance into heaven is not yet come, This the Apostle doth notably express in the fourth Chapter of his first Epistle to the Thessalonians. M. Let us remember therefore that Christ is come again into this world. The world believeth not this. The cause of his first coming was, that all they which were elected unto life from the beginning, might be called unto the grace of the kingdom of God. The second cause of his coming shallbe that the foresaid elected may be taken up into Everlasting mansions. This shallbe brought to pass by the ministry of Angels. Math. 13 And this second coming of Christ is desired so long until a place is provided in heaven for every one. And this caling of the elect shallbe fulfilled here in earth the which being once ended and fulfilled this most corrupt and wicked world shall have an end. This wicked world shall have an end, when the number of Gods elect is full. A. Read the twentyth six verse of the twelfth chapter going before. 4. And whether I go ye know, and the way ye know. B. Because he would comfort his disciples concerning his departure, it is necessary that we understand this of that way by which his disciples should follow him unto the Father. C. Howbeit withal Christ teacheth that his death is not destruction but a passag to the father Therefore we have here to note two things: The first is, that we behold Christ in his heavenly glory and blessed immortality with the eyes of faith: secondly, that we know him to be the first fruits of our life, and the way which was shut up against us, is now opened unto us by him. This he uttereth more plainly in another place, saying: Mat. i6, 24 M. He which will follow me, let him deny himself, and take up his cross, and follow me. Christ himself is the way to heaven, that by him and after him, we may come to heavenly things. 5. Thomas said unto him, Lord, we know not whether thou goest: and how is it possible for us to know the way. Bu The Disciples being much grieved, marked not what the Lord said unto them, and judging to grossly of the words of the Lord, understand not his mind and purpose. C. And although at the first sight, the answer of Thomas seemeth to disagree with the saying of Christ, yet notwithstanding his purpose was not to discréedite his Master. Notwithstanding it may be demanded how he denied that which the Lord had affirmed. We answer, that there are oftentimes in the Saints confused understandings: because they do not way and consider the manner and reason of that which is plainly set before them. So the calling of the Gentiles was prophesied by the Prophets to come of the true sense of Faith: Ephe. 3, 9 the which notwithstanding the Apostle Paul affirmeth to be a mystery hidden from them. Therefore when the Apostles should believe that Christ went unto the Father, and yet notwithstanding knew not how he should get that kingdom, Thomas justly affirmeth that they knew not whether he went: Thereupon he gathereth the way is more obscure. For before we enter into the race, we must know whether it tendeth. M. By this place we gather that no man knoweth the way to heavenly things, except he first know that Christ our saviour and Mediator is gone thither. 6. jesus saith unto them, I am the way, the truth, and the life: no man cometh unto the Father but by me. R. This is the principal point and sum of the whole Gospel, that Christ is the way, the truth, and the life. C. Christ doth not directly answer unto the question: yet notwithstanding he omitteth nothing which is necearye to be knewne. The curiosity of Thomas was to be bridled: therefore Christ doth not show what his condition shallbe with the Father: but standeth upon a more necessery point. Thomas would willingly have heard what Christ should do in heaven: even as we oftentimes do to much weary ourselves with such subtle and curious points. But we aught rather to apply our minds, how we shallbe partakers of the blessed resurrection to come. Wherefore the sum of this sentence is, that whosoever getteth Christ, she'll want nothing, and that therefore he goeth beyond all perfection, which is not contented with him alone. And he speaketh of their degrees, as if he should say, that he is the beginning, the midst, and the end. Whereupon it followeth that we must begin with him, go forward in him, and end at him. We must not seek for higher wisdom than that which leadeth us to everlasting life. This he affirmeth shallbe found in him. And he also pronounceth that the same must be sought for in no other. He teacheth moreover that he is in the way, by which only we must come thither. Therefore, lest he should fail us in any part, he reacheth out his hand to those that go astray, and doth humble himself so far, that he directeth sucking Children: he having professed himself to be a Captain, forsook not his servants in the midst of their race, but made them partakers of the truth. At the last he made them partakers of that truth, than the which nothing more excellent can be devised. Bu Therefore in these words all the Mysteries of the Gospel are comprehended, and from hence the rivers of life do spring. C. Seeing therefore that Christ is the way, there is no cause why the weak and ignorant should complain that they are forsaken of him: seeing he is the truth and the life, he containeth in himself wherewithal to satisfy even the most perfect. Truth in this place is taken of some to be the wholesome light of heavenly wisdom. And of othersome, to be the substance of life, and of all spiritual graces, which is compared with figures and shadows. Even as when it is said, Grace and truth came by Christ jesus. But more rightly it is taken for the perfection of Faith, john. 1.7 even as the way is taken for the beginning and first rudiments. This is the sum, That if any decline from Christ, he can do nothing but err: if so be any rest not in him, he shall find notsting but wind and vanity: if so be any go beyond him, he shall find death in steed of life. B. Therefore Christ in this place preacheth himself to be God and the only saviour: even as he hath done in other places when he called himself, the bread of life, the light of the world, the door, and the shéepfould of God, the good Shepherd, the resurrection and the life, and such like. No man cometh unto the Father. This is an exposition of that which went before: For, he is therefore the way, because he leadeth us unto the Father, and the truth and the life, because in him we behold the Father. R. All other things do discourage us that we dare not appear unto the father. As, first of all humane reason: for the same knoweth not God, and by how many benefits soever the same is constrained to know that there is a God, yet notwithstanding, it knoweth not how to come unto him, nor how to worship him. Secondly Sin and the Law, by which is declared that God is angry with us wherefore by them we are driven from coming unto him, lastly, Sin and the Law drive us from God. the Majesty of God▪ which is higher than by humane strength we can reach unto the same. Only Christ, only the word, is the only way to reach unto the father. Bu By this sentence also all jews and Turks are excluded from the company and presence of the father, because they come not unto the father by Christ. For in Christ only consisteth righteousness, reconciliation, and our life. Let us therefore go forward in the right way Christ, and let us not suffer ourselves to be drawn from the same, because it leadeth to everlasting life, C. Finally Concerning invocation this truly may be said, that God heareth no prayers but these which are made in Christ. 7. If ye had known me, ye had known my father also: and now ye know him, and have seen him. C. He confirmeth that which we said before, that it is hurtful and foolish curiosity, when men being not contented with Christ, do seek by overthwart ways to come unto God. They confess that there is nothing better than the knowledge of God: but when he cometh near unto them, and doth familliarlye insinuaty himself, than they begin curiously to search, and seek for him above the clouds, whom they will not behold being present. Christ therefore reprehendeth his Disciples, for that the do not acknowledge the fullness of the Deity to be exhibited in him. I see (saith he) that ye have neither rightly nor truly hitherto known me, because as yet ye know not the lively Image of my father which is expressed in me. R. For no man hath seen God at any time, the only begotten son which is in the bosom of the father hath declared him. And now ye know him. C. He addeth this, not only to mitigate the sharpness of the reprehension but also to accuse them of unthankfulness and sloth except they way and consider what is given unto them. For he rather spoke this to the commendation of his own doctrine, then to extol the faith of his disciples. His meaning therefore is, that God is now to be seen, if so be they would open their eyes. In this word (Seine) the sertainty of faith is expressed. How be it some refer the same to the sertainty of miracles. For look how many miracles Christ wrought in his Father's name, so many testomnies he had of his divine power. 8. Philip saith unto him Lord show us the Father, and it sufficeth us. M. The Apostles as yet were not sufficiently exercised in spiritual matters, and therefore because they had hard Christ speak very much of his father, they seemed to desire to see him so, as they had seen the son with their corporal eyes face to face, as though God might be seen as a man is seen. B. Thus therefore Philip as one more desirous to learn than the other Disciples, interrupteth the Lord desiring to have some corporal and visible sight of God, the which being seen they would desire nothing more. C. But it seemeth very absurd that the Apostles should thus disturb the Lord. For to what end had he spoken, but only to teach the very same thing of the which Philip demandeth? Notwithstanding there is here no fault described to be in them, which is not to be found in ourselves, We profess that we seek after God earnestly: but when he cometh into our sight we are stark blind. R. For human reason is not contented with the word, by which the Father and his will is learned, but will be satisfied by signs and by palpable feeling, The Apostles had before their eyes Christ the Image of the Father: and yet notwithstanding they desire to see the Father: Wherefore their unbelief is reprehended as followeth. 9 jesus saith unto him, Have I been so long time with you and yet hast thou not known me? Philip, he that hath seen me, hath seen the Father: and how sayest thou then, show us the Father. C. justly Christ reprehendeth Philip because he had not the pure eyes of faith. He had God present before him in Christ: and yet notwithstanding he did not behold him. What did hinder him but his own ingratitude. The which Christ casteth in his teeth, as if he should say, have I so lost my labour in teaching you and in working Miracles before you? I have been now a long time with you, I have wrought many Miracles, many ways I have taught myself to be the son of God, I have taught that no man hath seen God at any time, that I am he alone which hath expressed God: I have taught that the will of God is good and sweet towards them that believe in him. That is to say. I have plainly taught that God is the Father of the faithful through me: and do not ye yet know the father. Even so at this day, they profit little or nothing in the Gospel, who being not content with Christ only, curiously seek after God, whereby at the length they are brought into error. This foolish desire springeth of the humility and baseness of Christ: the which is far amiss, seeing in the same he setteh forth the unspeakable goodness of his Father. M. But because Philip might say in his heart, I said not show unto us who thou thyself art, but show unto us the father: and thou objectest unto me that I know not thee: whereas I speak not of the knowledge or sight of thee, but of the father: To this cogitation which Christ was not ignorant of, he answereth saying Philip he that hath seen me. Bu As if he should say, Philip thou dost desire to see my father, as though I did differ from my father in essence & nature, and were not all one with him: know thou therefore that I and he are all one in divinity, and divine majesty which cannot be seen with corporal eyes. 10. Believest thou not that I am in the father, and the Father in me? the words that I speak unto you, I speak not of myself: but the father that dwelleth in me, is he that doth the works. C. Some refer this to the divine essence of Christ. C. But they do better which refer it to the manner of revelation. For Christ in respect of his secret deity, is never a whit more known unto us than the father. But he is said to be the express Image of God: because God hath wholly revealed himself in him, by his exceeding goodness, wisdom, and power. Neither have the ancient Fathers done amiss, which bring testimony from hence to defend the Divinity of Christ: but because Christ doth not simply dispute who he is in himself, but whom we aught to acknowledge him to be, it is rather a title of his power, than of his essence. The father therefore is said to be in Christ, because the full divinity dwelleth in him, and again Christ is said to be in the father, because by his divine power, he declareth himself to be all one with him. The words that I speak Unto you. B. He proveth of the effect that God aught to be sought for in no other than in him. M. As if he should say, My very doctrine proveth me to be in the father, and the father in me. For it is not human but divine, and such that it plainly setteth forth the son of God. Also you yourselves have confessed before, that I have in me the words of eternal life, and that ye knew and believed that I am the son of God. R. If therefore my word be the word of my father, and my works, the works of the Father, he which will know the Father, must of necessity believe my word, and behold my works in faith. For no man knoweth the father but by the son, and no man knoweth God but by his word. C. If any man object against this, that all the Prophets are to be counted the sons of God, because they spoke by the inspiration of the spirit, and had God the author of their doctrine: we may easily answer, that we must consider what the doctrine containeth. For the Prophets send their Disciples to an other: but Christ retaineth them in himself. We must also remember what the Apostle wrighteth, namely, how that God speaketh now from Heaven, by the mouth of his son, who speak as it were out of the earth by Moses. By works he understandeth not only Miracles, but also the declaration of his divine power. 11. Believe me that I am in the Father, and the Father in me: or else believe me for the works sake. C. first of all he requireth his Disciples to believe his testimony, when he affirmeth himself to be the son of God. Notwithstanding because they had been hitherto to slow, he doth privily nip their negligence. If so be (saith he) my affirmation be not of credit enough with you and if ye make so small account of me, that ye think my words are not to be believed, at the jest consider my power, which is the visible Image of the presence of God. It was very strange that they should not depend upon the mouth of Christ, seeing that every word which he spoke aught to have been believed without doubting. But Christ here reprehendeth his Disciples, for that they being so often told of one thing profited so little. He doth not teach what is the nature of Faith, but testifieth that he hath that which may suffice to reprove the unbelievers. In that he sayeth again, I am in the father, and the father in me. It is not superfluous, for we see by daily experience how nature pricketh us forward to vain curiosity. 12, Verily, verily, I say unto you, he that believeth on me, the works that I do, the same shall he do also, and greater works than these shall he do: because I go unto the father. B. The purpose of Christ in these words is that he might persuade his Disciples not to be sorry for his departure from them which should happen unto them for the best, but rather to prepare themselves, stoutly and diligently to discharge the office of the Gospel. C. For what so ever Christ had spoken of himself hitherto, unto his disciples, it was temporal in respect of them. Therefore without the adding of this part the consolation had not been full and perfect, specially seeing in remembering the benefits, our memory is frail. In the which matter we need no other examples. For when God hath heaped upon us all manner of benefits, if he cease but half a month, we will think that he is dead. In consideration of this, Christ doth not only speak of his present power, which his Apostles at that time beheld with their eyes, but also promiseth that they shall have a perpetual feeling of the same ever after. And verily, he did not only while he was on the earth declare his divinity: but also after he was gone unto the Father, the faithful had experience of the same. But we are either dull or so wicked, that we neither consider God in his works, nor Christ in the works of God. And greater works than these shall he do. A These words are diversly expounded by Interpreters. Some restrain these works unto the miracles which the Apostles wrought after the resurrection of Christ: the which, that they might prove to be greater than those that Christ wrought, they allege that which Luke writeth of the shadow of Peter. But the rising of Lazarus, was a more wondered work, than the simple heling of sick persons. Other some refer it to the number of miracles saying, that the Apostles wrought greater miracles, because they wrought more in number, Act. 15.16 both in Jerusalem & in other parts of the world: & they affirm this place to agree with that in Mark. And these signs shall follow them that believe: Mat. 16. i7 In my name they shall cast out Devils. etc. C. But this is the simple meaning of Christ, that his power was so little tied to that presence of his body, by which he proved himself to be the son of God, that the same should be set forth by more and greater experiments, he being absent. For strait after the ascension of Christ, followed the wonderful conversion of the world, in which the divinity of Christ more mightily declared itself then when he lived among men. Thus we see that the approbation of the divinity of Christ was not shut up in his parson, but spread throughout the whole body of the Church. But to do this of the which he speaketh here, is neither proper to the apostles alone, nor common to all the Godly, but belongeth to the whole body of the Church. Because I go to the father. C. The reason why the Apostles should do greater Miracles than Christ himself is, because he going to take possession of his kingdom, would more fully show forth his power from heaven. Whereby it appeareth that nothing of his glory was diminished, in that his Apostles wrought more excelentlye after his departure who were only his Instruments Yea, Philip. 2. hereby it appeareth that he sitteth at the right hand of his Father, that every knee might bow before him. R. For to go unto 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 kingdom of his father, to sit at his right hand, and to take upon him the rule of all creatures. The which appeared then to the world, when the Apostles and their true successors, preached the Gospel in divers parts. 13. And what so ever ye ask in my name, that will I do: that the father may be glorified in the Son. Bu Now he uttereth an other Argument of his divinity▪ the which being rightly weighed, wonderfully comforteth. I will do (saith he) for you what so ever you ask in my name. For I am God. And it belongeth unto God alone to hear the prayers of all men, & to grant and fulfil all men's desires. B. Therefore he giveth a reason of that which he had said, that the believing in him should work greater works than he wrought, which he specially promised to his Disciples at that time present. His meaning therefore is this, think not that incredible which I have promised unto you: Wherefore what soever ye shall ask in my name I will give unto you. But he spoke of those works and Miracles, by which the Father should be glorified in the Son. That is to say, by which he was acknowledged to be the saviour of the world jest any man should draw this promise to every thing. The glory of God is the health of his Saints, Prayer according to God's glori and therefore before all other things they pray that his name may be sanctified, and that his kingdom might come: neither do they pray for any thing unto the which they are not moved by the spirit of God. M. To ask in the name of Christ, is to pray for somewhat, which either pertaineth to his name or kingdom, Act. 4. or else by the prorogatiue of his name may be hoped to be obtained. After the first manner the Apostles prayed to God the father, as we may read in the acts of the Apostles. After the other manner all the faithful prey. I will do it. By these words he declareth that he is not only a mediator, but also the Lord of all things, who can grant all things that we ask: yea, and as he can, so also he william. He teacheth also what the end is, whereunto all our prayers must be directed, namely, that the Father may be glorified by the Son. Therefore those things which are such, that they cannot be done to the glory of the Father by the Son, are neither rightly asked of us, nor yet can be obtained. So that this place agreeth with this saying of Paul. That every tongue should confess that the Lord jesus Christ, Phil. 2. xi. is to the glory of God the father. The end of all prayers is, the hallowing of God's name. But the lawful way to sanctify is here expressed, namely in the son and by the son. For when the majesty of God is hidden from us, in itself, it shineth in Christ: when his hand is hidden, we have the same visible in Christ. Therefore in those benefits which the father bestoweth upon us, we must not separate him from the son: according to this saying. He which honoureth not the son honoureth not the father. joh. 5.23. 14. If ye shall ask any thing in my name I will do it. R. Christ repeateth one thing twice, that those things might be more assured which he promiseth. For we obtain nothing at the hands of the father but by the son. C. The repetition thereof is not superfluous. All men see and feel that they are unworthy to approach unto God: yet notwithstanding the greater part rush forth like mad men, and boldly, yea rather proudly talketh with God. Afterwards when that unworthiness, of the which we speak even now, cometh in their minds, every man deviseth for himself new means. But God calling us unto him, setteth before us one Mediator, by whom he will be entreated and also favourable unto us▪ But hear again the corruption of humane wisdom triumpheth, because the greater part forsaking the true way, wearieth itself in crocked and by ways. This therefore cometh to pass, because the power and goodness of God is not apprehended as it should in Christ. There is also a second error, namely, the not remembering that we are all justly driven from the access and coming unto God, until we are called of him: and that we are not called but by his Son. Wherefore if we think one testimony insufficient, yet not withstanding let us know that for as much as Christ doth the second time entreat that the Father must be prayed unto in his name, he doth as it were lay his hand upon us, jest we should travail in vain in seeking after their patrons and helps. A. For there is one only Mediator of God and men, the man Christ jesus. 1. Tim. 2.5 Therefore if any man sin we have an advocate with the Father the righteous, 1. Ioh ●. 1. and he is a propitiation for our sins, & not for our sins only, but also for the sins of the whole world. Concerning the which matter read more in the vii of Matthew, beginning at the seventh verse. 15. If ye love me keep my commandments. M. This verse containeth an exhortation, joined with comfortable promises. Bu The spirit of the Lord throughout the whole scripture doth not only show and teach plainly the truth, but also most vehemently urgeth, that we should receive and retain the same when we know it: whereupon our Lord also in this present place, joineth an exhortation to the consolation and divine doctrine, by all means urging his Disciples, & in them the whole Church, to receive and retain these things and to exercise themselves in them. C. It was true and sincere love with the which the Disciples loved Christ, the which notwithstanding was somewhat mixed with superstition, the which also happeneth oftentimes unto us. For they were out of the way in desiring to retain Christ still in the world. That he might correct this vice, he commandeth them to bend their love another way, namely, to the observing of those commandments which he had given them. As if he should say, I have taught you by this my word, that I go to my father: I have taught you why I go, and what fruit cometh unto you thereby and to the whole Church. But because ye here that I shall die, ye are greatly troubled, even as men are wont to be for the departure of their friends: and ye declare (I confess, by that your great sorrow, how familyerly ye love me: but I will that ye show your love by another Argument. For if ye love me indeed, show that your love towards me, by the observation of my commandments. B. Therefore he willeth them diligently to observe those things which he had commaudded them: that is to say, constantly to believe in him, to contemn the world, boldly to confess Christ before the world, to have mutual love one towards another, & the rest which are contained in these things, C. This is profitable doctrine, because among those which seem unto themselves, to love Christ, there are very few which truly serve him. But here contrary wise the true love of Christ is required to the observation of his doctrine, as the only rule. M. He saith not, if ye love me, dispute of my commandments, or see that others observe and keep my commuandements. For the declaration of love consisteth not in disputations, nor in the urging of others to observe and keep them: for this may be done even of those which seek not Christ, but themselves, but it consisteth in this, if thou thyself be an observer of them. A. Furthermore Christ sendeth not his Disciples unto the commandments, or vain constitutions of men, but to his own commandments. For he hath not appointed them to be Servants of men, but to be faithful Ministers unto him. C. Moreover also we are put in mind, how vicious all other affection are, when as not so much as our love toward Christ is without fault, except it be framed to pure obedience. 16. And I will pray the father and he shall give you another comforter, that he may bide with you for ever. C This remedy he addeth to mitigate sorrow which the Disciples might conceive by the absence of Christ: notwithstanding therewithal Christ promiseth that he will give strength and ability that his commandments may be kept. For otherwise his exhortation had been to small purpose. Therefore he provideth for the same in time, and teacheth that how far soever he was distant from them in body, yet notwithstanding he would not suffer them to be quite destitude of help: because he would be present with them by his holy spirit. He calleth here the gift of the father, the spirit, which he himself will obtain by his prayers. In an other place he promiseth that he will give the same. joh. i6 7 Both are truly and aptly said. For in that Christ is our Mediator and advocate, he obtaineth at his hands the spirit of grace: In that he is God, he giveth the same of himself unto us. The meaning of this place is this, I was given of the Father, to be a comforter unto you, not for a time, but to abide with you for ever. R. For Christ by his death and passion purchased to the faithful the holy ghost, which is nothing else but the inspiration of God, by which he inspireth our hearts and moveth the same to holy, godly, just right, and divine things, that we might think, speak and do nothing day and night, but that which is holy and divine. C. This name of comforter, is as well given unto Christ as to the holy Ghost, and that by right, for it appertaineth unto them both to comfort and exhort us, and also to defend us. Christ was the patron and defender of his Disciples so long as he was in this world: afterward he then committed them to the tuition & guard of his spirit. If any man demand whether we at this day are not under the protection of Christ we may answer, that Christ is our everlasting defender, but not after a visible manner. So long as he was in the world he openly showed himself unto them to be a defender, but now he defendeth us by his spirit. A. For he saith, I will be with you unto the end of the world. C. He calleth the same an other comforter, by reason of the difference of benefits which we have from them both, it was proper unto Christ to make satisfaction for the sins of the world, to pacify the wrath of God, to redeem men from death, to bring unto them righteousness and life: but it belongeth unto the spirit to make us partakers as well of Christ himself, as of all his his own benefits. How be it the distinction of the parsons is not hereby gathered amiss. For it is necessary that the holy Ghost do differ from the son. R. But had not the Apostles the holy Ghost, before the death of Christ? yes verily had they: for they could not have believed in Christ but by the working of the holy Ghost: but they had the same more abundantly and plentifully, when Christ was glorified, even as we have showed in the seventh chapter going before: in the xxxix verse. 17, Even the Spirit of truth whom the world cannot receive, because the world seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, & shallbe in you. C. Christ now giveth a new title unto the spirit, calling the same the master of truth. B. Whereby he meaneth that the holy Ghost is by his own nature, truth: because he is God. The same spirit is true, and the reveller of truth: it is pure, sound, sincer, constant, firm, and faithful, without all deceit, till such time as we are taught of him, all our minds are full of vanity and lies. Whom the world cannot receive. C. To the end be might the more comfort his Disciples, he showeth the excellency of this spirit, & with all the vnspekabl● love of the father towards them, in giving to them his holy spirit, which the whole world could not receive. C. For by this Antithesis, or comparison, he amplifieth the excelencye of his grace, the which God giveth only to his elect, For his meaning is that it is no common gift, of the which the whole world is deprived. In the which sense also the Prophet saith, Behold darkness shall cover the earth, and a thick mist the people: but the Lord shall arise upon thee, and his glory shall be seen in thee. For the mercy of God deserveth the more praise toward the Church, when by a singular privilege he extolleth the same above the whole world. Bu For as the devil dwelleth in the world, and by his uncleanness casteth the wicked into destruction: even so the holy Ghost dwelleth and worketh with the Saints, that by his pur●ty and holiness, he may bring the faithful to eternal and blessed life. Nevertheless withal christ exhorteth his Disciples, that they take heed jest they put from them that grace of the spirit, being puffed up with understanding of the flesh. Worldly wise men count all that the Scripture speaketh concerning Christ to be as a dream: because they presuming upon their own reason, do despise heavenly illumination. Nevertheless the words of Christ do declare, that no man can have any understanding of the Spirit by human sense and reason, but by the only experience of Faith. The world (saith he) cannot receive the Spirit, because it knoweth not the same: but ye know it because it abideth with you. Therefore it is the Spirit only, which dwelling in us offereth itself to be known, whereas to other it is unknown, and incomprehensible. R. And by the name of world, all the most wise, holy, mighty and rich of the same are understood: for these are called the pillars of the world whom the world only receiveth and hath in admiration. Wherefore the spirit is never less found than among the most mighty of this world. For they love lying, and hypocrisy, they are blinded with their gifts. They cannot therefore abide the spirit reproving them of lies, and drawing them from their gifts unto the giver. M. By this place we are also taught that the world is altogether wicked & an enemy unto God & subject to the spirit of lies. And this is the fountain, from whence so many heresies, errors, false worshippyngs, & such like do come into the world. It is much that he saith that the spirit of truth cannot be received of this world, as if a man should say, that the spirit of sobriety, The world is the wellspring of heresy. cannot be received of droonkards: the spirit of humility of proud men: nor the Spirit of shamefastness of impudent persons. For this world is so blinded with the spirit of lying, that it can neither see nor understand the truth of God. Finally we must note that the faithful are therefore called the temples of the holy Ghost, because in them the holy Ghost doth truly devil and abide. 18. I will not leave you comfortless, but will come unto you. M. Some understand this of the return of Christ unto his Disciples after his resurrection. A. But other some a great deal better refer the same unto the coming of the holy Ghost. Bu As if Christ should have said, ye shall think when I am gone from you in my bodily presence, that you are Orphans without a father: but if you consider the matter well, I will never leave you: R. For I will come unto you with the Spirit of consolation, which shall help you with fatherly affection in all adversity. So beneficial shall my departure be unto you, so great profit shall my death bring unto you. C. This place teacheth what men are, and what they can do, being without the Spirit of consolation: they are Orphans which are ready to suffer all deceits and injures, unmeet to govern themselves, and apt of themselves to do nothing. The only remedy hereof is, for Christ to govern us by his spirit: the which he promiseth he will do. first of all therefore the Disciples are put in mind of their own imbecility, to the end they distrusting themselves, may depend upon the defence of Christ alone. secondly he promising unto them a remedy putteth them in good comfort because he promiseth that he will not leave them. 19 Yet a little while, and the world shall see me no more: but ye shall see me, because I live, and ye shall live also. M. By this threatening Christ declareth that the unbelieving are unworthy to enjoy his sight any more, C. & withal prosecuteth the commendation of his special grace, which aught to suffice the Disciples to ease them, and to take away their sorrow. When (sayeth he) I shall go out of the sight of the world, I will nevertheless be with you. R. For shortly after my death, I will go out of the sight of the world, that it shall see me no more: but I will be always present with you. Bu By the world he meaneth carnal men, and such as are not regenerate, which are unbelieving, and live in the world, after the manner of the world. Also this word (shall see) is by a Metaphor transferred from the body to the mind. Therefore carnal men and unbelievers do not see, do not understand, nor believe jesus to be the Son of God, and yet nevertheless very man, who by his death bringeth to life, and redeemeth all mankind from damnation. C. Therefore to the end we may enjoy the secret beholding of Christ, we must not judge of his presence and absence according to the reason of the flesh: but we must behold his power with the eyes of our faith. And thus it cometh to pass that the Faithful do always behold and have present with them, Christ in spirit, though he be far from them in body. Because I live and ye C. These words may be construed, two ways, either that this sentence is a confirmation of that which went before: or else that it aught to be read severally: as, that therefore the faithful shall live, because Christ loveth. But the former sense seemeth best to agree: out of the which we may gather this Doctrine, that Christ is the cause of our life. M. For we are dead and our life is hid with Christ in God. Colos. 3, 3. In the beginning he noateth the cause why he would be seen of his disciples, and not of the world: because Christ cannot be seen, but according to the spiritual life, of the which the world is quite void. The world seeth not Christ, and no marvel: for death is the cause of blindness. But so soon as it beginneth to live in Spirit, it hath eyes to see Christ. 20. That day shall ye know that I am in my Father, and you in me and I in you. R. Many by this, day, of the which Christ speaketh hear, understand the feast of Penticoste. C. But he rather understandeth all that time, from the first declaration of the power of his spirit, unto the last resurrection. For than they began to know: but it was a certain sciender instruction: because as yet the holy Ghost had not so effectually wrought in them. For to this effect his words tend, that it cannot be known by a certain trifling speculation and vain curiosity, what the sacred and mystical union betwixt him and us is, and again, what manner of union is betwixt him and his father: but rather that this is the only way to know him, when he poureth into us, his life, by the secret efficacy of his spirit. And that is the experiment of faith, of the which we spoke a little before. Bu But the Son after one manner is in the father, and after another manner in us. For by nature he is in the Father, and in us, by participation, by grace, or by the fellowship of the spirit. Concerning beath we have spoken before in the sixth and tenth Chapters. And saint john in the Epistle sayeth, Hereby we know that we abide in him, i. Yoh. 4, 1● and he in us, because he hath given to us of his spirit. C. Therefore we are said to be in him, because we being graffed into his body, are made partakers of righteousness and of all goodness he is said to be in us, because he declareth by the efficacy of his spirit, that he is the cause and author of our life. But whereas the Arians have in time passed abused this testimony, to prove Christ to be God, by participation only and grace, their cavil may easily be confuted. For Christ doth not simply defend his eternal essence, but commendeth that divine power, which was revealed in him. For as the Father left all fullness of goodness in his son, so in like manner his son hath powered himself wholly into us. 21. He that hath my commandements and keepeth them, the same is he that loveth me, and he that loveth me shall be loved of my Father: and I will love him, and will show my own self unto him. Bu Hear the Lord repeateth that again which he had otherwise propounded before saying, If ye love me keep my commandments: C, And again, he exhorteth the Faithful, and teacheth that the true proof of their love toward him, consisteth in this, that they observe and keep his commandments of the which matter, he so often times admonisheth his Disciples, jest they should serve from the same: because we are more prone to nothing, than to carnal affection, insomuch that under the name of Christ, we love somewhat beside Christ. To the which effect pertaineth this saying of saint Paul, Although we have known Christ after the flesh, 2, Cor. 5, 16 now yet henceforth know we him so no more. Therefore if any man be in Christ he is a new creature. M. He sayeth not simply, if any man keep my commandments, but he sayeth, He that hath my commandments and keepeth them C. And to have the commandments, signifieth to be rightly instructed in them, to frame himself & his life unto them. Bu And by the commandments he understandeth faith and love. A. For this is his commandment that we believe his name, i. Ioh, 3.23. and love one another. And then he addeth the reward or fruit of faith and of perseverance in the love of God, by which he encourageth those that run well to go forward. And he that loveth me shallbe loved. Bu To beloved of the Father is, to be received into the friendship of the most high God, and to be preserved and defended by God. M. But hear it may be demanded how Christ sayeth that he is loved of the Father which loved him, as though we must first love him, before we can be loved of the father. C. Objection For Christ speaketh as though men might prevent him with their love the which notwithstanding is very absurd: Rome, 5, i0, for at such time as we were his enemies he reconciled us to himself. Also S. john, saith, In this is love, not that we loved God, but in that he loved us. i, Ioh, 4, i0 But hear is no controversy concerning the cause or the effect. Terefore it is gathered amiss that the love wherewith we love Christ, must needs go before that love, which God beareth unto us. For this only is the purpose of Christ to show that all they shallbe blessed which love him because they shallbe loved of the father in like manner again: not that God beginneth then to love them but because they have the testimony of his fatherly love written in their hearts To the same effect pertaineth also that which followeth in the next member where he sayeth, And will show my own self unto him. C. knowledge verily goeth before love: but this is the purpose of Christ, that he will give unto the true imbracers of his Doctrine, strength to profit daily in the faith: that is to say, I will bring to pass that they shall come nearer, and more familliarlye unto me: Bv, I will increase in them my gifts, that from thence forth they knowing more rightly and fully the mysteries of God's kingdom, may be joined at the last by the same perfect faith unto me, and may also enjoy me, to their soul's health. For faith and the knowledge of Christ have their degrees, which increase more and more, till they grow unto the full measure. C. Hereby we may perceive that the fruit of Godliness is the going forward in the knowledge of Christ. For he which promised to give unto him that hath, rejecting Hypocrites, maketh all to profit in the faith, who unfeignedly embracing the doctrine of the Gospel, frame themselves wholly unto the obedience thereof. And hereupon it cometh that many going backward, we do see scarce the tenth man to go forward in his right course: because the greater part is unworthy to behold Christ. Also we must note that more ample knowledge of Christ is here set forth as a singular reward of our love to Christ: whereupon it followeth that it is an unspeakable treasure. 22. judas sayeth unto him, not judas Iscariot, Lord, what is done that thou wilt show thyself unto us, and not unto the world. B. Because the Disciples had not received as yet the spirit of truth, they understood little or nothing of all those things which the Lord spoke: Whereupon judas here demanded a question no more to the purpose, than Thomas and Philip had done before. The Lord had showed unto them that his departure should profit them more than his carnal presence: and that therefore there was no cause of sorrow, but rather occasion offered them diligently to observe and keep his commandments. Now judas (but not judas Iscariot the Traitor, but judas whose sir name was Thaddeus, whose Epistle also is called the Epistle of Saint Jude) as knowing none of these things, said: Lord what is done. C. It seemed unto him very unmeet that Christ which was and is the son of righteousness, by whom all the world aught to be illumined, should lighten only a few, and not spread forth his beams upon all. Bu As if he had said, How may it be, seeing thou art now known unto all men, that thou shouldest manifest thyself only unto us, and not to the world? R. Are not we also in the world? are not we a part of the world? Wherefore if thou manifest thyself unto us, art thou not also manifest to the world? 23. jesus answered and said unto him. If a man love me, he will keep my sayings: and my Father will love him, and we will come unto him, and dwell with him. C. The answer of Christ doth not explicate the whole question: for that there is no mention in the same of the first cause, why Christ showing himself to a few, did hide himself from the greater number of men. For at the first he found all alike, that is to say, quite gone astray from him. Wherefore he can choose none which love him: but the chooseth some out from among his enemies, whose hearts he may bend to love him: but he thought it not good at this time, to touch that difference which was far from the purpose. His purpose was to exhort his Disciples to the earnest desire of Godliness, that they might profit more and more in the faith. Therefore he thought it sufficient, to put a difference between his Disciples and the world, by this note, that they should observe and keep the doctrine of the gospel. And that this note belongeth unto the beginning of faith, because it is the effect of calling. And Christ showeth by these words how we shall rightly obey the Gospel, namely, for when our duties, and external actions, do spring from the love of the same. For our arms, and force, and our whole body also laboureth in vain, except the love of God do reign in our heart, which governeth the external members. Now seeing it is certain that we keep the sayings of Christ, if so be we love him, and contrariwise we love him, if we keep his commandments, it followeth, that we cannot find in the whole world the true and perfect love of him because there is no man which perfectly keepeth his commandments. Notwithstanding their obedience is acceptable unto God, who do all that they can to reach unto this perfection And my father will love him. R. In this place we have the great and wonderful benefits of God, which proceed from the fruits of the Gospel. The first is, that God the Father loveth the faithful, Now if God be with us, Rome, 8, 3i, who can be against us? If the Lord love me I will not care what man, or Satan can do unto me. The second is that boath the Son and the Father, will devil with him that believeth the word of God. Than the which benefits what greater can be devised. For the Father & the son are very bountiful and beneficial ghuestes: they, came not empty handed neither do they go away without saluting their host: but as they bring with them the treasure of all goodness, evenso they leave behind them the blessing of all goodness. C. And he speaketh not hear of that eternal love with the which God loved us before the foundation of the world was laid: but of the same with the which he sealeth our hearts, when he maketh us partakers of his adoption. And he meaneth not that first illumination, but those degrees of faith, by which the faithful must go forward daily, according to this saying, to him that hath shallbe given. Therefore the Papists do draw amiss from this place two sorts of love, with the which we love God. They imagine that we love God naturally, before he doth regenerate us with his spirit, by which aptness and readiness (say they) we deserve the grace of regeneration. As though the Scriptures did not teach, and experience plainly prove, that we are quite turned away from God, and are haters of him, until such time as he change our hearts. We must remember the purpose of Christ, that he and his Father will come to confirm the faithful in the everlasting assurance of grace, in such wise that they may feel the grace of God to rest upon them, and may be daily increased more and more with the gifts of God. A. Therefore we aught to desire this spiritual presence of Christ in our prayers, and not that carnal & corporal presence of the which the Papists dream. The Lord dwelleth in the hearts of his saints by faith: whom the heavens must receive until the time come that all things be restored, which God hath spoken by the mouth of all his holy prophets, since the world began. 24. He that loveth me not, keepeth not my sayings: and the word which ye hear, is not mine, but the Fathers which sent me. C. Because the faithful are mixed in this world with unbelievers, and because of necessity they must be troubled as it were in the tossing and raging waves of thesea: Christ again confirmeth them by this admonition, jest they should be drawn away by evil examples. As if he should say, Have no regard unto the world, neither depend upon the same: because their shall be all ways some, which shall contemn me and my doctrine: but constantly retain ye to the end, that grace which ye have alway embraced. And herewithal he declareth that the world doth suffer just punishment for his ingratitude, when it perisheth in his blindness, when by the contempt of true righteoussnes, it bewrayeth his wicked hatred against Christ. B. To keep the sayings of Christ is nothing else, but to believe that the same is true and wholesome, and also to cleave unto the same with our whole heart: even as we may gather by the Scripture, Hear O Israll the ordinances and the Laws which I propose to you this day, that ye may learn them, and take heed to observe them. If by keeping the commandments of God, ye understand the fulfilling of them, no man shall keep them: but if ye understand it for seeking to fulfil them, than all the godly keep them. For he cannot choose but give himself to the keeping of the commandments of God, which truly knoweth the same to be of God. A. Contrariwise, not to keep the Lords sayings, is to reject the doctrine of Christ, and to contemn his commandments: which all the wicked are wont to do. And the word which ye hear is not mine. C. lest the disciples should fall or slide away, for the obstinate wickedness of the world, Christ seeketh again to confirm his doctrine, when he testifieth the same to be of God, and not devised in earth by man. And in this consisteth the steadfastness of our Faith, if so be we know God to be our guide, and are grounded upon nothing else but upon his eternal truth Therefore how much soever the world doth rage in his madness, let us follow the doctrine of Christ, which far surmounteth heaven and earth. In dividing the world to be his, he frameth himself to his disciples: as if he should say that the same was not of men, because he faithfully delivered that which was committed to him of his Father. Nevertheless let us know, that for somuch as he is the everlasting wisdom of God, he is the only well spring of doctrine, and that they have spoken by his spirit which have been Prophets from the beginning. A. divers like sentences unto this we have heard before: as, My doctrine is not mine but my fathers which sent me. Also, Those things which I have heard of him I speak in the world. 25. These things have I spoken unto you, being yet present with you. 26. But the comforter which is the holy ghost whom the Father will send in my name, he will sand in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The Lord knew well enough how rude and ignorant his Disciples were, and that they were not capable of those things which he spoke: the which they sufficiently declared by questioning with him, as we have heard, first in Thomas, secondly in Philip, and thirdly in judas. For this cause less they should be discouraged, he promised unto them now the second time the holy Ghost, the spirit of truth, which should be unto them a continual teacher, and which should abide with them in their minds, and should teach & tell them all those things, which they had so often times all ready heard but not plainly enough for them to understand, partly because of their rudeness and partly by reason of the sorrow of their hearts. C. The Lord at that time sowed the seed of doctrine, which for a time lay as it were choked in his Disciples. Therefore he exhorteth them to hope well until such time as the doctrine brought fruit which as yet might seem unprofitable. In fine he affirmeth unto them that plentiful matter of consolation was in that doctrine which they had heard. The which although it did not by and by appear unto them yet nevertheless he willeth them to be of good cheer, until the Spirit the internal Schoolmaster, spoke the same in their hearts. A very profitable admonition for all men. Except we have by and by all that Christ teacheth, we are weary, and count our labour lost in traveling about obscure matters. But we must bring with us prompt docillytie and aptness to be taught, we must give diligent ear, & be attentive, if so be we desire to profit in the School of God: but specially we have need of sufferance, until such time as the spirit doth reveal that which as we think we have read and hard very often. This punishment Esay threateneth to the unbelieving, that the word of God should be unto them as a shut book: but the Lord doth after this manner oftentimes humble his servants. Therefore we must patiently and quietly way●e for the time of revelation, and must not therefore reject the word. R. first of all we learn by this place, that the holy Ghost is given to the Church of God the Father through the Mediator Christ, who hath purchased the same of the Father that we might be the sons of God by adoption. C. Secondly we learn that the external preaching of the Gospel shall be to no purpose, except the derection of the spirit be joined therewith. Therefore God useth to teach by two manner of ways, namely by the outward sound of his word proceeding out of men's mouths and by the inward operation of his holy spirit: and this be doth at divers times according to his goodwill and pleasure. T. Example here of we have in the- Acts of the apostles, of whom Saint Luke wrighteth thus: Whose heart the Lord opened so that he gave diligent heed unto those things which Paul preached. M. For we shall be alway taught in vain, without the Spirit of God be our teacher: & except he teach inwardly in the heart, all doctrine is in effectual, yea although Christ should preach the same with his own mouth. Moreover we are taught that the Doctrine of the Apostles is not of men, but proceeding from the Spirit of GOD. For what other thing did they teach than that same which they had received from the holy Ghost? R. This place is wonderfully construed by the wicked. For they say, that Christ taught not all things, but reserved many things for his Apostles to be revealed by the holy Ghost: of the which number they judge those wicked ceremonies of the Mass to be. But what doth Christ speak here? C. What are all those things, the teacher whereof he promiseth that the Spirit shall be? He shall (saith he) teach you all things, and bring all things into your remembrance what ye shall do. Whereupon it followeth, that there shall no new revelations. In these few words all those things are confuted which Satan hath brought into the church, under the pretence of the holy ghost. The Mahumetes and the Pope have all one beginning of religion: they boath affirming that the perfection of doctrine is not contained in the scripture but proceedeth from the revelation of the spirit. With these also agree the Anabaptists and the Libertines. But they are led by a sedusing Spirit, and not by the spirit of Christ, who thrust in strange Doctrine contrary to the Gospel. For Christ promiseth the holy Ghost, which should as asubscriber confirm the doctrine of the Gospel. M. For the holy Ghost delivered no other doctrine to the Apostles, than the very same which they had heard before, out of the mouth of Christ. Let us therefore take heed of those which boast of the revelations of the holy Ghost, if so be they offer unto us strange Doctrine, contrary to that which we have received of Christ. 27. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you: let not your hearts be grieved neither fear. Peace I leave with you. Bu The Lord persisteth still in all one argument of consolation: M. And he observeth the manner of friends departing away, who when they take their leave of their friends, are wont to leave somewhat with them in stead of a blessing, and do wish them peace and health. C. By the name of peace he meaneth prosperous success, alluding to the manner of his country: as if he should say, I leave with you my farewell. M. And very aptly he placed this word (leave) to give his Disciples to understand that he left his peace with them after his departing. Peace wished and given by christ to his Apostles. C. But straight after he addeth, that this peace is far more excellent than that which is commonly among men, who often times for an outward show and fashion only, have peace in their mouth: or if they do wish peace from their heart to any man, yet notwithstanding are not able in very deed to give the same. But Christ showeth that his peace doth not consist in bore wishing but that it is also joined with effect. As if he should say, I have told you already that I will not leave you comfortless, and that ye shall not devil in the earth destitute of my help. For although I be absent in body, yet notwithstanding I will be present with you as God delivering you from all evils, in such, wise that your enemies shall never be able, notwithstanding their great malisse, to daunt your courage. Thus ye shallbe free from fear, and Gods power shall protect you, which shall reveal such secret mysteries to your quiet mind, as other men's minds are not able to comprehend. And now I give unto you peace, not simply, or the common peace, but my peace. And because there is great difference between the peace of the world, and the peace of Christ, he addeth by and by these words. Not as the world giveth, give I unto you. For the world calleth that peace, which the truth calleth war, as the idle and secure life in pleasures, not troubled with adversity. For many misfortunes calamities, and the just wrath of GOD also followeth this. A. For when the wicked shall say Peace, Peace of this world and all things are safe, then shall sudden destruction come upon them, even as upon a woman travailing with Child, 1. Thes. 5.3 and they shall not escape. Bu But the peace of Christ is benediction, salvation, justification, prosperity, health, peace of conscience, constancy in adversity, and the spirit of the Lord itself, pacefying and confirming our hearts. M. Hereupon the bestower of so great a benefit, Ecay. 9 ●● is called the Prince of peace. And they which enjoy this peace, Bu howsoever Satan doth rage, and the world stir, yet notwithstanding they shall be in safety in the midst of the garboil. M. Of this peace the Apostle speaketh when he saith, We being justified by faith, Rome 5.1 Phillip 4.7 have peace with God, thorough our Lord jesus Christ. A. And in another place, The peace of God which passeth all understanding, keep your hearts and minds through jesus Christ our Lord. This peace the world can neither give nor take away. Let not your hearts be grieved. C. Again he seeketh to take from them that grief which his Disciples had conceived of his departure. M. For it is not meet that they should be grieved or fear, which are consecrated to the kingdom of God, and guarded and protected by the highest. Again, the fear of the hear● causeth God's cause often times to be forsaken: whereas a stout and invincible mind i● apt for the kingdom of god and constantly serveth him. 28. You have heard how I said unto you, I go away and come again unto you. If ye loved me, ye would verily rejoice, because I said, I go unto the Father: for the Father is greater than I C. He denieth that they have any cause to fear, because they wanting only his corporal presence, had nevertheless his true presence by the spirit. Bu As if Christ should have said, You understand that I go away, and why I go away, (namely for your salvation) and that by my death and departure, I will neither forsake you nor neglect you. For I will come unto you by my resurrection, showing myself unto you a live again. And although then I shallbe with you, only the space of forty days and shall strait after ascend into heaven, yet notwithstanding I will send from thence the holy Ghost, by whom I will abide even in the midst of you, so that ye have no cause to fear that I will leave you comfortelesse. C. With this kind of presence let us learn to hold ourselves contented, and let us not follow the flesh, which always tieth God to her external imaginations. If ye loved me, ye would verily rejoice. R. Carnal love taketh it very grievously that a loving friend should be taken away but spiritual love is otherwise affect. C. Not doubt the Disciples loved Christ, but otherwise than become them. For they were somewhat carnal, insomuch that they could not abide that he should be taken from them. Whereas if they had loved him spiritually, they would have desired nothing more than his return to the father. For the father is greater than J. C. This place hath been diversely wrested. The Arians to prove Christ to be a certain secondary God, objected that he was less than the Father. The ancient Fathers to cut of all occasion of this cavil, said that this aught to be referred to the humane nature. But as the Arians wickedly abused this testimony, even so the answer and solution of the Fathers was neither true, nor agreeing to the purpose of Christ. For Christ speaketh here, neither of his human nature, nor yet of his eternal devinytie: but according to our weak capascity, he made himself a mean between us and God. And, because we are not able to reach unto the height of God, Christ descended unto us, that he might lift us up unto the same. Ye should rejoice (saith he) for that I return to the Father: because this is the last mark where unto ye aught to tend. He doth not show in those words what he differeth from the Fathere, but wherefore he descended unto us namely to unite us unto God until we be come unto this, we stand as it were in a race. We also imagine but a half and torn Christ, except he lead us unto God. Like unto this is that place of Paul where he saith, That Christ hath delivered up his kingdom to God the Father that God might be all in all. Christ verily reigneth, not only in human nature, but also as he was manifested God in the flesh. How then shall he leave his kingdom. Surely thus, because the divinity, which we may now behold only in the face of Christ, shall then be openly seen in itself. This is only the difference, for that Paul in that place describeth the last perfection of the divine glory and brightness, whose beams began to shine so soon as Christ ascended into heaven But to the end this mistress may more evidently appear, we must speak yet more grossly. Christ compareth not here his Father's divinity with his: neither doth he compare his human nature with the divine escence of the Father: but rather the present state with the heavenly glory, into the which he was shortly after to be received. As if he should say, You desire to have me still in the world: but it is better for me that I ascend into heaven. B. For his purpose was to give them to understand that GOD the Father was infinitely greater than he: that is, that he should enjoy with him the most excellent felicity, where as he had lived here in misery and calamity. R. For by death he entered into the kingdom of the Father. C. Therefore let us learn so to behold Christ aba●ed in the flesh that he may bring us to the well of blessed immortality. For he is not made our Captain and guide, to lead us only to the spear of the Moon or Son, but to make us one with God the Father. 29. And now have I showed you before it come: that when it is come to pass, ye might believe M. What said he? All those things verily which he had spoken concerning the Comforter, of the true felicity, which they should have by him, and of the unspeakable power, by which they should do greater works than the Lord himself had done. C. It was meet that the Disciples should be oftetnimes admonished concerning this matter: because it was a mystery far surmounting the capacity of men. And he saith that he foreshoweth what shall come to pass, that when it is come to pass, they might believe. For this was a profitable confirmation of their Faith, when they should call to mind the prophecies of Christ, and should see that with their eyes fulfilled, which they had hard out of his mouth before. As if he should say. R. I know that ye do not now enjoy these things of the which I speak: B. notwithstanding I thought good to foreshow you of those things which shall happen unto you after my departure, and which shall profit you much more than my carnal presence hath done, that when they shall come to pass, ye may the more firmly believe that I am Christ the saviour of the world. C. Therefore although he seemed to speak unto deaf men, for a time, yet notwithstanding afterward it appeared, that he did not spend his wind in vain, but that he sowed the seed in the ground, which was afterward to bring forth fruit. And as Christ speaketh here of his word, and of the fulfilling of things, even so his death, Resurrection, and ascension into heaven, do grow together with doctrine, that they may bring forth Faith in us. A. Moreover he speaketh here almost the same, which he did when he made mention of the treason of judas, Now I tell you before it is come, that when it is come to pass ye might believe that I am he. john 13.16 And in the sixteen chapter following, But these things have I spoken unto you, that when the time shall come, ye may remember that I told you. By which words he showeth a plain Argument of his divinity to the confirmation of his disciples Faith. 38 Hereafter will I not talk many words with you: for the Prince of this world cometh & hath nought in me. Bu Now in plain words he showeth that be would die for the salvation and Redemption of mankind For he showing that death and bonds waited for him saith: Now shall my first ministery cease, by which I abased myself even to the form of a servant. For the hour of my passion is at hand. By which saying he minded to make his Disciples more attentive, and more deeply to print his doctrine in their minds. For fullness often times bringeth loathsomeness, and that is more earnestly desired which is hard to be gotten, and that which tarrieth but a while is most set by. Therefore he telleth them that he will shortly go from them, to the end they might be the more desirous to hear his doctrine. And although Christ should teach us all our life time without ceasing, yet notwithstanding this sentence might be applied to our use also: because seeing the race of our life is but short, we must use occasion, A. jest we being blinded in our own wickedness do contemn his voice which talketh with us at this day. For the Prince of this world. C. He might simplely have said that he should die, and that now the hour of his death was at hand, but he speaketh by circomstance to confirm their minds lest they being terrified with so horrible and fearful a kind of death, should fall away. For to believe in him being crucified, is nothing else but to seek life among the dead. First of all he saith that this power shall be given to sathan: then he addeth that he suffereth the same, not be cause he was thereunto constrained, but that he might obey his Father. A. But why the Devil is called the prince of this world we have showed in the twelfth chapter going before. C. And by the name of world be comprehendeth all mankind, For there is but one redeemer which delivereth us out of this horrible servitude. But seeing this punishment came by the sin of the first man, even as daily it encreasseth more and more through new sins, let us learn both to hate ourselves and our sins also. For we are so captive under the Rule of Satan, that notwithstanding this servitude which is voluntary, shall not excuse us, and make us blameless. We must also note thot the same is attributed here to the devil, which is done by wicked men. For it is no unwonted thing to attribute that to the captain, which was done by the whole army of the captain. Satan was the Captain of judas and of the murdering jews, who caused them to commit such horrible wickedness. C. Therefore when the wicked are carried by the motion of Satan, whatsoever they do is justly said to be his work. M. Also this place teacheth what they aught to look for of this world, in the which the Devil is Prince. secondly, how he useth wicked men as his soldiers to persecute Gods elect. And hath nought in me. B. Satan hath power over those that are subject to sin: For he worketh in the children of disobedience. Therefore seeing the Lord was pure from all sin Satan had no power at all in him. C. Howbeit these words may have a farther meaning. For Christ speaketh not here of his pureness alone, but also of his divine power which was not subject unto death. For it was meet for the Disciples to know that he was not obnoxius to infirmity, lest they should think to basely of his power But in this general sentence that former sentence is concluded, that in subduing death he was not bound to Satan. whereupon is gathered that he took upon him our turn when he submitted himself to death. Bu R. Othersome also note here, that Satan had no power in Christ, because the members and instruments of Satan could not obtain that which they desired. For they purposed to destroy Christ, and to blot out his name for ever but he when he hung upon the cross and was even in death, shook the earth, and wrought such wonders as beseemed the Son of God, strait after he arose from death to life, and ascended into heaven, where he reigneth over the whole world. Satan had no power in Christ Therefore the power of sathan could prevail nothing against the Lord of light and life. This is no small consolation to the faithful, For the Lord jesus hath over come for us, sin, death, and sathan. Wherefore if sathan had no power in the head, neither shall he have any power in the members. For the victory, life, and innocency of Christ jesus is ours by Faith. Therefore if at the hour of death the Prince of this world, come unto thee, be not afraid: consider that he hath bent and used all his force against the Saviour, and prevailed not, but was overthrown himself, when he thought to have gotten the victory. The Lord jesus got the victory for thy sake, and thou shalt overcome in him. R. But if Satan had no power over Christ, why then did he prevail so much that he brought him to the death of the Cross? For shortly after Christ died, and that the most shameful death of all others, even the death of the Cross. Hear now the cause hereof in these words of our Saviour following. 31. But that the world may know that I love the Father: and as the Father gave me a commandment: even so do I▪ Rise let us go hence. But that the world might know. B. That is to say. Therefore I will give place to the power of Satan, and deliver myself into the hands of sinners, that the world may know that I love the Father, C. We have in this to note that Gods decree here standeth in the highest place, jest we should think that christ was so carried to death by the violence of Satan, that some thing happened to him beside the purpose of God. For it is God which hath ordained his son to be the prepitiatory, and which would take away the sins of the world by his death. The which to bring to pass he suffered Satan for a short time to triumph over them as conqueror. Therefore Christ did not resist Satan, that he might obey his father's will and decree, and might so offer his obedience a● a price and ransom for our righteousness. M. To this effect pertaineth that which Paul wrighteth saying, That Christ was obedient to his Father to the death even to the death of the cross. john i0. i8 A. Also Christ a little before testified, that he received this commandment from the Father, that he should give his life for his sheep. M. Therefore in that we are redeemed by the death and blood of of Christ jesus, it was done at the commandment of the Father. Obedience in Christ declared his love towards his father. Furthermore seeing the obedience of Christ declared how greatly he loved his Father, let us also learn after his example, not only by the observation of his commandments, but also by the patient bearing of the Cross laid upon us, to declare how greatly we love God the Father. It is a hard matter to love such a Father as layeth the cross upon his Children: but he doth the same for our health, And although we do patiently bear the Cross, yet notwithstanding we cannot reach to that perfection which was in Christ's example, who not for his own but for our benefit, bore the cross which the Father laid upon him. Furthermore in these words we are taught that this love and obedience of Christ declared in the passion of the Cross, is to be proposed and set before the world. He saith not simply, That ye might know, but, That the world may know that I love the Father. This knowledge serveth greatly to the learning of salvation, which is purchased for us by the blessed blood of Christ. Rise, let us go hence. B. R. Bu Many think that Christ when he had spoken these words, went to another place, and that he spoke those things which follow as he walked: C. But seeing saint john saith hereafter that Christ went forth, it seemeth more lykelye that the purpose of Christ was to exhort his Disciples▪ to show the same obedience towards GOD, of the which they had so notable an example in him: not that he led them forth at the same moment ❧ The. XU. Chapter. 1 I am the true Vine, my Father is the Husbandman. CHRIST our saviour in this Chapter exhorteth his Disciples to abide in him, and to love him: then he encourageth them against the hatred of the world, to the which they should be subject. R. After therefore he had taught who he was, and wherefore he went by the Cross to the Father, now he teacheth what benefits he possesseth by and in his Father, not to retain them to himself alone, but to communicate them with the faithful. And this he teacheth by an excellent similitude and fine allegory, ● B. the which he plainly explicateth. C. Also the sum of this similitude is, that we are barren and dry by nature, saving that we being engraffed into Christ, do draw from him new strength, and moisture. But it is needful to discuss every property of the Vine, but only summarily to consider to what end Christ applieth this similitude. Therefore there are three special parts: The first is, That we have no strength of ourselves to do good but from him: the second, That we having root in him, are purged and garnished by the father: the third is, that he cutteth of the unfruitful branches, that they might be cast into the fire and burnt. All men almost are ashamed to deny, that whatsoever good thing they have it cometh from God: but afterward they feign that they have a universal grace given unto them, as though it were naturally engraffed in them. But Christ specially standeth upon this point that vital Moisture doth spring from him alone: whereupon it followeth that man's nature is unfruitful and void of all goodness: because no man knoweth the nature of the vine until he be engrafted in the same. But this is given by spetial grace to the elect alone. The first author therefore of all good things is the father who planteth us by his hand: but the beginning of life is in Christ, out of whom we begin to take root in him. When he calleth himself the true vine, it is as if he had said I am the vine in deed. Therefore men do weary themselves in vain in seeking for strength from any other: because profitable fruit cometh from no other than from the branches springing from me. For Christ compareth himself to the vine growing in the earth, and us to the branches springing out of the same. Bu This allegory is taken out of the writings of the Prophets, who in divers places compare the Church to the vineyard, and men in the Church, to vines, Psal, 8.9, Es, 3, 13, 57 Ier, 2, 21, Ier, i2, i0 Osee, i0. i, and the works of faith, of love, and of righteousness, to grapes. Therefore when the Lord calleth himself the true vine, we must not so understand him as if he were naturally and substantially a vine. For naturally and substantially he is God and man, and not a vine: but representeth the true, comely, fruitful, noble, and plentiful vine. AUG. Therefore he is called a vine by a similitude, not by propriety even as he is called a sheep, a Lamb, a Lion, a Rock, a corner stone, & such like, from which such similitudes are brought. And my father is a husband man. CYR. He calleth the Father a husband man, jest this might seem to be done of the Son alone, which is the wonderful work of the whole Trinity. For the father planted Christ the true vine, when he made the word to become flesh, that the same might be perfect God, and perfect man. M. Therefore the Mystery of our Mediation and salvation, dependeth upon the counsel & providence of our heavenly father, who like a husband man planted and trimmed this vine for us, and doth also at this day plant the same in the hearts of the faithful. In the which matter his apostles are workers with him. Most aptly therefore when he called himself a vine, i, Cor, 3, 9 he made mention also of the husband man, showing that by the care, providence and gubernation of God, we are brought to virtue and continued in the same. For as the vine tree nourisheth her branches, even so the husband man visiteth, vieweth, and proyneth his vine. 2. Every branch that beareth not fruit in me, he will take away and every branch that beareth fruit will he purge that it may bring forth more fruit. M. By these words he expresseth the husbandry of the father, to the which the faithful servants of Christ are subject evenas the branches of this vine. And he declareth that the end and drift of this husbandry is that the branches might bring forth fruit. C. But because some do corrupt the grace of God, and others by sleuth choke & suppress the same, and othersome by malice, by these words he seeketh to make men careful, when he pronounceth that all they shallbe cut from the vine which are unfruitful branches. Bu For as the husband man doth prune and cut of the unfruitful branches, even so the heavenly Father doth cut of and cast away unfruitful men. And the fruits, or clusters of Grapes hanging upon the boughs or branches are the works of faith, of the spirit: and of charity: evenas the prophet Esay and the Apostle Paul do plainly expound the same. Esay, 5, 2, Gala, 5, 22, Ephe, 5, 9, C. But it may be demanded if he can want fruit which is engrafted in Christ. We answer, Many are thought to be in the vine by the judgement of men, which in very deed have no root at all in the same. evenso in the Prophets the Lord calleth his people of Israel his vine, which by external profession had the name of the Church B. Therefore even as tars are in the kingdom of God, and corrupt fishes in the net of the Gospel, and the man wanting the wedding garment in the Marriage of Christ: evenso there are some (but in name only) which are said to be in Christ, having only an out ward show, and not a true faith. Wherefore at the length these are cut of, and are cast into hell fire as unfruitful and unprofitable branches. R. Moreover this sentence answereth that curiosity of the flesh which is wont unreverently to reason of predestination, and according to the disposition thereof together, that none whom the Lord hath elected to everlasting life can be dampened, although he live never so wickedly: and in like manner that none of them whom the Lord hath appointed to eternal fire can be saved, yea though he live never so well: and that therefore he will live at his own pleasure: for, sayeth he, how carefully soever I work the lords decree cannot be altered. To this Christ here answereth, saying, Every branch that beareth not fruit in me, he will take away. As if he should say, What hast thou to do with the secret predestination of God? See thou to this, that thou abide in me and bring forth fruit. The rest are to be committed to the dispensation and wisdom of God. For although thou seem to be predestinate to everlasting salvation, and yet notwithstanding bringest not forth fruit thou shalt be cast into the fire as are commonly unfruitful branches. It is wrighten of Saul that he was elected to be in the lords vineyard, and that he was a good man, and that a better than he was not found in Israel: yet notwithstanding he was rejected evenas the Lord said to Samuel, i, King, i6, How long wilt thou mourn for Saul, seeing I have cast him away from reigning over Israel? In like manner the Lord sayeth, jer, 2●, 24 If so be jeconias the son of joachim were the signit on my right hand I would pull him of. Esay, 5, 7, The Tribe of juda also was a chosen people, yet notwithstanding it was rejected. And the Apostle sayeth, thou which standest steadfast in faith be not high minded but fear for seeing that God spared not the natural branches take heed jest it come to pass, Rome, xi, 2i, that he spare not thee. A. The which things are not therefore spoken that the faithful might take occasion to doubt of their salvation, but to the end carnal security and sloth might be taken away from men. R. For it is most certain that God's decree can not be altered by any man. For the gifts & calling of God are without repentance: because he is not as a man, which repenteth him and calleth back, Rome, xi, 29, the sentence which he hath once decreed Therefore this standeth as a firm decree, that whomsoever God hath chosen before the foundation of the world, God's election abides firm, Ioh, i0, 29 he cannot perish (for no man taketh the sheep out of this shephéerds' hand) & that whom soever he hath rejected he cannot be saved although he do all the works of saints: so irretractable and unmovable is the sentence of God. Fear therefore and have respect to the only hand of him that chooseth, that thou mayst enjoy salvation through our Lord and saviour jesus Christ. And every branch that beareth fruit, C. By these words he teacheth that the faithful lest they should degenerate, have need of daily purging & proining, & that they can bring forth no good thing, without God set to his hand. For it will not suffice that we were once made the children of adoption, except God do profit the course of grace in us. He speaketh here of Purgation, because our flesh aboundeth with superfluous and hurtful vices, in bringing forth of the which it is to fruitful, increasing and budding forth without end, except we be purged and pruned by the hand of God. R. The pruning of the Tree is not to the destruction of the same, but that it might bring forth more fruit: for otherwise, the same growing to high, and spreading forth his branches without pruning & cleansing, would overgrow, wither, and bear no fruit. Purgation of the flesh by the heavenly Physician. evenso the flesh, in the most holy, if it might have liberty to do what it lusteth, God if it were possible, should be drawn out of the divine throne of his Majesty. Hear what the King of Babel sayeth, I will ascend into heaven, I will be like to the most high: Esai. 14. i3 The King of tire also spoke the like, I am God, and I sit in God's seat. Eze. 28. ij How greatly doth the flesh swell being stuffed with benefits, and never pruned with the Cross. Therefore the Father which is the husbandman, purgeth the branch, that is to say, beateth down, and humbleth the faithful man with the Cross, reneweth his heart, washeth the feet of his affections, & mortifyeth the relics of the flesh. Therefore we must consider in this similitude of pruning, the fruit of the Cross. For the Lord afflicteth not to destroy, but to save: even as the husbandman proyneth the branch, not to cut of all, but to purge and cleanse the same, that it might bring forth fruit more plentifully. Bu Therefore these words agree with this sentence of the Lord, He that is washed needeth not to save to wash his feet, joh. i3. x but is clean every whit. For the Saints so soon as they are holy, have need of farther and more ample sanctification. C. Therefore when he saith that the Vines are purged, that they may bring forth more fruit, he showeth how greatly the godly aught to go frreward, and to profit in all Godliness. 3. Now are ye clean through the word, which I have spoken unto you. M. He having hitherto spoken of himself, the Vine, and of his Father the husbandman, and now consequently he expoundeth the allegory, and speaketh concerning the branches his Disciples. C. And telleth them that they have felt already in them slues that which he had said, because they were both planted and purged in him. M. As if he should say, You my Disciples, which are as branches, are clean through the word which I have spoken unto you, B. that is to say, through my doctrine which ye have received. For by the same ye are borne again. C. And there is no doubt but that he spoke of the external preaching, when he expressly nameth the word which they had heard from his mouth. Not that the voice uttered by man, hath only in itself such efficacy, but in that Christ worketh in the heart by his spirit. The voice itself is the instrument of purging. B. Therefore they are clean which believe the Gospel: and yet notwithstanding are purged that they may bring forth more fruit: because by the gift of the Father they profit in the Faith, by which they are made the sons of God: in the which the more they profit, the more they are like unto God, and the more they fructefye above others. Nevertheless Christ meaneth not that his apostles are without all fault, but setteth before them an experiment, whereby they may learn how necessary the continnation of grace is. R. Therefore they were clean, not for their own righteousness sake, but for the word, which being revealed by the spirit after the resurrection, wrought cleanness in the believing Apostles. So all Christians in themselves, and in their own righteousness are sinners, but in Christ through the word which they have received by faith, are just and clean. R. We must also note how the sanctification and purgation of the faithful, as in the Scripture attributed to divers things, Purgation attributed to divers things. in divers respects. For the Father purgeth by his spirit as the author: the word purgeth, as the hand and power of the author: the Sacrament purgeth as the instrument, and appendix of the word: and faith purgeth, as it receiveth purgatirn from the Father, by the word, whereunto the Sacrament is tied. For thou shalt believe in vain if thou believe not the record. Rome x, 17 A. Because true faith cometh by hearing, and hearing by the word of God. Therefore we must note all those sayings which seem to attribute purgation to divers things: as when it is said that God hath purified the hearts. Also, Acts. xv. ix You have cleansed your hearts, by obeying the truth. Again, Christ hath sanctified the Church, i Pet. i xxij cleansing the same by the fountain of water, in the word of life. Ephe. 5.25 Also, He hath saved us through the laver of regeneration, Titus, 3.5 and of the renewing of the holy ghost. All these places spring from one ground, and tend to this end, that we might understand the manner of purgation, and the doctrine of of the Gospel: C. the which Christ in this place commendeth unto his Disciples of the fruit, to the end they might be the more provoked to the meditation thereof, seeing it is as it were the husband man's knife to prune and cut of rotten and fruitless twigs. 4. Bide in me, and I in you: As the branch cannot bear fruit of itself, except it abide in the Vine: no more can ye, except ye abide in me. C. Again he exhorteth his Disciples to studdye and care to retain and keep that grace with the which they are endued. For the security of the flesh can never sufficiently be awaked. And verily Christ sought nothing else, but to gather us (as a Hen doth her Chickens, under her wings) under his protection: lest by our lightness we being crept away, might flee from him to our own destruction. Therefore to prove that he had not begun the work of our salvation, to leave the same unperfect, he promiseth that his spirit shallbe always effectual in us. Abide in me (sayeth he) because I am ready to abide in you. R. We abide in Christ by faith: & Christ abideth in us by his word. A. hereupon Saint john sayeth, i, joh. 3, 24 He which keepeth his commandments, abideth in him, and he in him. And hereby we know that he abideth in us, even by the spirit which he hath given us. Concerning farther matter, read the six and fifty verse of the sixth Chapter going before. As the branch cannot bear fruit of itself. Bu Moore largely and plainly he declareth by sentences, what was the conjunction of Christ, and of the Saints in the Church: and what fruit sprang from the same in the Church. That is to say, that of that only conjunction and knitting tageather good fruits do spring, and that without him no good fruit doth come from any man, And the sentences or collations are these, As the branch of itself, that is to say, of his own nature and proper strength, being taken away from his vine, cannot bring forth any good fruit, evenso except we abide in Christ, we cannot bring forth of our own strength any good works. For it is Christ which watereth and nourisheth us by the grace of his spirit, as it were by water, that we might easily bring forth the fruits of godliness. And to the end we might the more truly understand the collation, he addeth, saying. 5. I am the Vine, You are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me can ye do nothing. M. He declareth and showeth unto his Disciples who they are, and what he himself is, jest that should be attributed to the brannches which belongeth unto the Vine. Bu As if he should say, Lest ye should be ignorant what I mean by the Vine, and what be the branches, Know ye that I alone am that Godly Vine, which bear branches, and by my sap and moisture, do cause the same to fructify: but you my Disciples, and so many as believe in me, are the branches, who of themselves, that is to say, of their own strength, bring forth no good fruit. For without me can ye do nothing. This is the conclusion and application of the whole parrable: So long as we are without him, we bring forth no good fruit acceptable unto God, because we are not apt to do good. R. What can be spoken more plainly against free will, Free w●l overthrown and against all human strength be it never so strong? For as the branch being cut from the Vine, bringeth forth no fruit, but withereth away: even so man can do nothing at all to attain to righteousness and salvation, if so be through unbelief he be separated from Christ. Bu This place therefore is very notable and strong against the defenders of free will, affirming that it is in our own strength and power to work that which is good. C. The Papists notwithstanding do not only extenuate this sentence, but also wrest, and dally with the same. For although in word only they confess, that we can do nothing without Christ, yet notwithstanding they feign a certain power in us, which of itself is not sufficient to work, except it be holpen with the grace of God. For they will not abide that a man should be so empty and free from power and strength to work that which is good, but that he may do somewhat of himself. But the words of Christ so plainly spoken, cannot in such wise be coloured. Such therefore is the imagination of the Papists, that they affirm, that without Christ we can do nothing, and yet notwithstanding being holpen by him, that we can do somewhat of ourselves without his grace. But Christ pronounceth the contrary, as, that we can do nothing of ourselves. The branch (sayeth he) bringeth forth no fruit of itself. Therefore he doth not only here commend the help of his grace which helpeth jointly with him, but also depriveth us wholly of all virtue and strength, saving that alone which he giveth unto us. Bu Wherefore these words (Without me) may be thus resolved, You can do nothing that is good, except ye have strength and power from me? So that a man can do no good thing by human strength: but as for evil he can do of himself. C. They have yet another cavil: For they pretend that the branch hath somewhat by his own nature: because if so be another unfruitful branch be grafted into the Vine, it will bring forth nothing. But this is easily refuted: because Christ doth not show here what the branches have in them before they be in the Vine: but he rather showeth that then we begin to be branches, when we grow together in him. Also, the Scripture in another place showeth, that before we are in him, we are dry and unprofitable wood. M. Therefore we must note that he sayeth not, Without you I can do nothing, but, Without me ye can do nothing. The Vine although he lose his unfruitful branches, can nevertheless bring forth of himself other braanches, by which he may fructify. Therefore let no man glory and beast against Christ, as though we being destroyed which bear his name, he could not have branches and citizens of his Kingdom. God can raise up of stones Children to Abraham. But rather let us consider this, that we can do nothing without Christ, Mat. ij●. ix which is profitable for our salvation. Bu These things therefore do agree with the evangelical and Apostolical doctrine. For the Apostle sayeth that we are not able, as of ourselves to think a good thought. 2, Cor. 3.5 And again he sayeth, It is God that worketh in us, both to will and to work. M. Whereupon, Phil. 2, 13 Christ sayeth not, Without me ye can do little, But, Without me ye can do nothing: lest that any goodness without the grace of God should be attributed to humane strength. And whereas he sayeth not simply, You can do nothing, but addeth also (Without me) it is diligently to be noted. For although a man can do nothing of himself without Christ, yet notwithstanding, with Christ ye shall do very much, as with his life, from whom he receiveth strength and spirit to work. Therefore let no Faithful man, nor branch of Christ say simply, I can not do good, but let him add therewithal, (of myself) that is to say, without Christ: and to the glory of Christ let him say, Phil. 4, 13 I can do all things by him which comforteth me. Ephe, 2, 10 A, For we are his workmanship builded in Christ jesus, to good works which GOD hath prepared, that we might walk in them. 6. If a man bide not in me, he is cast forth as a branch, and withereth, and men gather them, and cast them into the fire and they burn. A. This is an exposition of that which he had said, calling his Father the husbandman, and saying: Every branch that beareth not fruit in me, he will take away. C. And when he had set before his Disciples, the punishment of ingratitude he addeth this also, to stir up his Disciples to perseverance. It belongeth verily unto God to continue us in him: but yet this is not a superfluous exhortation to fear, lest our proud flesh do destroy us. They are said to wither like dead brauches, which are cut of from Christ: because as the beginning of strength and life cometh from him, even so doth the end and countinuaunce of the same. Not that any of the elect at any time are given over and blinded: but because many Hypocrites are green and do flourish in outward show, which afterward in yielding their fruit, do frustrate the hope of their Lord and Master. Bu For they do not abide in Christ which have not a sound and constant Faith, but are wrapped in the filthiness and uncleanness of this world. And such shall not be cast forth, but are already cast forth out of the society, and inheritance of Christ, and of the Saints: john, 3.36 even as the faithful in the Gospel are said to have life already. M. finally, this place concerneth the condemnation of Reprobates, Mat. 3. xii. Math. 13.24. and degenerate Christians, whose punishment is boath here and in other places set forth. 7. If ye abide in me, and my words abide in you, ask what ye will, and it shallbe done for you. Bu He prosecuteth farther the conjunction of Christ and of the Saints, to the end it might be a more effectual consolation: and withal he encourageth them to perseverance. C. For, because the Faithful do oftentimes feel themselves to be leave, and far from that notable fatness, which may serve to give plentiful fruit, therefore this was added, that, whatsoever things they have need of, which are in Christ, the same is prepared for them, so soon as they ask it of God. R. This is like unto that which Christ sayeth in another place, And all things whatsoever ye ask in prayer, Math. 21. believing, ye shall receive. C. A very profitable admonition. For to the end the Lord might exercise us in prayer, he suffereth us oftentimes to hunger: but if we come unto him for relief, he will not fail us, i Cor. i 5, but will give unto us out of his most plentiful treasury, whatsoever we have need of. M. Yet notwithstanding we have not such liberty given us here, that we may ask what we will simply without any farther regard. For it is not meet that we should ask according to our own will, but according to the will of God. For so we read, And this is the trust that we have in him: that if we ask any thing according to his will, he heareth us. Therefore these words of the Lord are not simply and severally to be understood, but jointly with that which goeth before, where he saith, If ye abide in me, and my words abide in you. For he meaneth that they which abide in him, and have his words abiding in them, shallbe so disposed that they shall not disagree from his will, and shall seek no other thing than that which pleaseth him: secondly that they shall be so dear and acceptable in the sight of GOD, that whatsoever they will, by his clemency, they shall receive. So also sayeth the Prophet David, He will fulfil the desire of them that fear him, Psal. 145 he also will hear their cry, and will help them. And my words abide in you. Bu In these few words he expoundeth who they be which abide in Christ: namely, they in whom the words of Christ do abide. And the words of Christ do abide in the Faithful. For these by faith do receive the evangelical doctrine of Christ, and retain the same. C. Therefore when they forsake the doctrine of the Gospel, they seek after. Christ in vain. M. lastly, we must note, that Christ said not, Whatsoever ye will ye shall do, But, Ask what ye will, and it shallbe done for you. For although the faithful servants of Christ are acceptable unto GOD, yet notwithstanding, they have not power to do what they will, or no attribute any thing to their right or merits, but aught to depend upon the grace of God only, and to ask those things of him which are necessary. For the Lord knoweth what things they have need of, and is ready to do and to give unto them, whatsoever he knoweth to be profitable unto them: but to nourish faith and trust in their hearts, he giveth unto them the spirit of prayer, that they may require all things at his hand by humble petition. Bu Therefore to what end should we retain Christ corporally, if so be otherwise he give unto his faithful servants that which they require, and is alway ready to help them? Doth he seem to be absent, which fulfilleth the desires of his servants? Wherefore we aught not to be discouraged from prayer, though we have not the corporal presence of the Lord. 8. Herein is my Father glorified, that ye bear much fruit, and become my Disciples. C. This is a confirmation of the sentence going before. For he showeth that we must not doubt but that he heareth the prayers of his servants, when they desire to be made fruitful: because this specially appertaineth to the setting forth of his glory. R. But, is not the Father glorious by his own nature? How then can we glorify him? The Father verily is glorious in himself from everlasting, but yet he doth not always appear manifestly to be glorious. Even as he is wonderful, most wise, and liberal from everlasting, yet notwithstanding, he hath not so appeared before the condition of the world. For his wisdom, power and liberality, was showed afterward in the creation of the world. Thus he was always glorified by his own nature, yet not manifestly. His glory is declared when he sanctifieth the elect, and maketh them to bring forth fruit: that is to say, to believe, and to love. Faith vanquisheth the Devil. And love, the world. For by faith all the deceits of Satan are overcome: and by love, all the injuries of the world are subdued. For who would have known that the power of God over Satan had been so great, and all the rule and principality of this world, if so be the same had not been manifested in the faithful, when they overcome Satan and the world? Therefore the Father is glorified, God is glorified by faith. when one believeth, and by Faith is made a Disciple of Christ, that is to say, the son of God by adoption. He is also glorified when faith bringeth forth the fruit of love in the believing. For it is the glory of God to overcome sins by Christ, & to boast of the righteousness of Christ. The Father is not glorified by ceremonies, by man's inventions, by free will, and by humane strength: but he is glorified by Faith and charity. Wherefore if we will glorify the Father, let us believe in the son, let us abide in the word of the son, and let us love one another, even as Christ hath loved us. C. For he pronounceth here, that he hath none in his flock, but such as fructify to the glory of God. Bu To the which effect pertaineth this saying of Christ, Let your light so shine before men, Math, 5.16 that they may see your good works, and glorify your Father which is in heaven. And become my Disciples. M. This aught not so to be understood as though by fructefying, we were made the Disciples of Christ: because we must first be true Disciples of Christ, and then to do the works of Disciples. His words are as much as if he had said, And declare yourselves to be my true Disciples, by abiding in my word. For if ye abide in my word, then are ye my very Disciples, john. 8, 31. and ye shall know the truth, and the truth shall make you free. 9 As the Father hath loved me, even so have I loved you: continued in my love. M. He goeth forward in exhorting his Disciples to abide in his love. And in this place he taketh an argument to persuade by his own example, and the example of his Father. C. By which words his purpose was to express a far greater matter, than the common sort do deny or judge. For here they make a long discourse (but beside the purpose) concerning the secret love of the father with the which he hath been always affected toward his son, when as rather the purpose of Christ was, to say as it were in our lap the sure pledge of his divine love toward us. Therefore that which they imagine appertaineth nothing to this present place. But the love, of the which mention is made here, is to be referred unto ourselves, because Christ testifieth that he is loved of the Father, in that he is the head of the Church. For he which seeketh to know how he is loved of God without a Mediator, bringeth himself into a Labyrinth, in the which he shall find no way to get forth. Therefore we must cast our eyes upon Christ, in whom we shall find the pledge of God's love. For upon him the whole love of God is laid, that from him it might flow to his members. For this cause he is said to be the well beloved son, in whom the Father is well pleased. But we must note the end, Math. 3.7 which is. That we may be acceptable unto God. So that we may behold the fatherly love of God toward us all, in him, even as in a glass because he is not loved for his own sake but to join us with the Father unto him. R. Therefore as the Father loved the Son, and gave unto him all good things, sustained him under the Cross, and delivered his soul out of hell, so the Son also loveth the Faithful, and giveth unto them all those graces which he hath received from the Father beareth them up under the Cross, bringeth them from death to life, and delivereth them out of Hell. Abide ye in my love. Some expound these words, that Christ required of his Disciples mutual love. But othersome much better, who take and understand the love of Christ actively. For he would have us to enjoy for ever the love wherewith he hath loved us: and therefore he willeth us to take heed lest we deprive ourselves of the same. For many do reject the grace offered unto them and many cast away that which they have in their hands. So soon therefore as we are once received into the grace of Christ, we must take heed lest through our own fault we fall from the same. M. He is the vine and he poureth his nature and goodness into the branches so long as they abide in the stock that they may be partakers of the lively blood and juice of the same. Whoso abideth not in him, they perish not through his, but by their own fault. C. notwithstanding whereas some infer upon these words, that there is no efficacy in the grace of God, except the same be holpen by our constancy, it is but vain. For we do not grant that the spirit doth only require of us those things which are in our power, but doth also show what aught to be done: that if so be we lack strength, we may seek for the same from him. Euenas when Christ exhorteth us here to perseverance, we must not leave to our own Industerye and strength: but we must pray him which commandeth that he will confirm us in his love. 10. If ye keep my commandments, ye shall abide in my love, even as I have kept my father's commandments, and abide in his love. A. lest any man should abuse this place, we must note that Christ saith not, if ye keep my commandments ye shall deserve my love, but, ye shall abide in my love. M. For the obedience and keeping of the commandments of Christ, is not the cause wherefore we are loved, but rather the conceruation of his grace which happeneth even to the unworthy. He did not therefore begin to love us, Merits are not the cause of God's love. because we have kept his commandments, neither hath he chosen us because we deserved the same, but he hath both loved and chosen us freely, and without all manner of desert on our part. That we might abide in this grace, he requireth at our hands that we keep his commandments. C. For this is the best manner of perseverance to follow him whether he calleth us. Rom. 8.1. For they which are in Christ walk not after the flesh but after the spirit. For these are always joined together faith which apprehendeth the free love of Christ, a good conscience, and newenes of life. And in deed Christ doth not reconcile the Faithful unto the father that they might do what they list but to the end he guiding them with his spirit might keep them under his father's hand and subjection. Whereupon it followeth that they do reject the love of Christ which prove not themselves by true obedience to be his Disciples. But it seemeth a very straight and hard matter that the observation of the commandments of Christ should be required at our hands, in the which is contained the exact perfection of righteousness which is more than we are able to do. For thereof it cometh that the love of Christ is void except we be as pure as Angels. This may easily be answered▪ for seeing Christ speaketh hear of a desire to lead a holy and godly life, he doth not exclude that which is the principal point in his doctrine, namely, the free imputation of righteousness, whereby it cometh to pass that by acceptation and grace our works which being of themselves lame, & impure, deserve to be rejected, are pleasant unto God. Therefore the faithful are said to keep the commandments of Christ when they apply their wheal studies and mind to keep them, although they come nothing near the mark: because they are loosed from that rigour of the Law, Deu, 27. ●6 Gala. 3, ● where it is said, Cursed be every one that continueth not in all things contained in this book to fulfil them. M. For whatsoever imperfection cometh by the infirmity of the flesh, is freely forgiven by the grace of the mediation of the blood of Christ. Even as I have kept my father's commandemennts. C. As we are elected in Christ, evenso in him is expressed at the full the Image of our calling. Good cause therefore he hath to set himself hear before his Disciples for an example to be followed to the Imitation whereof all the Godly will frame themselves. In me (sayeth he) ye may behold the very same which he requireth of you. For you see how truly I am addicted to the obedience of my father, and in the same I will continued. He in like manner hath not loved me for a little or short time but his love towards me abideth for ever. This conformity of the head and the members must we have always before our eyes, not only to the end the faithful may seek to conform themselves, to the example of Christ: but also that they may trust to be better reformed daily by his spirit, that they may walk in newness of life to the end. R. Therefore Christ is the only example of life, the which every one must follow, if so be he desire to live a Christian man's life. The Godly also may be examples of life but no otherwaye than in Christ that is to say, so far forth as they follow Christ. Whereupon Paul setting himself before others to be followed, sayeth, i Cor. 4. i6 i, Cor, xi. i Therefore I exhort you that ye be followers of me: And in another place he expoundeth himself saying, be ye followers of me even as I follow Christ. For such an example whereby our life must be framed, must be perfect in every point. But we cannot have a more perfect example of life than in Christ: for he doth not only go before us & teach us with his voice, but also by his virtue in us through Faith he bringeth to pass, that we may follow his example, otherwise we are most weak and unapt to do the lest good work. 11. These things have I spoken unto you that my joy might remain in you, and that your joy might be full. A. As Christ a little before left his peace with his Disciples, putting a difference between the same worldly peace, evenso now he offereth unto them the true and perfect joy, far more excellent than the joy of the world. Bu He speaketh not of that joy which he himself hath in himself, but of that which we conceive of him by faith. The same springeth from the Faith, which all they that are justified by grace have with God. Therefore so often as we hear of his fatherly love toward us let us know that we have great occasion of joy, insomuch that with quiet consciences we may be assured of our salvation. A. This joy the Apostle wisheth that that we may feel in our hearts, saying: Let the peace of God have the victory in your hearts. Colo. 3.15 And in another place, The peace of God which passeth all understanding keep your hearts and minds through christ jesus. Phili. 4.7 C. And there is said to be the joy of Christ, and our joy, in divers respects. That is the joy of Christ which is given of him unto us: for he is the author and cause of the same. Esai. 53.5 The cause of our joy for that we are delivered from sin and death the chastisement of our peace being upon him: And he is the Authore: because by his spirit he taketh fear and sorrow out of our hearts, whereof cometh this exceeding joy. Our joy is said to be in another respect: because we enjoy him so soon as he is given unto us. joy in Christ and in us. Now when our saviour Christ pronounceth that he therefore spoke these things that his Disciples might have joy, we gather that whosoever do truly profit by this sermon. shall have matter whereby to quiet themselves. And that your joy might be full. Bu He meaneth the most perfect joy the which wanteth nothing: so that Christ promiseth unto his Disciples, joys,, and the fullness of all joy. C. Not that the faithful shallbe free from all heaviness and sorrow, but because they shall have exceeding cause of joy in such wise, that no fear, care, and sorrow shall overwhelm them. For they to whom it is given to joy and rejoice in Christ, shallbe exceeding joyful and merry, whether it be in life or in death, in prosperity, or in misery. Notwithstanding there are some which refer this joy in the second place, to the fruition of eternal life. Othersome say, that this is the meaning, these things have I spoken unto you, that my joy might be in you: that is to say, that ye might only rejoice in these things in the which I rejoice. For so ye shall be strong to fight, and upon hope of saving men, ye shall willingly suffer perils, rejoicing not a little because the will of the Father (who would have all men come to the knowledge of the truth) to the uttermost of my power shall be fulfilled. This joy therefore have I chosen: this also if ye shall have, ye shall have sincere and perfect Joy. A. But the first exposition is best to to liked. 12. This is my commandment, that ye love together as I have loved you. M. Because he had spoken of the keeping of his commandments, he repeateth by occasion his commandment and more largely speaketh of the using of mutual love, of the which also he spoke a little before. C For seeing it is meet to direct our life according to the commandment of Christ, we must first of all consider what he willeth and commandeth to be done. And he saith that above all things he delighteth to have mutual love among the faithful By order we must have first the love and reverence of God but because the true probation thereof is love towards our neighbour, he specialle maketh mention of the same. Bu As if Christ should say, Some command one thing and some another, and there is neither form nor end of commandments: but I commend unto you only love: love one another. C. And as before in a general form of doctrine, so now in a particular he setteth before us an example to follow. For he loved all his Disciples to the end they should in like manner love one another. B. And all his commandments are finished in this only commandment of mutual love. 13. Greater love hath no man than this: that a man bestow his life for his friends C. Christ sometime commendeth the greatness of his love toward us, that he might thereby the better establish and confirm the trust of our salvation: but now he goeth farther, that he might inflame us by his example to love our brethren. Notwithstanding he joineth boath together. For he would have us to taste by Faith the exceeding sweetness of his goodness: then by this reason he allureth us to the study and desire of love. Ephe. v. ij, So in like manner the Apostle Paul, sayeth, Walk in love even as Christ hath loved us, and hath given himself an oblation and a sacrifice of a sweet smell unto God. i. Ioh, 3.16 A. Also saint john sayeth, Hereby know we love because he hath given his life for us, and we aught to give our lives for our brethren. C. God might have redeemed us with his word, in a moment, if so be for our sakes it had not seemed better unto him, by not sparing his only begotten son. to declare in his person, what great care he hath for our salvation. Now they must have to hard and stony hearts, which will not be mollefyed with such unspeakable sweetness of God's love. Bu Man hath nothing in this world more precious than life. He had rather hazard his riches and whatsoever else he hath in this world rather than to suffer his life to come into peril. Math. i6, 26. Whereupon the Lord saith in the Gospel, what doth it profit a man if he win the whoal world, and loose his own soul? Or what shall a man give to redeem his own soul withal? Wherefore among men there is not a greater token of love then if a man give his life for his friend. Therefore great and unspeakable is the love of the son of God toward us by which he vouchsafed to die for us. Rom. u.x. C Notwithstanding it may be demanded how Christ died for his friends, seeing that we were his enemies before he reconciled us, evenas the Apostle Paul testifieth. C. For he having satisfied for sin by the sacrifice of his death, put away quite the enmity which was between God and us. The solution of this question may be taken out of the sixteen verse of the third Chapter going before: where we said, that in respect of ourselves there is enmity betéene God and us, until such time as our sins are abolished by the death of Christ: but we than said that the cause of this grace exhibited in Christ, was the everlasting love of God, by which also he loved his enemies. A. Christ therefore died for his friends who notwithstanding were unjust. For so saith Peter, Christ died once for sins the just for the unjust to bring us unto God. 14. You are my friends, if ye do whatsoever I command you. Bu Christ requireth in the faithful a notable love and desire of Godliness jest they should boast in vain that Christ died for the salvation of the world they in the mean time living to the world: which they are wont to do which are persuaded that the Gospel beareth with sins, and that Christian liberty, is leave to sin. They judge and do far otherwise, who truly love Christ. C. But Christ meaneth not, that we have gotten such honour by our own merit: but only showeth upon what condition he receiveth us into his favour and votsafeth to accounted us as his friends: evenas he said, a little before, If ye keep my commandments, ye shall abide in my love. For the healthful grace of God hath appeared to all men, teaching us that denying ungodliness and worldly lusts we should live soberly and righteously and Godly in this present world. But profane and wicked men, who by wicked contempt of the Gospel do wax wanton against Christ do renounce his freinshippe. If ye do whatsoever I command you. M. He sayeth not If ye do whatsoever I do, but If ye do whatsoever I command you. Christ did many things which he hath given to us in commandment. He fasted forty days: but he did not command us to do the like. Bu In these words therefore he commendeth unto us the Euaungelical precepts, Math. 15.3 and not the traditions of men which in another place he sharply reprehendeth. 15. Henceforth call I not you servants, for the servant knoweeth not what his Lord doth: but you have I called friends for all things that I have heard of my Father, have I made known unto you. C. By another argument he declareth his love toward his Disciples namely, for that he made himself wholly known unto them, evenas there is alway familiar communication among friends As if he should say, I have brought much more unto you than a mortal man commonly bringeth unto his servants. M. For that which friends were wont to do, that I have done unto you. For I have hid none of those things from you, which I have heard only and secretly of my Father, but have revealed them all to your conscience. C. Therefore let this be a pledge of my love towards you, that lovingly, and friendly, I have declared unto you those secrets of heavenly wisdom wiche I have heard of my father. Bu This serveth greatly for our consolation and comfort. For by our nature and nativity we are enemies unto God, servants of the Devil and of sin, men ignorant of God and of his counsels, yea, & of our own salvation, but the son of God died and suffered for us of enemies he hath made us friends and of servants he hath made us household Sons? to whom by the spirit and the preaching of the Gospel, he openeth all the mysteries and secrets of the Father, in such wise that they can be. Ignorant of none of those things which appertain unto sons to know. Otherwise there are many counsels and works of God which are neither profitable to be known nor yet of men to be desired. C. Therefore it is certain that Christ did not make all things known to his Disciples which he knew himself: neither was it possible for them to attain to the heith of such mysteries. And seeing the wisdom of God is incomprehensible he hath given by measure to every one so much as is necessary to knowledge. Therefore when he sayeth that he hath revealed all things it aught to be restrained to the person and office of a mediator. He hath made himself a mean between God and us. who hath received all out of the secret sanctuary of God, by which he hath delivered unto us as it were from hand to hand. Therefore Christ left nothing untoulde unto his Disciples which appertaineth to our salvation, or which were necessary for us to know: but faithfully dispensed them evenas he had received them of the father. C. It is then a notable title of the Gospel which we have here of the Gospel that the heart of Christ is there said to be revealed that we need not to be doubtful of his love. There is no cause why we should desire to ascend above the Clouds, or wish to go down into the deep to seek the sertainty of our salvation: let this testimony of love satisfy us which is contained in the Gospel: because the same will never deceive. Moses' said unto the ancient people What nation is so great unto whom the Gods come so near unto them, Deut. 4.7. as the Lord our God is near unto us in all that we call unto him for. Bu But we are much more noble and excellent in that God hath wholly expressed himself in his son. Bu Where are then those good fellows which falsely affirm that the Lord hath not given all things unto his Church? Hereupon also they take occasion to establish and appoint what they list in the Church: as though he would reveal that by them unto us which he would not reveal by his own son. A like matter I warrant you. Truth sayeth that all things are delivered unto us: Godliness telleth us that the Apostle conceleth nothing from the church but that they faithfully delivered all things unto the same, and left them afterwards in writing lest they should be forgotten. A. For Paul also testifieth that he delivered unto the faithful all the counsel of God. C. By which their wicked ingratitude is condemned who being not content with the wonderful wisdom of the Gospel, Acts. 20.27 proudly run to new speculations. 16. You have not chosen me, but I have chosen you, and ordained you to go and bring forth fruit, and that your fruit should remain: that whatsoever ye ask of the Father in my name he may give it you. Bu Now, lest the Disciples should over, joy, and wax proud, for that they had heard, themselves of enemies to be made friends: and the sons of of God by the death of Christ, C. He more plainly showeth that it aught not to be attributed unto their own merit but to his grace, that they are come to so great honour. For when he denieth himself to be chosen of them it is as much as if he should say that whatsoever they have it is not gotten by their own strength and Industry. The common sort do feign here a certain concourse of the divine grace: and also of humane will: but this Antithesis or comparisonne é have chosen you, I am not chosen of you, doth wholly calling that unto Christ alone which they were w●nt to divide between him and man: as if it had been said that man is not moved of his own accord to seek after Christ, until he were first sought Here is nothing spoken concerning the common election of the Godly, by which they are adopted the sons of God? but of that particular election, by which he had chosen his Disciples to the office of preaching the Gospel, Luk. 6. xiii as is to be seen in Luke, and in another place it is said Have I not chosen you twelve and one of you is a devil. john. 6.70 C. But if so be they were chosen freely without any desert one their part to the Apostolical office, it is most certain that the same election is much more free, by which of the sons of wrath and of the cursed seed, we are made heirs of everlasting life. Moreover Christ in this place so commendeth his grace by which the Apostles were chosen, that therewithal he joineth that first election, by which they were grafted into the body of the Church and in these words he generally comprehendeth all that dignity whereunto he had advanced them. But yet nevertheless we confess that he speaketh specially of the Apostleship. For the purpose Christ is to stir up his Apostles faithfully and constantly to discharge their office, He taketh occasion of exhortation from that free favour into the which he received them. For the more we are bound unto the Lord, the more fervent we aught to be to do those duties which he requireth at our hands: otherwise we cannot escape the vice of wicked ingratitude. Whereby: there is nothing which ought to move us more to live a holy and a Godly life, then when we know that we have all things from God, and nothing of ourselves, and that as well the beginning of our salvation, as all the parts that come of the same, do flow from his free grace and mercy. A. For every good gift, and every perfect gift is from above, coming down from the Father of lights. C. And how true this scentence of Christ is, it may hereby apeeare, jam. i 17 that Christ choose them to be his Apostles, which might seem of all other to be most foolish. Howbeit in their person he would have a perpetual monument of his grace to be seen. ● Cor, 4, 2 For as the Apostle Paul saith, What man shall be found meet to go on that message, by which God reconcileth mankind unto himself? And what man is he which can bear the person of God? Therefore it is only Christ which by his election maketh us meet. For this cause Paul bringeth his Apostleship from grace. Rom. i, 5. By whom (saith he) we have received grace and the office of the Apostleship. Also he saith that he was chosen to be an Apostle, Gala, i, 15 even from his mother's womb. And because we are unprofitable servants, they which seem most to excel, shall be unmeet for the jest part of their calling, until they be chosen. So that the more he is advanced to honour, the more let him know he is bound unto God. B. And this is a manifest place against such as are enemies unto the grace of God, i. Cor, 4, 7 and do maintain merits. For what hast thou (sayeth the Apostle) which thou hast not received. And ordained you to go. C. Election is secret until it be manifested in deed, when a man is enjoined an office to the which he was ordained before: Election to Apostleship. even as the Apostle Paul, after he had said that he was chosen from his Mother's womb, straight after addeth, Gala, i i5 that he was made an Apostle, when it seemed so good unto the Lord. So the Lord testifieth that jeremy was known unto him, before he was in his Mother's womb, whom notwithstanding in his time he called to the Prophetical office. Notwithstanding it may be that some man may come rightly prepared for the office of teaching: and it is already ordained in the Church, that no man be called but he which is endued with necessary gifts. i, Tim 3, 2 Titus, i, 7 A. Even as we may see by those things which Paul requireth to be in a Bishop. But in that Christ maketh himself the author of boath, it is no marvel: for so much as the Father worketh not, but by him, and he worketh with the Father. Therefore as well the election as the ordination is common to boath. To go and bring forth fruit. C. Now he showeth wherefore he made mention of his grace, namely, that he might make them more cheerful unto their work. The dignity of the Apostleship was not an idle office, & therefore it behoved them to fight and strive with great perrilles. Christ therefore pricketh them forward, jest they should shun labour, perrilles, and troubles. M. He saith not, I have ordained you to be Princes, and Kings, and to have domination of the whole world: but, To go and bring forth fruit. Neither doth he make any difference between them and others, but maketh all subject unto his calling. The bishop of Rome hath ordained such in the Church at this day, as go not to bring fruit to the kingdom of GOD, but gather tribute and taxes, and to be nothing else but burdens to the earth, and consumers of fruit. These are Trees ordained not to bear, but to devour fruit. And this aught not to seem strange to any man, for they are not branches of the true vine, but of the wild vine. C. Furthermore, Christ reasoneth here of the effect when he sayeth, To bring forth fruit, meaning hereby that their labours shall not be vain and unprofitable, if so be they be ready and willing to obey. For he doth not here only prescribe what their vocation doth require: but also, lest they should be weary and could, he promiseth unto them prosperous success. For it cannot be that any man should use pains and diligence at his work, except he hope that his labour will be profitable. It can not be uttered how necessary this consolation is against so many temptations which daily happen to the Ministers of Christ. Therefore so oftentimes as they seem to lose their labour, let them remember this, that Christ will at the leangth bring to pass that their labour shall not be in vain. For then specially this promise taketh place, when there appeareth no fruit. And that your fruit should remain. C. Here it may be demanded, why Christ sayeth that this fruit shallbe perpetual. Because the doctrine of the Gospel, winneth fowls unto Christ, that they may inherit everlasting life, this seemeth to be the perpetuitye of the fruit. But this sentence may be farther extended: as, that the Church shall stand unto tee end of the world. For the labour of the Apostles at this day also doth fructify: and the preaching of Ministers belongeth not unto one age, but the Church shall increase, insomuch that after their death, new profit shall come. A. Whereupon Peter speaketh thus, I will ever give my diligence, that ye may have wherewith to stir up the remembrance of these things after my departure. 2. Pet. i, 15, C. When he calleth it their fruit, he speaketh as though it were gotten by their industry, i, Cor. 3, 7, whereas notwithstanding Paul sayeth, that they which plant, and they which water are nothing. And in deed the creation of the Church is such an excellent work, that the glory thereof aught not to he ascribed unto men. But because the Lord declareth his power by the hands of men, jest they should labour in vain, he is wont also to ascribe that unto them which is proper unto himself. That whatsoever ye ask in my name. M. This serveth greatly to the comforting of the minds of the Disciples, when they know that they are not only called of Christ to go and to bring fruit, but also in fructefying to have free access unto the Father. C. Therefore this part was not added as, not appertaining to that which went before, as it may seem to be. For seeing the office and labour of teaching doth far surpass the strength of man, Satan giveth many assaults against the same, which they are never able to abide, but by the strength and power of God. Thereforee ●st the Apostles should be discouraged, Christ stayeth them up with a notable comfort: As if he should say, If ye shall have more work than ye shallbe able to finish in your office, my Father will help you, whose hand is priest and ready to help you, so often as ye desire the same in my name. And in very deed, whereas some teachers give over their office, either for that they are sleuthful, or else because they despair and are discouraged, it cometh so to pass because they are not exercised in fervent prayer. Wherefore let this promise of Christ stir us up to call upon God. For whosoever knoweth that the success of this work cometh only from God, he will offer his labour unto him with fear and trembling: and contrariwise if a man distrusting his labour, do neglect the help of God, or when he cometh to the push, doth cast away his spear and shield, he shall profit nothing. Finally these two vices must be shunned, namely, arrogancy & distrust: because as they do carelesl●ye forsake the help of God, who think that they have already the matter in their own hand, so also in many straits they faint, because they do not consider that they fight armed with the power of God, under whose banner they fight. 17. This command I you that ye love together. C. This also was added in due and convenient order, to the end the apostles might know that mutual love was specially required to be in the Ministers, Concord buildeth up God's Church whereby they might build the Church of God, with concord. For there can be no greater let, than when every one laboureth by himself, and do not jointly confer and labour together in one work. Except therefore the Ministers have brotherly love among themselves, whatsoever they take in hand it shall not prosper, so that the building of God's Church shall not go forward. Bu Therefore the words of the Lord are thus much in effect, I would not have you which are my Disciples, to follow men which are given unto the world, which do hate and devour one another, for the love of riches and honour: I would not have you after that sort to contend among yourselves, because the world always contendeth with you. But rather I will and command you, to clea●e and join together in the sweet bond of love. That love & mutual concord shall bring to pass, that ye shall the more easily and strongly bear the hatred and persecutions of the world. R. Let this therefore move you to love one another, because ye shall have none in the world which love you truly and sincerely: not, the world shall rather hate you. Wherefore see that ye love one another. 18. If the world hate you, You know that it hated me before it hated you. M. The diligent reader may hereby perceive that the Lord omitted nothing at his departure, which might either instruct, either move, either exhort, or else confirm & comfort his Disciples. Hitherto he had taught, admonished and comforted them divers, & sundry ways. C. After therefore he had armed them to the battle, he also exhorteth them to patience. For the Gospel cannot so soon be preached, but the world is by and by on a roar. Wherefore it can never be that Godly teachers should be free from the hatred of the world. A. For if so be so many as will live Godly in Christ jesus, 2. Tim, 3, i2 shall suffer persecution, how can they escape the Cross, which preach the word of truth which is hated of the whole world. C. Christ therefore in good time gave this admonition to his apostles, jest the same might have happened to them which commonly befalleth unarmed and ignorant Soldiers, who for want of skill, are very bold before they see their enemies, but when they come to the battle, they turn their backs and run away. And Christ doth not only forewarn his Disciples, jest any new or sudden matter should happen unto them, but also confirmeth them by his example: as if he should say, I have exhorted you that above all things ye seek to love one another: the which shall 'cause you diligently to execute your office, to the which I have chosen you. But I know that the world will be as troublesome to you as it hath been to me. Therefore, when the world shall requited you with deadly hatred for so great a benefit▪ which you bring unto them, consider that it hath also hated me, which am your Master, and far more excellent than you. Bu By the world he understandeth men living in the world, and following the desires of their flesh, judging all things after the fashion of this world, who are ignorant of God, and of the mysteries of the kingdom of God. And these men are of two sorts: Some are Hypocrites, who would seem to be followers of virtue, to hate unrighteousness, and to be the true worshippers of the true God, by the stoodye and love of true Religion: when as in very deed they are dissemblers, neglectours of virtue, superstitious men, & vain worshippers of God by traditions of men. Such were the pharisees among the jews. Othersome are Epicures, which neither embrace righteousness, nor regard honesty, only following the flesh, and the pleasures of the same: and if any among them seem to be honest, yet notwithstanding, they are worshippers of Idols, and contemners of the true worship of God. Such were the most part of the Gentiles. And this world, or rather worldly men, cannot choose but hate the preaching of the Gospel, and the Preachers of the same. For they do greatly accuse and condemn superstition, false righteousness, pleasures, good intentions, hypocrisy, and impiety: they preach Christ the true righteousness, and saving health, they exhort to holiness: and they themselves live purely and Godly, repose their trust in God, and look for the life of the world to come. C. But such must be armed by the example of Christ. For it is not meet that seeing he was hated of the world, they which represent his person, should have the world their friend. Before it hated you. A. Concerning the hatred of the world against Christ and his Ministers, read the seventh Chapter going before, beginning at the seventh verse. 19 If ye were of the world, the world would love his own: Howbeit, because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. B. Although worldly men do never truly love one another, because every one seeketh only for himself: yet notwithstanding they detest nothing more than the sincere love of God. Hereunto they are driven by Satan their Prince, that old enemy of God. Whereupon if so be the Apostles had not been chosen out of the world, and endued with the spirit, which is an enemy to the Prince of this world, although they had not been beloved of the men of this world, yet notwithstanding they had been borne withal, and loved of some. But they seeking the glory of God, stirred up the whole world against them, that is to say, all those which were not endued with the spirit of God. C. This therefore is another consolation, that the Apostles were therefore hated of the world, because they were selected and chosen out of the same. And this is their true felicity and glory, because after this manner they have escaped out of destruction, for this world is even vowed to destruction. i Cor. xi, 32 hereupon the Apostle saith, When we are judged, we are corrected of the Lord, jest we should be condemned with the world. Now if they were elected out of this world, it followeth that they were part of this world, and that they were separated by the only mercy of God from the rest: Gala. i 4, A. Even as the Apostle Paul showeth in these words, Which gave himself for our sins, to deliver us from this present evil world, according to the will of God, and our Father. M. Here we see the cause, for the which false and counterfeit doctrine, is more easily received of men, than that which is true. For the world loveth his own. But every one is a liar. Psa, 116, xi It is no marvel therefore if the world favour the teachers of lies and errors, i. john, 4, 5 and be envious to the rest. A. Whereupon Saint john sayeth, They are of the world: therefore the world heareth them. Therefore it cannot be but that they shall have continual war with men, which will show themselves to be the faithful Ministers of Christ. C. Yet notwithstanding that exhortation of Saint Paul is not repugnant with this Doctrine, Romae two, i8 when he sayeth, So much as in you lieth, have peace with all men. For the exception which is added, is as much as if he had said, that we must look what is lawful and meet for us to do, jest we seeking to please the world, suffer corruptions & abuses of the same. For the same Apostle sayeth in another place, Do I seek to please men? For if I had hitherto pleased men, Gala. i x I had not been the servant of God. But there may yet another question be moved. For we see that the wicked which are of this world, are not commonly hated, but also detested and abhorred of the greater part. Here the world loveth not his own. I answer, Earthly men which are lead by the sense and motion of the flesh, do never truly hate sin, but only so far forth as they have a care for their own commodity and loss. Howbeit, the purpose of Christ was not to deny but that there was mortal war & contention among those of the world: only he minded so show that the world hated nothing but that which belonged to God in the Faithful. And hereby also it doth appear: how fond the Annabaptistes do err, who gather by this argument alone, that they are the servants of God, because they displease the greater sort of men. 20. Remember the word that I said unto you, The Servant is not greater than the Lord: If they have persecuted me, they will also persecute you. If they have kept my saying, they will keep yours also. Remember the word that I said. M. Concerning this word of Christ, read the sixteen verse of the thirteen Chapter going before. C. This is a confirmation of the sentence going before, where Christ said that he was hated of the world, who notwithstanding was more excellent than his Disciples. For it is not meet that the condition of the servant should be better than his Masters. M. By this place we are taught, how much it becometh us not only to hear the word of God, but also to remember the same. For as it is not sufficient to have money for the present time, except thou keep the same also for necessary uses: so also we must think of the word of the Lord. To hear the word of Christ, and not keep the same in mind, is as if a man should get money, and by and by waist and spend the same. The words of Christ must be kept for necessity to come. Also we see that the Apostles were the servants of Christ, although he made account of them, not as of servants, but as of friends. If they have persecuted me. Bu As if he should say, If they have not spared me, which am your Lord and Prince, excellent and mighty boath in word, and also in power, but have greatly persecuted me, it is not like that they will spare you which are far inferior unto me. If they have kept my saying. C. When he had spoken of the persons, he maketh mention also of doctrine. For there is nothing that troubleth the Godly more, than when they see the doctrine of God to be prowdlye contemned of men. M. He must needs be a very proud Disciple, which persuadeth himself, that he can so deliver the doctrine of truth unto the world, that those things which he teacheth shall be received and kept: when Christ himself miss of the same. If any man demand saying to what end then preached he, and why did he command his Disciples to preach this word so hated and despised of the world? We answer first there were many of the elect which had received the same word of truth, for whose sake it was meet that the Gospel should be publicly taught. secondly, it was necessary that the truth should be set before the Reprobates, to the end they might have no excuse of their unbelief: even as it shallbe showed in the two and twenty, and four and twenty verses following. When Christ sayeth your doctrine, and mine, it is to be referred to the Ministry. There is but one only teacher of the Church which is Christ: but he would have his Doctrine of the which he was the first Minister, to be preached by his Apostles. A. Whereupon in the seventeen Chapter following, he calleth his word theirs, when he sayeth, Nevertheless, I pray not for them alone: i Pet. 4. i5 but for them also which shall believe on me through their word. 21. But all these things will they do unto you for my name's sake, because they have not known him that sent me. M. He now showeth the principal cause of the hatred and persecution of his Disciples by the world, namely, the mousterous madness that is in the world, being so outrageous against the doctrine of salvation, through ignorance. For no man could wyttinglye presume to withstand God. Therefore it is ignorance and blindness, which maketh the world so bold as to resist Christ. We must always then have a consideration of the cause: and there is no true consolation any where else in the testimony of a good conscience. Bu For it is a glorious thing for Christ's sake, and the profession of the truth, to be in peril, to be hated of men, and to suffer persecution. Again, it is a fowl thing to be afflicted for evil doing. For therefore sayeth the Apostle Peter, See that none of you be punished as a murderer, or as a Thief, or an evil doer, or as a busy body in other men's matters. If any man suffer as a Christian man, let him not be ashamed, but let him glorify God on this behalf. For hereupon we aught to be moved to give GOD thanks: because when the world perrisheth in his own blindness, GOD giveth his light unto the Faithful: even as the palpable darkness compassed the Egyptians round about, when the Children of Israel were in the manifest light. Also we must note, that the hatred of Christ cometh for want of understanding, when GOD is not known. For unbelief is alway blind. Not that the wicked understand nor know nothing: but because all their knowledge is confounded, and suddenly vanisheth away. For my name's sake. M. Here let us consider what difference there is between God and the world. Before God those things which the Apostles ask in the name of Christ, they receive: before the world the name of Christ is the cause why the Apostles are hated. Both these, the Apostle felt, and after them the true Ministers of the Gospel. Because they have not known him that sent me. CYR. By this word sent, is ment the whoar mystery of the Incarnation. Bu And it must needs be that boath the Father and the Mystery of the Incarnation be unknown when his name is odious, by whom the Father is known and the causes of the sending understood. M. But who sent Christ? God the Father. Therefore the high priests, Scribes and Phariseis knew not God They could not know the Father, because they knew not the son whom he had sent. R. They bragged of God, and boasted that they were the true worshippers of God: but they knew not God. For he which will know God, must know him by his word, and not by his own Imaginations and dreams. i. john. 3.1 M. Even so before he said unto them. Ye neither know me nor my Father, if ye had known me ye would have known my Father also. Seeing therefore the world is ignorant of God, it ought not to seem strange if so be the name of Christ be odious unto the children of this world and if for his sake the Faithful are made a mocking stock. But let this saying of saint john comfort them, Behold what love the father hath bestowed on us, that we should be called the sons of God. For this cause the world knoweth us not, because it knoweth not him. What is Christ I pray you, in the eyes of the world without the knowledge of God the Father, but mere blasphemy: And what are the faithful servants of Christ, but a superstitious people. For the which cause the unbelievers and wise men of this world, have made them always a jesting stock. But concerning the ignorance of God in the jews, read in the seventh chapter going before and the twenty eight verse 22. If I had not come and spoken unto them, they should have had no sin: but now have they nothing to cloak their sin withal. M. He seemed to excuse the unbelief of the jews and also their hatred which they bore against him and his disciples by this that he said, But all these things shall they do unto you for my name's sake because they have not known him who hath sent me as though they had not done all things of malice but of Ignorance. For this cause he added these words, C. lest any man should think that this served to excuse their salt: and he showeth that they were maliciously blind: evenas if a man should shut his eyes that he might not be constrained to see the light. For otherwise it might have been objected, unto Christ, if so be they know not thy father, how cometh it to pass th●t thou dost not remedy their error? Why didst thou not prove whether they wear unapt to be taught ye, or no? He Answereth that he hath done the duty of a good and faithful teacher, but without profit, because malice would not suffer them to come unto a sound mind. Bu As if he should say: If I had not come, and had so expressly and plainly opened unto them the mysteries of the kingdom of GOD and the counsel and love of my Father, they should have had no sin: but now, seeing I the son of God have descended from heaven, and have expounded all the mysteries of God's kingdom, and they themselves have heard and understood all things, and yet would neither know nor understand them, it cannot seem ignorance which is malicious obstinacy and most wicked contempt of the known truth. C. In these words also christ seemeth to affirm, that only unbelief is sin. And there are some which so think. For because Faith remitteth and wipeth away all sins, they say that there is but one sin of unbelief which damneth. This is truly spoken: because unbelief doth not only keep men from being delivered from the desert of condemnation, but also is the well spring and cause of all evils. But all that disputation appertaineth nothing at all to this present place. For the name of sin is not taken generally, but for the circomstaunce of the cause in hand: as if Christ should have said, that their ignorance was inexcusable, because they had maliciously rejected God in his person: evenas if we should call him guiltless, just, and pure, whom we would absolve from one only fault, of the which he was guilty Therefore this absolution of Christ: is restrained to one kind of sin because he taketh from the jews the pretence of ignorance in the contempt and hatred of the Gospel. Notwithstanding there ariseth yet a new question: as thus. Was not the unbelief which was before the coming of Christ, sufficient to condemn men? And they are mad men which gather amiss of this place, that whosoever died before the coming of Christ without faith, were in a doubtful case, until such time as Christ manifested himself unto them. As though there were not many places of Scripture which testify that the only testimony of conscience was sufficient for them to condemnation. Rom. 5, 14, Death (sayeth Saint Paul) rained in the world until Moses. Rom. 2, 12 And in another place he sayeth that they shall perish without Law, which have sinned without the Law. What then is the meaning of Christ? There is in these words a concession or granting because he meaneth that the jews have now nothing any more to excuse their fault withal, seeing that wittingly & willingly they had rejected the life offered unto them. And so the excuse which he granteth unto them, doth not quite absolve them, but doth only extenuate the greatness of the wickedness according to this saying, Lu. i2. 47. The servant which knoweth his masters will and doth not the same shallbe beaten with many stripes. For it was not the purpose of Christ to promise' pardon unto others, but to keep under his enemies which had obstinately rejected the grace of God, whereby it might plainly appear that they were unworthy of all pardon and mercy. And we must note that he speaketh not of his bore coming, but of that coming which was joined with doctrine. Neither was it the presence of his body that did so much condemn them as did the contempt of his doctrine, the which made them clean without excuse And under their person he minded to make all others afeard, which do either reject the truth of God offered unto them, or else do oppugn or withstand the same when they know it. But although terrible vengeance hangeth over their heads. Christ notwithstanding hath rather respect hear unto his Disciples, that he might encourage them with the undoubted hope of victory, jest at any time they should give place unto the malice and wickedness of the wicked. For when we hear that such destruction shallbe, we may then triumph, evenas it were in the midst of the battle. 23. He that hateth me, hateth my Father also. M. Here seemeth to be a transposition of matter. For this sentence seemeth to appertain unto those things which he speaketh by and by concerning the hate of him and of his father: and therefore not to be set in his proper place. But whether it be transposed or no it is a notable place, by which we are taught that no man hateth the doctrine of the Gospel but he hateth God himself also Many profess otherwise with their mouth. For when they abhor the Gospel they will seem notwithstanding to be excellent worshippers of God: but they are dissemblers: for in their hearts lurketh the contempt of God. Thus it cometh to pass that by the light of his doctrine he bewrayeth the wickedness and hypocrisy of many. Concerning the which matter read the third and fift Chapters going before. M. And this is the common error of the whole world that men think that they know, love, and worship God without Christ: and that they are not ignorant of GOD that they do not reject him, and hate him, when they are Ignorant of his son, when they reject and hate him. Therefore by this saying of Christ they are condemned as haters of God which detest the truth of Christ's doctrine, worse than they do a Dog or serpent whether they be jews, Turks, or false Christians. C. This place Therefore agreeth with those which we have seen before as this, He which evil doth hateth the light. john. 3, x john. 5.23. Also, He which honoureth not the son, honoureth not the father which sent him. 24 If I had not done among them the works which no other man did, they should have had no sin, but now have they boath seen, and hated not only me but also my father. M. Christ taketh away from the Scribes and Phariseis his enemies all excuse, not only for that he came unto them and spoke unto them, but also because he had wrought so many wonderful works in the midst of them, even before their face, Euenas if Christ should have said. Bu My works which I have wrought among them do manifestly prove that I am the true Son of God the father, from whom I am not divided in escence Neither hath there been any from the beginning of the world which hath wrought so many and so great miracles. Moses' truly wrought many great miracles in Egypt, so did Elizeus, and so did other of the Prophets, but yet no man was ever comparable unto Christ. For he did all things by his own power, neither did he hurt to any man but profited all men C. For in this Christ excelled in miracles, because he was not a servant as were the rest, but was properly the author himself. For he used his own name, his own empery, and his own power to work miracles. Moreover by the name of works, he comprehendeth all those tokens of his divine glory which he showed. For both by miracles, and by the power of the holy Ghost and by other documents also he plainly proved himself to be the Son of God. But now have they both seen. C. Now he concludeth that his enemies cannot escape by any manner of excuse because they had despised his power which plainly appeared to be divine. For God had revealed his Majesty in his son: wherefore they should say in vain that they had to do only with a mortal man. If he had only said, But now they have seen and not believed, their fault had been the less but when he saith that they saw and hated boath him and his father he taketh from them all excuse. C. This place teacheth us how attentive we aught to be in considering the works of God, in the which when he declareth his power, he would have that honour given unto him which is due. Whereupon it followeth that they are unthankful unto God, which obscure his gifts, or contemptuously over pass them. 25. But this cometh to pass that the word might be fulfilled that is wrighten in their Law. They hated me with out cause. C. That which is supernatural, seemeth to be Incredible. But there is nothing more unreasonable than to hate God. Therefore Christ saith that their minds were so stuffed with malice, that they hated without a cause, to the end he might amplify their wickedness. And he allegeth a place cut of the Psalm which he saith is now fulfilled: not that the same had not happened before unto David: Psal. 35.19 but because he would reprehend the obstinate wickedness of that nation, which continued from age to age without end, as if he should say, that they were nothing better than their Fathers, which wear enemies unto David without a cause. M. The Prophet often times complaineth, as well in his own as in Christ's name, Psa, 25, 19 Psa. 69.5. that he was hated of his enemies without a cause. And this is not without great consolation, if so be our conscience bearing us witness, we being guiltless and innocent, are subject to the unjust hatred of wicked men, so that we can say with the Prophet and with Christ, They hate me without a cause, Bu For that which is spoken of Christ must also be understood of his members. For as he was hated of them unjustly, and with out desert, who ought to have loved him, evenso the world persecuteth the godly for no other cause then for that they give good counsel, condemn unrighteousness, and commend sanctimony and a blessed life: for the which they were to be beloved, and not to be hated. CYR. For no man can tell what cause they had to hate. For what thing worthy of hatred, did the most meek and loving Lord jesus commit? He delivered from destruction, he delivered from the tyranny of the Devil, he extinguished the strength of sin, he brought mankind out of servitude and bondage into the glorious liberty of God's children, he hath given unto men the participation of the holy Ghost, and the kingdom of heaven to be our dwelling place. Wherefore he was rather to be commended of all men than to be hated. But none of these things could move them For they hated him without any cause, whom they should most entirely have loved. B. That which is written in the Psalm he sayeth was written in the Law, because by the name of Law, he understood the whole Scripture. C. Also the whole doctrine of the Prophets was nothing else, but an Appendix of the Law. And we know that the Ministry of Moses, continued but till Christ's time: of the which we have spoken in the seventeen verse of the eight Chapter going before. Also, he calleth it their law, not for honour's sake, but that they might be more sharply nipped with a familiar title. As if he should say, they have a Law given unto them as it were by birthright in the which they see their manners lively drawn forth unto them. M. Where we have to note how the wicked, by their wickedness fulfil those things which are foreshowed in the holy Scriptures. The jews knew this place of Scripture: and yet notwithstanding they were so blinded that they did not perceive that they fulfilled the same by hating Christ, yea, and if any had told them of the same, they would in no wise have acknowledged it. 26. But when the comforter is come whom I will sand unto you from the father (even the spirit of truth, which proceedeth of the Father) he shall testify of me. Bu This also pertaineth to the consolation of the saints in persecutions which they suffer for the confession and preaching of the truth of the Gospel. C. For after Christ hath showed, that the Apostles aught not to esteem any whit the less of the Gospel, because the same hath many adversaries, even in the Church itself, now he setteth against their wicked madness, the testimony of the Spirit. As if he should say, the world shall rage's against you, to some your Doctrine shallbe a jesting stock, and othersome shall detest and abhor the same: but there shallbe no such violent motions which shall shake the strength of your faith, when the holy Ghost is given unto you, which shall stablish you by his testimony. Bu For I know how hard a charge it seemeth unto you to be which I now commit unto you: ye yourselves feel how unapt and unprepared ye are, to take a matter of so great weight upon you: ye fear I know, this world armed with wisdom, policy, and with all manner of helps and strength. But I would not have you careful: the holy Ghost shallbe given unto you, which shall give testimony of me in this world, and that with so great power, that though this world rage never so mightily, yet it shall prevail nothing. And this verily is our only comfort and stay, when the world is on a roar on every side, that the truth of God, being sealed by the holy Ghost in our hearts, it regardeth nothing, that is in the world. For if so be it were subject unto the judgement of men, our Faith should daily be overthrown a houndered times, Therefore we must diligently note how we must stay ourselves in the midst of so great troubles, namely thus, because we have not received the spirit of this world, but the spirit of God, we know what things God giveth unto us. This only witness doth mightily repel, disperse and overthrow whatsoever the world extolleth to obscure and beaten down the power and glory of God. Whosoever shallbe endued with this spirit, they have so little cause to be discouraged by the hatred and contempt of this world, that every one of them shall be conquerors and overcomers of the same. A. For this is the victory which overcometh the world, 1. joh. 5.4. even our faith. In the mean time we must beware that we do not depend upon men. For so soon as Faith beginneth so to wander, yea, so soon as the same beginneth to go forth of the sanctuary of God it must needs be miserably tossed Therefore it must be revoked and brought to the inward and secret working of the spirit, which the faithful know to be given them from heaven. And the spirit is said to testify of Christ because it retaineth and keepeth the same faith in him aloan, that we might not seek any part of our salvation in any other. Moreover he calleth the holy Ghost the comforter (that is to say our Instructor our advocate, and patron,) that we bearing ourselves bold upon his defence should never fear. For Christ went about by this title to confirm and strengthen our faith jest it should quail in temptations. whom I will sand unto you C. He sayeth that he will send his spirit from his Father, and that the same shall proceed from the Father to make the same of more authority. For the tstimony of the spirit could not suffice against so many strong assaults, except we were persuaded that the same proceeded from god. Therefore it is Christ which sendeth his spirit, but out from the heavenly glory: to the end we might know that the same is not a humane gift, but the assured pledge of God's grace. But whereas in this place it is called the spirit of truth, it is to be applied, to the present circumstance. For we must under stand an Antithesys or comparison, for because without this witness men are diversly carried this way, and that way, and know not where safely to rest: but wheresoever he speaketh, there he delivereth men's minds from all doubting and fear of error. A. Whereupon the Apostle saith, It is God which stablisheth us with you in Christ, and hath anointed us: which hath also sealed us, 2. Cor. i 2i, and hath given the earnest of the spirit, into our hearts. B. This spirit worketh all righteousness and truth in the saints, it glorifieth Christ, making them bold to confess him to be the only saviour: it teacheth all things and maketh all those things which Christ hath spoken to be understood: to be short, it leadeth into all truth, and therefore it is properly called the spirit of truth. 27. And ye shall bear witness also because ye have been with me from the beginning. C. The meaning of Christ in these words is not, that the testimony of the spirit is such that the Apostles should have the same privately and alone, but that he would by them spread the same farther: because they should be the Instruments of the spirit, evenas he had spoken by their mouth. As if christ should have said, Bu When I say, that the spirit shall bear witness of me, I would not have you so to understand the same, as though he should testify of me, and you hold your peace. By you he shall do all things as by chosen instruments. For I have chosen you from the beginning to preach, the Gospel, therefore have I taken you unto me, that ye might testify of all my words and deeds. Therefore he shall give testimony of me, and ye shall give testimony also, insomuch that look what he sayeth, ye shall say the same: he in your hearts, but you in words, he by inspiring, but you by speaking. C. Now we see how faith cometh by hearing, and yet notwithstanding it hath his certainty from the seal of the spirit. They which do not sufficiently know the darkness of men's minds, think that faith is conceived naturally by preaching only. And contrariwise there are some so far out of their wits that they cannot abide external preaching. But we see how Christ joineth these two together. Therefore although there be no faith until the spirit of God do illuminate our minds, and seal our hearts: yet notwithstanding, we must not seek for visions and Oracles from the clouds: but the word which is near unto us, in our mouth, and heart, ought to have all our scences occupied and fastened to the same: Esa, 59.21. evenas saith the prophet Esay as: I will make this my covenant with them (sayeth the Lord) my spirit which I have put upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, etc. R. So that this place confirmeth the authority and doctrine of the Apostles. For the Comforter suffereth the Apostles which are men to be weak still in the flesh: but it maketh them mighty in doctrine that their word might not be human but the word of God: for they preach the word of Christ. C. This clause, Because ye have been with me from the begin. was therefore added that we might know that the Apostles deserved the more credit, because they were eye witnesses of those things which they spoke. A, As we may read in divers places but specially in the Acts of the Apostles. Acts. x. 41 2. Pet. i 16. i john. i. 1. C. For the Lord would have us to be so provided for, that nothing which apertaned to the confirmation of the Gospel might be wanting unto us. ❧ The xuj Chapter. 1. These things have I said unto you, because ye should not be offended. C. CHRIST IN these words showeth wherefore he forewarned his Disciples of the persecution to come, declaring that nothing of those things which he had spoken was superfluous. For seeing that contentions and battles were prepared for them, it was meet and convenient that they should be armed and prepared for the same. And withal he giveth them to understand that if so be they were well instructed in this Doctrine, they should be able to fight. R. Therefore before Christ comforted his apostles with the promise of the comforter, which comforteth and confirmeth the heart in all adversity: and now he willeth them to prepare themselves for the Cross to come, jest the wanes of adversity flowing upon them, they should be offended and slide from the truth of the Gospel. For thus flesh & blood is wont to reason, If this doctrine were true, it should not have so many adversaries and persecutors: again, if he were the son of God, & the beloved of God, he should not be overwhelmed with so many evils. Against this offence Christ fortefyeth all his Apostles with his word, foreshowing that they and the Faithful shall suffer proscription, persecution, excommunication, and be killed, lest they should say as ignorant men are wont to do, I wist not of it. For this is an old custom that the Kings, Princes, and Prelates of this world, should persecute the word of truth, and by all means afflict the Preachers of the word. Luke. 6, 23, So did they (saith he) unto the Prophets which went before you. C. Therefore that which Christ said then unto the Apostles, is also spoken unto us. And first of all let us note that Christ sendeth not his Apostles into the field unarmed, and therefore none perish in this warfare, but through the fault of their own cowardliness. Neither must we differre the time until we come unto present necessity, but must rather endeavour ourselves, that we being acquainted and familiarly accustomed with these words of Christ, may go to the battle when need shall require. For there is no doubt but that we have the victory in our hand so long as these admonitions of Christ shallbe fast imprinted in our minds. For when he sayeth, Because ye should not be offended. he giveth us to understand that there is no peril, lest any thing should turn us out of the right course. But hereby it appeareth how few there are which rightly learn this doctrine, because they which think that they have this at their finger's ends without all danger, when they should come to fight hand to hand, fail and slide away even as ignorant men that know nothing. Let us therefore arm and fortify ourselves with such weapons as will not fail in time of need. M. He is offended, which hath had any thing happening unto him contrary to his expectation. He which is offended doth easily go back and change his mind. Because therefore the Lord jesus sought wholly to exhort his Disciples to constancy and perseverance, jest they should forsake him, but rather should abide in him the true Vine, as good and fruitful branches, he doth very well foretell them of the persecution to come, jest when the same should come they might be offended, and so fall away. Therefore we are here taught that they do reason amiss of Predestination, which do exclude all diligent taking heed, to shun evil. If so be (say they) the matter be so in destinies, that I shallbe offended and fall, it cannot be let by any means but that I shallbe offended and fall, although I shun every stumbling stone of offence: if it be not in destinies, than also it shall not come to pass: and so all caution or taking heed is but vain. If these things have reason, then is that vain which the Lord hath here spoken, These things have I spoken unto you, because ye should not be offended. But it is not in vain, because offence may and aught to be avoided. Therefore this admonition is very profitable, and necessary, if so be we way and consider how prone we be to fall at every offence and stumbling stone. If so be the Apostles aught to fear offence, who had seen so many wonders done by Christ, what is it that we aught to fear, being inferior unto them? 2. They shall excommunicate you▪ yea, the time shall come, that whosoever killeth you, will think that he doth God service. M. Here he speaketh of excommunication, by which the Apostles were to be cast out by the Rulers of the jews, out of the Church of God. C. This was no light offence to trouble their minds that they should be driven out of the company of the Godly as wicked and naughty men: and that of those which host themselves to be the people of God, and gloried in the title of the Church. Therefore in that he sayeth they shallbe excommunicated, his meaning is this, They shall cast you out of their Synagogues, they shall condemn you of impiety and heresy, they will restrain you of water & fire, and such necessaries, they will banish you and cell your goods, and they will accounted you, not for Israelites, but for Gentiles, and Athiestes'. C. For the Godly are subject, not only to persecutions, but also to ignominy and reproach: Even as saith the Apostle Paul, Me thinketh that God hath set forth us which are the last Apostles, i Cor. 4.9. as it were men appointed unto death: For we are made a gazing stock unto the world, and to the Angels, and to men. Christ notwithstanding commandeth to stand firm and steadfast against this temptation, because though they be thrust out of Synagogues, yet nevertheless, they shall abide in the kingdom of God. The sum is, that we aught not to be discouraged by the perverse judgements of men, but rather strongly to bear the opprobry and shame of the Cross of Christ: being contented with this one thing, that our cause which men scornfully condemn, is allowed of God. Also hereby we gather that the Ministers of the Gospel, are not only evil entreated of the sworn enemies of the Gospel, but also sometimes slandered, and evil spoken of, by those which seem to be of the Church, and of the household of Christ, and pillars of the Church. The Scribes & high Priests, by whom the Apostles were condemned, boasted that they were appointed of God to be the judges of the Church. And in deed the ordinary government of the church was in their hands: & the office of judging came from God, & not from men. But by their tyranny they had corrupted the whole order instituted of God. Thus it came to pass that the power which was granted unto them to edification, was nothing else but sivyll oppression of the servants of God: excommunication which should have been a medicine to purge the Church, was converted to banish all impiety out of the same. The which seeing the Apostles perceived in their age, there is no cause why we should be afraid at this day of the Pope's curse with the which he threateneth us because of the testimony of the Gospel. For they can do us no more harm than these old excommunications did unto the Apostles: nay we aught to desire nothing more than to be out of that company, from whence Christ is banished. But concerning excommunication and the abuse of the same, read the ninth Chapter going before. But the time shall come M. Christ showeth what great hatred of the world the Apostles were like to sustain. It might seem a light matter to be expelled and cast out of the company of some men. For what hurt was it to the Apostle to be expelled out of the Synagogues of the jews? As though they should not shortly after have gone out of the same, though they had not been expelled. R. Therefore peradventure it was tolerable enough for them to suffer proscription and exile except the wicked should have utterly killed the Godly. And peradventure it was tolerable that they might also be slain except the world should acknowledge without blushing that they do wickedly, and should openly confess that it doth therefore kill the Godly, because they believe in God and because they have taught that which is godly: but the world is so far from confessing this that it will rather be thought to do well, and to do God good service by slaying the godly. This is the true cross. C. For now of itself it is a very hard matter for the Godly to be cruelly vexed. but it is much more sharp and grievous, that the Injuries, which are done unto the children of GOD by the wicked should be counted for just & due punishments belouging to their faltes But we must be so strong and bold in a good conscience, that we must patiently suffer ourselves to be so oppressed, till Christ shall appear from heaven, to defend our and his cause, who will take vengeance upon those which have not known God. C. But it is marvel that the enemies of the truth when their own conscience doth accuse them, can bear such a fair show not only before men, but also challenge unto themselves praise before God, for their most wicked cruelty. We answer. Hypocrites although their own conscience doth accuse them yet notwithstanding they always flatter and deceive themselves. They are ambitious, cruel, and proud, but yet they cover all these vices with the pretence of zeal, by which they promise' unto themselves impunity. To this also is joined a certain furious drunkenness, after they have imbrued themselves with the blood of martyrs. R. Wherefore the world being wise, will not seem to do evil, to persecute the word of the Lord nor to kill the true evangelists. For it professeth that it loveth and honoureth these, it professeth that it believeth the word of the Lord: but it sayeth that it will not bear with bringers in of new things, with the disturbers of the peace and with the contemners of humane and divine righteousness: and that it doth not believe their word to be the word of God, but rather a feigned imagination found out to trouble and disturb all Religion and love of honesty. And thus are the godly slain of the world as the authors of all evil, & that not without show of persuasion, and probable reason For Christ also himself was fastened to the Cross, not as the son of God, but as an enemy unto him. R. So his disciples were thought unworthy to live upon the earth. A. Wherefore we being in such straits, let us embrace the word of the Lord jesus with a lively faith, let us in patience possess our souls. 3. And such things will they do unto you: because they have not known the Father, neither yet me. C. Christ doth not in vain bring his Apostles unto this consideration, that there is one only cause why the unbelieving do so rage's against the godly, namely, because they know not God. Notwithstanding this is not spoken to extenuate their fault, but rather that the Apostles might with a good courage despise their blind madness. R. As if he should say, They boast of GOD: but they knew not GOD because they persecute the word of God: And he which persecuteth the word of God, persecuteth God himself: and knoweth not God, although he boast of him. For God is known by his word, which is the Son of God. C. Moreover by these words we are taught, what great wickedness the ignorance of God is, which maketh them to commend and praise murder. A. The like sentence is to be read in the Chapter going before, which is the one and twenty verse, the exposition whereof may be applied to this place. 4. But these things have I told you that when the time is come, ye may remember then that I told you: These things said I not unto you at the beginning, because I was present with you. C. He repeateth that which he had spoken already, that this was no shadowed philosophy, but such as was to be practised and put in use: and that he now speaketh unto them of these things that they might perceive in very deed that the● had not been taught in vain. When he saith, You may remember. first of all he willeth them to say up in their minds those things which they have heard, secondly that when use should require, they would be mindful of them: last of all he giveth them to understand, that there was weighty consideration in this, that he prophesyeth of matters to come. A. For he did this, to the end they might sertainely believe that he was the true son of God. These things said I not to you in the beginning. M. It seemeth that these things were spoken to prevent that which might be either spoken or thought. For they might have thought: If so be these so sharp and grievous afflictions shall happen unto us, why diddest thou not tell us of them before? If so be thou haddest foretold us of these things at the first when thou diddest call us, we might have better provided for ourselves. He so preventeth this thought, that he declareth wherefore he told them not in the beginning of these troubles to come. C. For the Apostles being as yet but young scholars and weak so long as Christ was with them in the flesh, there gentle and loving Schoolmaster bore with them, and would not burden them with more than they might well bear. Therefore they had then no great need of confirmation, when they lived in peace, and were free from persecutions. Now he showeth that their state must be altered, and therefore exhorteth them to prepare themselves unto the battle: As we may see more at large in the two and twenty Chapter of Luke. 5. But now I go my way to him that sent me, and none of you asketh me whether, goest thou? M. The former part of this verse, may appertain to that which goeth before, and so to be read thus, But these things told I you not in the beginning because I was with you: but now I go unto him that sent me. As if he should say, But now because I go unto him that sent me, I thought it now a convenient time to foretell you of these things. A. But if so be any man desire rather to read it as it lieth, than we must say, C. that the Lord by a notable consolation sought to mitigate the grief, which the Apostles might conceive by his departure from them: the which was very necessary. For they which until now had lived peaceablelye and at ease, were appointed afterward to abide grievous conflicts. What then might have come to pass, except they had known that Christ was the head of their salvation. For to go unto the Father is nothing else, but to be received into heavenly glory, to reign with imperial power, This therefore was set before them for a solace and remedy of their sorrow, because Christ being absent in body, shall site, notwithstanding, at the right hand of his Father, to defend the faithful by his power. But this seemeth to be falsely objected a 'gainst the Apostles, that they do not ask whether their master goeth: seeing it was the first question which very earnestly they demanded. M. For peter said unto him, Lord whether goest thou? And be himself also had much talk with them concerning his departure, not without their demands, which seemed to tend to this end, that he would plainly show unto them whether he went. C. But the solution is easy, namely, that they so demanded, not to confirm their minds in Faith, which they aught most chiefly to have. Therefore the sense is this, You hearing of my departure are afeard, not considering whether I go, nor to what end I go. M. The very mention of my deperture troubleth you, in such wise that you are very sorrowful in heart. B. And as for that which I spoke of my kingdom, and glory to come, it doth nothing move you, ye are nothing careful, neither do ye demand any thing concerning the same: only ye consider this that I shall forsake you in the flesh, and that the world shall persecute you. C. For he reprehendeth these to vices in the Apostles, that they were to much addicted to the visible presence of his flesh, and also because the same being taken from them, they were exceeding sorrowful, not having any farther respect. The like also commonly happeneth unto us. For we always tie Christ unto our senses: & if he appear not unto us according to our desire, we take occasion to dispayer. M. For such is our nature & disposition, that when any solace or joy which we have used for a time, and upon the which we holy depend, is taken from us by God, to the end we might have better in steed of the same, we are so discouraged, that we consider nothing at all why and to what end GOD dealeth so with us. The which is even as if Children should so depend upon their Father's presence, that they are very sorrowful if at any time they be deprived of the same for a time: not considering whether their Father goeth, and that he goeth for their profit. A. So at the death of our wife, of our child, and of our friend, we must always consider whether and wherefore they depart this life. 9 But because I have said such things unto you your hearts are full of sorrow. M. As if he should say, because I have spoken unto you of my departure, and of the hatred with the which the world shall hate you, your hearts are full of sorrow: the which contrariwise should be comforted and erected, if ye would rather ask whether I went and would inquire of the glory and power which I shall receive in going to my Father. R. But these things seem contrary to that which went before. For a little before he left with his Apostles his peace and joy, and behold now sorrow ariseth. But the Lord fulfilleth his promises under a contrary show. He promiseth righteousness, but he suffereth the faithful to be condemned of the world of unrighteousness: he promiseth life, and behold death. So he promised peace, but behold trouble of the mind ariseth, he promiseth joy, but there followeth sorrow. But this cometh not to pass without the secret counsel of God, that boath the godly might be proved, and the wicked also blinded. 7. Nevertheless I tell you the truth, it is expedient for you that I go away: for if I go not away, that comforter will not come unto you: But if I depart, I will send him unto you. B. He bringeth them from the consideration of his departure, to think of his instant kingdom: M. to the end they considering the profit which they shall have by his departure, might put away all sorrow and heaviness of heart. C. Therefore he testifieth that his absence shall be profitable, that they might cease to desire to have him present before their eyes: and he useth the form of an oath. For because we are carnal, thereiss nothing more hard, than to pluck this preposterous affection out of our minds, by which we pull Christ out of heaven unto us. And he said that this was profitable for them, because they could not be endued with the holy Ghost, except he forsake the world. For this presence of Christ is more profitable and to be desired of us, by which he offereth himself unto us by the grace and power of his spirit, than if he were present before our eyes. M. Also let us note that he saith not, It is good for me that I go away, but It is good for you. Let us well remember this saying of Christ. For it is proper unto him to do all things for us, and for our profit, and nothing for himself. The voice of Caiphas that false high Priest was far otherwise. Ioh, xi. x● For he said according to his own faction, It is good for us that one man die for the people. On the contrary part, the voice of Christ is, It is good for you. So the Apostle said, Phil, i, 27 I am in a strait betwixt two: having a desire to be loosed, and to be with Christ: which is much far better: Nevertheless to abidein the flesh is more needful for you. Seeing therefore Christ the Son of God was so careful for our profit, let no man hereafter seek that which is his own, i, Cor, i0, 24 but every man another's wealth. M, Therefore Christ ascended to his Father for our profit, even as for our profit he descended from heaven. For he is entered into the very heavens, to appear now in the sight of god for us. Heb, 9, 24 But he being in earth, Math 3. i6 could he not send his spirit the which as we know came and rested upon him when he was baptized, and which was never separate from him? We answer. C. Christ taketh this as granted unto him, that what soever the father hath decreed shall stand. And verily, when the Lord hath once showed what he will have done it is but foolishness to dispute about the possibility. Therefore let it content us to know, that Christ departing corporally, not only the holy Ghost, but also the Father and the son, are spiritually present with the faithful. R. For Christ had preached much of his kingdom of life, and of righteousness: but so long as he was present in body, the Apostles looked for nothing that was in him but that which was carnal: as for a carnal kingdom, corporal life, and for external righteousness. But after he was risen again, and ascended into the heavens, it was manifested by the revelation of the spirit, that the kingdom of Christ is not corporal, nor his life carnal, i. Pet 2.25 but that his kingdom and life are spiritual, that is, divine and everlasting. A. For he is the true Shepherd and Bishop of our souls. 8 And when he is come, he will rebuke the world of sin, and of righteousness, and of judgement. C. Omitting the variety of expositions, which the obscureness of this place hath occasioned, we will diligently and briefly declare the meaning of Christ in these words. He had promised his spirit unto his Disciples: and now he commendeth the excellency of the gift by the effect, because this spirit shall not only govern, sustain, and defend them alone: but shall also more largely shed forth his power and efficacy. He will rebuke the world of sin. That is to say, he will not remain shut up in you: but his power shall show forth itself in you to the whole world Therefore he promiseth unto them his spirit which shallbe the judge of the world, and by which their preaching shallbe so lively and effectual, that it shall rule and subdue those which before by unbridled liberty went at randam without fear or awe. But we must note that Christ speaketh not here of secret revelations, but of the power of the spirit, which appeareth in the external doctrine of the Gospel, and in the outward voice of man. For whereof cometh it that the voice of a man should pierce and enter into men's minds, take root there and fructefie, making of stoanye hearts fleshy hearts, and renewing men, 2 Cor 3 6 but only because the spirit of Christ quickeneth the same? Otherwise it should be a ●ead letter and a vain sound: even as Paul plainly teacheth, when he calleth himself the Minister of the Spirit: because God wrought mightily in his doctrine. The sense & meaning therefore is, that when the Apostles should be endued with the spirit, they should also be armed with heavenly and divine power, whereby they should have jurisdiction and Rule over the whole world. But this is rather attributed to the spirit than to them, because they shall have nothing of their own power, being only ministers and instruments: but the spirit oenely shall rule in them. Under this name (world) he cemprehendeth as well those which should be truly converted unto Christ, as hypocrites and reprobates. For the spirit rebuketh men by to ways in the preaching of the Gospel. For some are seriously touched insomuch that they humble themselves of their own accord, and do willingly yield themselves unto the judgement by which they are condemned. Other some, althouge they cannot clear themselves, yet notwithstanding they do not yield with their whole heart, neither submit themselves to the power and rule of the holy Ghost: but being rather constrained do fret and f●me inwardly, and being convinced and confounded do not cease notwithstanding to be obstinate. To rebuke in this place, signifieth to convince. As if he should say, he shall make manifest, that the wrath of God is revealed from heaven against all flesh, against all mortal men, who although for the most part they feigned and counterfeited godliness have held notwithstanding the truth of GOD revealed unto them, in all impiety and unrighteousness, as saith the Apostle. C. And the saying of Saint Paul in his fourteen Chapter of his epistle to the Corinthians, serveth greatly to the understanding of this place: where he speaketh of a lively kind of rebukeing: as when God bringeth his elect by the preaching of the Gospel to repentance. In fine, we have here described unto us in Christ the singular excellency of the holy Ghost: because God by his means will erect his tribunal seat to judge the whole world. 9 Of sin because they believe not on me. C. He sayeth that the judgement of the Spirit doth begin at the demonstration of sin. For this is the begining of spiritual doctrine, that men are borne in sin, that they have nothing in themselves but the cause of sin, As if he should say. The Spirit when he cometh shall show and convince, that sin reigneth in the world without me. Wherefore infidelity is here named, because it doth separate us from Christ, and so bringeth to pass that there is nothing left in us but sin. To be short in these words is condemned the corruption of human nature, lest we should think that we have any drop of perfection in us without Christ. M. Therefore we see here that it is expressed by a manifest sentence, that not to believe in Christ is sin, For it is the commandment of God that we believe in his son, 10. Of righteousness be cause I go to my Father, and ye shall see me no more. C. We must note here the order of degrees which Christ uttereth. Now he saith that the world shall be rebuked of 〈◊〉 righteousness: for men do not hoongar and thirst after righteousness, nay they disdainfully reject what so ever is spoken of the same, except they be touched with the feeling of sin. Specially, we must thus judge of the Faithful, that they cannot profit in the Gospel, except they be first humbled: the which cannot be without the knowing of their sins. It is the proper Office of the Law to call men's Consciences to the judgement of God, and to wound them with fear: but the Gospel cannot be rightly preached, but it must bring from sin to righteousness, and from death to life. Therefore it is necessary that it borrow from the Law this first part, of the which Christ speaketh here. Moreover by righteousness in this place Christ understandeth that righteousness which is given to us by his grace. Christ saith that he giveth not this without his father's consent: & that not without cause. For as he rose again for our justification, so now he sitteth at the right hand of the Father, that he might use that power which is given to him, and might so fulfil all things. In fine, he never sendeth from his heavenly glory, the odour of his righteousness unto the world: but the Spirit pronounceth by the Gospel that this is one way by which we are counted just. Therefore this second degree of the conjunction of sin, that the Spirit might plainly prove and show unto the world what true righteousness is: namely that Christ by his ascension into Heaven, hath appointed the kingdom of life, and now sitteth at the right hand of the Father, that he may establish true righteousness. A. Therefore there is no other way to obtain true righteousness, than to embrace the Gospel with true Faith. For he which truly believeth, is truly justified. 11. Of judgement because the prince of this world is judged already. C. judgement in this place signifieth right and equity, as in divers other places of the Scripture also: and it is the contrary to that which is disordered, dispersed & confounded. This therefore is the sense, That Satan so long as he hath rule, doth mix, disorder, and trouble all things, that there might be a foul and deformed order of the works of God: but when he is put from his tyranny by Christ, that then the world is repaired, and good order beginneth to appear. Thus the Spirit rebuketh and convinceth the world of judgement. That is to say, Christ having overcome the Prince of Iniquity, restoreth into good order those things which before were confounded and out of frame. M. Satan therefore was overcome by the coming of the son of God, as by the more mighty, but that is then known, when by the power of the spirit, the kingdom of Christ shineth in the hearts of mortal men. A. Concerning the which read in the twelfth Chapter going before, and the xxxi. verse. 12. I have yet many things to say unto you, but ye cannot bear them away now. 13. Howbeit when he is come which is the spirit of truth, he will lead you into all truth: He shall not speak of himself, but whatsoever he shall hear that he shall speak: and he will show you things to come. M. It appeareth that the Lord among all other consolations proposed this before his Disciples as chief, and that he afterward doubled the same, because they should receive the holy Ghost to be their teacher, comforter, and Advocate, by whom they should be led and governed in all things. By this promise he encourageth them to reveal the sorrow and heaviness of their heart, by which it came to pass that they could not well understand those things which were spoken. C. And because there was no other stay but doctrine, upon which they might rest, he giveth them to understand that he hath tempered the same according to their capacity: As if he should say, If that be not sufficient to stablish and stay you which ye have heard of me, stay a while. For hereafter you being taught by the instruction of the Spirit, shall want nothing: he shall profit and finish that in you, which is as yet but newly begun. M. Here the Ministers of the word have an example to follow, namely that they themselves might have a consideration of the weakness of others, whom they take in hand to instruct either in Doctrine or in Dissiplyne, and to burden them with no more than they ca● presently bear. For there are certain increments and measures of the gifts of Christ in the minds of the faithful insomuch the all men are not capable of all things. If so be ye should by and by at the first chopexpounde unto a jew newly instructed, the mystery of the holy Trinity, according to the fullness of our Faith, neither his understanding can conceive it, nor his memory carry it away. C. Now it may be demanded what things those were, which the apostles as yet were not apt to learn. The Papists, to thrust in their own inventions, in stead of divine Oracles do wickedly abuse this place. Christ say they promised new revelations unto his apostles: Therefore we must not content ourselves with the Scriptures only, above the which Christ called his Disciples. But seeing Christ holdeth his peace, which of us can say, either, those be they or, those be they. Or if he dare presume to say so, how will he prove it? Who is so vain or rash, who although he spoke these things which are true, will afirme without any divine testimony, that they are those things, which the Lord would not they speak. C. Moreover the Spirit is called the perfect scolmaster of truth, which Christ promised unto his Apostles. But to what end promised he the same, but only that they might deliver the same wisdom which they had received from him? That spirit is given, the which being their guide and director, they discharged the office committed unto them. The same spirit had led them into all truth, when they did put the sum of their doctrine in writing. To this doctrine whosoever thinketh that somewhat must be added as though the same were lame and unperfect, he doth not only accuse the apostles of falls dealing, but also it is blasphemuse against the spirit. If so be the doctrine the which they have put in writing, came as yet from young instructed scholar and novices yet were it not a vain and superfluose addition but now seeing their writings be as it were prepetunall to the Revelation of the spirit, which was promised and performed unto them, their can nothing be added unto the same without great injury done unto the spirit. But when we come to the matter itself, the Papists are very vain & ridiculous. For they define and afirme that those secrets with the Apostles were not able to conceive and comprehend, were but childish and trifling joys, than the which there can be nothing more vain and foolish. They would have forsooth the holy Ghost to descend from heaven to teach the Apostles how, to consecrated their chalices with their altars, how to baptise bells, and to make holy water, and how to selebrat masses. But how do fools and children learn, which have all these things at their finger's ends, very perfect? M These are jolly fellows, which place the Instruction, and revelation of the holy ghost, in the Church after the Gospel: as though those things alone which Christ taught in the flesh, and which the disciples could conceive, pertained to the Gospel: and that those things which the holy ghost taught after the departure of Christ, which the Apostles could not conceive and carry before they had received the holy Ghost, are these notable and erce lent ceremonies of days, of meals of garments and such like. B. For they contend & affirm that these many things which Christ saith his Apostles could not bear as yet, are to be understood to be those ceremonies which have crept into the Church, and which are very gainful unto them. But what can be more foolishly spoken? R. For seeing those ceremonies do savour more of the flesh than they do of the spirit, how could it be that they should be revealed by the spirit, when the spirit and the flesh are contrary one to the other? Let us therefore, except we will be unthankful unto GOD, stay ourselves and be contented with that doctrine of the which the Apostles are authors, as the Scripture doth testify: seeing the full perfection of heavenly wisdom is contained in them, which may make the man of God perfect. Beyond the same we think it not meet for any man to pass. For in this consisteth high, breadth, and depth, to know the love of God which is offered to us in Christ. Ephe, 3, 28 This knowledge is above all other knowledge as sayeth the Apostle Paul And when he sayeth that all the treasures of wisdom and knowledge are hidden in Christ, Gala. 3, i he doth not Immagin any unknown Christ, but such a one as by his preaching he hath lively depainted, that we may behold him evenas it were before our eyes crucified. But jest any doubt or Ambiguity should remain, Christ himself afterward expoundeth his own words, showing what things those were which the Apostles could not then bear: and with all declareth what the office of the holy Ghost is, saying: He shall not speak of himself, but whatsoever he shall hear. C. Many restrain this unto the spirit of prophecy. A. (For there wanted not in the Apostles time, Acts, xi, 28 some which forshewed things to come, as we may read of Agabus, Acts. xxi, x● who prophesied of the famine to come in the Emperor Claudius' days: and what should happen to Paul at Jerusalem he forshewed to the brethren: also the Apostles themselves by the revelation of the spirit prophesied of many things concerning Antichrist and his members? Act, xx. xxix, all which things are most true. i Tim. 4, i, 2, Tim. 3, 19 2. Pet, 2. i jude. i, 4 ) C. Howbeit, Christ in this place seemeth rather to speak of the state of his spiritual kingdom which the Apostles saw straight after his resurrection, but yet could not by any means comprehend the same. The treasures of this secret wisdom Paul expoundeth in his first Chapter of his Epistle to the Ephesyans. When Christ sayeth that the spirit shall not speak of himself, he confirmeth that which went before, He shall lead you into all truth. He meaneth therefore that whatsoever the spirit bringeth proceedeth from God. Notwithstanding the Majesty of the spirit is nothing diminished by these words, as though either he were not God, or else wear inferior to the father: but they are spoken to the capascity of our mind. For, because of the veil which is before our eyes, we do not sufficiently perceive with how great Reverence we aught to receive those things which the spirit revealeth unto us, therefore mention of the Divinity is made. Even as in another place it is called the earnest by which God hath established our salvation, and the seal, Ephe. i i3 by which he sealeth the sertaynty of the same unto us. To conclude, the purpose of Christ was to teach that the doctrine of the spirit was not of this world, john. 17. but that it came out of the heavenly sanctuary evenas Christ often times testifieth of his doctrine. 14. He shall glorify me, for he shall receive of mine, and shall show unto you, C. Now Christ showeth that there shall not come a spirit which shall erect and set up a new kingdom but which shall rather establish the glory given to him of the Father. M. Notwithstanding he speaketh not this for the affection of his own glory, but upon a desire to pacify and quiet the minds of his Discipls jest they should think that they should so receive another comforter, that they should be separated & divided from him: as though by them he should deal in another man's cause and not in his own: the which they took very grievously for the love which they bore unto him. C. Many dream that Christ had only taught his Disciples the first Principles and afterwards delivered unto them more profound matters. Thus they make no more account of the Gospel than they do of the law, the which is said to have been the Schoolmaster of the jews unto Christ. After this error there followeth an other no less intolerable, as that Christ having now taken his leave, Gala. 3, 24 and being entered into his kingdom, had nothing to do, and had appointed the holy Ghost to be in his place. From this ground the sacrilege of Popery and of Mahometism hath come. For although these Antichristes are much unlike one to the other in many things yet notwithstanding they have all one beginning. For, they say that by the Gospel we are entered into the right faith, but yet that we must seek for the perfection of doctrne from another. As though Christ did not here plainly affirm, that the holy Ghost hath no other office, than to establish the kingdom of the son of God, and to ratefye and confirm that for ever which the Father hath given unto him. To what end then pertaineth the doctrine of the spirit? Math. 17, 5 Not to draw us from the school of Christ but rather to establish and confirm that voice by which we are commanded to hear him, Otherwise he should diminish the glory of Christ which sayeth He shall glorify me. etc. As if he should say. After the holy Ghost shallbe revealed, ye shall preach the Gospel to the whole world, and ye shall tell forth my most glorious victory over the world, sin, death, Satan, and hell, the which shall turn to my great glory. M. Let them note and consider this which brag and boast of the instruction and revelation of the holy Ghost in the Church. The work of the holy Ghost is not to glorify our strength, wisdom, and merits, but Christ: which cannot be glorified but in our hearts mortified, and void of our own righteousness. C. When Christ addeth that the holy Ghost shall take of his he giveth us to understand that we receive his spirit to this end, that we might enjoy his benefits. For what doth it profit us? Surely it bringeth to pass that we are washed with the blood of Christ, that sin is abolished by his death in us, that our old man is crucified, that his resurrection is of power to bring us to newness of life, and finally that we be partakers of all his benefits and graces. Therefore the spirit giveth us nothing which is not in Christ, but taketh from Christ to give unto us. The like also we must think of doctrine. i Cor. i, 30. For he doth not illuminate us to draw us any whit from Christ, but to fulfil that which Christ speaketh, namely how that Christ is made unto us wisdom For it openeth unto us those treasures which are hidden in Christ, To be short, the Spirit doth in rich us with no other treasures than with the riches of Christ, that in all things Christ may be glorified, 15. All things that the father hath are mine: Therefore said I not unto you that he shall take of mine and show unto you. C. Because Christ had seemed to have spoken arrogantly, jest he might seem to diminish the glory of the father, in saying, Because he shall receive of mine, he straight way maketh mention of the Father: and confesseth that he hath all that from the father which he giveth unto us by his spirit. But when he saith that all things which the Father hath are his, he speaketh in the person of a mediator, because they should draw and receive from the fullness of the same. He always hath respect unto us, and speaketh of his riches, to invite us to enjoy the same: and among the benefits which by his hand we receive from the Father he reckoneth up the spirit. M. Let us consider therefore of what dignity the son of GOD is. If all things are his which belong unto the Father, then is he of equal wisdom, power, and dignity with the Father, Mat. 11.27 and Lord of all. Hereupon it cometh that the Apostle Paul sayeth, All things are yours, and you are Christ's, i Cor. 3.21. and Christ is Gods. M. Howbeit Christ speaketh not so much here of his secret power, as he doth of his office. 16. After a while and ye shall not see me: and again after a while, and ye shall see me: for I go to the Father. M. The time was even at hand, that the Disciples being deprived of the presence of Christ, should be very heavy and sorrowful, the which sorrow straight after the resurrection of Christ should be turned into great joy. By the promise of this everlasting joy to come, he comforteth their minds again with these words. B. I therefore speak unto you of the holy Ghost the comforter (by whom hereafter ye must be taught all things) because the time is very short, which I have to tarry with you in the flesh. For even anon I shallbe carried to death: but shortly after I shallbe restored to you again: but after another manner, that is to say, by the presence of my spirit. C. Howbeit othersome expound it thus, You shall see me when I am risen again from the dead, but it shall be but for a short time, because straight after I shallbe received into heaven. But by this consolation he doth rather mitigate the sorrow which they might conceive by his absence, affirming that the same should not be long: and so he commendeth the grace of his spirit, by which he should be with them for ever. And, it aught not to seem absurd, that he affirmeth himself to be seen, when he dwelleth in his Disciples by his spirit: for although he be not discerned with our eyes, yet notwithstanding, Faith beholdeth Christ's presence. his presence is felt and seen with the eyes of faith. It is true which the Apostle sayeth, We know that so long as we are at home in the body, 2. Cor, 5.6. we are absent from the Lord: For we walk by faith, not after outward appearance. Therefore the grace of the spirit is a glass for us, in the which Christ will be seen, according to this saying of Paul, Though we have known Christ after the flesh, 2. Cor. 5, 6 now yet henceforth know we him henceforth no more. 17. Then said some of his Disciples between themselves, what is this that he saith 18. unto us, After a while and ye shall not see me, and again, after a while and ye shall see me: and that I go to the Father. M. The matter itself of the which the Lord spoke, as it was rare and seldom heard, so was it obscure unto the Disciples and not easy to be conceived. R. For flesh and blood is deaf at the Preaching of the Cross, and understandeth nothing that is spoken of the Cross. For how oftentimes had he told his Apostles that he would go unto the Father, and take possession of a new kingdom. How often had he made mention of his Passion? Notwithstanding, they do not as yet understand the same: so blind is our nature in the word of God, without the spirit of Christ. Such is the doctrine of Christ, that it requireth not carnal hearers, but spiritual bearers: and this is the cause that so few do truly understand the same. Notwithstanding, we must note that not all, but some of the Apostles, not understanding the words of the Lord, spoke thus among themselves: for they were not all of like capascity and wisdom. 19 jesus perceived that they would ask him, and said unto them, Do ye inquire among yourselves of that I said, After a while and ye shall not see me: and again, after a while ye shall see me. R. This is an example of gentleness and carefulness. Of gentleness in that he doth not reject the dull and slow to understand, nor sharply hande● them, but instructeth them with much meekness. Of care, in that he preventeth them with his own answer, before they themselves demand: so great a care hath the Lord for those that are his. Therefore although the Lord seem sometime to speak unto deaf men, yet notwithstanding, he doth so help the rudeness, and dull understanding of those that are his, that his doctrine is not unprofitable. And it is our part to take heed, that as we are dull, so also we be not proud and slothful, but rather to show ourselves humble and willing to learn. 20. verily, verily, I say unto you, ye shall weep and lament, the world shall rejoice: You shall sorrow, but your sorrow shallbe turned to joy. R. Now he interpreteth that which he had said, After a while and ye shall not see me: C. and showeth for what cause he told them afore hand that the time of his departure was at hand, and withal why be added the promise of his speedy return again: namely, to the end they might the better know how necessary the help of the spirit was. A sure and sharp temptation (sayeth he) is at hand for you. For when I am taken away by death, the world will triumph, but ye shallbe in grievous sorrow: the world shall judge itself blessed, but ye shall think yourselves miserable. Therefore I thought good to arm you with necessary weapons against this battle. He speaketh here of the middle time which was between his death, and the sending of the holy Ghost, because than their Faith lay after a sort oppressed. A. And as the adversaries having overcome, and Christ being dead, all things seemed unto the Apostles desperate and past hope, evenso to every Godly man in afflictions, Christ seemeth to be gone away & to be dead: if he be afflicted by his adversaries, and see his enemies to triumph, they having no manner of consolation in the mean time: so that he crieth with the Prophet, Thou art of pure eyes and canst not see evil: Ab●, i i3 thou canst not behold wickedness: wherefore dost thou look upon the transgressors and houlnest thy tongue when the wicked devoureth the man, Psal, 73, 3, that is more righteous than he. But it was not without the counsel of the divine Spirit that Christ suffereth himself to be slain, and his adversaries to overcome, neither is it without cause, that he seemeth sometime to leave and forsake the godly man: for he is slain not to perish but to rise again: but he suffereth his adversaries to be lifted up aloft, that they may have the greater fall and hideth himself from the godly, not to forsake them, but that by the cross he may reveal himself by a more mighty deliverance, as he testifieth by the Prophet. For a little while have I forsaken thee, but with great compassion will I gather thee. Esay 54, 7 Whereupon in this place also he saith. But your sorrow shallbe turned to joy. C. He meaneth that joy which they had after they received the holy Ghost: not that they were afterward void of sorrow, but because what sorrow so ever came, the same was swallowed up of spiritual joy. We know that the whole life of the Apostles was nothing else but a continual warfare, sustaining many reproaches, slanders, and perils. A. We know that when the Bridegroom was taken from them they fasted and mourned, C But being renewed by the spirit, they did put of the former feeling of infirmity, that with heroical fortitude they might easily contemn all evils. Sorrow turned into joy B. And look what is spoken here of the Apostles thou mayest apply the same generally to all godly men. For Christ hiding himself, and helping the adversaries side, they lament and miserablely wail, but their weeping and wailing is the beginning of sempiternal joy. M Wherefore let us use this consolation in time of sorrow and trouble, not only to comfort ourselves, but all others also which are afflicted. The apostle also hath put us in mind of this, saying, Our exceeding tribulation, which is momentary and light, 2. Cor, 4, i6 prepareth and exceeding joy, and weight of glory unto us: while we look not o●t the things which are seen, but on the things which are not seen. &, ce. Thus ye see how the apostle doth not only extenuate the weight of affliction, but doth also promise the joy shall follow. Further more by this place cosider of the joy of the wicked, If so be the sorrow of the godly be turned into joy, the joy of the wicked cannot choose but be turned into sorrow. A. Even as Saint john in his revelation speaking of that strumpet of Babylon, saith, In so much as she glorified herself, and lived in pleasure, joy turned into sorrow. so much give ye to her torment and sorrow: for she saith in her heart I sit being a Queen, and am no widow, and shall see no morning. Therefore shall her plagues come at one day, death, sorrow, and famine, Apoca, i8, 7 and she shallbe burnt with fire. Therefore, Math, 5.4 as it is said of the Godly Blessed are they that morn, for they shall receive comfort: so also the Lord speaketh of the wicked. Luk. 6, 25 woe unto you which laugh now, for ye shall mourn. 21. A woman when she travaileth hath sorrow, because her hour is come: but so soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is borne in to the world. 22 And ye now therefore have sorrow. etc. R. He showeth by a similitude that the Cross is the beginning of true joy. For as women traveling with Child, are suddenly taken with pain of Childbirth, in such wise that they are near unto death, but when they have brought forth their child, the more that their sorrows and pains were, the more they rejoice over the child borne, even so the Godly traveling (that is to say, which are to be renewed with the new regeneration of the spirit) are at the first very sorrowful & heavy under the Cross, the Lord retracting his hand and standing on the adversaries side: insomuch that all things seem unto them desperate and past hop but when the day of redemption cometh they are refreshed and revived with subdayne joy, and by so much the more they have suffered grievous afflictions. hereupon the Prophet saith, Sorrow and mourn, O daughter Zion, like a woman in travele: Mich, 4, 10 for now shalt thou go forth of the City, and dwell in the field, and shalt go into Babel, but there shalt thou be dellyvered, there the Lord shall redeem thee out of the hand of thine enemies. Also it is said, Come, and let us return unto the Lord for he hath spoiled and he will heal us, he hath wounded us, and he will bind us up. Osee, 6.1 After two days he will revive us, and in the third day he will raise us up and we shall live in his sight. C. Therefore because the Cross of Christ hath always included in it victory, Christ doth very aptly compare the sorrow which is conceived thereby, to the sorrow of a Woman traveilinge with child, Rom. ● 2 which sorrow is turned to joy by the reward of a Child. But because this is the state and condition of all creatures, to travail and groan until the last day of redemption, let us know that we must sigh and groan also, until such times as we being delivered out of the continual miseries of this present life, do plainly see the fruit of our faith. For the faithful are like unto a woman which hath brought forth a Child, in that they are borne again in Christ, and are already entered into the celestial kingdom of God, and everlasting life: but they are like unto great bellied and traveling Women in that as yet they are captives in the prison of the flesh, waiting for that happy state which lieth hid from their eyes. When he saith that he will see his Disciples again, he meaneth when he shall return to visit them with grace of his Spirit, that they may have the sight of him for ever. R. For christ seeth us, when he sendeth his holy Spirit, by which as by a Seal: he sealeth and confirmeth our hearts, that we may have the joy of the Spirit for ever: even as he addeth saying And your joy shall no man take from you. This perpetuity and everlasting continuance doth make the joy more precious. For hereupon it followeth that those sorrows are light, 2, Cor 4, i7 and patiently to be suffered, which are momentany. Also by these words Christ showeth what is true joy. joys of the world are transitory. It must needs be that the joys of the world are transitory, and suddenly vanishing away, for that they consist in corcuptible and momentany things. Therefore we must come unto the resurrection of Christ in the which there is eternal stabillitie and continuance. joy everlasting is jesus Because therefore Christ himself is the joy of the godly, it is said to be everlasting. For Christ dieth no more, Rom. 6.9 death hath no more power over him. Therefore the faithful never want true matter of joy. M, wherefore that is not true sorrow which is turned into everlasting joy: neither is that true joy, which is converted into sorrow which shall never have an endde. The wicked then are most unhappy and miserable, which joy in this world and shall afterward, sorrow, weep, and lament for ever: and contrariwise most blessed and happy are the children of god which mourn, weep and lament in this life but in the life to come shall joy for ever. And that which christ saith here that there joy shallbe perpetual, agreeth with that he said before. 23. And in that day shall ye ask me no question, verily verily I say unto you, whatsoever ye shall ask the father in my name, he will give it you. C. After that Christ had promised joy unto his Disciples, which should come of invincible fortitude and constancy, now he promiseth unto them another grace of the Spirit, that is to say such light of understanding, as by the same they should reach unto heavenly mysteries. At this time when Christ talked with them, there was such great dullness in them, that every scruple caused them to stay, an● to doubt. For as children which learn but their Primer, cannot read on verse through without stops and stays, even so in every word of Christ almost there was one offence or other, which made the Disciples to stay: but within awhile after being illuminated by the holy Ghost, they had no more stays and lets, but were famylierly acquainted with the wisdom of God, insomuch that they went forward without stoombling through the secret mysteries of God. M, Moreover there are some who by that day, of the which Christ maketh mention here, understand that time, which passed between the day of his resurrection, and his ascension into heaven. Othersome more truly extend the same unto the end f the world, from that time in the which the holy Ghost was sent unto the Apostles. For the apostles differing nothing from children, nay, being more like unto blocks than men, how suddenly they were changed by the instruction of the Spirit of God, we may plainly see in the Acts of the Apostles. Act, 2, i7 Therefore, whereas he denieth that they shall ask any thing he hath this meaning. joel, ●, 8 R. In that day in the which I will sand unto you the holy Ghost, all these things shall be revealed unto you of the which I have told you. C. Not because the Apostles did cease even when they were most wise, to demand at the mouth of Christ, but there is only here a comparison of a double state: as if Christ should say, that their rudeness should be corected in such wise that they which did stut and stammer in every small thing, should easily attain to all perfection. To this agreeth the saying of Hieremy, And they shall teach no more every man his neighbore, saying, Know the Lord: for they shall all know me from the lest of them, unto the greatest. He doth not take away prophesy, neither doth he abolish that doctrine which aught to flourish in the kingdom of christ but he rather denieth that groase ignorance shall take place, when all men are taught of God: the which ignorance possesseth the minds of men until such time as Christ the son of righteousness illuminateth them by the bright beams of his Spirit. Whatsoever ye shall ask the father. A. For the exposition of this place read the 13. and 14. verses of the 14. Chapter going before, 24. Hitherto have ye asked nothing in my name: ask and ye shall receive that your joy may be full. A. This seemeth at the first fight very absurd, that the Apostles asked nothing before that time in the name of Christ: when as Luke maketh mention that they desired Christ to teach them a for● of prayer: Teach us (say they) to pray, a john taught his Disciples. Again it is not like that they were so long conversant with Christ, but that they observed that rule and form of prayer which the law prescribed. Beside this it is very probable that they used to pray, though for temporal things only, seeing Christ taught them first to seek the kingdom of God, and the righteousness thereof. The which they performed afterward, as may appear by this their petition, Lord increase our faith. But Christ by these words sought to bring his Disciples to the knowledge of the true mediator. C. For he had already sufficiently declared himself unto them to be the very same mediator: but their knowledge was so obscure, that they could not as yet frame their prayers aright in his name. And it is no absurdity to say that they prayed unto God upon trust of the Mediator, according to the prescript of the law, and yet notwithstanding that they did not plainly understand what this thing meant. M. Therefore he saith not simpley, Hitherto ye have asked nothing: (as though they had asked nothing of GOD until that time:) but he addeth, In my name: signifying that as yet they were not endued with true understanding. C. As yet the external vail of the Temple remained, the majesty of God was hid under the Cherubin, the true high Priest was not yet entered into the true Sanctuary of Heaven to make intercession for his brethren, as yet he had not made the way by his blood. It is no marvel then if so be the mediator was not so well known then as he is now, being entered into heaven to appear before the Father for us, reconcilinge us unto him by his sacrifice, that we miserable wretches might approach thither unto him with boldness. For Christ, when he had ended the reconciliation, was received up into Heaven and showed himself openly to be the Mediator. Moreover we must note here the often repetition of this, that we must pray and call upon God in the name of Christ: to the end we may know, that it is a wicked profanation of the name of God, when a man dare presume to come before the Tribunal seat of God without Christ. Christ is greatly pleased with this trust of the faithful to him wards, that they may ask in his name, and ask may receive, and receiving may have perfect joy. How far then are they from the mind of Christ which pray not unto the Father, but unto creatures, neither in his name, but in the name of this or that Saint? C. For we are said to pray in the name of Christ, when we make him our advocate, to purchase grace for us from his Father, although we express not his name with our lips. Ask and ye shall receive. R. A saying most worthy to be noted: For it teacheth that it is all one to ask, and receive. For so soon as a man asketh in the name of Christ, he receiveth: although the receiving be not presently revealed, that the faith of him that prayeth may be proved in the mean time. And christ by these words doth consecrated the faithful to be Priests, but not popish Priests, but christians Priests. For the priests office is to pray, as you may read oftentimes in, Leviticus, where it is said. And the Priest shall pray for him, and he shall be forgiven. Therefore when Christ saith to all men. Ask, pray, he would have all men priests, and that by his name. For he is the high Priest sitting at the right hand of GOD always making intercession for us to the Father. And that which he speaketh here is referred to the time of manifestation, which should come afterward. That your joy may be full. By which he giveth to understand that we shall have all plenty of good things, our heart's desire, and great quietness, if so be we ask of God in his name what soever we have need of. R. joy beginneth when grace is promised: but it is perfect and full when the promise is fulfilled. Therefore we must pray that our joy may be full, that is to say, that we may obtain and that our desire may be satisfied. M. Of this joy the Apostles had experience when they prayed unto the father in the name of Christ 25. These things have I spoken unto you by proverbs: the time will come when I shall no more speak unto you by proverbs, but I shall show you plainly of my Father. C. The purpose of Christ's is to encourage his Disciples, that they hoping of better profit, might not think the doctrine which they hear to be unprofitable, though as yet they have not profited much in the same. For they might have suspected, that Christ would not be understood, and that of purpose he kept their minds in suspense. Therefore he telleth them that the time will shortly come, when they shall feel the fruit of his doctrine, the which by the obscureness of the same, might bring a loathing and contempt thereof into their minds. M, But because to speak by proverbs is to speak by obscure and dark sentences, it may here be demanded wherefore he spoke unto his Disciples by proverbs, when the knew that they understood not his words, and might have diferred them until that time, in the which he minded to speak more plainly and manifestly of these things: Answer may be made thus Christ though he speak somewhat darkly, yet notwithstanding in such wise that his Disciples might have easily understood him: but so great was their rudeness that they stood as it were amazed when they heard him speak. Wherefore this obscureness was not so much in his doctrine as it was in their minds. And verily the like happeneth to us at this day. For the word of God hath not his title in vain, that it is the light of our paths: but the darkness which is in us doth so obsure & darken the brightness thereof, that we think we hear nothing but allegories and parables. For as he threateneth to the reprobate, that he will speak unto them in a strange and barbarous tongue, with stammering speech: and the Apostle Paul saith that the Gospel is hidden to such, because Satan hath blinded their minds: even so to the week and ignorant many things seem obscure and hard to be understood: for although their minds are not altogether darkness, as the minds of Infidels are, yet notwithstanding they are as it were darkened with clouds. And the Lord to humble us with the feeling of our own need, doth suffer us for a time to be thus dull: but he maketh those, whom he illumineth with his spirit, to profit so, that the same word is easy and familiar unto them. But there may yet this question be demanded. How doth our saviour Christ say in another place, that it is given to his Disciples to know the mysteries of God's kingdom, to whom he confesseth here that he speaketh in a dark speech, For there he did put a differaunce between them and the comen sort of people, because he spoke to the people in parables. I answer. There was not such rudeness and ignorance in the Apstoles, but that they had some understanding of that which their master spoke. So that he doth not without cause exempt them from the number of such as are blind. And now he saith that his speech was allegorical unto them in respect of that manifest light of understanding, which he meant shortly to give unto them by the grace of his spirit. Boath therefore are true, namely, that they should far excel them which had no savour or taste of the Gospel: and for all that should as yet be like unto young Scholars, in respect of that new wisdom which the Spirit brought unto them: which crieth in the hearts of the faithful Abba, Father, and bringeth with it most ample knowledge of the Father. 27 For the father himself loveth you, becase ye have loved me, and have believed that I came out from God. A. These words seem quite and clean to overthrow all that the Lord had spoken to his Diciples, concerning intercession to his Father. Objection For he addeth that it is superfluous for him to pray unto the Father. Did he not before declare himself to be God and man in these words, I will pray unto the father, john i4. i6 and he shall give you another comforter, that he may abide with you for ever? Also Saint john in another place calleth him our advocate. Rome, 8, 34, And Paul testifieth that he maketh interssion for us. Heb, 7, 25 The same also is confirmed in the hebrews. But Christ doth not simplely deny in this place, Answer. that he will be an Intercessor: but only showeth that his Father is so ready of himself to help them, that he will willingly give unto them whatsoever they shall ask. Christ our Intercessor B. Therefore Christ doth alway make Intercession for those that are his, until such time as the number of them be full For that which he saith here and in the six and twenty verse, how that it is not needful that he should pray unto the Father for them, is spoken, in this respect that he had already obtained his father's favour towards them, who at that time did both favour and embrace them as the faithful believers in Christ, M. This place is diligently to be noted, specially against those which have thrust in the Intercession of dead saints into the Church: because we have no access unto God for our sins (say they) therefore we must have the saints to be Intercessors for us: Even as we cannot be admitted unto the speech of a King before we use some of his household officers as means for us. But Christ doth not in this sort set his Father before us, whom he maketh so gentle and loving unto us, that he saith he will ask nothing for us, as for men void and destitute of his love. A. This Fatherly affection towards us, Esa, 65, 24 the Lord himself also testifieth by his Prophet saying, It shall come to pass, that before they call I will answer and before they ask I will hear: to the end we might not doubt but to find the Father favourable unto us, so soon as we call upon him in the name of his Son. For he always heareth him, seeing he is his only begotten and most dear Son, in whom he is well pleased. C. Moreover when Christ is said to pray unto the Father, and to make intercession for us, let us not imagine any carnal thing of him, as though be falling down at his Father's feet, made such humble prayers for us: but the power and force of his sacrifice, by which he hath once purchased the favour of God toward us, is alway lively and effectual, and the blood which he hath once shed for our righteousness, is a continual intercession for us. Because ye have loved me, and have believed. M. Christ in these words expresseth the cause of the love of God the Father toward us, showing how faith in him, and the love of him, do get unto us the love of God the Father, by which it cometh to pass that we obtain all things at his hand. R. As if he should say, because ye have loved me, and believed my Gospel, therefore I have reconciled you unto God, that he may be now your Father: ye are made the Sons of God by faith in me, ye are made fellow heirs of all Gods graces, wherefore by me ye shall have a ready way to come unto the Father. C. By these words we are taught that there is one only bond of our conjunction with God. And we are joined by true faith, which cometh from sincere affection: the which he noteth by the name of love. For none do believe purely in Christ but they which love him with their whole heart. Wherefore by this word (love) he hath well expressed the force and nature of faith. But if so be God beginneth to love us so soon as we love Christ it followeth that the beginning of our salvation is of ourselves, because we prevent the grace of God. But contrary to this we have many testimonies of Scripture: i john 4 i0 as these, I will make them to love me. Again Not because we loved him first. It shall not need to repeat more places, Rome 4. i7 because there is nothing more certain than this doctrine, That the lord caleth those things that be not as though they were, Ezech 36.26 that he restoareth the dead to life, Easy. 65. that he maketh of stony hearts, hearts of flesh, that he appeareth unto them which seek him not, and that he loveth all those that are his before they: are in this respect we are said to be loved of God, when we love Christ: because we have a pledge of his love whom before we abhorred as a severe and cruel judge toward us. AUG. Therefore the Father loveth us, because we love the Son having received of the father and the son, that we might love the Father and the son. 28 I went out from the Father and came into the world: again 1 leave the world and go to the Father. C. This sentence commendeth unto us the divine love in Christ. For we should have no true faith in him, if we did not apprehend his divine power. For his death and resurrection (the two pillars of faith) should profit us little or nothing at all, except his heavenly power be annexed unto them. Therefore we must embrace Christ by a true and sincere faith, as the counsel and power of God. Let us also consider to what end he came out from God namely that he might be unto us wisdom, sanctification, righteousness and redemption. M. For this cause he saith not simpely I am sent of God into this world: john. 1, 6 but I went out from the Father and came into the world. john also was sent of God: the rest of the Prophets also were sent of whom notwithstanding that cannot be said which Christ speaketh here of himself, saying, I went out from the father, and came into the world, that we might consider that to be in Christ, Philiq, 27 which is no other. R, But some will say, how went he out from the Father, which was never separated from him? and how goeth he out of the world, when as all things in the same are ordered and governed by his power and care? He went out from the Father, because he abased himself, taking upon him the form of a servant. He is gone out of the world, because he was contemned, crucified, and slain by the world. But all these things were done that he might go unto the Father: that is to say, that he might bring man into the kingdom of God, that he might make him Lord over sin, the Cross, death, and hell. C. Therefore he saith that he returneth unto the Father, that they might certainly believe that by his departure they should lose none of those benefits which he hath brought: because he sheddeth and poureth out of his heavenly glory the power and effect of his death and resurrection. Therefore he left the world, when he putting of our infirmities, was received up into heaven: but yet notwithstanding we are made partakers of his grace, because he sitteth at the right hand of his Father, and governeth the whole world. 29. His Disciples said unto him, Lo, now taulkest thou plainly and speakest no proverb. 30. Now are we sure that thou knowest all things & needest not that any man should ask thee any question▪ therefore believe we that thou camest from God. M. The disciples, because they did not as yet sufficiently know themselves, boast in these words that they know more, then in very deed they knew. The lord had said, These things have I spoken to you by proverbs: the time will come when I shall no more speak unto you by proverbs, but I shall show you plainly of my father. The Discipls contrary wise say, Lo now talkest thou plainly, and speakest no proverb. They thought that they understood all things, and that there was no proverbial obscuritiy in the words of Christ. B. But, when the Lord had at large declared his great love towards them, they also in like manner began to burn in love towards him: they thought that they conceived much, and they persuaded themselves of more, than they could either conceive or do. R. Therefore it was an opinion and not knowledge, presumption, and not Faith, in that they confess now that they plainly understand the words of Christ. For they understand not as yet what this meaneth, that he went to the Father: for to understand this they needed the revealing spirit. C. In that therefore they exclaim now that their Master speaketh plainly and without figure, they go to far: yet notwithstanding they speak as it was in deed: and which also we find true at this day. For he which hath tasted but a little of the doctrine of the Gospel is more zealous, and hath more feeling of Faith, than if he knew and well understood all Plato: Yea the sighs which the Spirit of GOD stirreth up in the hearts of the Godly, are manifest testimonies that God doth work by a secret means above their capassitie. For otherwise Pavele would not have called them groanings which cannot be expressed. So that we must think that the Apostles felt some profit, in such wise that they might truly say, Rome, 8, 26, that the words of Christ were not altogether proverbial: but they were deceived in this, in that they seemed unto themselves to know more than they did. But hereof came the error, that they knew not what the gift of the Spirit should be. They triumph therefore before the time: even as if a man should think himself very ritch having but one piece of gold in his purse. They gather by certain signs that Christ proceeded from GOD: and they glory as though there were nothing wanting. But as yet they were far from that knowledge, so long as they know not what Christ should be unto them afterward. A. Also they plainly enough declare their dullness in knowing Christ, by this that they say, Now are we sure that thou knowest all things. as though now and never before, they aught to know that Christ know all things, and hereby to believe that he came out from God. M. To what end then had they seen so many and so great miracles? Of the which notwithstanding Nicodemus said, We know that thou art come a teacher from God. john 3, 2 For no man can do the signs which thou dost except god were with him. john, 6, 69 Furthermore if so be they did not believe until now that he came from God, what meant they to say before we believe and know that thou art Christ the son of the living God? Thus we see that faith in the knowledge of Christ, was often times so weak in the Apostles, that ever now and than they needed confirmation. They believed before that he came from God into this world: but that faith and knowledge had as yet much obscurity & weakness: whereupon it came to pass that so soon as they received any light and confirmation, by and by they thouht that they did truly and certainly know and believe: although as yet when they spoke these things their knowledge was obscure and their faith weak enough: the which that which followeth doth testify. 31. jesus answered them do ye now believe? 32. Behold the hour draweth nigh, and is already come, that ye shall be scattered every man to his own, and shall leave me alone: and yet am I not alone▪ for the father is with me. M. Christ speaketh not this, to cast in their teeth their slowness to believe because at the last they did but begin to believe, after they had seen so many miracles but rather to forewarn them and put them in mind of the temptation to come. C. For, because they stood to much in their own conceit, Christ putteth them in mind of their own infirmity, to the end they might keep themselves within their compass. We never know well what we lack, and how far we are from the fullness of faith, until we come to some serious trial: for then proof maketh plain how weak our faith is, which we thought to be perfect and strong. Of this, Christ putteth his Disciples in mind, and pronounceth that it will shortly come to pass that they shall forsake him. And this interrogation of Christ is Ironical: as if he had said, Do ye thus boast, as though ye were strong in faith: A trial is at hand which will plainly show your imbecility. For persecution is like a touchstoane to prove faith, a little whereof when it appeareth, maketh them to fear, and to stoop which before wear to lofty. M. Therefore there are hear two things to be considered, the one is, that it aught not to seem strange, if there be some which in time of peace, believe and when persecution cometh, go backward, seeing the very same happened to the Apostles. The other is that we ought to be put in mind of this Infirmity, while as yet we believe that we may think wiihin ourselves, now we believe, but when adversity cometh what will we then do: This forwarning will bring to pass, not only that we shall be wary and circomspect but also modest, and perpetually depending upon the grace of Christ. Man's mind is unstable, Man's mind is unstaple, and changeable according to the time and state, insomuch that the minds and manners of the most part are according to the tyme. Hobeit I am not aloan C. This correction was added, to the end we may know that nothing is derogated from Christ, when he is forsaken of men. For seeing in himself his power and glory is founded, and dependeth not upon the faith of the world, if it so fall out that he be forsaken of the whole world, yet notwithstanding it hurteth not him, because he is God which standeth not in need of any man's help. Whereas he sayeth that the father is with him, it is, as much as if he should say, that God is on his side, so that he nedoth not to borrow any thing of men. R. And as Christ is not alone, but hath with him and on his part his father standing, and with the Father all creatures as well celestial as terrestrial: (whereupon he said unto Peter, Thinkest thou that I cannot pray unto the Father, Mat. 26.53. and he shall give me out of hand, more than twelve Legions of Angels?) Even so he which hath Christ by Faith is never aloan, although he be destitude of the help of all creatures. Concerning the which matter read the story of Elizeus. 4. Kin. 6. i6 The Israelites also in the wilderness had the Lord their Captain and protector, Exod. i3, 2i. though they seemed to be forsaken of all creatures. Also saint Paul in his first defence sayeth that he is forsaken of all men, 2. Tim. 4.16. to show that the Lord was with him alone. And the Prophet David sayeth My faher and mother forsook me, but my Lord took me up. Psa. 27.10 If therefore the Lord forsake us not what then can hurt us: Whosoever will consider these things, though the foundation of the world should shake yet he standeth steadfast, neither can the falling away of other men, overthrow his faith. For we do not truly honour God except we content ourselves with him alone. A. Moreover in another place when Christ sayeth that the father hath not left him alone, he showeth the resonne, saying And he that sent me is with me: john. 8.29 the father hath not left me alone for I do all things that please him. 33. These words have I spoken unto you, that in me ye might have peace: for in the world shall ye have tribulation: but be of good cheer, I have overcome the world. C. Again he showeth how neacessarye those consolations wear, which he used in comforting them, And he proveth by this reason that there were many sorrows and tribulations abiding them in the world. first of all therefore we must note this admonition, that all the godly may assure themselves of this that their life shallbe subject to many miseries, to the end they may arm themselves with patience. Seeing therefore the world is unto us as a raiging Sea, we shall find the quiet calm of peace in no other than in Christ. A. Concerning which read more in the fouretéen Chapter going before, beginning at the twenty seven verse. B. For in christ the saints of GOD do feel and acknowledge the goodness of the father, and thereby, everlasting life: Whereupon, always when they behold him they rejoice and are glad C. Therefore we must note the way to enjoy this peace. Christ sayeth that his Disciples shall have peace, if they profit in this doctrine. Will we have then in the midst of afflictions, quiet minds? let us then give heed unto this sermon of Christ, which will bring us peace in him R. For we being justified by Christ have peace with God through our Lord and saviour jesus Christ. Rom. 5, i For in the world shall ye have tribulation. M. Behold hear the conjunction of peace and affliction, which in spirit are in Christ, and in body, in the world. In the spirit they have peace in Christ, in ●oby they are afflicted in the world. They which are wholly in the world, are also subject to afflictions but without the conjunction of peace which is in Christ alone and felt by the spirit of Faith. This peace which now we enjoy in Christ shall one day when we are wholly delivered out of this world, be full and perfect: contrariwise their affliction which are afflicted in this world without Christ shall one day be full when they are cast to eternal damnation. R, This world is the court of Satan to the which the Just, the wise and mighty of this world are chosen. So that the godly are afflicted of the just evenas the Phariseis persecuted the Apostles, Rom. 10, 3. because they were such as sought their own righteousness and wear not subject to the righteousness of God. 1. Cor. 1, 23, The Apostles are derided of wise men because the gospel is foolishness unto the Gentiles. They are slain of mighty men: for Herode is a feared lest Christ will thrust him out of his kingdom. Math. 2, 3. C. And as it is meet that our sluggishness should be corrected by sundry afflictions, and we awaked to seek for remedy and deliverance from all evil: even so the Lord would not have us to be discouraged, but rather constantly to fight: the which cannot be without we be sure of the success. Therefore Christ calleth us to the battle, and assureth us of the victory, although as yet we must labour and take pains for the same. And because there is alway much matter to us of fear, he willeth us to be of good cheer, because he overcame not the world for his own sake, but for our sakes. Whereby it shall come to pass, that we being oppressed & despairing in ourselves, by the beholding of his magnificent glory, shall safely overcome all evil. Be of good cheer I have overcome the world. R. This is a wonderful consequence if so be a man have respect unto human reason. For it is as much as if one should say to a poor man, be of good cheer, I am rich. But what is the poor man the better that thou art rich? M. And what doth it profit that Christ hath overcome the world, if so be the world have liberty still to persecute the children of God? But it is a most sweet consequence, if so be thou draw the same to the reason of Faith. For the victory of Christ is ours: For he hath made us fellow heirs and brethren with him. This therefore is the sum, As neither the world nor sin, nor death, nor the Cross, nor hell, nor Satan could overcome me, no more shall he overcome you, if so be ye abide by faith in me. For all my riches are yours. Wherefore if so be we desire to be Christians, we must not seek to be free from the Cross. For those whom he knew before, he also did predestinate, Rome, 8, 29. that they should be like fashioned unto the shape of his son, that he might be the first begotten of many brethren. And, Acts. i4, 22 By many afflictions we must enter into the kingdom of God. C. But let us content ourselves with this one thing, that we fight under the banner of Christ, are in the midst of the conflict without all peril. A. hereupon Saint john sayeth, I writ unto you young men, because ye have overcome that evil. Where he sayeth, that they have overcome, who are as yet in the midst of the skirmish. But our condition differeth far from theirs, which fight under the standards of men. For Mars to them is doubtful, and the success of the battle uncertain: but we before we encounter with the enemy, are conquerors: because our head Christ hath once overcome the whole world for us, when he overcame Satan the Prince of this world. So that he may peradventure afflict the children of God, but he can never have the victory, for that the cause belongeth to God's kingdom. By the name of the world in this place Christ reprehendeth all that is contrary to the salvation of the Godly, in specially all corruptions, the which Satan abuseth to entrap and beguile us. B. Therefore the world is so overcome by Christ, that it may only profit us, but not hurt us, if so be through Faith, (which is the victory of the world) we cleave fast unto Christ to the end. ❧ The xvij Chapter. 1. These words spoke jesus and lift up his eyes to heaven and said: Father the hour is come, glorify thy son, that thy son also may glorify thee. R. HITHERTO from the thirtéen Chapter, Christ hath taught that he was sent of the Father into this world, and that he would go to the Father again: Beside this he confirmed with many comfortable consolalations all those that believe in him, against the offence of the Cross, specially with the last comfortable precept in the Chapter going before, Be of good cheer I have overcome the world. For whereunto soever thou have respect whether it be unto corporal things or spiritual things, the Cross is alway objected. C. Wherefore the coming of the holy Ghost being promised by him, he made them to have better hope, and also debated the matter at large concerning the glory and excellency of his kingdom. R. And now he prayeth his Father, first that his Father would glorify him, seeing that the Ministry of the Gospel was now fulfilled, and the power of his glorifycation come. Then he prayeth for his Apostles: And last of all for all such as should believe through the Preaching of the Apostles. M. Therefore Christ addeth a Prayer to that doctrine by the which he instructed and confirmed his Apostles, and such a prayer as agreed with the present cause, of the which he had spoken so largely. This is a most excellent order, and diligently to be observed and noated, not only of all the Ministers of Christ, but also of the Faithful, that they turn from Doctrine to prayer: For doctrine will be could except the same be made effectual by God. Wherefore he giveth an example to teachers, not only to be painful in Preaching the word, but also by using prayer therewith to call for help from God, that it would please him by his benediction to make the same fruitful. M. For whether thou teach, or be taught, we must not look to receive increase and fruit by man, but we must make our humble prayers unto GOD, who giveth boath to him that teacheth, and to him that heareth, increase and profit. C. To be short, this prayer of Christ, 1, Cor 3, 7 was as it were a sealing of the former doctrine, boath that it might be firm in itself, and also that the Disciples might give credit thereunto, and steadfastly believe it. C. And in this Chapter Christ manifesteth his Priesthood, of whom it is written, Thou art a Priest for ever after the order of Melchisedech. Also, Psal, ii0, 4 In the days of his flesh he offered up prayers and supplications with strong crying and tears unto God, Heb. 5, 2 which could save him from death: and he was heard out of the fear. M. Christ taught before: now he prayeth: Prayer & preaching joined together. shortly after he purposed to offer up himself an acceptable sacrifice to God his Father. C. And whereas john saith that Christ prayed lifting up his eyes unto heaven, it was a token of great fervency in prayer. For by this gesture he declared that his mind and affection was rather in heaven than in earth, that leaving men he might have familliare talk with God, Also he looked up to Heaven, not because God is included there (who replenisheth the whole earth) but because his Majesty there specially appeareth. jerem. 27. But concerning this matter we have spoken more in the eleventh Chapter going before beginning at the forty and one verse. Father the hour is come M. In that Christ prayed openly and in the hearing of his Disciples, it was not done without cause. He loveth silence and secret prayer: Math. 6.6. (as Christ himself not only in words but also by his own deed taught, in going apart when he would pray into the wilderness, Math. 14.23. or else into some solitary place) but that kind of prayer which the Lord used here, was not only done for prayers sake, but also for consolation and instruction. And this manner of open prayer did not only perfit the Disciples, but hath also brought unto us great consolation and instruction. C. first of all Christ prayeth that his own kingdom might be glorified, that he again might set forth the glory of his Father, He sayeth the hour is come, because although he was manifested by miracles, and by all manner of power to be the Son of God, yet notwithstanding as yet his spiritual kingdom was obscure, which shortly after gloriously shined. Also he sayeth that the hour was come, not which man had appointed, but the hour which was decreed by God. R. But some will say, what meaneth this that Christ prayed, being assured of his glorification? I answer that, assurance is the principal cause of his prayer. For except thou be sure & certain to obtain, thou prayest in vain. Prayer if it be effectual proceedeth from faith. For effectual prayer must spring from faith: and faith is directed to the firm and stable promise of God. Wherefore except faith be annexed to the undoubted promise, it cannot be that thou shouldest obtain. Math. 6.12 Thus we pray daily, Forgive us our debts as we forgive our debtors: when as Christ purchased upon the Cross remission of our debts many years before C. Therefore this prayer was not superfluous: because Christ so dependeth upon the will of God, that notwithstanding, be knew that he must pray for that: which was promised unto him sertainelye to come to pass. God undoubtedly will bring that to pass which he hath decreed though the whole world do gainsay and resist the same: but yet nevertheless it is our part to crave that at his hands, by prayer, which he hath promised because this is the use of promises to stir us up to pray. M. Furthermore we must consider that he saith not. God glorify me. but Father glorify thy son. first of all it expresseth a trust and prerogative of the Son towards the Father: than it putteth a difference between the glorification of others of the godly, and of the Son of God: signifying that he doth not ask of God, a general glorification of the godly, but a special glorifying of the Son of God. That thy son may glorify thee. He meaneth that there is a mutual glorifying of the Father and of the Son. For to what end appeared Christ but, only to bring us unto the Father. Whereupon it followeth that what soever honour is brought unto the Father, the same is brought unto Christ, and contrariwise A. And he which honoureth not the Son honoureth not the Father, which sent him, Whereupon in another place he joined the glory of the Father and the Son together, as when he said. john. 11.4. This infirmity is not unto death, but for the glory of God: john. 5.23. that the Son of God may be glorified thereby. M. So that here we see the disposition of the true son of god he saith not, that thy son may be glorious in the whole world, but That thy son may glorify thee. So that whereas he desireth to be glorified, it is for the preservation of the Fathers' glory. Therefore, not only the son but the Father also himself, is so unknown and obscure in this world (and that not amoung the Gentiles only but also amounge the jews) that he can not be glorified, but by his son. C. Finally we must alway remember, what person Christ in this sustaineth: for we must not consider his eternal divinity alone, because he speaketh as he was God manifested in the flesh, and according to the office of a Mediator. B. Moreover the son glorified the Father when he manifested his power and goodness: and the Father glorifieth the son, in that he hath exalted him, set him on his right hand, to be the Lord and Saviour of all, and hath made him to be known by the preaching of the Gospel. This thing the Lord plainly enough declareth when he sayeth as followeth. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. R. This is that glory with the which the father glorified the son, namely that he might be the Author of everlasting life to all men, which believe in him: which are meant, by this word, flesh. For this is the will of the Father that every one which seeth the Son, john 6, 46 and believeth in him should have eternal life. But to be a Medtator to the Father, and to to be the Author of everlasting life, is not greater honour and glory. C. The power over all flesh, signifieth the Rule and dominion, which was given unto Christ, when the Father appointed him to be the King and head. But we must note the end, namely that he might give eternal life to all those that believe. Christ therefore took upon him rule and power not so much for himself, as for our salvation. So that it is meet that we willingly submit ourselves unto Christ not only to obey God but also because there is nothing more amiable than that subjection, seeing it is unto us the cause of everlasting life. M. But as touching this present place, we see that eternal life is the gift of Christ and not the reward of our merits: secondly that this gift is stayed upon the power of God, given to the son. Thirdly, Life eternal is the free gift of god. that everlasting life is not given to every one, but only to the elect whom the Father hath given to the Son C For christ saith not, that he hath rule over the whole world, to give life unto all men▪ without exception, but he restraineth this grace to those only which are given unto him. But how are they given? For the Father hath also made the Reprobate subject unto him. Answer, Only the elect are of the peculiar flock of Christ, the custody and charge whereof he hath taken upon him as a shepherd. Therefore the kingdom of Christ is extended to all men: but it bringeth saving health to the elect only, who gladly and willyingly follow the voice of the shepherd. For others he constraineth violently to obey him, until at the last he break them in pieces with an Iron maul. A. Therefore this place agreeth very well with that which we red before, where it is said. Whatsoever the father giveth me shall come unto me Also. This is the will of my Father which sent me, joh. 6.37: that of all which he hath given me I should not lose one, but raise it up again at the last day. This is life eternal, that they might know thee the true God, and jesus Christ whom thou hast sent. C. Now he defineth the way how to give life, namely, when he illumineth and bringeth the elect into the true knowledge of God. For he speaketh not here of the fruition of life, which we hope for, but only showeth how men shall come unto life. And to the end this sentence may be well understood, we must first of all note that we are all in death, until such time as God doth shine, who alone is life: and so soon as he hath shined, because we possess him by Faith, we enter therewithal into the possession of life. Hereupon it cometh that the knowledge of him is rightly said to bring saving health. M. But this knowledge is not gotten by our own industry, but by the grace of God. Therefore the son prayeth the Father to glorify him, to the end that he also may glorify him again, and that so the elect having received the knowledge of them boath, may be made partakers of eternal life. No man therefore can know God, but, by Christ the son of God. R. For no man hath seen God at any time: the only begotten son, which is in the bosom of the Father which hath revealed him. For he is the brightness of the glory of the Father. john. 1.18. And the light is known in brightness and glory. Hebr. 1.3. C. Wherefore God is not known but in the face of Christ, who is his lively and express Image. Colos. 1, 15. In that therefore that the Father is set in the first place, it is not referred to the order of faith: as though our mind, knowing God should afterward descend unto Christ: but the sense and meaning is, that God is known by a Mediator set between him and us. M. And to know God the Father, and jesus Christ whom he hath sent, is not simply to know that God is God, and that jesus Christ is boath the son of God, and the son of man: but is to know the mystery of the Cross, & of the received dispensation, & to redeem mankind from sins, and death, originally coming from Adam: The knowledge of God is life eternal. as, that God is the Father of his only begotten son Christ, and that he sent him for man's salvation into the world, by whose blood salvation belongeth to all men, as well to the jews as the Gentiles which believe in him without whom there is no salvation. Acts. 4, 12. C. Here he added two Epithets, or titles, as, the true, and only: because first it is necessary, that faith do discern God from the vain imaginations of men, and embracing him with firm assurance, should never fail or serve: secondly, that men might judge nothing to be lame or unperfect in God: and he might content themselves with him alone. This therefore is the meaning, That they may acknowledge thee for the true God. But by this means he seemeth to deprive himself of the right and name of the divinity. If any man reply and say, Objection that the name of GOD belongeth as well unto Christ as to the Father, than the same question shallbe moved concerning the holy ghost. For if so be the Father only and the Son be one GOD, than the holy Ghost is put out of his degree: the which is no less absurd. The answer hereunto is easily made, Answer If a man mark and consider well the manner of speech, which Christ useth in divers places of the Gospel of Saint john: of the which the Readers have been so often admonished already that they cannot forget it. Christ appearing in the form of a man, placeth the power, essence, and majesty of GOD under the person of his Father. Therefore there is but one true God the Father of Christ. That is to say, that GOD which promised unto the world long a go, a redeemer, is one. But in Christ we shall find boath the unity and verity of the dietye: because Christ was therefore abased that he might exalt us. When we are come thus far, than his divine Majesty showeth itself, then is he wholly known in the Father, and the Father wholly in him. In fine, he which separateth Christ from the divinity of the Father (as do the jews, Turks, and Arrians) he as yet knoweth not which is the only true God, but doth rather devise unto himself a strange God. C. Therefore we are commanded to know God, and Christ whom he hath sent, by whom, as by his stretched out hand, he draweth us unto him. R. Also this place very well agreeth with that where it is said, I am the resurrection and the life, he that believeth on me, joh. two. ●5. though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall not die for ever. For faith in Christ is the true knowledge of God: Wherefore faith is eternal life: because it possesseth Christ, which is righteousness, salvation, and life. M. For this is the true God, and eternal life. john. 5.20 C. But whereas it seemeth unto some, unjust, that men should perish for the ignorance of God only, it cometh hereof, Psal. 36.9 because they do not way and consider that the well of life is in the power of God only, and that all they which have forsaken him are deprived of life. Ephe. 4.18 Now, seeing men come not unto GOD but by faith, infidelity must of necessity keep us in death. If any man object and say, Heb, 11, 6 that such as are just otherwise and innocentes shall have injury, if they be demanded, which want knowledge, we may readily answer, that there is nothing right and sincere in men, so long as they abide in their corrupt nature. Gen 8, 2i For the thought of man's heart is evil even from his childhood, coloss, 3, i0 but we are renewed (as Paul testifieth) after the Image of GOD through knowledge. 4. I have glorified thee on the earth: I have finished the work which thou gavest me to do. M. Now he speaketh of that by which he advanced the glory of his father's name, boath by doctrine and by signs, all the race of his dispensation, ascribing unto him continually all things, both himself, and his doctrine, and also the powers of his Miracles. C. Yea, in these words he comprehendeth all the parts of his Ministry, meaning that he hath finished all the whole course of his calling: for than was the due and full time when he should be received up into heavenly glory. For although the special part was yet behind, namely, the sacrifice of his death, by which he made satisfaction for the sins of all men: yet notwithstanding, because the hour of death was now at hand, he speaketh even as if he had already suffered the same. When he saith, I have finished the work which thou gavest me to. he teacheth that the obedience by which God is glorified, is not exercised in those works, which we in our own liking choose to be good, but in those works which God committeth to every one to finish. Here let the Bishops and other Pastors, take heed how they departed out of this life, whether they also can say, We have glorified thee O Lord upon earth, we have finished the work which thou gavest us to do. C. This therefore is the sum of Christ's words, that he is set of the Father in the possession of his kingdom: because he having ended his race there wanted nothing more for him to do, but only to bring forth the fruit and effect, by the power of the spirit, of all those things which he had done in the earth by the commandment of his Father: according to this saying of Paul, He made himself of no reputation, taking on him the form of a servant: he humbled himself, and become obedient to the death, even to the death of the cross: Phillip 2.8 wherefore God hath exalted him, and given him a name, which is above every name. 5. And now glorify thou me, O Father with thine own self, with the glory which I had with thee or ever the world was. C. He now wisheth to be glorified with the Father, not that the Father should glorify him within, without witness, but to the end he being glorious received into heaven, may there declare his might and power, that every knee, boath in heaven, in earth, and under the earth may bow. Rome, 6, i0 Therefore these words (with thine own self) are compared with terrestrial and transitory glory: even as the Apostle Paul when he saith that he is once dead unto sin, but now alive unto God, expresseth the blessed immortality, afterward he declareth that he desireth no borrowed or transitory glory, but only that he may appear to be such a one in the flesh, as he was before the world was made, or (to speak more plainly) that the divine majesty which he always had might now shine in the person of the Mediator, and in the flesh of man which he had taken upon him. A. This place serveth greatly to the confutation of the Arrians. For although he speak of the glorification of a man, in the form of a servant, yet notwithstanding the same Christ, as he is the word of God, (which was in the beginning with God, and God coescentiall with the Father, and coequal in glory) had his being before the world began: who afterward, when the fullness of time came, abasing himself and taking upon him the form of a servant, Gal, 4, 4 was made man. Whom at the last God set on his right hand in heavenly places: far above all rule, power, and might, and dominion, and every name that is named, Ephe, i, 20 not in this world only, but also in the world to come. Therefore it is evident that he is not a new or temporal God. For if so be his glory be eternal, himself also must needs be sempiternal. Moreover we have here a manifest didistintion between him and the person of the Father. Where by we gather not only that God is eternal, but also that the word of God is eternal, begotten of the Father before all worlds. The Lord (saith he) hath possessed me in the beginning of his ways: Prove 8, 22 I was before his works of old: I was set up from everlasting, from the beginning, and before the earth. Therefore he prayeth not to receive any new thing but that again the form and glory of God, which for a time lay hid, might be manifested in him by the resurrection. R. By this example we also are taught, that when we are delivered unto the Cross, and do sustain ignominy and reproach, we bend our eyes to that glory of the Children of GOD, Mat, 25, 34 which we shall have with the Father, prepared before the beginning of the world. Rom. 8, i8 For so Chryst maketh mention of his kingdom that it was prepared before the beginning of the world for all the faithful. Also, the Apostle Paul saith that the afflictions of this time, are not worthy of the glory which shall be showed upon us, and he saith that God hath predestinate us, that we might be made like unto the Image of his son. 6. I have declared thy name unto the men which thou gavest me out of the world: thine they were and thou gavest them me and they have kept thy word. M. Thus far Christ hath prayed, for the glorifying of himself and of his father: and now he beginneth to pray unto the father for his Disciples. first this place showeth that Christ is a setter forth and glorifyer of the father's name. A. And the name of God in this place, is not a certain bore word, but the very same, which we aught to think, know believe, and preach concerning God, as of the most loving Father and only preserver of mankind that to manifest his name, and to manifest him, or to make him known may be all one. The name of God, is mercy, remission of sins, goodness, righteousness, redemption, and salvation. All these are made manifest & are revealed concerning God, through the Gospel. The jews, had heard much of God before the coming of Christ, but yet notwithstanding they know not this his name, which was manifested by Christ, but as they received the same at the mouth of Christ: By these words of Christ also we artaught, that the name of th● father is not revealed but only to the elect. He had taught and wrought miracles openly, but yet for all that, none knew the name of the father but only the elect. C. There wanted no diligence in Christ to call all men unto God: but his labour was only profitable and effectual to the elect. His preaching was heard of all men, which preaching manifested the name of God? neither did he let to defend his glory before the obstinate. Why then doth he say that he manifested himself only to a few, but only because the elect alone do profit by the inward instruction and revelation of the spirit? Understand therefore, that not all to whom the Gospel is preached, are truly & effectually taught, but they only whose minds are illumined. The cause hereof Christ assigneth to God's election because he putteth no other difference why he omitting some, manifested his father's name to othersome, but only because they wear given. Faith proceedeth from predestination. Whereupon it followeth that faith springeth from God's eternal predestination, and that it is not generally given to all men because all appertain not unto Christ. When he addeth saying, out of the world, he plainly teacheth that his Apostles were sometime of the world, (as were also the rest of the elect) and given unto Christ. The father might have given Angels from heaven to his Son Christ by whose means he might have manifested his name to the world: but he thought it better to choose certain out of the world that is to say out of the number of them, which were conceived in sin, and subject to death, and so give them unto Christ to be his Disciples, in whom there might appear a certain view of the heavenly grace. For they were, as were others also, by nature the children of wrath. But concerning this we have spoken more in the fifteen chapter before, Thy they were and thou gavest them me. M, All things belong unto God the father: but two manner of ways. All things are his, in that he is creature and Lord of all things, whether in heaven or in the earth: thus the wicked and reprobate are his. Again all they are his specially, whom he hath elected and received into his favour. These are chosen to life, he gave them unto his son the only saviour and mediator to be saved, when by the preaching of the Gospel he called them to faith in him. Therefore in these words is noated the eternity of election: and also bow we aught to consider of the same. Christ declareth that they were always the elect of God. Wherefore GOD discerneth them from the reprobate, not by faith, or by any merit, but by his mere and free grace: because when they wear farthest from him, yet in his secret counsel and purpose he accounted them for his. The assurance and safety consisteth in this that he hath given all those to his son to keep, whom he hath chosen, lest they should perish: and hereunto we must bend our eyes, that we may know for certain, that we are in the number of God's children. For in him is Gods predestination hid: and in Christ only the same is revealed. R. For he will save none but such as believe in Christ. For he hath appointed Christ to be a Mediator, an intercessor, and a iustefier. Whereupon he saith, They were thine, that is to say, they were elected of thee: and thou haste given them unto me: that is, thou hast so ordained, that they should be saved by me. Wherefore I would not have thee first to seek thyself in God, but in Christ in whom if thou find thyself by faith, be thou sure that God hath predestinate thee to life. And they have kept thy word. M. He saith not sympely, And they have heard thy word, but, And they have kept thy word. It is one thing to hear with our ears the word of truth, and another thing to feel and retain the same with our heart. This only belongeth to the Elect, whom the Father hath given to the Son: The other is common to all that have ears to hear. A. My sheep (saith he) hear my voice. R. For the elect hear and believe the Gospel, the other are obstinate. Therefore so many as are ordained to everlasting life believe. C. This therefore is the third degree. The first is, free election: The second is that donation, by which we are committed to the custody of Christ, and being received of Christ, are gathered through faith into the sheepefoulde. The word of God vanisheth away from the reprobate: but it taketh deep root in the elect: whereby they are said to observe and keep. A. Wherefore Christ said not in vain unto the jews You seek to kill me, because my words abideth in you: And in the parrable of the seed, that they had no root, which believe but for a time, Luke. 8.13. and in time of temptation go away. 7 Now they have knowene that all things whatsoever thou haste given me, are of thee: C. here is expressed that which is principal in faith, when men so believe in Christ▪ that faith, stayeth not itself upon the sight of flesh, but conceive his divine power. For when he saith, Now they have known that all things whatsoever thou hast given me, he meaneth the faithful, that whatsoever they have, they feel and know the son to be celestial and divine. And verily except we know him in Christ, we must needs continually waver and be unstaid. R. Therefore because the elect do believe the Gospel, therefore they know that it is no human invention, but the word of the Father come from the Father, and the power of God to salvation to every one that believeth. But the word of the Cross to them which perish, is foolishness. Rom. 1.16. 1. Cor. 1.18 Thou see est also this place, that knowledge followeth Faith, and goeth not before the same, as we saw also before in the three score and nine verse of the sixth Chapter. 8 For I have given unto them the words which thou gavest me, and they have received them, and have known surely, that I came out from thee, and they have believed that thou didst send me. R. Now he declareth what that is which the Father hath given unto him, namely, the Gospel, the which was committed by the Father, to the Son that he might preach the same unto the world. Whosoever therefore receiveth the gospel of CHRIST by faith he shall truly know Chryst, who being known, GOD is also known. And the knowledge of the Father and the Son, by the Holy Gospel is life everlasting. C. Therefore least any Man should think, that his doctrine is of Man, or sprung from the Earth, he pronounceth in these words that GOD is the Author of the same. And he speaketh after his manner in the person of the mediator, when he saith that he hath taught that only, which he had received of the Father. For because this condition in the flesh was as yet base, and because under the form of a Servant his divine majesty lay hid, he assigneth GOD under the person of the Father. Nevertheless we must remember that which saint john in the beginning, how that christ, in that he is the eternal word of GOD, was always one GOD with the Father, Therefore the meaning is, that christ was a faithful witness of GOD unto the Disciples, that their faith might be founded upon none other than upon the word of GOD, seeing the Father himself hath spoken in the Son. M. Here therefore we see that Christ delivereth nothing to his disciples▪ but that which he had received from the Father, so much do allthings depend upon the word of GOD, that the Saviour himself the Son of GOD, would preach nothing else unto mortal men, than the word of his Father, given unto him to this end, that he might preach the same unto the world. Let then the teachers of humane traditions be ashamed of their great presumption, in tying the consciences of men to humane traditions and imaginations: when there can come no peace of conscience but from the word of God, delivered to the Apostles by the Son of God. And they have known surely, that I came out. That which he had touched before he now repeateth in other words. For Christ to come out from the Father, and to be sent of the Father, is even as much as that which went before, where Christ saith, that whatsoever he hath is of the Father. M He might have made mention of signs, which testify also, that he came out from God: but this is the note of the Children of God, to believe his word. C. The sum is this, that faith aught rightly to behold Christ, but so that it deem and judge no earthly or contemptible thing to be in him: and that it aught to be lifted up to his divine power, that it may certainly be persuaded that God, and whatsoever belongeth unto God is perfectly in him. B. Behold here therefore the order of salvation. First of all the Gospel is preached to the elected: than it is given unto them to believe: thirdly in the Gospel, and by it, God is known: hereof by and by spring a trust in him, and the love of him: from whence consequently groweth the love and desire of piety and holiness, and also the duty which we own unto our brethren. C. Also we may note that in the first part of this sentence Christ useth this word (known) and in the latter part this word (believe) For there by he teacheth us that we cannot know God truly without faith: in the which there is such assurance and sertayntie, that it is rightly called knowledge, A. How Christ went out from the Father we have showed before. 9 I pray for them, I pray not for the world: but for them which thou haste given me, for they are thine R. Before Christ prayed for himself to be glorified now he prayeth for his Apostles. And this prayer is a brazen wall for the Disciples, whereby they may stand steadfast in all adversities, and whereby they may overcome sin, death, and Satan. C. Therefore after Christ had showed that he could bring his Disciples into his father's favour, now he maketh a prayer for the same, in the which he showeth that he desireth nothing but that which is agreeable unto his father's will: because be commendeth those only to his father whom he of his own accord loveth. M. Christ in praying putteth a difference between the elect and the reprobate: and prayeth 〈◊〉 only for the elect, and not for the world but also expressly prenounceth that he prayeth for them and not for the world He calleth his those which the Father hath given him: and he calleth the unbelievers the reprobate, and those whom the father hath not given unto him, the world. C. So that he plainly affirmeth that he prayeth not for the world: because he cared for his own flock only, which he had received of his Father's hand. Notwithstanding this might seem very absurd. For there cannot be a better Rule of prayer devised, then if we follow Christ our Captain and master. Math. 5, 4 But we are commanded to pray for all men, yea even for our enemies. i, Tim, 2, 1, Also the Apostle exhorteth that before all things, prayers supplications, intercessions, and thanks giving be made for all men. Luk. 23, 34 C. Furthermore Christ himself prayed after this Indifferently for all men saying, Father forgive them: for they wot not what they do. M. Moreover it is the office of a mediator not only to pray but also to offer. And he offered himself upon the Cross for all men. 2, Cor. 5, 15, For (as saith Paul) Christ died for all men. Finally Saint john sayeth that he is the propitiation for the sins of the whoal world. i, john, 2, 2 How then sayeth he that he prayeth not for the world seeing he died for all men, Question and was the propitiation for the sins of the whole world? C. This may be briefly answered, that these prayers which seem to be made for all men are notwithstanding restrained to the elect of God. Answer, We aught to wish this and that man to be saved and so to comprehend all mankind because as yet we cannot distinguish the elect from the Reprobate yet notwithstanding we pray therewithal for the coming of God's kingdom, wishing that he would destroy his enemies. This is even as much as to pray for the salvation of all men whom we know to be created after the Image of GOD, and which are of the same nature that we are of and do leave their destruction to the judgement of GOD whom he knoweth to be reprobates. There was another certain special cause of this prayer, which aught not to be drawn into example. For Christ's prayer proceeded not only from the bore sense of faith and love, but also from the feeling of his father's secret judgements which are hidden from us, so long as we walk through faith. M. Therefore because we know not who they are which so appertain unto the world that they can never be drawn away from the same, it is meet that we wish well unto all men, and to declare our good will by prayer. C. Furthermore by these words we gather, that they whom it pleaseth God to love out of this world shallbe heirs of eternal life: and that this difference depended not upon man's merits but upon the mere good will and grace of God. For the which place the cause of election in men must first begin with faith. Christ plainly pronounceth that they were the fathers which were given unto him. And it is certain that they are therefore given, that they might believe, and that faith cometh of this donation. If so be this donation be the original of faith, and that election go before the same, what else can follow but that we confess that they are freely chosen, whom God will have to be saved from among the rest of the world? Now, seeing Christ prayeth only for the elect, the faith of election is necessary for us, if so be we will have our salvation commended to him of the father. Therefore they do great injury to the faithful, which seek to race out of their minds the knowledge of their election, to the end they might deprive them of the help of Christ. They also are here reproved which under the pretence of their election: give themselves to all licentiousenesse of life and to negligence and sleweth in the work of the Lord: whenas the same aught rather to move them to all godliness, evenas Christ teacheth by his example. Furthermore, whereas Christ prayeth not for the world but only for the elect it bringeth great horror and fear. For, for this cause, the world runneth headlong to all kind of wickedness, to death, to hell, and into everlasting condemnation, for only the unbeléevinge for whom Christ prayeth, overcome in Christ through prayer all the evelles of the world, and of the Devil. But the world by the Just judgement of God is given over into a reprobate mind, and is left unto his own will and pleasure Wherefore as it liveth wickedly, so by the horrible judgement of God it is condemned. M. Here also we are taught to love these heartily, whom we know to belong unto Christ and to the father and for that cause to make our earnest prayers unto God for them. 10. And all mine are thine and thine are mine, and I am glorified in them. R. This is a confirmation of Christ's prayer. For Christ obtaineth that at the hands of the father which he prayeth for, because all things belonging to the father are his: the which he would not have said, if he had not been the son equal with the father. M. To the father belongeth the sempiternal divinity wisdom, power, goodness, all honour and glory, heaven, earth, and all things in them, Angels, men, and whatsoever else: therefore all these things also belong unto Christ, whom the father hath made heir of all things. C. Christ therefore speaketh this to show that he shall sertainly be heard of the father. Hebr. i 2. As if he should say. I commend no other unto thee than those whom thou knowest to be thine own, because I have nothing which thou haste not. Therefore I will not be denied. R. Notwithstanding he seemeth hear to speak specially of the elect. These things are so common unto the father and to Christ, that Christ taketh none to be saved but those whom the father hath elected for the same purpose: and all those whom God hath elected, those Christ taketh into his charge and saveth. When he addeth, And I am glorified in them he showeth that he hath just cause to have care for the elect and to seek their salvation, seeing they seek wholly to set forth his glory. As if he should say I am now going out of the world, these shall abide in the world and shall glorify me, that is to say they shall preach to the whole world my victory and triumph over sin, death, and hell, C. And this is a notable confirmation of our faith that Christ will never cease to have care for our salvation if so be he be glorified, And to glorify Christ is first of all to believe in him as in the son of God: secondly for his sake to do and suffer all things, thirdly to seek diligently to bring all men to believe in him to profess his name, and to embrace his truth: and fourthly to express his spirit in all things by the exercise of true godliness. All which things are looked for at their hands which are given to Christ of the father. 11. And now am I not in the world, and they are in the world, and I come too thee, Holy father keep through thy own name them which thou hast given me, that they may also be one, as we are. C. Now he addeth another cause why he prayed so earnestly for his Disciples, because shortly they should be destitute of his corporal presence, by enjoying the which they were as yet cheerful. So long as he was conversant with them, he gathered them, and nourished them, even as a Hen doth her Chickens, under his wings: and now going away, he desireth of the Father to protect and defend them: the which he doth in respect of them. For he seeketh to remedy their fear, that they might stay themselves upon God himself, to whom he now delivered them as it were from hand to hand. M. Therefore now we see how the most faithful and loving Lord was not so desirous to go unto the Father, that he regarded not the condition of his Disciples, but carefully considereth in what state to leave them after his departure. Hereof cometh no small consolation, when we hear that the Lord is the more careful for the salvation of his, when he leaveth them according to his Corporal presence. For hereof we may gather, that we also at this day labouring in the world, are regarded of him, in so much that he sendeth help unto us when we are in trouble, even from his heavenly glory. Holy Either keep through thy own name. M. He knew that they should be subject to many dangers in this world, and therefore he prayeth that they may be preserved by his Father's providence. C. For all his prayer tendeth too that end, lest his Disciples should be discouraged, as though their Corporal state should be the worse, by the miss of the Corporal presence of their Master. As if he should say, My Apostles shall abide persecution of the world for the Gospel. Wherefore I pray that they faint not under the heavy burden of the cross. M. He addeth: In thy name. For because they were consecrated to the name of God, and should suffer many adversities in the world for his sake, he prayeth that they may be preserved in or by his name. R. For the name of GOD is a most strong tower. Prou. 18.10. Therefore the name of GOD can defend the Faithful man from all evils, and from the darts of Satan. C. The sum than is this, When the Corporal sight of christ is taken from the Disciples, they sustain no loss, because God receiveth them into his protection, whose power is everlasting. He ascribeth the manner of saving, saying: That they may be one. For those whom the heavenly Father hath decreed to save, he gathereth into the holy unity of faith and of the spirit. But because it is not sufficient for men to agree together in one, he addeth this: Even as we are one. For than our unity shall be happy, if so be it set forth the Image of God the father, and of Christ: even as the wax in the which the King or Signet is printed, carrieth the mark or print of the same. A. But concerning the unity of the father and the son, read the tenth Chapter going before, beginning at the .30. verse, and in the verse following. 12. While I was with them in the world, I kept them in thy name: those that thou gavest me have I kept, and none of them is lost, but that lost child: that the Scripture might be fulfilled. C. Christ saith that he hath kept them in his Father's name, because he made himself only a Minister, which did nothing but by the power of GOD. He therefore thinketh it not meet that they should now perish, as though the power of GOD by his departure were extinguished or bead. R. As if he should say, Hitherto I have confirmed the Apostles with the word of the Gospel, yea, I have left nothing undone that might keep them within the bands and duty of Faith: and I have kept them that none should perish, but only that judas Iscarioth, of whose fall the Scripture before testified. And now because I am going away, I commit them to thy charge. For I shall be delivered too the Adversaries, and shall be left in the hands of the wicked, that in deriding me they shall say, He saved others, himself he can not save. Wherefore I resign them over into thy hand, that they may be preserved from all evil. C. But this seemeth very absurd, that christ should set over unto GOD the office of saving and preserving, as though he having ended the course of his life, leassed to be their keeper. But this is thus answered, That christ speaketh only here of the visible custody, which had an end in the death of Christ. For so long as he was conversant on earth, he needed not to borrow any other power to preserve his Disciples. But all this is referred too the person of the Mediator, which appeared in the form of a servant for a time. But now he commandeth his Disciples, so soon as they begin to want but the lest help, to lift up their eyes to heaven. Whereby we gather, that christ doth no less preserve the faithful at this day, than he hath done in time paste: but after an other manner: because the divine Majesty openly shineth in him. R. For if so be Christ kept and preserved his, before he entered into the Kingdom of his Father, and satisfied the desire of the Faithful concerning joy, how much more shall he keep them now, seeing he hath justified them by his Death and Resurrection? For now our salvation is more near, than when we believed. And seeing when as yet we were Sinners christ died for us: much more now we being justified by his blood, Rom. 5.6 shall be saved through him from wrath. M. Furthermore let us note here how christ saith that he hath kept his Disciples in the world. For such is this world, that the Elect have need of God's preservation, so long as they are in the same. C. Whereas he maketh exception here of judas, it is not without cause: For although he were none of the Elect, and of God's flock, yet notwithstanding the dignity of his office, made him seem so to be. Neither would any man have thought otherwise of him, so long as he was in that office. Therefore (in respect of Grammar) the exception is improper: but if we consider the matter, all men will say that it behoved Christ so to speak. Moreover jest any man should think that the eternal election of God was void in the destruction of judas, he addeth héerewithal that he was the son of perdition: by which words he giveth to understand, that his ruin and destruction, which suddenly appeared in the sight of men, was from the beginning known unto God. It appeareth therefore very well, that christ knew for whom he prayed, and for whom he prayed not. M. By this perdition of judas we may gather that there is no hope of salvation for those, which following the steps of judas, persecute the truth of christ for filthy gain, whereby they manifestly declare that they are borne the children of perdition: seeing the same happened too a familiar Apostle of christ. That the Scripture might be fulfilled. By this place a man should gather amiss, that the fall of judas should rather be imputed to GOD, than to himself, because of the necessity which was laid upon him by the prophesy. For the success and sequel of matters ought not therefore to be ascribed unto Prophecies, because the same is there foreshowed. Neither do the Prophets prophesy any other thing than the very same which should come to pass, though they held their peace. Therefore we must not think the cause of any thing to be in them. Most certain it is that nothing happeneth but by the ordinance of GOD: but the question is now only concerning the Scripture, whether their predictions and Prophecies bring any necessity with them to men, or no: the which we have showed already to be false. Neither was it the purpose of Christ, to impute the cause of the destruction of judas, unto the Scripture: but only to take away the occasion of offence, which might trouble weak minds. And the reason why offence might be taken away, was, because the spirit of God had before testified that the same should so come to pass. For commonly at new and unwonted things we are much afraid. This is a very necessary admonition. For how cometh it to pass at this day, that the greater part of men so easily fall at every stumbling block, but because they remember not the testimonies of Scripture? A. But of what Scripture is this that Christ speaketh: for he expresseth not the place, no more than he did in the eyghtéenth verse of the thirteenth Chapter before? B. We must note that as what soever is written of the afflictions of the Saints, the same doth belong to the Lord, the head of the Saints, yea, and is fulfilled in him: Even so it followeth that what soever is written of the enemies of Christ, should not only agree, but also be fulfilled in the enemies of Christ. hereupon the Apostle Peter saith, Let his habitation be desert, and no man be dwelling therein. Act. 1.20. And his Bishopric let another take. Psal. 69.26 The which place he allegeth as spoken of judas. The which Psalm, and the hundred and nine also, do specially entreat of the lords punishment, and of his enemies: notwithstanding the contents of them were first fulfilled in David as in the figure of Christ, and in his enemies, which were types of the enemies of Christ, but yet figuratively and truly fulfilled at the last in the Lord, and in his enemies. hereupon it seemeth that the Lord spoke in this present place of those things which are written in the sixty nine Psal. concerning his enemies. By this place also we are taught, that the holy Scripture can not be frustrate (even as Christ taught in the tenth chapter going before.) And therefore those things contained in the same, whether they appertain to the salvation of the Godly, or to the destruction of the Reprobate, are so certainly to be believed, that we need nothing to doubt, but that they shall be saved to whom the same promiseth salvation, and those destroyed, to whom soever the same threateneth destruction. 13. Now come I to thee, & these words speak I in the world, that they might have my joy fulfiled in themselves. C. Here Christ showeth that he did not therefore so earnestly pray unto the Father, for his disciples, as though he were careful for their state to come, but rather to ease them of their care and sorrow. M. He spoke these things in the hearing of his disciples, not because of himself, or his Father, but for their sakes. As if he should say, hitherto have I kept them in the world: but now I come unto thee: wherefore I now commend them unto thy providence. And I speak these things, that they might rejoice in my name, knowing in what favour I am with thee. C. He calleth it his joy, because he himself was the author, cause and pledge of the same. For in us, there is nothing but terror, fear, unquietness, and sorrow, and in Christ alone, peace and Joy. A. And this verse agreeth with that where Christ speaketh unto his disciples after this manner, These things have I spoken unto you that my joy. might remain in you, john. 15.11. and that your joy might befull. Compare the exposition of both places together, and thou shalt have the true meaning of Christ. 14. I have given them thy word, and the world hath hated them because they are not of the world, even as I also am not of the world. C. For another cause he commendeth the disciples unto the Father, because for the hatred of the worlds sake they had need of his help. And with all he showeth the cause of the hatred, namely for that they embrace the word of God, which the world can not abide. R. As if he should say, I have preached unto them the Gospel, which they in like manner shall set forth hereafter too the whole world: and for the same shall suffer persecution of the world. For they are not of the world: that is to say, they teach those things which are contrary to the world: for they preach impiety to be there, where the world placeth righteousness, and that they make sin which the world counteth innocency: beside all this they fashion not themselves after the manner of this world for they allow of the will of God, and dislike of those things which please the world. C. Now we must note that, & call it to mind, which we heard even now, that the end of this prayer was, that the joy of Christ might be fulfiled in us. Therefore, so often as the fury and rage of this world is so kindled in against us, that we seem to be near unto destruction, let us hold before us this target, that God never forsaketh them which labour for the Gospel. He saith that they are not of the world, because all they are separated from them which are regenerate by the spirit of God. God therefore will not suffer his sheep to wander among wolves, but he will show himself a sheepehard unto them. A. But concerning these things we have spoken more in the .15. Chapter going before, and in the .9. verse of the same. In like manner in what sense Christ is said not to be of this world read the .23. verse of the .8. chapter going before. 15. I pray not that thou should take them out of this world but that thou keep them from evil. Christ doth not teach his father what he should do unto the Apostles▪ and what not: he speaketh these things, because of the disciples which stood by, for whom he prayed, to the end they might know that this was the divine custody, that they might be preserved and kept in this evil and wicked world, that they might not be circumvented with the wickedness of the same. C. Therefore Christ provideth for their infirmity, to the end he might temper their desires (which exceeded very much) by this means which he prescribeth. He promiseth not unto his disciples the grace of his Father, which might deliver them from all care and labour, but which might arm them with invincible fortitude against their enemies, and defend them against the huge heap of dissensions, which they should sustain. Therefore if we desire to be saved according too the Rule of Christ, we must not desire to be free from evils, neither must we pray unto God to deliver us by and by into blessed rest and peace: but we must content ourselves, with a sure trust and hope of victory: and must strongly and constantly resist all evils, from the which Christ prayeth his father that we may have a happy deliverance. 1. Cor. 10.13 R. For God is faithful which will not suffer us to be tempted above our strength: Mat. 6.13 but in the midst of temptation will make away that we may be able to bear it. M. To this effect pertaineth this petition of the lords prayer, Lead us not into temptation but deliver us from evil. C. To be short, God taketh not those that are his out of the world: because he would not have them Idle and sloughfull: yet notwithstanding he deliverethe them from evil lest they should be destroyed. For he would have them fight, but he would not have them wounded to death. R. Therefore by this word Evil, understand not affliction Cross, and death, but sin, impiety, infidelity, and falling a way from the Gospel, the which evil being taken away, other evils will turn to good. For in that Christ hath taken a way sin, the evils, and wages, of sin remaining, he declareth his glory and power, by which of evil, he maketh good. For death because it is the reward of sin, and the Cross, because it is the higher of sin, are evils: but sin being taken a way, by faith they are made good: and they must abide with the Godly in this world, that they may be proved and purged, as it were through fire. 17. Sanctify them through thy truth, thy word is the truth. M. Before he said, I have given unto them thy word: now he prayeth that they might be sanctified with the spirit of God at their entering into the Apostleship, whereby the truth of God might be spread throughout the whole world: that is to say, that they might supply his room and be confirmed. Therefore this sanctification comprehendeth the kingdom of God and the righteousness thereof, that it might also be extended to all the béeleeving, though not Apostles: the which is brought to pass when God reneweth us by his holy spirit, and confirmeth the grace of renovation in us, and continueth the same to the end. first of all therefore he prayeth that the Father would sanctify his disciples: that is too say, that he would wholly addiecte them unto him, and take them too himself as a holy and principal charge. secondly he showeth the manner how he would have them sanctified: and that not without cause. For there are certain brainsick men, which babble and prate much of sanctification, but do omit the truth of God, by which he consecrateth us too himself. Moreover, because others no less mad than they, do tryffle and toy with that truth, (of the which there is mention made here) and do in the mean time neglect the word, Christ plainly affirmeth that the truth is no where else to be found than 〈…〉 which doth 〈…〉 is it 〈◊〉 For 〈…〉 be s●●●led with ●●●pe and work, according to the custom of the law, saying the blood of Christ is mutable, and h●dde● from our eyes Therefore it is 〈◊〉 the consciences by the word of the Gospel, which is the truth And the word is this: Christ died for us 〈…〉 for my ●●eepe ●ake ye 〈…〉 this is my body which i● given for your drink ye● this is my blood which is shed for you. And such like. 1 Pet. ●. 18. Ioh ●. 1●.15 Mat. 26 26 Ephe. ●. 26. In this sense Paul affirmeth that the church is cleansed by the fountain of water in the word of life. R. Also Christ saith, Now are ye all clean through the word which I have spoken unto you. And Peter saith, joh. 15.3. Purifying your souls in obeying the truth by the spirit. C. It is God only which sanctifieth. 1. Pet. 1.22. A. I am the Lord (saith he) which sanctify you: but because his Gospel is the power of salvation to every one that believeth, whosoever forsaketh that mean, Rom. 1.19. he must needs be more filth every day than other. Truth here, by excellency is taken for the light of Heavenly wisdom, in the which God hath revealed himself unto us, that he might make us like 〈…〉. 18. As thou didst sand me into the world, even so also have I sent them into the world. C By another Argument he confirmeth his prayer, namely,, because his and the apostles calling was all one. Now (saith he) I commit unto them that office, which hitherto I myself have sustained and borne at thy commandment. Therefore it is necessary that they be instructed and armed with the power of thy spirit that they may be able too bear so great a burden. M. And he useth here according to the Hebrew phras, one tense for another, as I have sent, for I will send. For he sent them not until after his resurrection. Mar. 16.15. Also here we have to note who they are which may hope that this heavenly santification shall be given them, to discharge the office of preaching. There are some which run of themselves uncalled and there are other some, which being only taught and called of men, run without the divine disposition and calling of God. Neither of them have to hope for the sanctification of the spirit. But they whom Christ sendeth into the world, which are sanctified by the spirit of God to be ministers of the truth. Such were the Apostles: whom Christ intended to sand forth into the world, even as he himself was sent forth of the Father. Also we must weigh how greatly we ought to esteem the doctrine of the Apostles. Although they were men, yet notwithstanding by the testimony of Christ himself they were so sent into the world, even as he was sent of the Father. Therefore he which heareth them, heareth God himself: and he which despiseth them, despiseth God. Luk. 10.16. Finally, let us consider to what end the Apostles were sent into the world. R. They were sent of Christ, even as Christ was sent of the Father. Now, Christ was sent to show the will of his Father, that is to say, the Gospel: he was also sent to be a lively example, and to bear the cross: M. not to rule in the world after the manner of men, but to be as it were the sevaunte o● others, when as notwithstanding he was Lord of all. R. Even so also the Apostles were sent, not to teach man's inventions, but the Gospel: not to live at their own pleasure, but that their light might shine before men: not to be Princes of this world, but to bear the cross with Christ: Who came, not to be ministered unto, Mat. 20.28 but to minister himself, and to give his life a redemption for many. M. Wherefore let the Bishops of Rome mark well, and see how they defend their Lordship, which they have in the Church under the pretence of Christ. 19 And for their sakes sanctify I myself, that they also might be sanctified through the truth. R. To sanctify is to ceparate to divine uses. C. Therefore in these words he doth more plainly explicate from whence that sanctification doth come which is wrought in us by the doctrine of the Gospel, namely because he hath consecrated himself to the Father, that his holiness might appertain unto us. For as the blessing is extended from the first fruits to the whole increase, even so the spirit ●f God doth sprinkle us with the holiness of Christ, and makes us partakers of the same: and that not only by imputation (for by this means he is said to be made unto us righteousness) but he is also said to be made unto us sanctificaon, .1 Cor. 1.30 because after a sort he offereth us to the Father, that by his spirit we may be renewed into true holiness. And although this sanctification pertaineth to the whole life of Christ, yet notwithstanding it is specially to be seen in the sacrifice of his death: because than he appeared to be a true Priest, which consecrated the Temple, the Altar, all the Vessels, Exod. 29.1 and the people by the power of his spirit. A. Even as before time in the Law it was shadowed. R. Christ therefore sanctifieth himself: That is, he is made the instrument of God the Father, by which he is glorified: he offereth and sacrificeth himself, that we also may be made the instruments and true sacrifices of his divine glory. Sanctification. M. For Christ hath not so sanctified himself for us, that we may abide profane and far separate from the communion of his spirit and sanctification: but although we be saved by his only holiness, yet notwithstanding we are sanctified also by the participation of his spirit. They which are void of the same, promise' unto themselves in vain the fellowship of Christ. Whereupon the Apostle saith, Rom. 6.4. We are buried with him by Baptism into his death, that likewise as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newness of life. And in another place he saith: Roma. 12.1. Offer up your bodies a quick sacrifice, holy, and acceptable unto God, which is your reasonable service. This therefore is the sense & meaning, I sanctify myself: that is, I die for them, that they by my death may be filled with the spirit of sanctification, and may be made the holy vessels of God, by the revealed spirit of the Gospel. M. This the Apostle comprehendeth in these words, Hebr. 10.10. In the which will we are made holy, even by the offering of the body of jesus Christ once for all. In the truth. The word of God is the truth, even as Christ said before. Therefore the sanctification of the ministers of Christ, and of the faithful, Acts. 15.9 Faith maketh all things clean. consisteth in the truth of God's word, upon the which faith is grounded, by which God purifieth the hearts. Without this all things are profane and unclean. 20. Nevertheless I pray not for them alone, but for them also which shall believe on me through their preaching. R. Thirdly Christ prayeth for all the faithful, which should be to the end of the world. This verily bringeth great consolation. For if so be through the doctrine of the Gospel we believe in Christ, there is no cause why we should doubt but that with the Apostles we are under God's protection, so that none of us can perish. This prayer of Christ is a quiet haven, into the which whosoever entereth, he is safe from all peril of shipwreck: for his words are of as great force as if he had solemnly sworn that he is careful for our salvation. R. And first of all this place confirmeth the authority of the Apostles against those which very contemptuously extinuate and dispraise the preaching of the Gospel by the Apostles, Prou. 20.9. for that they were men also subject unto errors. And it is true that they were men in life and in works: (for who can say my heart is clean?) but they preached the doctrine of the Gospel, not by humane, but by the divine ministery. Whereupon Christ also prayeth for those which should believe through their preaching. Furthermore let our consciences be confirmed against the world, and against all the afflictions of the world. For so soon as Christ prayed, the Father heard, and the father hearing, what remaineth but his grace and ready affection toward us? C. Let this also suffice us, which know that our faith is founded upon the Gospel preached by the Apoples', though the world condemn us a thousand times, namely, that Christ acknowledgeth us for his special charge, and commendeth us to his father, joh. 11.41. of whom he can not choose but be heard. C. When he addeth. Through their preaching He very well expresseth the forre and nature of faith. M. Even as the Apostle Paul also, Rom. 10 17 when he saith that faith cometh by hearing. And the word of the Apostles is nothing else but the Gospel which they were commanded to preach in the world. Mar. 16.15. C. Woe then unto the Papists, whose faith is so far from this rule, that they are not ashamed most blasphemously to say, that the scriptures are like unto a Shipman's hose, and to a nose of wax: and that therefore the tradition of the Church shall be their direction and rule of faith. But let us be assured that the same faith only is approved of the son of God our judge alone, which is conceived by the doctrine of the Apostles. For there shall no certain testimony any where else be found, than in their writings. We must also note what faith the word of the Apostles doth bring forth. This Christ declareth, when he saith. Which believe in me. Let now the jews, Turks, and romish rabble, glory of their faith: but it maketh no matter what every one believeth, and in whom he believeth. Every doctrine hath his faith: but the Apostolical doctrine begetteth only the faith in Christ. And this faith alone is partaker of this prayer of Christ, & of the promises concerning everlasting life. 21. That they all may be one, as thou father art in me, and I in thee, and that they also may be one in us: That the world may believe that thou hast sent me. R. That which Christ prayed for his Apostles, he now also prayeth for all the faithful, that they might be of one faith, of one spirit, Ephe. 4.5. and of one Baptism, and might acknowledge one Lord. C. Therefore he prefixeth again the scope of our felicity in unity: and not without cause. For this is the destruction of mankind, that the same being drawn and fallen from God, is lame, dispersed, and confounded in itself. Therefore the repairing thereof is contrary, namely, that the same must grow together into one body: even as the Apostle Paul saith, He gave some Apostles, Ephe. 4.13. and some Prophets, and some Evangelists, and some shepherds and Teacher's, to the gathering together of the Saints, into the work of ministration, into the edifying of the body of Christ, till we all meet together into the unity of faith. Wherefore so often as Christ maketh mention of unity, Unity in Christ. let us remember how horrible the dissipation and confusion of the world is without him. Furthermore let us know that this is the beginning of a happy life, if so be we all are governed and do live by the only spirit of God. Unity is the gift of God. M. But withal let us remember that this unity cometh not but by the gift of God. Therefore Christ prayeth the Father, that he would give unto them to be one. This gift is not gotten but by the spirit of God. The spirit of the flesh and of the world, is not the spirit of unity, but of discords. R. Among the wicked there is not one faith: for one believeth in his fasting, another in his sacrifices, this fellow believeth in Saint Nicholas, and that fellow in Saint Michael: some in the blessed Virgin, and other some in Saint Anne: and look how many men, so many Gods there are among the wicked. Therefore the true unity is among Christians only, which are of one spirit, which have one Lord, and one Saviour. C. Moreover we must note, that so often as Christ in this chapter pronounceth himself to be one with the Father, he speaketh not simply of his divine essence, but is called one in the person of a Mediator, in that he is our head. A. Saint john comprehendeth this conjunction, of the which Christ speaketh here in few words, saying: 1. john. 1.3. That which we have seen and heard we show unto you, that you also might have fellowsippe with us, and that our fellowship may be with the Father, and with his son jesus Christ. 1. joh. 2.24. Rom. 12.4. 1. Cor. 12.12. And in another place: If that abide in you which ye have heard from the beginning, ye shall continued in the Son, and in the Father. That the world may believe. C. Some by this word world) understand the Elect, which at that time were dispersed. But because throughout this whole Chapter, by the world he meaneth the Reprobate, the contrary sentence and opition is better allowed. In the .25. verse following, he separateth the world, of the which he speaketh here, from the faithful. And this word (Believe) is improperly put by the Evangelist, for the word (know) seeing the wicked being convinced by experience itself, do understand and perceive the heavenly and divine glory of Christ. Thus it cometh to pass that in believing they believe not: because this sense and understanding doth not perch into the internal affection of the mind. And this is the just judgement and vengeance of God, that the eyes of the reprobate should be blinded with the brightness of his divine glory, which are unworthy of his sincere sight. R. Christ therefore prayeth his Father, that he would confirm the faithful in one spirit, that all the world may know that he came by divine authority into this world. And this began first to be fulfilled, Act. 4.32. when by the sending of the holy Ghost, the faithful had one heart and one mind. The which thing was wonderful in the eyes of the world, in so much that the wicked were constrained to cry: This is the finger of God, and the right hand of the most high. 22. And the glory which thou gavest me, I have given them: that they also may be one, as we also are one. C. Mark and consider that there was such an example expressed in Christ of perfect blessedness, that he had nothing proper to himself, but was rather made rich, to enrich all those that are his faithful servants. This is our blessedness, that the image of God should be repaired and framed anew, which before was decayed and destroyed by sin. For Christ, not only as he is the eternal word of God, is his lively Image, but also hath the express picture of his Father's glory engraven in his human nature, of the which he is made partaker with us, that he might transfigure his members into the same. The same also Paul teacheth, 2. Cor. 3.18. We all behold as in a mirror the glory of the Lord with his face open, and are changed into the same similitude from glory to glory. Whereupon it followeth that none shall be counted for a Disciple of Christ, but he in whom the glory of God, imprinted by the Image of Christ as by a signet, is expressed. Notwithstanding there are some which by this glory which Christ confesseth that he hath received from his Father, understand the love, with the which he was loved of the Father before the foundation of the world, of the which glory he will speak anon. Other some refer it to the glory of Miracles, and to that ample power of the spirit. By which the first believers (that is to say, the Disciples) wrought greater Miracles than the Lord himself: that this place might agreed with that of Mark, The signs shall follow them that believe: Ma●. 16.17 In my name they shall cast out Devils, They shall speak with new tongues. etc. The rest by this word (Glory) understand the Gospel, the which Christ gave unto the believers. For if the ministration of condemnation be glory, much more shall the ministration of righteousness excel in glory. But the first exposition is best to be allowed. 23. I in them, and thou in me, that they be made perfect in one, & that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. M. Christ speaketh not here of that perfection of unity, by which he is one with the Father, but of that manner of unity by which he is united in the Father, and the Father in him. And he speaketh as a Mediator, by whom we are made one with God. C. For his purpose is to show, that all the fullness of goodness, and that also which was hidden in God, was now openly to be seen in him, that he might make his members partakers of the same: even as the water flowing from the Condite head to divers places, by pipes, serveth divers Cities, and watereth sundry fields. When he addeth: And hast loved them as thou hast loved me. He noteth the cause and original of love. As if he should say, Because thou haste loved them, thou haste loved me. For there is but one only Christ which can be said to be well-beloved. Furthermore the heavenly father loveth all the members with the same love with the which he hath loved the Church, that he may love no man, but in Christ. But for this, read more in the .3.14. and .16. chapters before. 24. Father I will that they which thou hast given me, be with me where I am: that they may see my glory which for thou haste given me, thou lovedst me before the foundation of the world. M. Whereas Christ saith here to his Father (I will) it is not spoken commaundingly, but in the way of petition. C. For, I will, in this place, is as much to say, as I desire. Notwithstanding there may be double understanding in the same: either that he would have his disciples to enjoy his external presence: or else, that God would bring them at the last into his heavenly kingdom, whither he went before. Thus, to see the glory, some expound to have the participation of that glory which Christ hath: other: some, to feel with the sense of faith, what Christ is, & how great his majesty is also. But all things well weighed & considered, we must believe that Christ speaketh of the perfect blessedness of the Godly. As if he should say that his prayer and petition was not granted, until such time as they were received up into heaven unto him. Thus we must understand the sight of his glory. They then saw the glory of Christ when he was present with them, even as if men should see a small light shining through the narrow chinks or cracks of a ●oore or wall, when they are shut into a dark place. Now Christ wishet that they might profit so long until they enjoyed the perfect light in the kingdom of heaven. In effect he prayeth that the Father would bring them forward more & more, until such time as he brought them unto the full sight of his glory. M. By this place we see what manner of prayer it was which Christ made, namely no uncertain or doubtful prayer, but an assured and faithful prayer too obtain that which he asketh. C. When he addeth. For thou lovedst me before the beeginning. It doth far better agreed with the person of the mediator than with the bore divinity of Christ. A. By this place we gather that the faithful are out of peril, seeing they are partakers of the same glory, with the which Christ is endued of the Father for the head is not separated from the members. R. Therefore, whether the faithful are in death, or in life, they are with Christ. Whereupon the Prophet saith, if I walk in the midst of the shadow of death, I will fear none ill, because thou art with me. 25. O righteous Father, the world also hath not known thee: but I have known thee, and these have known that thou haste sent me. M. Again he commendeth in his disciples the knowledge of god the father, the which he manifested unto them. Of this he spoke before. And here he repeateth the same again, discerning his disciples from this world, and accusing the world in this, that the same knoweth not God the Father. C. Therefore of right, Christ of a singular affection commendeth his disciples whom the unbelief of the world, did not hinder from the knowledge of god. M. The like sentence almost thou haste before in these words, And ye have not known him but I have known him. Also it agreeth with the .8. verse of this chapter. C. In calling the Father righteous he condemneth the world and the wickedness of the same. As if he should say, Although the world do proudly despise and reject God, yet not withstanding he looseth nothing thereby, but remaineth still as glorious a God and a righteous as he was before. By which words he teacheth that the faith of the Godly aught to be so founded in God that though the whole world should fall, yet the same should never shake Also we must note the order of faith which is here described. The son only which came forth of the bosom of the Father, doth properly know the Father. Therefore all they which desire to come unto God, must of necessity receive Christ which cometh to meet them, and must wholly addict themselves unto him. And he, when he is known, will at the last bring his disciples to God the Father. 26. And I have declared unto them thy name, and will declare it: that the love wherewith thou haste loved me, may be in them, and I in them. M. By this place it doth appear that the knowledge of god's name, is not separated from the knowledge of the dispensation and mediation of Christ by which he is known to be the Mediator sent into this world. C. When he saith that he hath manifested unto them his father's name, he meaneth that he hath done the office of a teacher: but yet that he used not only the sound of a voice, but also the secret revelation of the spirit, to manifest the father. And because the faith of the disciples was as yet but weak, he promiseth with all, increase of this knowledge. B. For we must here continually increase in the knowledge of god. C. And thus he prepareth them to hope for more large knowledge and grace of the spirit. Also, although he speaketh of the Apostles, yet we may gather thereby a general exhortation, that we may study daily to profit, and not to think that we have run so well, but that there remaineth yet a great deal of our race, so long as we are in this flesh. M. Wherefore let us seek for the increase of this knowledge of God, at the hands of Christ, the perfection whereof we shall have at the last in the life to come. That the love wherewith thou hast loved me C. That is to say, that thou mayst love them in me. Or else: That the love wherewith thou hast loved me, may also extend itself unto them: For the love wherewith God loved us, too speak properly, is even the very same with the which he loved his Son from the beeginning, that in him he might make us acceptable to himself. And verily, in respect of ourselves we are odious unto God without Christ, but then he beginneth to love us, when we begin to grow into the body of his well-beloved son. This is an unspeakable privilege, when we know that christ was beloved of his Father for our sakes, that we might be for ever partakers of the same love M. We must note also that the knowledge of God doth bring us into this wonderful fellowship of God's love C. But we must note these words. And I in them. By which we are taught that we are no otherwise comprehended in that love of the which he speaketh, than if Christ do devil in us. For as the Father can not behold the Son, but he must have before his eyes his whole body, even so, if we will have him to behold us, we must be the true members of his body. B. Therefore when we are absolutely Godly, it shall appear that we are dear and acceptable unto God. R. And we must well remember the prayer contained in this Chapter. For if so be Christ prayed for himself, for his Apostles, and for all those that should believe by the preaching of the Apostles, it must needs be in an effectual prayer. For how could it be that the son which was obedient to the death of the Cross, should be repulsed? Wherefore let us be fully persuaded, that neither death, neither life, neither Angels, neither rule, neither power, neither things present, nor things to come, neither height, nor depth, neither any other creature shall be able to separate us from the love of God which is in Christ jesus our Lord ❧ The .18. Chapter. 1. When jesus had spoken these words, he went forth with his Disciples over the brook Cedron, where was a Garden, into the which he entered with his Disciples. M. IN this Chapter the Evangelist beginneth to declare the history of the lords passion: in the declaration whereof he omitteth many things which are to be read in the other three Evangelists: the which he doth of purpose, even as he hath set down many things worthy of remembrance, which the other three have let pass with silence. R. Therefore hitherto was noted the Sermon which Christ made at his last Supper: by which Christ most fully declared and manifested himself to his Disciples: to the end we might know what grace and goodness he containeth in himself, specially under the cross. Also he prayed that all those that believe in him might be sanctified, that they might be one with him, and that the love with the which the Father loved him might be in them. Therefore his Sermon and Prayer being ended, he went forth with his Disciples over the brook Cedron. M. Some think that this brook was called the brook of Ceders, because many Cedar trees grew about the same. C. But it is very like notwithstanding, that this name came up through error. For of the valley or brook of Cedron there is mention oftentimes made in the Scriptures. M. Where the Hebrew word doth not signify Cedar trees, but dimness or darkness. R. Concerning the which brook we read in the book of Kings. 2. Kin. 15.23 4. kin. 23.4. C. This place therefore was so called because of the darkness, because it was a deep valley, and much shadowed. Howbeit we will not contend much about this. Specially we have to consider the purpose of the Evangelist in naming this place. For his purpose was to show that Christ went willingly to death. He came into that place which he knew was well known unto judas. And to what end, but only to offer himself to judas, and into the hands of his enemies? For he came not unto this place without foresight of that which followed, seeing he was ignorant of nothing which was to come to pass. M. Wherefore Christ passing over the brook Cedron, entered into the Garden, not to flee from his persecutors, but that he might go to that agony which was to come, according to God's appointment. If he went over the brook Cedron because he would flee away, his best way had been through the wilderness, and not to have entered into this Garden. C. He went not therefore to seek a place to hide himself in, but he entered into the Garden, that he might have more liberty to pray. The other Evangelists say, that he went out unto the mount of Olives, Mat, 26.36 and they make mention of a certain place which is called G●thsemane: the which hath no discrepance, seeing that the history of David also saith, 2. kin. 15.23. that the people when they had passed over the brook Cedron, went toward the way of Olivet. 2. judas also which betrayed him knew the place, for jesus oft-times resorted thither with his Disciples. R. As Christ is not betrayed but of an Apostle, and his chief Disciple, and that to those to whom he himself was the truth, and whose office and function was a shadow and type of him: Persecution of the Gospel by Disciples. Mat. 23.37 Act. 7.52. (that is to say, to the high Priests and Scribes) even so the word of the Gospel is almost never betrayed but of such as know the same, and are friends in show, and very seldom it suffereth persecution of strangers. The Gentiles killed not the Prophets, but the jews, which boasted of the word of the Lord. The Phariseis cast out the Apostles: Antichrist is not such a one as denieth Christ, but a boster of the name of Christ, and yet he persecuteth the Gospel. So the hypocritical Monks, Priests, Bishops, Popes, and such like, have only the outward name of Christians, and seek to betray and to destroy Christ. 3. judas then after he had received a band of men and officers of the high Priests and Pharisees, came thither with lanterns, and torches, and weapons. R. With what force & strength doth judas set upon Christ? Or by what power do the soldiers of judas persecute the Gospel? Not with reasons & sentences of scripture, except peradventure the same be wrested to serve their turn: not with probable arguments: but with the corporal sword, with weapons, with afflictions & all kind of torments. If this be to overcome, who have greater conquest & victory, than tyrants fight with cruelty? And if this be to play the champion, who is more bold & stout than thieves? Read the .26. of Mat. beginning at the .47. verse. concerning the other two verses following also, read the same chapter. 6. Assoon then as he had said unto them, I am he: they went backward, and fell to the ground. C. The Evangelist showeth what great virtue and power the Lord breathed with one voice, to the end we might know that the wicked had power over him no further than he gave them leave. He gently answereth, that he is the very same whom they sought for: and yet notwithstanding he casteth them prostrate upon the earth, even as if it had been with the violent puff or blast of a whirl wind, or with the flashing stroke of lightning. Therefore he wanted no power to restrain their hands, if it had so pleased him: but he would obey his Father, by whose decree he knew he was called and appointed to death. Aug. For where is now this ambushment of Soldiers? Where is, now their terror and fortification of weapons? One voice struck, repulsed, and prostrated without force of weapon, the outrageous hateful multitude, and terrible with weapons. For God lay hidden in the flesh, and the sempiternal day was so shadowed and covered with human members, that darkness sought with Lanterns and firebrands to kill the same. What will he do which shall come to judge, which did this that he might be judged? But this purpose was to put in proof that efficacy which the Prophet Esay attributeth to his word. Amongst other the mighty powers of Christ, the Prophet repeateth this, Esa. 11.4. that he shall strike the earth with the rod of his mouth, and shall slay the wicked with the breath of his lips. 2. Thes. 2.8. The Apostle Paul suspendeth the fulfilling of this prophesy unto the end of the world, yet notwithstanding we see daily that the wicked do fall with their fury and pride, at the voice of christ. But then when they fell which came to bind Christ, was showed a visible token of that fear, which all the wicked, manger their heads, feel within them, when Christ speaketh to them by his ministers. Moreover seeing this was as it were accidental to the voice of Christ (whose property it is to raise up miserable men, which lie in the shadow of death) he will use, no doubt, this power towards us, to exalt us up into heaven. R. And this is manifest that the same word of God, which is to the wicked, judgement, is to the Godly consolation. For at other times Christ comforted his Disciples when they were afraid, Mat. 14.27 Luk. 24.39. with these words, I am he. Also, Why are ye troubled? it is I? Therefore that which the Lord threateneth to the wicked in the Law, is in these words manifefestly to be seen. For Moses saith, The Lord shall give thee a trembling heart, Deut. 28.65 Esa. 57.21. and looking too return, till thine eyes fall out, and a sorrowful mind. Psal. 110.1. And the Prophet saith, The wicked have no peace. M. Let the wicked therefore consider what shall befall on the enemies of Christ. For this containeth a figure of that which happeneth and shall happen to all the enemies of Christ, namely, confusion and utter destruction. It is prophesied that the enemies of Christ shall be made his footstool. The enemies of Christ, of the which we have so great a multitude here, consisted of judas the hypocrite, and false Apostle, of the servants of the high Priests, and of the Roman soldiers. In these we see what the enemies of Christ are oftentimes: some are hypocrites, some are superstitious, and other some worldlings: but in due time when Christ shall show himself, they shall utterly be destroyed, and though they be lifted up aloft, yet shall they be cast down to the ground flat, and shall be brought to dust. A. For the wicked shall not be able to stand, but shall be like the dust, Psal. 1.5. which the wind scattereth away from the face of the earth. 7. Then asked he them again, whom seek ye? They said jesus of Nazareth. C. Hereby it doth appear how great the blindness is, with the which the Lord striketh the minds of the wicked, and how horrible their obstinacy is, after that Satan hath bewitched them by the just judgement of God. The Ox and the Ass when they fall have some feeling: but these men having had manifest experience of the divine power of Christ, do no less securely go forward, than if they had not seen so much as the shadow of a man in him: Nay, judas himself is not moved. Let us learn therefore to fear the judgement of God, by which the Reprobate being suffered to fall into the hands of Satan, are more senseless than brute beasts. For Satan no doubt was the author of this so great wickedness. 8. jesus answered, I have told you that I am he: If ye seek me therefore let these go their way. 9 That the saying might be fulfilled which he spoke: Of them which thou gavest me have I not lost one. R. Although he were taken, yet he retained his authority and power still. For the power of the word can not be bound. For the Apostles had not gone away without hurt, except the Adversaries had been restrained of their fury, by the efficacy of this commandment. By the same efficacy of the word he restored to Malchus his ear, Luk. 22.51. that we might learn the power of the word, in the midst of impotency and weakness. A. But, was it not lawful for him, which delivered others, to deliver himself also out of the hands of his enemies? C. But he minded to play the part of a good shepherd, to defend his flock. He saw the ravening of the Wolves: he tarrieth not until they come to the Sheep, of which he was appointed the keeper: but wythstandeth them betime. Wherefore let us not doubt so often as wicked men or the Devil rise up against us, but that we shall have by and by the same help. Moreover Christ hath by his example prescribed a rule to the shepherds, which they must follow, if so be they will duly fulfil their office. That the saying might be fulfilled. R. The Evangelist allegeth the saying of Christ, to teach that the same is effectual. For if so be the saying of Christ had not been effectual, how could the Disciples have escaped this peril, and shunned such wilful madness of the people their adversaries, specially Peter, who struck with the sword? Notwithstanding this sentence seemeth to be brought out of order, which seemeth rather to appertain to men's souls, than to their bodies. For Christ did save and preserve the Apostles in safety (as touching their bodies) to the end: but he rather spoke this, that in the midst of continual dangers, and in death itself, their eternal salvation should be in safety. I answer: The Evangelist speaketh not simply of their corporal life, but meaneth rather that Christ sparing them for a time, provided for their everlasting salvation. Let us consider how great their imbecility was as yet: What would they have done, think you, if they had been brought to the pinch? Seeing therefore christ would not tempt them above their strength, he delivered them from eternal destruction. And hereby we may gather a general doctrine, namely, that although our faith be proved by many temptations, yet notwithstanding we shall never come into extreme perils, but he will give unto us strength and ability to bear the same. AUG. Therefore because the Apostles were not as yet sufficiently confirmed in the Faith to retain the confession of the truth, and had both denied Christ, and also perished, the Lord would save them. M. Furthermore, they were specially chosen to the preaching of the Kingdom of God, and were not only so given unto Christ that they might be saved, but also to Preach the word of life unto others, and to serve christ. For this office they were to be preserved. Wherefore if they had been taken and slain of their enemies, they had perished to christ: unto whom they brought forth much fruit by the preaching of the word. Concerning that which followeth until ye come to the .19. verse, read our Commentary upon the .26. of Matthew, beginning at the .51. verse. 19 The high Priest then asked jesus of his disciples & of his doctrine. R. This high Priest was Caiphas, for Annas had straightway posted over Christ unto Caiphas. M. These things and many more (of the which the other Evangelists speak) were done in the Council of the Phariseis and of the seniors of the people. These things our Evangelist thought good to repeat, as passed over in silence by the others, and to omit that which the other three have noted. R. Christ, or the word of God, God's word accused of heresy, and Christ of sedition. is aways accused of two things: first, it is accused by the high Priests and Bishops, of heresy: Secondly, by the civil Magistrate, of sedition. The first part of this accusation is handled before the high Priest, concerning heresy: the second before Pilate, concerning sedition. To these also was joined Herod, who in the action of this Tragedy representeth the wise men of this world: for he contemneth and derideth Christ. For the Gospel is to the Gentiles foolishness, because it teacheth that the cross is holy and glorious, that death is life, and such like. C. Therefore the high Priest asketh Christ a question as if he were some factious person, who in gathering Disciples unto him, had brought schism into the Church: he questioneth with him as with a false prophet, which should go about with new & perverse opinions to corrupt the purity of faith. But let us note the hypocrisy of the false high Priest. He inquireth of the doctrine and Disciples of jesus. He might ask this question in respect of his authority which he had among the people of God: (For it appertained to the high Priest, specially to defend true and wholesome doctrine, and to repress that which was false and hurtful) notwithstanding this appertained not to the office of a high Priest, to 'cause a Teacher, which had taught daily in the Temple openly before all men, whom he might have heard, and whose doctrine he might have learned of his own mouth, to be taken violently with a band of Soldiers, and to be brought bound before him as a malefactor, and a seducer of the people, to be condemned and put to death, not yet convicted. This thing beseemed not his person, but declared rather the malice of the High Priest. He moved this question in the midst of armed men, and bonds, not that he might know the truth of Christ's doctrine: but that he might seek and find out some colour of justice, and just condemnation, wherwythall to blind the eyes of the simple. This form of questioning the Popish Prelates use at this day in such places where the Gospel is persecuted, to the which they have always annexed Inquisitions, bonds, and torments: because they seek no more to know the truth, than did the high Priest among the jews. 20. jesus answered him, I spoke openly to the world, I ever taught in the Synagogue, and in the Temple whither all the jews resort: and in secret have I said nothing. C. Christ having done the office of a Teather, seeketh not any new defence: yet notwithstanding jest he should forsake the patrociny of the truth, he showeth that he is ready to defend all those things which he had taught. And withal he reproveth the impudency of the High Priest, who inquireth of a most manifest matter, as if the same were doubtful. Notwithstanding this place seemeth contrary to that other saying of Christ, Mat, 10.27 Math. 13.11. where he commandeth the Apostles to preach that upon the house tops, which they had hard in secret. Answer hereunto is made, When he saith in this place, that he hath spoken nothing in secret, it is to be referred to the substance itself: which was always one, though the form of teaching were different. Mar. 4.14. M. He had taught the Disciples severally in secret certain things: but yet the very same which he had taught in Parables openly before the people, neither yet because they should retain them in secret, but because when the time came they should preach the same upon the house tops. He had taught also in private houses, but not therefore because he sought lurking corners, and to shun public assemblies: neither did he teach any other things than the very same which he had taught in the Temple, in the Synagogues, and in other public places. C. Wherefore he might protest with a good conscience, that he had freely professed, and sincerely published the sum of his doctrine. M. Also we see here how the Lord used the Synagogues and Temples, and also what we must do according to his example in Ecclesiastical assemblies. He taught, he offered not sacrifice. Doctrine belongeth too the people of GOD. Therefore they which do nothing in their Churches, but boo and bleat, and sacrifice, are not the followers of Christ, but of the jewish Priests. C. Moreover very childish is the error of some, which think that they are here codemned by the answer of Christ, which handle the word of God secretly and in closerts, when they may not publicly preach the same, by reason of the tyranny of the wicked. For Christ doth not dispute what is lawful to be done, and what not, but his purpose is to refute the impudent malice of Caiphas. A. The Apostles also were then to be condemned, who preached not only publicly, but also privately in houses. Act. 20.20. 21. Why askest thou me? ask them which heard me what I have said unto them? behold they can tell what I said. M. Christ would not have refused the examination of his doctrine, if so be these high Priests and Prelates had sought with their whole heart the knowledge of the truth. For how could he which was ready to die for the salvation of mortal men, have denied so little labour to teach them which inquired concerning his doctrine. But he knew that they sought nothing less than to be taught, when they inquired of his Disciples, and of his Doctrine. Wherefore he appealeth to his hearers, which were his enemies. R. Whereby we learn what boldness aught to be in a teacher of the Gospel. He doth not deny the examination of his Doctrine, which he knew to be so sound and true, that he referred the high Priest to the testimony of those which had openly heard the same, what manner of persons soever they were, so that they would set malice and envy aside. He doth not appeal unto his Disciples, but to all generally which had heard him in the Temple and in the Synagogue. This testimony of conscience for teaching the truth, aught to be in every Minister of the word, in so much that he may also say, Ask those which have heard me: behold they can tell what I have said. A. The which they may easily do, if so be they speak nothing of themselves, but speak in the Church as the words of God, 1. Pet. 4 11. 1. Cor. 11.23. and if so be they have received from the Lord that which they deliver unto others. 22. When he had thus spoken, one of the officers which stood by, smote jesus with a rod, saying: answerest thou the high Priest so? M. This seemed to the servants of the high Priest great contempt of their master, and of his Pontifical majesty, in that Christ answered not servilely, fearfully, and abjectly, saying, May it please your Holiness most Reverend father, to ask those which have heard me? but with a certain reprehension and hold speech he saith, Why askest thou me? ask them which heard me, what I said unto them. Therefore one of them thinking to do the high Priest a pleasure, as a maintainer of his Pontifical honour, gave the Innocent a blow on the face, being captive and bound, and withal taunted him, saying, Answerest thou the high Priest so? As if he should say, Is this thy reverence which thou givest unto the dignity of the Priesthood? Art thou so rash, that thou answerest the high Priest no better than thou wouldst speak to a private person, and one of the common sort? C. Therefore this was added first of all, that we might know how great the madness of the enemies of Christ was, what tyrannical government, and also what discipline was amongst those high Priests. M. There is a Proverb, Such a master, such a man. A man might know what this high Priest was by his servant. It is too much inhumanity, to check, taunt, and beat a prisoner before a judge. C. They sit as judges, and yet they are more fierce and cruel than brute beasts. This was a Session, in the which there should have been great gravity: and yet notwithstanding a servant is so bold and presumptuous, that in the midst of the Plea, even before the judges, he striketh the Prisoner which was found guilty in nothing. Wherefore it is no marvel if so be the doctrine of Christ be condemned in so barbarous an assembly. M. It become the high Priest to have reprehended and corrected this rashness of the servant: but because he seemed to be a maintainer of his Majesty against the Lord, he allowed this wicked act by his silence. This flattering Parasite representeth all those which allow and confirm the disdain, arrogancy, and iniquity of false Bishops, and do judge it great contumely and dishonour to the Bishoply dignity, if all things concerning the same be not servilely with submission allowed, and extolled even to heaven. They can not see their iniquity, but can with great fervency maintain their Episcopal dignity and authority. 23. jesus answered him, If I have evil spoken, bear witness of the evil: but if I have well spoken, why smitest thou me? M. first we must note the patience of Christ. He might have revenged himself of that lewd servant of the wicked high Priest: but he thought it better to suffer contumely, then to revenge himself. 1. Pet. 2.23. The which is set down here for our example. Luk. 9.56. A. For beside this, that the son of man came not to destroy men's souls, but to save them, he was also ready to suffer death, Luk. 23.34. that we being enemies he might reconcile us unto his Father: Whereupon afterwards he prayed for those which crucified him, so far was he from wishing vengeance to be taken of them. M. Therefore he suffereth contumely, and taketh not vengeance of his enemy: and yet notwithstanding he holdeth not his peace at his iniquity, neither doth he forsake his innocency, but maintaineth the same. C. As if he should say, If I have offended, accuse me, that when the matter is heard, I may be punished according to the offence. For the foresaid violence was no lawful dealing, but another manner of order and modesty belonged to judgements. Christ therefore complaineth of great injury done unto him, if he hath not offended: and that if he had offended, yet they should have dealt according to law and equity, and not by violence. But Christ here seemeth not to observe that, Mat. 5.39. which he commanded his to do in another place. For he doth not turn his right ear when his left check was buffeted. Answer. R. If thou well understand the word of Christ, by which he expoundeth the Law, it shall manifestly appear that Christ hath fulfilled his own doctrine. For this is the meaning of that place: If so be any man do unto thee any injury, contumely, or harm, thou must be so far from requiting one injury for another, that thou must rather be prepared to suffer great injuries. Compare now the deed of Christ with this saying: Did he revenge himself? Peter saith he did not. Did he give evil words again? Thou hearest a defence, but no accusation: Thou hearest an admonition, but no railing: For he saith, If I have well done, why smitest thou me? As if he should say, I strike not again, I do not revenge myself: but I warn thee repent, lest worse happen unto thee from the Lord our God. C. Wherefore it is not always required in Christian patience, that he which is hurt, should both hold his peace and suffer injury: but this is required, that he suffer the same patiently, without desire of revenge, and that he rather seek to overcome evil by doing good. The spirit of Satan doth too much carry the wicked to do harm, yea though no man provoke them. M. Moreover that which was done unto Paul by Annas the high Priest, Rom. 12.21. differeth little from this which was done unto Christ by the presumptuous servant of the wicked high Priest. 24. Now Annas had sent him bound unto Caiphas the high priest. R. This sentence must be included by a Parenthesis. C. For, because the Evangelist had said, that Christ was led to the house of Annas, & had so prosecuted his Narration, as though the counsel and assembly of the high Priest had been there, he now giveth us to understand that he was brought back again to the house of the high priest. A This also seemeth to be added to exaggerate the injury done unto Christ by the high Priests servants, for it was very unmeet that a prisoner, bound, and uncondemned, should be foully beaten before a judge, standing at the bar pleading and defending his own cause. Concerning the rest of the text between this and the .28. verse read our commentary upon the .26. chapter of Matthew. 28. Then led they jesus from Caiphas into the haul of judgement: It was in the morning, and they themselves went not into the judgement haule, lest they should be defiled: but that they might eat the passover. R. This is a preparation to the second part of the oration or communication, by which Christ was reproved of sedition. M. For the Evangelist passeth to the declaration of those things, which were done before Pilate, of the Roman Lieutenant. C. That examination of the which Saint john speaketh, was very early, before the break of the day. Yet notwithstanding there is no doubt but that they had in every place of the City their bellows, to set the people on fire, the burning madness of the people, which with one consent required to have Christ delivered up to death, flamed so suddenly. The high priests had the examining of Christ, not that it was in their power to give sentence, but because by their prudence they might deliver the oppressed to the judge, as the matter concerning him were sufficiently examined and known. M. They made haste to finish their purpose, lest the wicked act might be prevented or let by any tumult or trouble. C. The romans called as well the house of the Lieftenante, as the Tribunal seat, where judgement was commonly given, the judgement haule. It was in the morning. A. Read the exposition of this in the 27. of Matthew. in the .11. verse. Also concerning the rest of this chapter read our commentary upon the said, 27. chap. beginning at the said verse. ❧ The .19. Chapter. Then Pilate took jesus therefore and scourged him. M. IT appeareth by that which followeth wherefore Pilate caused the Lord to be scourged. R. He saw that the jews were so envious against Christ that no persuasion, nor fair speech could stay them from murdering him. Wherefore to avoid a greater mischief (which was the killing of an Innocent) he chose a less punishment. C. Hoping that the jews by this mean punishment would be contented when Christ was scourged. M. But this purpose of Pilate, though it were directed to avoid the necessity of killing Christ, yet notwithstanding it can not be defended as well done. For he should freely have delivered the Innocent, and have delivered him out of the hands of the wicked, and not to have scourged him. C. And whereas he laboureth so earnestly, and profiteth nothing, we must therein consider God's decree, by which Christ was appointed to death. Yet notwithstanding his innocency was often times maintained by the testimony of the judge, to the end we might know that he being free in all things from sin, was made guilty for others, and sustained the punishment due for the sins of other. R. Moreover the Lord declared in his only begotten Son, how he will have his Elect and adopted sons, to be handled in this world. For if he suffered his only begotten Son to be scourged, how much more will he suffer his adopted Sons, too be whipped and scourged. Pro. 3.12. Apoc. 3.19. Whom the Lord loveth (saith Solomon) he correcteth: and he scourgeth every son whom he receiveth. 2. And the soldiers wound a Crown of Thorns, and put it on his head, and they did on him a purple garment. This no doubt was done at the commandment of Pilate, to set some note of offence upon the Son of God, because he made himself a king: and this he did to fulfil the madness of the jews, as if he had been persuaded that Christ was rightly accused of them. Notwithstanding the soldiers went beyond their commission, and dealt more cruelly with Christ than they were commanded: even as all the wicked are went to do, who when any occasion of evil doing is offered unto them, greedily take the same. R. For the soldiers with contempt Crown Christ, put on him Purple, and give him a reed in his right hand: (for they heard that he desired a kingdom) but while the wicked deride and contemn him, the purpose of God hath his effect. For by these ceremonies Christ is set in his kingdom, and it is declared that the kingdom of Christ is not of this world, that is to say, glorious in the flesh, adorned with pomp, & mighty in external power: but a thorney, and purple kingdom, that is subject to afflictions and passions. 4. Pilate went forth again and said unto them: Behold I bring him forth unto you, that ye may know that I find no fault in him. M. Pilate testifieth again of the innocency of jesus. A And therefore he pronounceth sentence against himself. For if so be Christ be subject to no fault, why was he wipped by the commandment of the judge? After the same manner the tyrants at this day, which cruelly vex and torment the professors of the Gospel pronounce many things against themselves, whereby they shall one day be judged. For they say, wonderful is the condition of these heretics, they have nothing in their mouth but the word of God, they talk always of God and of Christ, and contenting themselves with the word of the Gospel, they contemn humane traditions, as superfluous: many such like things they speak, by which they pronounce the cause of the Godly to be most just, and themselves most wicked wretches. R. As touching the civil law, Christ of right, should have been set at liberty, seeing the sentence of the judge was satisfied, and the Civil laws can give to one cause but one punishment: But this is the lot of Christ and of the Gospel in this world, to have wrong and injustice in this world offered him. For as at another time Christ was condemned by the Phariseis, his cause not heard, and the Gospel contemned before it was known: even so at this time Christ, though he were clear and quit by the sentence of the judge, yet notwithstanding impiety would have her pleasure. 5. Then came jesus forth wearing a crown of thorn, and a rob of purple: and Pilate saith unto them, behold the man. M. To the end Pilate might somewhat pacify the jews, and might bring them to humane compassion and pity, he first pronounceth Christ to be an innocent: secondly he willeth them to behold with more pitiful eyes, the man miserably handled and entreated, and to say aside their fury. As if he should say, if ye be men, have pity upon this poor man miserably entreated: if he be just discharge the Innocent. R. But they were so far from being satisfied and appeased, that they waxed more outerageous than they were before, crying with a loud voice, crucify him, Crucify him. With the like voice the mad Ethnix cried out against the Christians, saying, To the Beasts, To the Beasts, Away with the Church robbers, away with them. A. So the Papists at this day cry out against the professors of the Gospel, To the fire, To the fire: To whom we may more modestly answer, To the Scriptures, To the Scriptures, and as the Prophet speaketh, To the law and to the testimony, But these miserable men hear not this voice. C. Wonderful verily was the madness of the people of the jews, and their cruelty no less, whose minds could not be moved to pity and mercy, by so sorrowful a sight. But God was the moderator of all these things, that he might reconcile the world to himself by the death of his Son. A. Concerning the verses following read our commentary upon the .27. of Matthew, beginning at the .23. verse. 31. The jews therefore, because it was the prepartion of the Sabbath, that the bodies should not remain on the cross on the Sabbath day (for that Sabbath day was a high day) besought Pilate, that their legs might be broken and that they might be taken down. M. Thus far cometh the history of the passion and crucifying of the Lord, and the Evangelist goeth forward, with that which happened after the death of Christ. C. Therefore that which he telleth concerning the jews how they besought Pilate, that the bodies might be taken down, it serveth to the confirmation of our faith: first, because it showeth that the same was fulfiled in the person of Christ, which was foreshowed in the Scrptures: secondly because it containeth a mystery of no small weight. A. In the mean time notwithstanding the jews bewray their hypocrisy when they require that the bodies may be taken down from the Crosses. Deu. 21.23. M. The law of Moses commanded that the body hanged upon the tree, should the same day that it was hanged be taken down & buried. R. The jews very diligently observe this law, being made only for civility and humanity's sake: whereas otherwise they transgressed the whole law. Who would not have judged these to be holy men? Who would have suspected that they would have killed Christ against the law, seeing them such diligent observers of the law? Therefore to the end they might religiously observe their Sabbath, they are very careful for the outward pollution: in the mean time not considering how wicked a deed it is to kill an innosent man. So a little before we saw that they entered not into the judgement haul, lest they should defile themselves, when as their impiety defiled and polluted the whole Country. 22. Then came the soldiers & broke the legs of the first, and of the other which was crucified with him. 23. But when they came to jesus, & saw that he was dead already, they broke not his legs. G. Whereas, when they had broken the legs of the two thieves, they found Christ dead, and therefore touch not his body, we may therein behold an extraordinary work of God's providence. Heathen and profane men will say, that it cometh naturally to pass that one man dieth sooner than another: but he that shall weigh and consider the whole order of the history, shall be constrained to ascribe it to the secret purpose of God, in the judgement of god, that the speedy death of Christ stayed them from breaking his legs. 34. But one of the soldiers with a spear thrust him into the side, & forthwith came there out blood and water. In that his side was pierced with a spear by the Soldier, it was done to approve his death: but god had a further respect, as we shall see anon. But very childish is the imagination of the Papists, which have made of this spear man a Longius, feigning the proper name of a man: & to make the matter more fabulous, they say that this Soldier was before blind, and receiving his sight was converted to the faith. And therefore they have canonised him a Saint. If such Saints be their patrons when they pray unto God, what, I pray you, shall they attain at any time? but they are worthy, which leaving christ seek after dead men, to be deceived and blinded by the Devil. And forthwith came thereout blood & water C. Some were deceived, feigning hear a miracle. For it is a natural thing for blood when it is congealed, and hath lost his readiness, to be like water. Therefore this was no miraculous thing that water gushed out of his side with blood, he being dead. And the purpose of the Evangelist was to declare, that his narration was confirmed by testimonies of Scripture, which he afterward addeth: and specially that he might put the faithful in mind of that which he sayeth in another place, 1. Ihon. 5.6. namely, that Christ came by water and blood. By which words he declareth that Christ brought with him the true satisfaction, and the lively fountain. For remission of sins, righteousness, and the purity of the soul, were figured in the law by these two signs, namely, by sacrifices and washings. In sacrifices blood satisfied for sins, and was the price to satisfy the wrath of God. Washings were testimonies of true purity, and remedies to purge away uncleanness, and to wash away the spots of the flesh. But lest faith should stay any more upon these elements, S. John testifieth in his Epistle, that the fulfilling and fullness of both graces is in Christ: and here he giveth us a visible sign of the same thing. To the same end pertain those Sacraments which Christ hath left unto his Church. For in Baptism, the purgation and purity of the soul, which appeareth by newness of life, is declared. And the Supper is a pledge of the satisfaction made. But they differ far from the figures of the old Law, because they offer Christ as if he were present, whom the figures of the Law showed a far off. Wherefore we may affirm that our Sacraments flowed out of the side of Christ: Sacraments flowed out of Christ's side. For then we are truly washed away from our spots, and are renewed into a holy life: then we are redeemed from death, and do live in the presence of God, when Baptism, and the Supper of the Lord, do lead us unto Christ's side, that from thence we may draw that, as from a lively spring, by faith, which they do figure and signify. 35. And he that saw it bore record, and his record is true: and he knoweth that he saith true, that ye might believe also. M. This S. john addeth for the more certainty of the matter, showing that in a cause of Christian faith, we must lean to those things which are certain and true. To the same effect pertain these words, And we saw his glory, john. 1.14. as the glory of the only begotten Son of the Father. And again. john. 3.11. 1. john. 1.1. 2. Pet. 1.16. Ephe. 4.14. 1. joh. 2.24. That which we know we speak, and we testify that which we have seen. M. Furthermore in that he bringeth god for a witness of those things to be true which he writeth, (saying, And he knoweth that he saith true) we have an example of a Christian teacher. He which speaketh or teacheth in the Church, aught not only to speak, but also to testify, and that of such true and manifest things, as he himself nothing doubteth of, so that he himself may say, I know that I speak those things which are true. A man shall find divers which teach the truth, notwithstanding they are uncertain whether they speak truth, or not, because they have not the true and undoubted meaning of those things which they speak, but the letter only. Furthermore, we see to what end the Evangelist hath written, namely to this end, that we might believe, because in him the Scriptures are fulfilled. He was not content with his own faith, but sought also to bring others unto the same. 36. For these things were done that the Scripture should be fulfilled, You shall not break a bone of him. M. The soldiers broke the bones of the thieves which were crucified with Christ: but they left the bones of Christ untouched, because both God had so appointed, and it was also prefigured in the Passover. C. For this testimony was taken out of the twelfth chapter of Exodus, where Moses entreateth of the Paschal Lamb. And S. john taketh this as granted unto him, that the same Lamb was a sign of the true and only sacrifice, by which the Church should be redeemed. Neither maketh it any matter that the same was offered, for a remembrance of the redemption already made. For so god would have that benefit celebrated, that it might promise' spiritual deliverance unto the Church in time to come. Wherefore without all controversy, the Apostle Paul applieth that form of eating the Pascal Lamb, which Moses prescribeth, unto Christ. By this analogy and similitude, faith gathereth no small fruit: because the same shall behold salvation offered in Christ in all the Ceremonies of the Law. 37. And again another Scripture saith, They shall look on him whom they pierced. This place is taken out of the twelfth chapter of the prophesy of Zacharie. B. Deut. 32.35. And it agreeth with that which is written in deuteronomy, where it is said, Vengeance is mine, and I will repay. By which places, seeing the punishment of the wicked is deferred for a long time to come, the spirit signifieth that the wicked shall prevail and have the upper hand in this world: but yet so, that they shall slay themselves with their own sword. For the more they prospero in their evil doings, the more just their cause is thought of them to be. Therefore being blinded they run headlong into the grievous judgement of God. Therefore they which go about too expound this place concerning Christ, according to the letter, do too violently rack the same. For the Evangelist doth not allege the same to that end, but rather to show that Christ is that God, which long ago complained by Zachary that the jews had pierced him to the heart. For there God speaketh after the manner of men, signifying that he is wounded with the wickedness of the people (but specially with the wicked contempt of his word) even as that man is wounded to death, whose heart is pierced. Now, because Christ jesus is God manifested in the flesh, Esay. 6.10. Saint john saith that the same was openly fulfilled in his visible flesh, which his divine majesty (according to that manner which it might suffer) suffered of the jews. Not that God is subject to the injuries of men, or that the reproaches and slanders of mortal men can reach from the earth unto him: but because he would express by this manner of speech of how great sacrilege the impiety of man was guilty, when proudly and presumptuously it extendeth itself to heaven. And rightly S. John ascribeth that to the jews, which was done by the hand of a Roman soldier. Even as in another place they are said to have crucified the Son of God, although they touched not his body with their finger. They shall see him. M. As touching this seeing, some thereby understand the conversion of the jews: Act. 2.3.9. Act. 3.15. of the which we have an example in the second of the Acts of the Apostles. R. For then they began to have respect unto him whom they pierced, in mourning and repentance. Othersome interpret the same of the punishment of the wicked to come, as we said before: Both which are comprehended in this place, if we well consider of the same: namely that a remnant shall be gathered by God from among this lost nation: & shall also show his horrible punishment and vengeance, upon all the contemners of his grace. For we know that they were wont to scorn the Prophets no less, than if they had told a tale, without the commandment of God. This saith the Lord shall not escape unpunished, because he will himself defend his own cause. Concerning the rest of this chap. read the .27. of Mat. 56. vers The twentieth Chapter. 1. The first day of the Sabbaths, came Mary Magdalene, early when it was yet dark, unto the sepulchre, and saw the stone taken away from the grave. HItherto we behold nothing in the passion of Christ, & outwardly in Christ, Rom. 1.4. than a very abject man, & forsaken of God. But now by the resurrection it is manifestly declared that he is the son of God. And first of all we must have a consideration of the works of God by the resurrection. For as God began the resurrection in Christ by a clean contrary work, (that is say, Death the beginning of life. by dejecting & casting down into the extreme pit of hell) even so he beginneth joy with sorrow, glory with ignominy & shame, and life with death. C. But because the resurrection of Christ is the principal Article of our faith, without which the hope of everlasting life lieth dead, therefore the Evangelists do stand the more upon ●he probation of the same. Rom. 4.25. Roma. 6.4. 1. Cor. 15.3. Even as this our Evangelist gathereth many testimonies, by which we may be certified that Christ rose again from the dead. A. The virtue of whose resurrection, the Apostle Paul in divers places showeth at large, but specially in his Epistle to the Romans. C. But it may seem very absurd, that S. john doth not bring more approved and credible witnesses: for he beginneth with a woman. But thus this saying was fulfilled, 1. Cor. 1.7. that God hath chosen the weak, foolish, and contemptible things of this world, to confounded the wisdom, power, and glory of the flesh. A. And in that there seemeth to be some variety between this our Evangelist, and the other three, read our Commentary upon the .28. of Matth. the first verse, and there you shall see a plain reconciliation of those places which seem to vary. 2. Then she ran and came to Simon Peter, and to the other disciple whom jesus loved, and saith unto them, They have taken away the Lord out of the grave, & we can not tell where they have laid him. R. Although this woman was not as yet endued with a perfect faith, yet notwithstanding she rightly endeavoured herself to manifest the glory of the son of God. M. Marry therefore runneth with speed to Peter and john, either for that they were best known unto her, or else because they were gathered into one company. She maketh haste by running, being fervently affected by the spirit. And because she found the grave empty, contrary to her expectation, forgetting, the words of Christ, she conceiveth a wrong suspicion in her mind, that the body of the Lord was translated into some other more seemly & decent sepulchre, the other being but rude and inconvenient, though peradventure fit for the purpose of the jews being near unto mount calvary where he was crucified: or else she judged that the body of Christ was removed for some other cause which she knew not of. R. Therefore weeping and crying she cometh to Peter and john, saying, They have taken away the Lord out of the grave. She speaketh of the body of the Lord, and she calleth him her Lord, though he were buried: so she was affected toward the Lord jesus. But this woman rather suspected that which was false, than that which was true, and foreshowed by the Lord himself in plain words. She suspected that he was removed to some other Sepulchre: when as he was neither in that nor in any other: but was risen again. So in doubtful matters we rather fall into suspicion of that which is false, than of that which is true. Bu Notwithstanding by this complaint it came to pass that occasion was given to the Disciples more diligently to search out the truth. For therefore Marry Magdalene told that unto Peter and john which she understood, that they might more narrowly discuss the whole matter. The which they also did, as appeareth by that which followeth. 3. Peter therefore went forth, and that other Disciple, and came to the sepulchre. M. When Peter & john understood that Mary had found the sepulchre without the Lord, & carried from thence to another place, they went also together out of the City, because they would know the truth, & came at last to the sepulchre. C. But it is marvel, seeing there was so little faith, & almost none at all, aswell in the disciples, as in the women, that there was notwithstanding so great a zeal & fervent a desire. And in deed it can not be but that piety drove them to seek Christ. Therefore there remained some seed of faith in their hearts, but choked as it were for a time, insomuch that they knew not that they had that which they had. So the holy Ghost worketh oftentimes in the Elect after a secret manner. Wherefore we must be persuaded that there was some secret root, from the which we see fruit to spring. M. For as touching Peter we see, that although he were greatly fallen in denying the Lord, yet notwithstanding he retained his accustomed mind & affection toward him. Whereupon here also, though the disciples were in fear, yet nevertheless he doubted not to go forth to the Lords Sepulchre. He said not, What have I to do to go to the sepulchre of our dead Lord, whom most filthily I denied when he was alive and in peril? He thinketh of none of this, but joineth himself to the rest of the Disciples again, and retaineth a sincere mind toward Christ: such is their disposition which fall not so much of malicious wickedness, as of infirmity of the flesh. 4. They ran both together, & the other Disciple did outrun Peter, and came first to the Sepulchre. Bu We have a notable example left unto us in these two Disciples. For they run with a fervent desire, and very carefully & diligently they search out all things. M. They run, I say, both together, but the one is more swift on foot than the other, and cometh first to the Goal. Hereby we are taught, not to look that they which are chief and excel others in singular gifts, should run all alike in the race of Christ, lest one should contemn another. 5. And when he had stooped down, he saw the linen clotheses lying, yet went he not in. M. The Lord's sepulchre was so made, that none standing upright, but stooping down, could see into the same. Even so such are the mysteries of the death, of the burial, & of the resurrection of the Lord, that they can neither be seen, known, nor considered, but of those which have an humble and lowly mind. They will not be seen of such as are proud and high minded, yea though they be called Apostles, Bishops, Priests, and Doctors. 6. Then came Simon Peter following him, and went into the sepulchre, and saw the linen clotheses lie. 7. And the Napkin that was about his head, not lying with the linen clotheses, but wrapped together in a place by itself. R. Although john came first to the sepulchre, when he saw the linen clotheses lie aside, he went not in, peradventure stayed with fear, or else to tell Peter news, who came more slowly after him. And in civil matters too much haste is reproved by this proverb, A soft fire maketh sweet malt: that is to say, thou must not be too rash, nor too slow: but make haste, not with rashness, but with consultation: not with heat, but with prudence: not with lust, but with deliberation. C. Therefore, in the Peter, who made less haste, entered notwithstanding first into the sepulchre, we thereby learn, that there is more given to many in retiring, than appeareth at the first sight. And sometimes we see it cometh to pass that many which in the beginning were very hot, do wax cay cold, & that many which brag most at the first, when they come to the conflict, turn their backs & run away: and contrariwise that they which were thought to be cold & slow, when peril cometh are most forward & courageous And he saw the linen clotheses. C. These linen clotheses were as it were Relics to confirm the faith of the Resurrection. For it is not like that the body was strippeth to be carried to another place: For neither enemy nor friend would have done such a deed. And the napkin that was about his head. M. The Evangelist is wonderful diligent in noting and describing all things so exactly. For it was not without cause that the napkin which was about his head, was laid from the linen clotheses in a several place by itself. For hereby the beholders of the same might quickly see, that none of those things were wanting, in the which the body of Christ was wrapped, that there might be a perfect testimony of his resurrection, and that all suspicion of removing his body might be taken away. The Lord left his apparel which he used in this life, with the soldiers, before he was executed upon the Cross: but he left the linen clotheses and the napkin which was about his head, with the which he being dead was enfolded and buried in the Sepulchre, when he rose again from death. For he being raised to the glory of immortality, minded to come no more into this miserable life: therefore he had no more any need of those garments and linen clotheses. So in like manner we must die with Christ, that we may wholly forsake this new life, and we must so rise from death, that we must leave the Relics of sin in Baptism, as in the grave. A. Concerning the exposition of the eight and ninth verses following, read our Commentary upon the .28. of Math. 10. Then the disciples went away again to their own house. R. It is like that the Disciples returned home again with suspended and doubtful minds. For although S. john saith that he believed, yet notwithstanding that faith was not firm, but had only a certain small taste of the miracle, until such time as he was afterward better confirmed. And in deed a sound faith could not be conceived by a bore sight only. Moreover, Christ did not show himself unto them until such time as they were better awaked from their carnal blindness. They had showed a notable token of their zeal, in running to the sepulchre: notwithstanding Christ was hidden from them, because they sought him too superstitiously. Let us learn also by this example to keep us within our bounds in sorrowful and obscure matters, until by the grace of God better things come to light. 11. Marry stood without at the Sepulchre weeping: So as she wept, she bowed herself into the Sepulchre: 12. And seeth two angels clothed in whit, sitting the one at the head, & the other at the feet, where the body of jesus was laid. C. Now the Evangelist beginneth to show how Christ appeared to testify his resurrection, Resurrection of Christ confirmed. aswell to the women as to his Disciples. And although there be mention but of one Mary, yet notwithstanding it is likely that there were more women with her. For whereas other think that they were gone for fear, it is against reason. They seek to avoid repugnancy where there is none. Now whereas the women abide by the sepulchre, the Disciples being gone into the City, there is no cause why they should be greatly commended for the same more than the other. For the other go away with joy and consolation: and these tarry and occupy themselves with vain and superfluous weeping. To be short, they stayed at the sepulchre superstitiously, and with carnal affection. And seeth two angels. Bu It seemeth that Mary, the Disciples being returned home, came again to the Sepulchre. For as she stood without at the door of the Sepulchre, and did nothing else but weep, after the manner of women, the presence of Angels which were in the sepulchre, brought to pass, that stooping down she might see into the Sepulchre: where she saw two Angels with a joyful and glorious countenance, keeping that place where the body of the Lord was laid. C. Wonderful was the sufferance and goodness of the Lord, which forgave Mary and her fellows so many vices. For he doth them no small honour in sending his Angels, and in manifesting himself unto them: the which was not granted unto the Apostles. For although the Apostles and the women were all in one fault, yet notwithstanding their blindness was less excusable, who being so plainly taught, had profited so little. Christ chose the women, that he might first reveal himself unto them, not with shame to the Apostles. M. Notwithstanding it is uncertain whether Mary knew them to be Angels, yea or not, or whether she thought them to be men. Most think that she took them for men. But so often as we read that Angels appeared in the usible show of men, and clothed in men's apparel, it was because of the gross rudeness of men. Also there is no doubt but that they had sometime true bodies given unto them. But whether these two Angels had only the form of bodies, or not, it is superfluous to inquire. It sufficeth us that the Lord gave unto them a humane form, in so much that the women could both see and hear them: but they were beautified so strangely, that they seemed rather to be come from heaven, than from among men. Bu And certainly, God at this time had ordained these Angels to testify of the resurrection of the son. The one at the head, & the other at the feet. Whereas in Matthew we have mention made only of one Angel, it differeth nothing from the Narration of john. For both spoke not at once to Mary, but one of them to whom the message was committed. C. And in that the Angels keep and watch this place, we have to note that Christ thus began the glory of his kingdom. For in that the Angels honour his Sepulchre, the ignominy of the cross is not only thereby taken away, but the Majesty of Christ also shineth. 13. They say unto her, woman why weepest thou? She saith unto them, for they have taken away my Lord, & I wots not where they have laid him. M. The Angels knew wherefore Mary wept: but they kept the same secret awhile, until Christ made them joyful by appearing unto them. C. But by the other Evangelists we may gather that the Angels spoke more: but S. john only noteth the same briefly, because this was sufficient to testify the resurrection of Christ. This speech containeth both reprehension and consolation. The Angels reprehend the untimely weeping of Mary, notwithstanding withal they mix joy, in denying that there is any cause to weep, for that Christ was risen. She saith unto them, because they have taken. Marry being exceeding sorrowful, weighed not what these two men appearing in white apparel, and sitting in the empty sepulchre, might mean. A. And therefore simply she complaineth that the body of the Lord jesus was taken away: even as a little before she complained to the Disciples, with the rest of the women. 14. When she had thus said, she turned herself back, and saw jesus standing, and knew not that it was jesus. C. But how was Mary thus blinded and deceived, that she knew not jesus, who aught to have been familiarly acquainted with him? Some think that he appeared in another form. But it is more likely that the fault was in the woman's sight: even as it is said of the two Disciples in the .24. of Luke. Therefore let us not say that Christ did altar and change his face, as the Poets feign of Proteus, who transformed himself into divers shapes: but rather let us say, that it is in the pleasure and power of God, which hath given eyes unto men, to dasel them, when it shall seem good unto him, that in seeing they might not see. And in Mary we have a common example of the errors of man's mind. For although Christ offereth himself to be seen, yet nevertheless we imagine that he hath divers forms, in so much that our sense and reason conceiveth any thing sooner than true Christ. For seeing the sight of our mind is of itself deceitful, it is also blinded and bewitched by Satan and the world, that it might discern no truth. 15. jesus saith unto her, Woman why weepest thou? whom seekest thou? she supposing that he had been a Gardener, saith unto him: Sir, if thou have borne him hence, tell me where thou hast laid him, & I will fetch him. M. The Lord himself speaketh unto her as a stranger, & demandeth the cause of her weeping, as moved with compassion. Sir C. She calleth him Sir, according to the manner of her country. For the jews saluted husbandmen and other base personages by the name of Sir If thou have borne him hence. M. Because she thought that he had hard her speak those things which she had answered to the two men sitting upon the sepulchre, she saith not, I seek my Lord, but simply, If thou have borne him hence tell me where thou hast laid him, that I may go and fetch him, and bury him in a condign place, C. Hear we see that Mary savoureth nothing but that which is from the earth. She only desireth to have the dead carcase of Christ, that she might keep the same in a sepulchre, but she thinketh not upon the divine power of his resurrection, which was most principal. Wherefore it is no marvel if such gross affections put a veil before her eyas. 16. jesus saith unto her, Mary. She turneth herself, and said unto him, Rabbony, which is to say, Master. C. In that Christ suffered Mary to err for a short time, it is profitable for us to confirm our faith: but now with one word he revoketh her from error. M. He saith not, I am he whom thou seekest, for whose sake thou weepest so much: but he calleth her by her proper name, as one familiar friend speaketh to another, and that with such a voice as was best known unto the woman. C. At the first he spoke unto her as a stranger: but now taking upon him the person of a Master, he speaketh unto her as to a Disciple: even as we heard before that a good shepherd calleth all the sheep of his flock by name. john. 10.3. The voice therefore of this shepherd pierceth into the mind of Mary, openeth her eyes, moveth all her senses; & affecteth her forthwith to give herself unto christ. For She turned herself, and said unto him Rabboni. M. The Evangelist in saying that Marie turned herself about again, meaneth that she turned her face again to the Sepulchre, whither peradventure her heart was bend. A. For she had a fervent & unspeakable desire to find the Lord: but so soon as she heard and understood the voice of her shepherd, she biandby cried with great joy and admiration, Rabboni. C. Thus in Mary we have depainted to us the Image of our calling. For this is our only entrance into the true knowledge of Christ, if so be he know us first, and do familiarly call us unto him, not with that common voice, which generally soundeth in the ears of all men, but by which he doth specially call those sheep which are given unto him of the father. hereupon the Apostle Paul saith. Gal. 4.9. After that ye knew God, yea rather were known of God. And the efficacy of the word appeareth hereby, that Mary gave biandby unto Christ, that honour which was due unto him. For the name of Rabboni is not only honourable, but containeth also the profession of obedience. Therefore mary declareth herself to be a disciple of christ, and submitteth herself unto him as to a master. This is a wonderful and secret conversion of man's mind, when God illuminating the same by his holy spirit, maketh the same of blind, suddenly to see perfectly. The like example we have almost in the two disciples which were going to Emaus. A. For when as at the first their eyes were held that they knew not Christ, Luk. 24.30. at the length when he took bread, and blessed, and broke the same, their eyes were opened, and they knew him whom before they judged to be a stranger. C. Furthermore the example of mary aught to be an exhortation unto us, that so many as Christ calleth unto him do answer him presently again without delay. 17. jesus saith unto her, touch me not, for I am not yet ascended to my father: but go to my brethren, and say unto them, I ascend unto my father, & your father, and to my god, & your God. B. Marry would have embraced Christ for the exceeding love & joy which she had, because she saw Christ present again in the flesh. But when the Lord saw that she wondered at his carnal presence more than was meet, seeking to lift up her mind to heavenly things, and to the embracings of faith, forbade her to touch him, saying: Touch me not. C. Notwithstanding this seemeth not to agreed with the narration of Matthew. Mat. 28.9. For he plainly writeth that the women embraced the feet of Christ. And seeing afterward he would have his disciples to handle and to feel him, what cause was there why he should forbidden Mary to touch him? Objection M. For he said unto Thomas, bring hither thy finger, and see my hands, and put thy finger into my side, and be not faithless, but believing. C. The solution hereof is very easy, if so be we consider that the women were not prohibited the touching of Christ, before such time as they were too busy and desirous to touch him. Answer For no doubt he did not forbidden them to touch him, so far forth as it was needful to take away all doubt: but when he saw that they were to busy in impracing his feet, he moderated and corrected that rash zeal. For they depended upon his corporal presence, neither did they know any other way to enjoy him, than if he dwelled among them upon the earth. M. Moreover because his disciples doubted whether he were truly risen again or not, and because the same which appeared unto them was judged of them to be but a vision, Luk. 24.37 to the end they might believe the resurrection, he said, Feel and see, for a spirit hath not flesh and bones as ye see me have. Also, Thomas had said, Except I see the print of his nails in his hands, and put my finger into the print of the nails, and my hand into his side I will not believe. Therefore Christ did very well in offering himself to be felt of him. A. But in mary there was no such doubting, that there should need any further feeling: but it was requisite that she should come to a further faith, and to more plain understanding of the kingdom of Christ, lest she should abase him in cogitation more than there was cause. C. We must also note the reason which Christ addeth. For I am not yet ascended to my Father. For by these words he commandeth the woman to suspend their affection, until such time as he was ascended into the glory of his kingdom. Furthermore he showeth the faith of his resurrection, not such a faith as they imagined to themselves, as that when he was risen again he should reign & triumph in the world: but rather that by his ascension into heaven, he should take possession of that kingdom which was promised unto him, and sitting at the right hand of his Father, might govern the Church by the power of his spirit. Therefore the sense and meaning of his words is, that the state of his resurrection is not full and perfect, until such time as he sit at the right hand of his Father in the kingdom of heaven. As if he should say. B. Think not because ye see me present in the flesh, that ye have obtained the fruition of all good things. I said before unto my disciples, that it was good for them that I should go unto my Father, to whom when I had ascended, I would sand my spirit the comforter, and bring all things to pass for them. These things ye aught to look for, and not to make such account of my corporal presence. Abstain therefore from this earnest touching, jest ye be to much addicted to my carnal presence: ye aught hereafter to embrace me by faith, reigning in heaven C. But this doctrine bringeth a double profit. The first is, that all they which will not err in seeking Christ, must lift up their minds to heaven. The second is, Col. 3.1. that all they which come to him, must cast off from them carnal affections, even as the Apostle Paul teacheth. But go unto my brethren M. Christ sendeth Mary unto his Apostles, whom he calleth his brethren. For they were sons of the same God the father whose only begotten son he was. C. But the inestimable goodness of Christ doth shine in this, that he ordaineth & appointeth women to be witnesses unto the Apostles of his resurrection. For the embassage which is committed unto them, is the only foundation of our salvation, & containeth the principal point of heavenly wisdom. Howbeit we must also note that this was extraordinary, and as it were accidental. I ascend unto my father, and your father. By the name of ascending he confirmeth the doctrine of that which we spoke even now: namely that he therefore rose again, not to abide upon the earth, but to enter into the heavenly life, & to draw all the faithful thither with him. Therefore there is a great emphasis & force in this word, I ascend, because Christ reacheth his hand unto his disciples, jest they should seek felicity in any other place then in heaven. For where our treasure is, there also it is meet that our heart should be. But Christ saith that he doth ascend: therefore we also must ascend, except we will be separated from him. Mat. 6.21. Moreover when he saith that he doth ascend to God, he doth put away all sorrow and grief which the Apostles might conceive by his deperture. For he giveth them to understand, that he will always be present by his divine presence, with those that are his. By his ascending the distance of the places is noted. But although Christ be absent in body, yet notwithstanding because he is God, his power every where shed forth, doth plainly declare his spiritual presence. For to what end doth he ascend unto god, but only that he sitting at his right hand, might reign in heaven, and in earth. M. Also this is to be noted, that he doth not only say, I ascend unto my Father and my God, but added also, And to your Father, and your God. Therefore they which are Christ's, have the same God, and the same Father that he hath. C. For this is an inestimable benefit, that the faithful may surely trust and believe, that the God of Christ is their God and Father also. This trust, being founded upon Christ, is no rashness. Moreover Christ calleth the Father his God in respect of his humanity, he having taken upon him the form of a servant. This therefore is proper to his human nature: but yet it is referred to the whole person in respect of the unity: because he is both God and man. We have also here to note that Christ is the Son of God by nature, but we by adoption only: but such is the stability of grace which we have by him, that the devil with all his force shall never be able to shake the same, but that we shall always call him our Father, who hath adopted us in his only begotten son. A. Christ therefore is so called our brother, that therewithal also we must accounted him our Lord and Prince. 18. Marry Magdalene came and told the Disciples that she had seen the Lord, and that he had spoken such things unto her. A. So soon as the Lord commanded, Marry Magdalene obeyed, who notwithstanding, as it is like, was much grieved that she should depart from him. And she told unto the Disciples two things, according to the lords commandment: The one is that she shed seen the Lord. She saith not that the Lord was risen, but that she had seen him, that she might bring tidings of that which was plain and evident. This was very necessary to be told unto the Apostles, by her, who before had made them suspect the removing away of the lords body. The other is, that he said unto her, Go unto my brethren, and tell them, I ascend unto my father. etc. Let us consider that it is not without cause that he commanded Mary to tell the Disciples, not only that he was risen again, but also that he was about to ascend into heaven to his Father. They were to be called from an earthly opinion as well as Mary, the which they could hardly put away, having conceived the same in their minds before his Passion. Wherefore Luke reporteth that they said, Lord wilt thou at this time restore the kingdom of Israel? 19 The same day at night which was the first of the Sabbaths, when the doors were shut where the Disciples were assembled together for fear of the jews, came jesus and stood in the midst, and saith unto them, Peace be unto you. M. Saint john omitteth many things which are to be read in the other Evangelists. C. He now beginneth to show here, how that by the sight of Christ the Disciples were confirmed in his Resurrection. Bu For he setteth his lively body before his ten Disciples to be seen and touched. C. And it came not to pass without the providence of God, that they came altogether in one place, that the credit of the matter might be the more sure and manifest. Bu The Apostles were miserably dispersed by the cross of Christ: even as the Lord himself by the mouth of the Prophet Zacharie, had told them it should come to pass: but now taking unto them a good courage again, they come together, looking now for more happy success. Wherefore if so be at any time the tempest of afflictions do disperse us, let us return again unto our fellowship, for we shall not want the grace of God. C. Christ verily dealt most gently with them, because he held them in suspense but till the evening. When the doors were shut. M. The manner of this people was not to shut their doors in the day time. For this cause the Evangelist saith, that the Apostles came together in a secret assembly being afeard of the fury and outrage of the jews. C Andrea in that they came together, it was a sign of faith, or of Godly affection: but in that they shut up themselves in secret, we do acknowledge that there was some infirmity in them. For the stoutest and most valiant men sometime are afraid: but notwithstanding we may perceive that the Apostles were so afeard, that they bewrayed the infirmity of their faith. R. The Apostles feared the jews as yet (because their heart was not yet sealed with the spirit of God: but afterward, the spirit being revealed, the doors were not only opened, but also the Apostles preached Christ publicly abroad, fearing neither threatenings, nor death, nor hell, nor Satan, but derided them even as trifles and sport. Of so great power is the consolation of the holy Ghost. C. And we have here an example worthy to be noted. For although the Apostles behaved not themselves so valiantly as it become them, yet notwithstanding they did favour their infirmity. They seek to hide themselves to avoid peril, yet notwithstanding they pluck up their minds that they may abid together. For otherwise they had been disperse here and there, and one of them would have been afraid to look another in the face. After the same manner must we fight with the infirmity of our flesh, and resist fear, which maketh us to fall away. And Christ doth bless their zeal in appearing to them being gathered together, and Thomas is justly deprived of that grace which all his brethren had, because as a vagrant or wandering soldier he was departed from the ensign of unity. Therefore let all those hereby learn, which are to fearful, to embolden themselves, and to correct in them, the fear of the flesh. Came jesus and stood in the midst. M. In that Christ, when the doors were shut, came unto his disciples, which were gathered together for fear of the jews, to the end, by his apparition he might comfort them being in grief and fear, we have a notable proof of his divine power. For whereas some think that the doors were opened for him, that he might enter in according to the manner of men, it disagreeth much with the mind of the Evangelist. Therefore we must not think that Christ entered in without miracle, to the end he might declare his divine power, to make his Disciples the more attentive. Nevertheless that is most false which the Papists affirm, as, that Christ's body pierced the doors which were shut. This they therefore affirm that they might make his glorified body not only like unto a spirit, but also so incomprehensible that no place can contain the same. But the words of the Evangelist sound no such thing: because he saith not that he entered through the doors that were shut: but that he stood suddenly in the midst of his disciplees when the doors were shut. We know that Peter came forth of the fast barred prison: shall we therefore say that he pierced through the midst of the Iron gate? This were to absurd and childish: let us content ourselves with this that Christ purposed by a notable miracle to confirm the Apostles in the faith of his resurrection. Peace be unto you. Bu Christ according to his manner saluteth his beloved disciples. For the jews used this manner of salutation, and it continueth with them until this ●aye. By peace, he meaneth integrity and health, prosperity and a blessed life. M. Even as when we say, God save you. The Lord used this manner of salutation, not only at this present, but also before his passion. A. Concerning this salutation read the tenth Chapter of Matthew, beginning at the 12. verse. 20. And when he had so said, he showed unto them his hands, and his side: Then were the disciples glad. C. It was meet that this confirmation should be added, that it might appear unto them by all manner of means that Christ was risen again. Bu Lest they should imagine him to be a spirit, or some other body than that which had hung upon the cross. Therefore he showeth unto them his hands and his side, namely the prints of the nails in his hands, and the wound pierced by the spear in his side. M. The Evangelist Luke in his four and twenty chapter addeth more concerning the communication of Christ with his disciples about meat, in the 41. verse. 21. Then said jesus unto them again: Peace be unto you: as my father sent me, even so sand I you also. C. Christ saluted them again to make them the more attentive unto those things which he spoke, being matters of great weight and importance. As my father sent me M. Christ first declared unto his disciples, the reason of his death & resurrection, out of the scriptures, and then he told them that they should preach remission of sins, & repentance, & give testimony unto the gospel. C. By which words Christ doth after a sort enter his Apostles into their office, to the which before he had choose them. They were sent before throughout jewry, but only as forerunners, which should exhort & command men to hear the chief teacher, but not as apostles which should take upon them the continual office of teaching. And now the lord appointeth them as Ambassodors to declare & set forth his kingdom in the world. Therefore let this stand as an undoubted truth, that this is the first time in the which the apostles were ordained to be ordinary ministers of the gospel. And his words are in effect as much as if he should say, that he had hitherto done the office of a teacher, and that he having ended his course & race, appointed unto them their turn. For the father had appointed him to be a teacher of the church to this end, that he might go before the rest for a time, & might afterward appoint substitutes in his place to supply his room. For the which cause Paul saith that he hath appointed some in the church to be Apostles, other Evangelists, Eph. 4.11. other shepherds, to govern the church unto the end of the world. Bu Therefore he committeth unto them their embassage, and appointeth them to be teachers of the whole world & ministers of his church. C. First of all than Christ testifieth, that although he himself hath a temporal office of teaching, yet notwithstanding that the preaching of the gospel shall abide for ever: and jest the doctrine of the Apostles should have less authority, he commandeth than to succeed him in the same function which he had received of his father. And thus it was meet that their ministry should be authorized: for they were base & unlearned men. Bu But we must take heed jest we abuse these words of the Lord or misconstrue them. For the lord did not sand forth his Apostles, to offer themselves a sacrifice for the sins of the whole world, neither to the end the father might be called upon through their name, or that by their merits the whole world might be saved, Mat. 9.12. Ihon. 6.38. Ihon. 3.17. but that by the preaching of the word they might call men to repentance, and to remission of sins in Christ. Therefore the manner how Christ himself was sent is noted in the places quoated in the margin. This then is referred to the preaching of the gospel: even as he saith in another place: Mar. 28.19. Mar. 16.15. Go ye forth into the whole world and preach the Gospel to every creature 22. And when he had said those words, he breathed on them, and saith unto them, receive ye the holy Ghost. Bu The Apostles might have said unto Christ, thou layest a heavy burden upon our shoulders. We fear Lord that we are not sufficient for these labours, & that we want strength, insomuch that we shall faint at the last under our burden. This world hath his power, his customs received from the fathers, which it accounteth for divine laws, it hath Priests, and Philosophers which are learned, elloquent, and of great authority: against whom thou settest us which are naked, unprepared, unlearned, and barbarous men. C. Therefore because almost no mortal man was fit for so heard an office, therefore Christ endueth his Apostles with the spirit of grace. And in deed it is a thing far surpassing the strength and power of man to govern the Church of God, to prefer the embassage of eternal salvation, to erect the kingdom of God in earth, and to lift up men unto heaven. Wherefore it is no marvel if so be none be found fit, but he which is endued with the holy ghost. 1. Cor. 12. For no man can speak one word of Christ, except the holy Ghost govern his tongue, so far is every one from the faithful discharging of so notable an office. But this glory belongeth only unto christ, to frame & appoint those teachers which he setteth over his Church. For therefore he received the fullness of the spirit, that he might give unto every one of the measure of the same. And seeing he is the only shepherd of the Church, it is necessary that those Ministers, whose labour he useth in the Church have the power of the spirit from him: the which he declared by an external sign, when he breathed upon his Apostles. What horrible sacrilege then is that of the papists, which take that honour unto themselves which belongeth unto the son of God? C. For their consecrating Bishops deprave these words, when in making their Mass Priests, they boast that they breath out the holy Ghost by belching. But the matter itself doth plainly declare, how much their filthy breathing, doth differ from the divine breathing of Christ: because of brutish horses, they do nothing else but make ignorant asses. Wherefore they usurp unto themselves the glory of the divinity, which profess that they give the holy ghost by breathing. We must also note that Christ endueth them with necessary gifts, whom he calleth to the pastoral offices, that they may be able to execute their office, or at lest not unprepared for the same. Therefore let us believe that they are lawful pastors of the Church, who (as it may appear) are endued with the grace of the spirit. But some will say, Objection if so be Christ at this time gave the holy Ghost by breathing, the sending of the holy Ghost afterward may seem superfluous. Answer. Answer The holy Ghost was so given to the apostles in this place, that they were only sprinkled with his grace, and not endued with his full power. For when the spirit appeared in fiery tongues, lighting upon them, they were wholly renewed. But at this time he did not so ordain them preachers of his Gospel, that they might biandby go forth to the same: but rather (as it is said in another place) he commandeth them to be quiet, Luk. 24.42 and to abide in the City, until such time as they were endued with power from above. And when Christ might have given grace to his Apostles by secret inspiration, he added thereunto visible breathing, to the end he might not only instruct them with words, but confirm them also with a certain sign, jer. 19.10. to the end the minds of the disciples might doubt the less of the truth of the promise. The like sign jeremy used in threatening destruction of jerusalem. But we must also note that the word is joined to the external and visible sign. For hereof sacraments take their force. Not that the efficacy of the spirit is included in the voice which soundeth in the ears: but because the effect of all those things which the faithful understand and feel by sacraments, dependeth upon the testimony of the word. Christ breatheth upon his Apostles, but they receive not only breathing, but also the holy ghost. And wherefore, but only because Christ promiseth unto them? Thus it cometh to pass in Sacraments. Whereupon we may gather, that whatsoever sacraments men have devised, are nothing else but mere toys: because there can be no truth in signs, but where the word of God is present. 23. Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained. C. After that Christ had ordained and appointed Ambassadors to be sent forth into the world, now more expressly be describeth the office or ministery of his Apostles, and comprehendeth in few words the sum of the Gospel. For this power of remitting of sins must not be separated from the office of teaching, Sins remitted by Christ. to that which here it is annexed. M. The son of God himself came into this world, and suffered the death of the cross, to bring remission of sins unto mankind. So said the Angel, Mat. 1.21. Lu. 24.47. Rom. 4.6. He shall deliver his people from their sins. For in this consisteth our salvation, that our sins are freely forgiven us, even as damnation standeth in the retaining of them. Remission of sins pronounced by the Apostles. C. Therefore the special end of preaching the Gospel is, that men may he reconciled unto God: because remission of sins is free, even as the Apostle Paul teacheth in the fifth Chapter of his second Epistle to the Corinthians, where, upon this consideration, he calleth the Gospel the ministry of reconciliation. Many other things the Gospel containeth: but this is the special thing which God entreateth of in the same, that he might receive men into his favour, not imputing unto them their sins. They therefore which will show themselves faithful ministers of the Gospel, must be very painful in this point. For the Gospel doth differ specially from profane Philosophy in this, Salvation consisteth in free remission of sins that it placeth the salvation of mankind in the free remission of sins. For hereof come other benefits of God, as, that God illuminateth and regenerateth us by his holy spirit, that he maketh us like unto himself, and armeth us with invincible fortitude against the world and the devil. So that the whole doctrine of piety, and the spiritual building of God standeth upon this foundation, that God delivering us from all our sins, adopteth us to be his sons. M. But it may be demanded, Objection how Christ giveth unto his Apostles power to remit sins, seeing it belongeth only unto God to remit sins. Answer. Answer Christ so commandeth his Apostles to remit sins, that he doth not give unto them that which belongeth unto himself. It is proper to himself to remit sins: this honour as it is proper to himself he doth not give unto his Apostles: but commandeth them in his name to pronounce remission of sins, that by them he might reconcile men unto God. And to speak properly, he himself alone forgiveth sins, by his Apostles. Notwithstanding this was given to establish our faith, when he so greatly extolleth their power, that he maketh them witnesses only, and proclaimers of this grace, and not the authors of the same, And therefore the Apostle Paul saith, 2. Cor. 5.20. We are messengers in the room of Christ, even as though God did beseech you through us: so pray we you in Christ's steed that ye be reconciled to God. And we ought not to esteem of this unspeakable treasure any whit the less, because it is offered to us in earthen vessels: but we have rather cause to give thanks unto God, which hath given such honour unto men, that they may represent his own person and the person of his son, in pronouncing remission of sins. Moreover hereby appeareth the madness and blindness of the Papists, Absolution of the Papists. which wrist and abuse this place to their magical absolutions. But Christ did not here appoint his Apostles to be auricular confessors, but public preachers of his Gospel. Wherefore we must consider the manner of remitting of sins, that we may know what power this is, which is given to the Apostles. And whosoever's sins ye retain. Christ addeth this second part, to terrify the contemners of his Gospel, to the end they may know that their pride shall not escape unpunished. Therefore as the embassage of salvation and eternal life was enjoined the Apostles, so also they had vengeance committed unto them to use against all those wicked ones, which should reject the salvation offered unto them: as the Apostle Paul teacheth. Bu So that the Apostles forgave men their sins, when by the preaching of the Gospel they taught that the faithful had their sins forgiven them, Retaining sins. and that they were endued with life by the death and resurrection of Christ jesus: And they retained sins, when they pronounced the wrath of God to rest upon all unbelievers. It is proper unto the Gospel that we are reconciled unto God: 2. Cor. 10.6. but it is accidental that the unbelieving are addicted unto death. Notwithstanding we must note, that whosoever heareth the preaching of the Gospel, and doth not embrace remission of sins there offered, is in the state of eternal damnation. 2. Cor. 2.16. For as the son of God is the savour of life unto life to them that believe, so also he is the savour of death unto death to the Infidels. A. Concerning the larger exposition of this place, read our Commentary upon the .16. Chapter of Matthew, and begin at the ninth verse: also at the .18. verse of the .18. chapter. 24. But Thomas one of the twelve, which is called Didimus, was not with them when jesus came. R. As the fall of Peter is before described at large, not to the reproach of Peter's fall, but that the Scripture might set before us the vain presumption of flesh: even so in this place S. john describeth the unbelief of Thomas, not to discredit him by ripping up his sin, but to set forth in Thomas the nature of flesh. Bu For Thomas representeth all those who judge the resurrection of the flesh to be impossible, and therefore do make a scorn at the same. And the unbelief of this Apostle is therefore set down, that the faithful might thereby be the better confirmed and strengthened. He was not only slow and hard to believe: but also his obstinacy made him desire to feel and handle the body of Christ, being not contented with the sight of the same. R. Furthermore in this History we acknowledge the wonderful judgements of God. For as God wyncked at the brethren of joseph, and suffered them to be led by envy against joseph at the first, secondly to cell him, and lastly to lie unto their Father: but to this end, that being fallen the deeper, when they were delivered, they might the more manifestly see and acknowledge the hand and power of the Lord: Even so Christ winketh at the unbelief of Thomas, but with this judgement, The judgements of god in Thomas his unbelief. that not so much his faith as ours might be the more confirmed. For by the unbelief of Thomas our belief was furthered. M. In that Thomas was not with the rest, some think the cause to be this, because he was not as yet returned from the flight which he took for fear. 25. The other Disciples said unto him, we have seen the Lord. But he said unto them, except I see in his hands the print of the nails, and thrust my hand into his side, I will not believe. C. Here is noted the original and welsyring of the fault, because every man will be wise in his own conceit, and flattereth himself too much. Bu Thomas doth not desire simply to see the Lord, but rather seeketh for the prints of the nails, and marks in the flesh, for so he saith he will believe, that Christ is truly risen again. As if he should say, You are deceived no doubt by some fantasy or spirit. I therefore will not believe, except I see his body, yea (and lest my sight be deceived) except I put these my hands into the print of the nails in his hands, and my finger into the wound of his side. These words contain nothing sounding to faith, but only a sensual judgement. The like happeneth to all those which are so addicted unto themselves, that they give no heed or credit unto the word of God. 26. And after eight days again his Disciples were with him, and Thomas with them: Then came jesus. etc. M. This was the eight day after his resurrection, which we may name the Sunday. The same day the Disciples were gathered together again. In whom we may note the nature of sincere love. There is a common proverb: Like will to like. They were all like affected toward Christ, therefore they desired to be in one assembly. And they did patiently bear the unbelief of Thomas, until such time as he should be cured by Christ himself. They did not excommunicate him, but admitted him into their fellowship without grudging. And Thomas also himself, although he believed not those who told him of the lords resurrection, yet notwithstanding he could not keep himself out of the company of the Apostles and Disciples. Hereby we are put in mind to foster and maintain mutual love, and not to forsake the bond of Christian charity for some light contention. C. Concerning the coming in of Christ, and the salutation which he used, read the .19. verse going before. 27. After that said he to Thomas, Bring thy finger hither, and see my hands, and reach hither thy hand, & thrust it into my side, and be not faithless, but believing. M. The Lord doth not tarry until Thomas preventeth him, but e●●●eth him that thing first, without the which he had said he would not believe: that thereby he might not only believe the resurrection, but might also be pierced in conscience: and that he might know that he was not ignorant of those things which he had spoken unto the rest of the Apostles, telling him of the Resurrection. C. Hereby also we gather, what care he had to provide both for the confirmation of our faith, and also for Thomas his faith. For this was not done for Thomas his sake only, but for our sakes also, that nothing might be wanting which might confirm our faith. M. Moreover in that Christ spoke these things to Thomas, not in secret, but openly before all the Apostles, it was not done without cause. For this unbelief of Thomas was not secret, but manifest unto the rest of the Apostles: Wherefore there was no cause why either his estimation; or his shame should be spared. For why should he be ashamed openly to be cured, who was not ashamed openly to offend? A manifest wo●●de must have a manifest plaster. Therefore let us hereby learn what is the form of Christian discipline. Christian discipline. Let these things which are secret, be secretly corrected, and these things which are manifest, he manifestly reprehended. Also this open reprehension of Thomas, served greatly to the confirmation of the other Disciples which were present. Even so Paul willeth that they which sin openly, be openly reproved, that others may fear. For he which by his unbelief stayeth others from the faith of Christ, must suffer himself to be cured by open correction. C. But wonderful and monstrous was the unbelief of Thomas: who being not content with the simple sight of Christ, would have his hands also witnesses of the resurrection. And thus he was not only obstinate, but also proud and contumelious against Christ. But now at the last when he had seen Christ, he ought to have been ashamed and afraid. And yet as though he had known no fault by himself, he boldly and without fear putteth in his hand. For we may easily gather by the words of the Evangelist, that he did not repent him before he was convinced by touching. Thus when we give less honour to the word of the Lord than is meet, there creepeth into our hearts by little and little, obstinacy, which bringeth with it contempt, whereby all reverence of him and his word it quite taken from us. Wherefore we must take the more pain in bridling the lasciviousness of our nature, lest by obstinacy we quench the feeling of piety, and shut up the gate of faith against ourselves. 28. Thomas answered & said unto him, My Lord, and my God. Bu Thomas so soon as he had seen and touched, knowing both the face and also the wonted voice of the Lord, is awaked, and (even as a man when he hath been out of his wits and cometh again to himself) he crieth out, saying. My Lord and my God. For an abrupt spéeahe hath always great vehemency. And there is no doubt but that shame constrained him thus to cry, whereby he might condemn his former sloth. Bu But this, as it is a most brief confession of a true faith, so also it is most absolute. For Thomas gathereth by the true resurrection of the body that he was jesus and the Lord, that is to say, the Redeemer, and the king of all: Also God, that is to say, the life and conceruation of all creatures: and not only the God and Lord of all things, but also his God, and his Lord. For he doth not cry, Thou art Lord and God, but, My Lord, and my God. Therefore such sudden exclamation showeth that faith was not clean extinguished in him, though it were buried for a time. For he toucheth not the divinity of Christ in his side, nor in his hands, but he gathereth much more by those signs, than they did show. And whereof came this, but only because he returned to himself from oblivion? Also who would have thought that so great faith would have followed such obstinate unbelief? Act. 9.2. So Paul in the beginning was a most cruel persecuter of the Church, notwithstanding afterward he become a most faithful Apostle. For these wonderful judgements of God are described to this end and purpose, that we might learn to know the wonderful goodness of God, who turneth evil into good. C. For the same which happened to Thomas, happeneth sometime to many: Who casting the fear of God aside, for a time run at randam, in so much that there appeareth no faith at all to be in them: but so soon as they are chastised with God's correction, subduing flesh and blood, they return to a better mind. 2. Kin. 12.13. The which we may behold in David after the short admonition of the Prophet. For it cometh to pass by the wonderful goodness of God, that the Elect forsaking not the faith, do never so far fall, but they soon rise again. Wherefore we must take careful heed that we fall not away from the faith. Notwithstanding let us be sure of this, that GOD doth hold back the faithful with a secret bridle: lest they should fall to their destruction, and doth always keep in their hearts some sparks of faith, Christian faith. which afterwards in due time he kindleth by the blast of his spirit. M. We see also here what is the confession of a christian faith. He is a true Christian which confesseth with his heart that Christ is his Lord and God: for we see that this confession is approved of Christ. He would never have suffered the honour taken from his father to be given unto him falsely. But he confirmeth that which Thomas spoke. Therefore if he had not been God, he would never have approved this confession of Thomas. Wherefore this one place is sufficient to overthrow the heresy of the Arrians. C. Hereby let us learn to be brought from the man Christ, unto the true God Christ. For that our faith may come unto the divinity of Christ, we must first begin with that knowledge which is most easy, because our faith doth profit and go forward by degrees so, that we apprehending christ in earth, borne in a stable, and hanged upon the cross, may come at the length unto the glory of his resurrection, and from thence to his eternal life and power, in the which his divine Majesty shineth. 29. jesus saith unto him, Thomas, because thou haste seen me, thou haste believed: blessed are they that have not seen, & yet have believed. Bu Lest any man should say, these things were spoken and written concerning the Apostle Thomas, they appertain not unto me, the Lord extendeth the same unto all the faithful, pronouncing them blessed which have not seen, and yet believed. C. Christ reprehendeth nothing in Thomas, but only because he was so slow to believe, that he was violently to be drawn unto the faith, by the experiment of his senses: the which is quite contrary to the nature of faith. Blessed are they that have not seen. M. According to the Hebrew phrase he useth the Preterperfect tense for the Present tense. He doth not condemn the faith of Thomas (to the which he had exhorted him, saying: Be not faithless, but believing. But condemneth their faith, which seeing not, are contented with the hearing of the word of God only. So when he saith, Blessed are they which hear the word of God, and keep it: he doth not deny that to be true, which the woman had said, Blessed is the womb that bore thee, and the paps that gave thee suck: but extolleth those which hear the word of God, and keep it. C. Therefore Christ here for this consideration commendeth faith, because the same being content with the simple word of God, dependeth not upon the sense and reason of flesh and blood. So that he comprehendeth the force and nature of faith in a brief definition: namely that it standeth not in the present aspect, but pierceth unto the heavens, and believeth those things which are hidden from human understanding. To this effect pertain these sentences: Faith is an assurance of things which are hoped for, Heb. 11.11. 1. Cor. 5.7. and a certainty of things which are not seen. Aso, We walk by faith, not after outward appearance. The which places signify that faith hath his aspect, but yet such aspect as stayeth not on the world, and upon earthly objects. If any man object and say, that this place is contrary to that where he pronounceth those eyes to be blessed which behold him present. We answer, Mat. 13.16. That Christ doth not speak there of a corporal aspect only, as he doth in this place, but of the revelation which is common to all the godly, from the time that he came to be the redeemer of the world. He compareth the Apostles with the holy Kings & Prophets, which were held under the obscure shadows of Moses law. But now he saith that the state of the faithful is blessed, because more perfect light shineth unto them: yea, because the substance and truth of figures is offered unto them. Many of the wicked beheld christ with the eyes of the flesh at that time, who notwithstanding were never a whit the more blessed: but we which never saw Christ with our eyes, are made partakers of this blessedness, which Christ here commendeth. Blessedness of those that see not Christ. Gal. 3.1. Whereupon it followeth that those eyes are called blessed, which spiritually consider that in him which is heavenly and divine. For at this day we behold Christ in the Gospel no less, than if he were present before us. M. Therefore let no man say, O that I had lived in the days of Christ, and had seen with mine eyes those his miracles. We believe that they are much more blessed which see not, than those which have seen. 1. Pet. 1.8. C. If therefore we desire to see that in Christ which maketh us happy and blessed, let us learn to believe when we see not. Whereas therefore the Papists wrist these words to prove their Transubstantiation, it is too frivolous and vain. That we may be blessed they command us to believe that Christ is in the form of bread: but the purpose of Christ was nothing less, than to make our faith subject to the inventions of man, the which faith, if it pass never so little the bounds of the word, it ceaseth now to be faith. If so be we must believe generally all things which are not seen, than our faith shall be subject to all monstrous miracles to all fables, and forged lies. Therefore to the end this sentence of Christ may take place, we must first of all prove that by the word of God, of the which we do doubt. The Papists bring the word of God for their Transubstantiation, but false, expounded and unaptly alleged. Bu Let us therefore keep ourselves within our prescript bounds, and let us believe that Christ is our Lord, our life, and our resurrection, in that he himself is risen again from death. 30. And many other signs truly did jesus in the presence of his disciples which are not written in this book. M. When the Evangelist did writ these thing, many other signs also concerning the lords resurrection, came unto his mind: the which he might have put in writing aswell as these: but because he had already determined with himself concerning the quantity of his book, and was already come to the measure of the same, lest any man should think that he had written all the signs which Christ did after his resurrection, & that the Lord appeared not passing once or twice to his Disciples to confirm his resurrection, he thought good to add these things unto his Narration. C. As if he should say, Let no man think that he hath here a full and perfect history, Bu For the Lord jesus did declare by many other Arguments, signs, tokens, and demonstrations, the truth of his resurrection, and of his divine power, and that so evidently, that the disciples might not only understand the same, but also might see with their eyes, & touch with their hands the Lord jesus restored to life, & might believe that he was risen again from death. But all these things have I not particularly repeated in this my evangelical work, Act. 10.41. not that they were unworthy to be remembered, but because these things were sufficient to the edification of Faith. 31. These things are written that ye might believe that jesus is Christ the son of God, and that in believing, ye might have life through his name. Bu Here the Evangelist addeth the cause and end of those things which he hath hitherto declared, to the end the Reader might know how to profit in reading these things, saying: That ye might believe, that this jesus, of whom I testify that he is risen again, who by so many signs declare to his disciples after his death, that he is risen to life, is Christ the son of God, that is to say, that Messiah, & only begotten son of God, whom the father according to the Scriptures, sent into this world to be a saviour and Mediator. C. Therefore by these words he giveth us to understand that he hath put in writing so much as is sufficient to satisfy us: because the same is sufficient enough for the confirmation of our faith. For he minded to prevent the vain curiosity of men, which is seldom or never satisfied. Also, Saint john was not ignorant what the other Evangelists had written. But seeing he intendeth nothing less than to abolish their writings, he doth not sepadate their Narration from his, saying that this is the end of the Scriptures, that we might believe that jesus is the son of God. C. Notwithstanding it seemeth absurd that faith should be grounded upon miracles, which aught to be wholly tied to the promises of God, and of his word. Answer. Miracles are appointed here to serve for no other use, than to be helps and stays of faith. For they serve to prepare men's minds, that they may give more reverence unto the word of God. Miracles confirm our faith. R. Therefore miracles do confirm a man's faith, but they give not faith. For they which believe not by the word, bot miracles, do fall away in time of temptation. That jesus is Christ. Bu That is to say, the Messiah promised in the Law, and in the Prophets, perfect God, and perfect man, the mediator of God and men, the high Legate of the father, the only author of perfect felicity. Bu Who by his death hath put away death, and by his resurrection hath restored to life. The Son of God. Because among men there was none found meet to bring such notable matters to pass, as, to reconcile us to the father, to make satisfaction for sins, to destroy death, to overthrow the kingdom of Satan, and to bring unto us true righteousness and salvation, therefore God sent and gave unto us his only begotten son. A. For all are gone out of the way, all are beoome unprofitable, Psal. 14.3. Rom. 3.12. there is none that doth good, not not one. C. Moreover, seeing the name of son doth belong unto Christ only, it followeth that he is not a son by adoption, but by nature. Wherefore in this name the eternal Divinity of Christ is contained. M. Read more hereof in our Annotations upon the .16. verse of the .16. chapter of Matthew. And that in believing ye might have life. Bu Now Saint john addeth the fruit of faith, to restrain the desire of men, lest they should desire to know more than were sufficient to obtain life. For what wickedness were this, not to be contented with eternal salvation, and to seek to pass the bounds of the heavenly kingdom? M. The end of the Scriptures concerning jesus, is Faith in Christ the son of God: and the end of faith in Christ is everlasting life. Bu For both the Prophets and the rest of the Apostles also said, Haba. 2.4. Rom. 1.17. Gal. 3.11. 1. Pet. 1.9. that the just man shall live by faith. Concerning our restoring to life by Christ, read our Annotations upon the third chapter before, the 16. verse. Through his name. Bu He addeth this to declare that we have life, by the merits and virtue of christ. For in showing that our righteousness cometh by the grace of christ, he excludeth all man's merits. M. Therefore we have life by the name of Christ that is to say, through Christ, for Christ, in Christ & to the glory of Christ, because we are Christ's, and do appertain to his name if so be we believe in him. For we are given unto him of the Father. A. Also there are many places of Scripture which testify that we have life given unto us by the name of Christ jesus only. Act. 4.12. Act. 10.43. 1. Ihon. 2.12 Such are these which I have coted in the margin. The xxj. Chapter. 1 afterward did jesus show himself again to his disciples at the sea of Tyberias: and on this wise showed he himself. Bu SOme think that this chapter was not added by john, but by some other, because Saint john concludeth his history in the end of the twenty chapter. But they see not, that in the twentieth chapter those arguments only are spoken of, by which the resurrection of the Lord was manifested at Jerusalem: & that in this one & twentieth chapter those things are named, Mat. 26.32 by which he approved the truth of his resurrection in Galilee Therefore of the twentieth chapter, he concludeth the narration of those signs which were showed at Jerusalem. But, because the Lord had specially promised that straight after his Resurrcection he would go into Galilee, and there showed himself alive again unto his disciples, S. John jest: he might seem to omit any thing which appertained to a full and perfect history, hath in this chapter added the revelation of the Resurrection made in Galilee. M. But when this apparition was made we cannot sertaynely tell, for that the evangelist speaketh not of any time. It is most certain that the Apostles, according to the commandment of the Lord, left Jerusalem and came to Galilee after the eight day of his resurrection. Wherein we have to note the diligence of Christ, who sought to confirm his disciples in the faith of the Resurrection. If so be he had sought only to have made them believe his resurrection, he had done that out of hand the first day of the same, neither was it need full to use many signs and apparitions for that cause: but because it was not sufficient once only too know the truth of the resurrection, except they did percist in the knowledge and faith of the same by invincible constancy, it was necessary too instruct and confirm them by many signs, by the space of forty days. So also we have need to be strengthened in the knowledge of that truth which we have once received. Therefore Christ hath so ordered his Church, that we might not only be illumined, but also confirmed even to the end of the world, by the word, by Sacraments and by the often operations of the holy Ghost. 2. There were together Simon Peter, and Thomas which is called Didimus. etc. C. saint john declareth that Christ appeared to seven of his disciples: amongst whom he reckoneth Thomas, not for estimations sake so much, as that we might the sooner believe by his testimony. M. Simon Peter was of Bethsaida, a city of Galilee bordering upon the Sea, which in other places is called the lake of Genazareth, but here the Sea of Tiberias. This Peter & the rest, S. john nameth as witnesses, to prove the truth & sertainety of the resurrection of Christ. 3. Simon Peter saith unto them, I go a fishing. They say unto him, we also will go with thee. They went their way, & entered into a ship immediately, and that night caught they nothing. Bu Here first is set down the occasion by which the manifestation was made. For when Simon Peter was come into his own country with his disciples, lest he should be idle, and live upon other men's cost and charge, went a fyshing and took with him the rest of his disciples. C. And this travail of Peter in fishing ought not to be judged unseemly & unmeet for his office. He was only ordained an Apostle by breathing as yet, as we have said before in the twenty chapter: but he ceased for a little while until he were endued with new power. For he was not as yet commanded to go forth to execute the office of teaching, but was only admonished of his calling to come, that he and the rest might know, that they were not chosen from the beginning in vain. In the mean time they do that which they were accustomed to do, and which become private men, until such time as they were called of the lord to do other business. The Apostle Paul even in the midst of his race of preaching got his living with his hands: but he had another consideration. For so the time gave him leave, least handy labours might draw him away from teaching. But Peter and his fellows because they were free from all public function, gave themselves wholly unto fishing. Bu Therefore herein labour is commended to us all, and idleness condemned. And that night caught they nothing. M. In that they took nothing it seemeth to be so ordered by god's disposition and appointment. C. For god had suffered them to labour & weary themselves in vain all the night, to make the miracle more manifest. For if they had taken any thing, the power of Christ would not so quickly and so evidently have appeared: but labouring all the night in vain, & then suddenly enclosing a great multitude of fishes, they have just occasion given them to acknowledge the grace of the lord. Bu By this place we are taught that all man's labour is in vain, except the lord prospero & bless his endeavour. R. For so long as we labour without Christ, we labour in vain. And this is the cause why they which oftentimes take most pains are most poor. For they see not God in their labour. God is not seen but by the word. The father is not seen, but by the son. What then saith the son? The father clotheth thee, the father nourisheth thee. Therefore if by faith thou begin to labour in this word of the son, thou shalt truly see god in thy labour, who will thoroughly bless thee, & whatsoever thou takest in hand it shall prospero. C. Also God doth oftentimes exercise the faithful, even as he hath done the Apostles, to commend unto them his blessing. If so be always all things which they take in hand should have good success, no man almost would impute the fruit & gain of his labour to the blessing of god: every one would boast of his own labour, & kiss his own hands: but when sometime they weary themselves without profit, if so be afterward any better fruit chance to come, they are constrained to acknowledge somewhat that is extraordinary. Thus it cometh to pass that they begin to attribute the praise of prosperous success unto the grace of God. 4 But when the morning was come, jesus stood on the shore: nevertheless the disciples knew not that it was jesus. jesus saith unto them, children have ye any meat. etc. Bu The disciples knew not christ, either that they were far from the shore, or else because their eyes were held, as were the eyes of those disciples which were going to Emaus. M. But Christ most friendly calleth unto them, saying, Children have ye any meat? By this voice is set forth that fatherly affection which Christ beareth toward all those which will be his disciples. M. Christ demandeth this question as a merchant come thither to buy fish. And when he asketh them if they have any meat he meaneth fish. But the disciples supposing that he had been some other man which came to the lake to buy fish, answered him, that they had nothing. 6. And he saith unto them, cast out the net on the right side of the ship and ye shall find etc. C. Christ commandeth not as by the right and authority of a Master, but giveth friendly advice as one of the people: M. And by this admonition he prepareth away for the miracle. For it was necessary that they should have this watch word before, that they might afterward know, whereunto they might refer this sudden and unlooked for multitude of fishes. And whereas Christ did not make the fishes of their own accord to leap into the disciples Ship, but be rather would have them to be taken by the inclosier of their net. By this image we are taught that the gospel is needful to be preached even among the elect, by the ministry of the Apostles, that they may be saved. C. The disciples not knowing what to do, and being without hope of fruit, easily yielded to the counsel of him, whom they took to be a stranger. If so be any man had given them such counsel at the first pitch, they would not have been so ready to obey, The which is therefore spoken, lest any man should marvel that they were so obedient, seeing they were so far spent with labour. Therefore, because they had taken nothing, they obeyed the word of the Lord, though unknown unto them, if peradventure they might at the last take some fish to carry home with them. C. Howbeit this is no comen example of sufferance and patience, that they continued their labour after the day light, which they had spent without profit all that might. And verily if so be we submit ourselves to the blessing of him, we must patiently wait for the same. For there is nothing more unmeet than by andby to pull back our hand from our labour, if it appear not profitable. The nakedness of Peter testifieth that the Apostles had laboured very sore, and yet notwithstanding they let not to cast in their net a fresh, that they might omit no occasion. Notwithstanding in that they obeyed the commandment of Christ it cannot be ascribed unto faith. For they heard him as a stranger. Now if so be at any time our vocation seemeth irksome, because our labour and travail is without fruit, yet notwithstanding when the Lord exhorteth us to go forward, let us be of good cheer, we shall have at the last good success in due tyme. 7. Then said the disciple whom jesus loved, it is the lord. When Simon Peter heard that it was the lord, he girt his coat unto him, (for he was naked, and sprang into the sea. M. This disciple beloved of jesus was john, who wrote these things. He was the first which knew the Lord, by the enclosing of the wonderful company of fishes, of whom he informed Peter also. R. Therefore it appeareth for what cause they had taken nothing all the night long, and afterwards drew a great multitude of fishes into the Ship, namely, for no other cause than that they might thereby the more plainly know the Lord: even as oftentimes our prayers seem to be vain, if so be any thing contrary unto our desire happen. And with this purpose the Lord doth work contrary to our prayers, that he may afterward more fully grant us the petitions of our hearts, & may be more largely glorified in us. Moreover the Evangelist by his example teacheth, that when we have good success contrary to our expectation, we must lift up our minds unto the Lord: because we aught biandby to remember, that this benefit proceeded from his grace, which is the author of all goodness. This godly knowledge of the divine grace which john had in his mind, brought him to the knowledge of Christ also. For he knew not Christ with his bodily eyes, but because he was persuaded that this abundance of fish was given unto them of God, he gathereth that it was Christ which directed their hands. And sprung into the sea. As faith was first in john, so Peter biandby excelleth him in fervency of the spirit, when setting all fear of peril aside, he casteth himself into the lake. R. For Christ being known, no danger is feared. C. Notwithstanding it is uncertain whether he did walk upon the sea, or swim to the shore. Let it suffice us to know this, that he leaving the ship took his way, not rashly, but according to the measure of his zeal, that he might come before the rest unto jesus. M. Moreover in that he being naked girded his coat unto him when he came out of the Ship to Christwarde, it is an example of shamefastness and reverence. Some Anabaptistical spirit would have come naked unto Christ without blushing. 8. The other Disciples came by Ship. etc. 9 Assoon then as they were come to land, they saw hot coals, and fishes laid thereon, and bread. C. All come at the last unto Christ, but Peter excelleth the rest in zeal. They were occupied in taking the fishes out of the net: the which leisure Peter could not tarry, not regarding the fish, when he knew that the Lord was upon the shore. R. Men come unto Christ by divers means, some with excellent gifts, other some with base science and labour, which appeareth in the sight of the world so contemptible, that the same is counted no gift. Peter cometh unto Christ, but by miracle, and with a gift wonderful in the eyes of the world: the other disciples row in the common skyffe or cockboat unto Christ. A. But it maketh no matter how thou comest, so that thou bring faith with thee which worketh through love. They saw hot coals. M. Now consequently the Evangelist cometh to the declaration of those things, which the Lord did after this apparition, and miraculous inclosier of fishes. The Evangelist saith not, they laid hot coals, fish, and bread, but they saw hot coals, and fishes laid thereon. Therefore not they, but the Lord did these things, while they were fishing on the sea, that he might entertain them with a silly feast according to his wonted manner: with this purpose to teach them, that no necessary thing appertaining to the body, shall be wanting to his Ministers, so that they labour not slouthfullye, but courageously. R. For the disciples coming forth of the Ship from their godly labour, found not only broiled fish, but also bread. Thus also the Lord fed the Israelites in the wilderness, who following their vocation had bread from heaven, quails brought with the wind, and water out of the rock. Moses following the calling of the Lord in the mountain, was nourished forty days without bread or water. Elias following his calling was fed by a Raven, by nature a ravenous bird. And although these were special miracles, yet notwithstanding we may herewithal confirm and strengthen our faith. For miracles are seals unto us of God's promises. 10. jesus saith unto them, bring of the fish which ye have nowcaught. 11. Simon Peter went up, and drew the net to the land, full of great fishes. etc. Bu Christ commanded this to be done to take away all suspicion, lest they should think either the broiled fish, or that which they had taken to be but a fantasy. R. But why doth he not say, bring hither of the fishes which I have caused you to take? Answer: The holy Ghost is wont in other places of the Scripture, to ascribe those works unto us, which notwithstanding God worketh in us: not to the end we should be proud in our own conceit, but that we might go forward in doing our duty. C. So we call that our bread, which in desiring to be given unto us, we confess to come from the blessing of God. Simon Peter drew the net. Bu Peter alone drew not the net to land, but was holpen by the rest of his fellows. R. In this manifestation of Christ, we have many wonderful things to be considered. The first is the taking of so great a multitude of fish, and being so many the net not broken: secondly that Peter came unto Christ not as did the others in a boat, but by swimming: last of all, that with out the preparation of any man, meat was dressed to satisfy their hunger. This therefore is the most notable apparition of Christ, replenished with divine power. For the lord which blesseth man, maketh them firm instruments, to finish his work and william. 12. jesus saith unto them, cum & dine. 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 meat, the which he had prepared not so much to fill their bellies, as to confirm them in the faith and knowledge of the resurrection, by eating with him. Bu For although this be not plainly expressed, yet notwithstanding it may appear by the circumstances. And none of his disciples durst ask him. C. The Evangelist meaneth that the disciples durst not ask Christ who he was, because they feared that they should thereby do him injury, he had so plainly revealed himself by manifest signs. As if he should say. Bu The Lord was so familiarly conversant with them, that none of them needed to ask & say, who art thou? 13. jesus then came, and took bread, and gave them, & fish likewise. 14. This is now the third time that jesus appeared to his disciples. etc. M. His custom was to break the bread: whereupon the two disciples which went to Emaus knew him, by breaking of bread Bu But he did not this without his accustomed manner of giving thanks. Luk. 24. C. Christ had appeared more than seven times, but whatsoever was done in one day, is comprehended under one apparition. AUG. So that the first day is the day of his resurrection: the second, the eight day after his resurrection, in the which he offered himself to Thomas to be seen and felt: The third day is this, in the which he appeared by the sea shore of Tiberias. C. He meaneth therefore that Christ was seen of his disciples at several times, that his resurrection might have the more credit. M. There are other some also, which think that the Evangelist speaketh of those manifestations, by which he appeared not to one or two alone▪ but to all of them when they were gathered together. Otherwise it should follow, that the Lord was not seen of his Disciples in judea, but only upon the day of his resurrection, and the eight day of the same, the which can not be affirmed. 15. So when they had dined, jesus saith to Simon Peter, Simon joanna, lovest thou me more than these? He said unto him, Yea Lord, thou knowest that I love thee. He said unto him, Feed my Lambs. Bu As the Lord when he had fed many in the Desert with five loves & two fishes, passed from the meat of the body unto the food of the soul, teaching that we must also hunger after the eternal food, which maketh us immortal: even so he taking here occasion of the fishing, exhorteth, his Disciples to the spiritual fishing, whereby they may draw many unto God by the net of the Gospel. Notwithstanding he changeth the allusion. For he passeth from fishes, to cattle, commanding them to feed the Lords flock. But specially he converteth his whole speech unto Simon Peter, whom the Lord jesus restored to that degree of honour, from the which he was fallen. That foul denial of Christ, of the which we have hard, had made him unworthy of the Apostleship. For how should he be a faithful teacher of the faith, which had so foully fallen from the same? He was made an Apostle, namely with judas. But so soon as he had forsaken his place, office, and dignity, he was also deprived of the honour of the Apostleship. Bu Therefore lest he might seem to be removed for ever from the fellowship and office Apostolical by the threefold denial, he is received again by the treble confession of his love, and now as well liberty, as authority to teach is restored unto him: both which he had lost through his own fault. And lest the infamy of his fall might any thing hinder him, Christ quite wipeth and blotteth away the same. Such a perfect restitution both for Peter, and also for his hearers was most necessary: for him it was necessary, that he might the more boldly execute his office, being assured of his vocation, to the which he was restored again: for the hearers also, lest the fault remaining still in the man, might have given some men occasion to despise the gospel. Simon joanna. A. Concerning this name we have spoken before. john. 1.42. Simon joanna (saith our Saviour) lovest thou me? Bu The which some refer unto the Disciples, that this might be the sense and meaning, Lovest thou me more than thou dost these thy brethren and fellows? But it seemeth to be the more simple sense and meaning, if so be thou understand that Peter was asked, whether he loved the Lord more fervently than did the rest. Peradventure the question rose here-hence, for that he leaving his fellows in the Skiffe, cast himself into the lake, not tarrying the time of rowing, and seeking to come first unto the Lord standing upon the shore. Also because he fund the Saviour very merciful unto him in forgiving his sin, Luke. 7.47 by right the greater love is required of him. For he, to whom more is given, aught to love more C. But howsoever the matter standeth that way, it is most certain that the meaning of Christ in these words is, that no man can faithfully serve the Church, and take pains in feeding the flock, except he have further respect than unto men. First, the office of teaching, of itself is laborious and troublesome, seeing there is nothing more hard, and to keep men under the yoke and obedience of God: of whom, some are weak, some light, some perverse, some dull, some slothful, & some hard and unapt to be taught. Preaching a hard office. Also Satan for his part thrusteth in all the lets and stumbling blocks he can devise, to discourage the good shepherd, or at least to weaken him. Therefore none shall constantly go or ward in this office, but he in whose heart remaineth the love of Christ, that he forgetting himself, and wholly adicting himself unto Christ: may overcome all impediments and stays. Thus Paul declared himself to be affected, when he said, The love of Christ bindeth us. Bu To be short, Christ requireth of the shepherd, burning and earnest love. For the Lord did not ask Peter as one ignorant what was in the heart of Peter, or of any other man: but he sought to imprint this in the minds of all his Disciples, that he must of necessity be endued with perfect love toward jesus Christ, which taketh upon him the care of his flock. C. Therefore let them which are called to govern the Church, remember that if they will eightly and truly execute their office, they must first begin at the love of Christ. Yea Lord thou knowest that I love thee. M. So great is the constancy and trust of a good conscience, that it is not afraid to appeal unto the knowledge of the Lord, and to take the Lord himself for a witness. Peter saith not, Thou knowest Lord that I love thee more than these do, but, Thou knowest Lord that I love thee. He exalteth not himself above the rest, neither doth he ascribe less love unto them than unto himself, but modestly and simply affirmeth that he loveth the Lord. He could judge no more of other men's hearts than they could do of his. For no man knoweth what is in man, 1. Cor. 2.11. but the spirit of man that is in him. Even so we must testify of the truth of our heart, that in the mean time we reject not others, nor presume to judge of the spirit of other men. Feed my Lambs. C. The Scripture applieth this word (Feed) metaphorically to all kind of government. But because here he speaketh of the spiritual government of the Church, it is good for us to note in what parts the office of a shepherd consisteth. For we have here no vain or idle dignity depainted unto us, neither doth Christ commit any government to a mortal man, that he may use the same at his own pleasure. Christ, seeing he is properly the only shepherd of the Church, who governeth and feedeth his sheep by the word of salvation, Pastors of Christ to feed his sheep. because he useth the help of men to preach doctrine, doth give also unto them his name, or at jest communicateth the same with them. Therefore they are accounted for lawful and true Pastors before God, which govern the Church by the ministery of the word under the head Christ Whereby we may gather what burden Christ layeth upon Peter, and upon what condition he appointeth him a governor of his flock. Whereby also the wickedness of the Bishops of Rome is plainly enough refelled and disproved, which wrist this place to establish the tyranny of their Popedom. To Peter (say they) it was said above the rest, Feed my Sheep. Why it was spoken rather to him than to the rest, we have showed before. Supremacy of the Pope. But there is nothing given to Peter in these words, which is not aswell common to all the Ministers of the Gospel. R. For the Apostles have all one power, because they have all one and the self same spirit, all one word of the Gospel given unto them to preach. C. Therefore the Papists do seek to prove in vain that Peter was chief, because he was specially spoken unto above the rest. But admit and grant that he had some special honour above the rest, how will they prove that he was placed in the highest degree of all other? He was in deed the chiefest among the Apostles, but shall it thereof follow that he is the universal Bishop of the whole world? Verily whatsoever Peter hath received, doth no more appertain to the Pope, than it doth to mohammed. For by what right doth he challenge to himself to be Peter's successor? And what man in his right wits will grant unto him, that Christ speaketh here of any right of succession? Yet notwithstanding he will be counted Peter's successor. I would to God he were. None of us doth let him but that he may love Christ, and take care and charge to feed his flock. But neglecting the love of Christ the most high Shepherd, and rejecting the office of feeding, to boast of succession is extreme impudency and folly. Bu This also hath a singular emphasis, that Christ said not, Feed thy sheep, Act. 20.28. 1. Pet.. 1.18 but feed my sheep, feed my lambs, For he hath made us a peculiar people to himself by the redemption of his blood. Ministers therefore are shepherds of the lords flock, and not Lords. G. Moreover hereby it doth plainly appear what great care Christ hath for our salvation, when he doth so specially commit the same unto Shepherds. M. Also we must not lightly pass this, that Christ calleth all the faithful his Lambs. For he giveth us to understand that as yet they are tender, and are therefore to be fed with greater care and diligence: even as there is commonly greater care had for the feeding of young Lambs, than for old sheep: because the hope of the flock consisteth in them. 16. He saith unto him the second time, Simon joanna lovest thou me. etc. A. Again the Lord asketh Peter whether he love him, laying upon him the same burden which he did before, saying, Feed my sheep. Bu That is to say, refresh, comfort, reprove, admonish, and teach, with the word of truth. M. Here is the office of a Shepherd expressed. For the verb which we have here, doth not only signify to feed, but also to govern and rule. Thus the minister of Christ aught to feed the Lords sheep, with the provender of doctrine, and to direct and govern them with the word of admonition and correction. C. Moreover Christ did not commit all generally unto Peter & to others to be fed, but only his lambs and sheep. Every good shepherd must seek to b●●ng all unto Christ. And because they can not discern between sheep and wild beasts, we must seek by all means possible to tame those that are more like Wolves than sheep. But when they have done all they can, it is but lost labour which is not bestowed upon the chosen sheep. 17. He saith unto him the third time, Simon joanna lovest thou me. etc. M. Peter was very sorry, by the remembrance of those things which were passed, lest the same might happen unto him again, which happened before, when he presuming and bragging overmuch, had a miserable fall. C. Or else he thinketh that he is secretly nipt and blamed, as not answering to the mind & purpose of Christ. But we showed before that this repetition is not superfluous. Also, Peter as yet had not experience, how deep this love of Christ aught to be imprinted in their minds, who were to withstand an innumerable sort of perils. afterward he learned by experience that this straight examination was not vain. Also in his person all they which will take upon them the charge of governing the Church, are taught, not lightly, but deeply to examine themselves what zeal they are endued withal, lest they run back or faint in the midst of their course. We also are taught to be quiet and patiented, when soever the Lord shall straightly or roughly examine us: because he hath just causes of that thing, of the which oftentimes we are ignorant. 18. Verily, verily, I say unto thee, when thou wast young thou gyrdedst thyself, and walkedst whither thou wouldst: but when thou shalt be old thou shalt stretch forth thy hands, & another shall gird thee. etc. Bu After that Christ had received Peter into the company of the Apostles, and had restored him to his name and office, prescribing what he should do (namely, love and feed) C. He armeth him also against the battle which was at hand. And so, he doth not only require of him faith and diligence, but also an invincible courage in perils, and constancy in bearing the cross: willing him to be ready to suffer death, so often as need shall require. Bu Whereby he declareth what all teachers of the Gospel, and faithful pastors must look for to receive at this world, namely grievous afflictions, and in the end shameful death. C. For although the condition of all Pastors be not alike, yet notwithstanding this admonition pertaineth to all in some part. The Lord spareth many, and requireth not their blood, being only contented with this, that so long as they live they wholly consecrated themselves unto him in faith. But yet because Satan biddeth battle daily, they must be always prepared to die, which take upon them the office of feeding, because they have to do not only with sheep but with wolves. When thou wast young. M. Christ doth not here so much put a difference between youth and old age, as between the time of worldly peace, and tyrannical persecution. C. And by this word of girding, he comprehendeth all outward actions, by which a man frameth himself and his life. Howbeit many think that the kind of death which Peter suffered, is here noted, because he was hanged with his arms stretched out. But what kind of death soever it was that Peter suffered, it is better to be ignorant of the same, than to believe doubtful tales. Bu Therefore the simple sense is this, Before that Peter was a preacher of the truth, that is to say, an Apostle of Christ, he had liberty to live as he listed: the world did not hate him: But so soon as he was made the servant of jesus Christ, and a preacher of the evangelical truth, john. 5.19. the whole world was against him. For the whole world lieth in wickedness. But the Gospel preacheth to the whole world righteousness: Therefore it accuseth kings, Princes, high and low, rich and poor. And hereupon it cometh that the preachers of the truth are hated of all estates and degrees of men, even to the death. C. Now in Peter we have a notable spectacle of the estate and condition of us all. Many live in ease and pleasure before they be called of Christ: but so soon as they have given their name unto him, and are received for disciples, they suffer grievous conflicts, they are in peril, and at deaths door. This condition, though it be hard and painful, yet notwithstanding we must bear the same patiently. For he knoweth our infirmity, & he will lay no more upon us than we shall be able to bear. A. 1. Cor. 10.13 So he bore with Peter so long as he was tender and weak, even as he said unto him, john. 13.36 Wither I go thou canst not follow me, but thou shalt follow me hereafter. And lead thee whither thou wouldst not. C. It seemeth absurd, that Christ saith his death shall not be voluntary. For as he hath no constancy, so hath he no praise of Martyrdom, which is carried violently to death against his wil M. But we must distinguish here between the will of the spirit, and the will of the flesh. C. For this aught to be referred to the battle of the spirit and the flesh, which the godly feel in them. For we do never obey God with such a willing & free mind, but the world seeketh to draw us a contrary way. R. Death is always unsavoury to the flesh, the flesh is most unwilling to die. C. Whereupon the Apostle complaineth, The good which I would do I not, but the evil which I would not, that do I Rom. 7.19. Therefore Peter in the flesh was unwilling, but in the spirit willing to die. G. Furthermore we have to note that all men naturally fear death: Death feared by nature. because it is contrary to nature to desire to be dissolved. Therefore Christ, though with his whole heart he was framed to the obedience of God, he wisheth death away. This doctrine therefore is necessary to be known. For it stirreth us up to pray: because we can never overcome the fear of death without the singular help of God: therefore our only way is to submit ourselves under his holy hand, to be ordered at his pleasure. 19 That spoke he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him Fellow me. M. The Evangelist expoundeth the words of Christ, by which he gave Peter to understand, that he should be slain for the doctrine of the Gospel. C. This addition of S. john is of great weight. For although all the godly aught to seek to glorify God whether it be by life or by death, yet S. john thought good to adorn their death with a special title, which with their blood seal the Gospel of Christ and set forth his name. Phil. 1.19. Bu That punishment which the confessors of Christ suffer is extreme, reproachful, and full of ignominy: but the truth calleth such deaths, and such punishments, glorious, because the holy Martyrs of God by death do glorify God, and are glorified also themselves by that eternal glory. M. The Evangelist doth not say, by what death Peter should die, nor yet by what death he should deserve everlasting life, but he saith, Signifying by what death he should glorify God. Therefore the death of the godly which they suffer for Christ's sake, bringeth not destruction unto them (as the blind world judgeth) neither doth it deserve eternal life, but hath only this commendation, that it glorifieth God. The which whosoever doth, he hath to comfort himself with this voice of the Lord, 1. Kin. 2.30. Apoc. 14.13. I will glorify them which glorify me. Blessed therefore are the dead which die in the Lord. Fellow me. C. H●●re Christ declareth wherefore he foreshowed the violent death of Peter: namely that he might prepare Peter to patience & sufferance. Seeing (saith he) thou must suffer death by my example, follow thy captain. M. Therefore the Lord propoundeth his example to Peter, as if he should say, Thou knowest how I have lived in this world, how diligently. I have fed the sheep which the father hath given me, what I have suffered of the wicked for this cause, and from whence I am now raised to eternal life and glory. Hereby frame thyself after my example, hereby take heed what thou dost, hereby know what to look for, and thou shalt find consolation. R. For thou shalt die a cruel death: Therefore prepare thyself for the afflictions to come, and take heed to thy calling. This aught to be no small consolation unto us, how sharp soever death seemeth to be, seeing the son of God offereth himself before our eyes, with his blessed resurrection which is our triumph against death. Bu So that this place plainly showeth that all the Ministers of the church aught to be followers of Christ: in whom they shall find, see, and learn all that appertaineth to the discharging of their ministery. In him is the most excellent love, both of God the father, and also of the flock committed unto him, in him is a burning and discrete zeal, he teacheth sincere, sweet, and sharp doctrine, he is most pure in manners, and in example of life, he giveth strength and patience to every one in perils, and he is most long suffering. To this Shepherd let every Pastor in the Church have respect: john. 8.12. For he is the light of the world: who so followeth him, walketh not in darkness, but shall have the light of life. 20. Peter turned about, & saw the disciple whom jesus loved, following him. etc. Bu Although Peter was restored and placed in his Apostolical office, yet nevertheless he retaineth still in himself the relics of humane nature, and imbecility, which proceedeth from the corruption of sin. M. For when he was commanded to follow the lord, he doth not so much consider that vocation, as he hath respect unto others. Bu For looking behind him he saw john following: and seeing he knew thot he was more dear unto him than the rest, he greatly marveled what death he should die. M. Whereupon he moveth the question concerning his lot, saying, Lord what shall he do? For he thought it very absurd that he should be called alone, and john omitted, whom Christ had always so greatly loved. A. Concerning the leaving of john on Christ's breast, read the .23. verse of the .13. chap. before. Lord what shall he do. C. We have here in Peter an example, not only of our superfluous, but also of hurtful curiosity, when as by the the beholding of others we are drawn away from our office. For we being by nature severe and narrow examiners rather of other men's lives than our own, do thereby seek to shifted off ourselves. For by this colour of excuse we willingly deceive ourselves, namely, that other are no better than we: as though their sloth and folly were our discharge. Scarce the hundredth person doth consider this saying of S. Paul. Gal. 6.5. Every man shall bear his own burden. Wherefore in the person of one man this is a general reprehension of all those, which look round about them how other men behave themselves, but neglect their own duty and charge which God enjoineth them faithfully to execute; Of ten God will choose one, whom he will exercise either with exceeding sorrows, or with grievous labour, the other nine he will suffer to live in peace, or at lest will lightly exercise them. He useth not all men alike, but trieth every one as it seemeth good unto him. Seeing therefore there are divers kinds of Christian warfare, let every man learn to keep his own ray and order, lest as idle persons we inquiring after this or that, provoke our heavenly Captain to displeasure against us: to whom we aught to be in such subjection, that we should forget all such things as appertain not to the doing of our duties. 22. jesus saith unto him, If I will have him to tarry till I come, what is that to thee? Fellow thou me. Bu The Lord jesus reprehendeth the curious and unprofitable demand of Peter: Bu and calleth him into the way in the which he must go, willing him to consider, not the burden of other men, but what he himself is enjoined to bear. As if he should say, It maketh no matter unto thee, neither haste thou any thing to do to demand what shall become of thy fellow: leave this to my will, only consider of thyself, and prepare thyself to follow whither soever thou art called. R. Have regard to thine own calling, and not to an other man's, I will have a regard to other's myself. If he abide, and suffer no cruel death, he abideth to me. Bu Yea if it be my will that he shall not die, but to abide in the state he is in now until I come to judgement, and that the same should be good for him, what hast thou to do with it? I will have thee, nor no man else, curiously to search out God's counsels, or to discuss other men's callings. john is mine, and I will use him at my pleasure. Therefore that which I said even now, I say again, Luke. 9.62. No man putting his hand to them Plough, and looking back, is meet for the kingdom of God. R. I would to God that this sentence were imprinted in all men's minds, that every one might learn to have his duty in remembrance. For what art thou (saith the Apostle) which judgest another man's servant? Rom. 14.4. To his own master he standeth or falleth. M. Notwithstanding we must here distinguish between that care which proceedeth of curiosity, Care proceedeth of love, and of curiosity. & that which proceedeth of love C. For all care for our brethren is not superfluous: if it observe a mean, then is it not curiosity, but a good care. M. This is curiosity, to search and seek how long this or that man shall live, and whether he shall be rich or poor: the which many do, by curious arts, rather than attending and regarding Christian charity: Let us say, If so be GOD will have this Prince, or that Tyrant, to rain until the end of the world, what is it to us? Let us follow Christ our Captain. C. To be short, let every one of us have respect unto our neighbours, to see if we can draw them unto Christ, rather than by their offences, to do evil ourselves. Until I come. Math. 25.31 Act. 1.11. M. Therefore he giveth us to understand, that he will come again into this world: the which also in other places is more plainly affirmed. 23. Then went this saying abroad, among the brethren, that the same disciple should not die etc. C. The Evangelist declareth, that an error sprung up among the disciples, by mistaking the words of Christ, that john should never die. M. The Evangelist therefore thought good to interpret truly the words of Christ not understood, but rashly taken, lest when he himself were dead, any note of untruth might with offence be ascribed unto the words of the Lord Among the brethren. C. He meaneth these Apostles which were present at that saying: not that the name of brethren appertayneeh to them alone: (Bu For all Christians were called brethren.) But because they were the sanctified first fruits of unity. It may also be that others, beside the eleven, which were present are noted. Bu Hereby we gather, how apt and ready men are to err. For if so be those men which were, as it were, the first pillars of the Church, stumbled at such a straw, what will we do which have such great stumbling blocks laid in our way. C. Howbeit it is like that this error continued no longer among them than until they were replenished by the holy ghost. Bu Error springeth of divers causes, Error springeth of diverse causes. but specially of these two: that is to say, either of our affection, which judgeth not rightly of the eternal majesty of god: or else by some small wresting of the word of god. Of wrong affection toward jesus, thus the disciples gathered, jesus loveth john, therefore john shall not die. For those whom humane affection loveth, it wisheth to live for ever. To the wresting of the word of Christ this appertained, because they absolutely pronounced, that john should abide in his present state, until Christ came again: whereas he spoke conditionally, If I will have him tarry till I come, what is that to thee. C. Thus very profitably Christ teacheth us to our edification, and that also very plainly: but we by our corrupt and wicked imaginations, do obscure & darken the light. Christ would not pronounce any thing certain concerning john, but only approve that he had full power of life and death. So that of itself it was a simple and profitable doctrine: but the disciples devise and imagine more than was spoken. Wherefore that we may be safe from the same peril, let us learn soberly to conceive that which is spoken out of the word of God. M. Also by the present care of the Evangelist we are taught, how circumspect we aught to be in reading the words of Christ, the which, one letter being added or taken away or changed, may be so perverted, that they will not testify a truth but a lie, and will serve to maintain contentions: specially seeing it is a very hard matter to take away quite out of men's minds an error once conceived, if so be it have any show of authority from Christ. The which happened in this cause concerning the death of john. For such is the wickedness of man's nature, that it rusheth headlong into all vanity. Whereupon it cometh to pass that this error also, of the which the Evangelist hath warned us to take heed, is yet in the world. For there want not some which deny that he is dead, M. but have feigned, that when he had commanded his sepulchre to be digged, and was put into the same, the next day after it was found empty, john being carried alive corporally into paradise, to Enoch and Elias, who shall come at the latter day to war against Antichrist. C. Wherefore we see that there is no end of erring, except we simply embrace that which the Lord hath delivered, & reject all other Imaginations, comments and surmises. Bu These things teach us not to trust to much to our own wisdom, jest we lightly & negligently handle the Scriptures: but rather let us reed them in the fear of God, and with often prayers, knowing that we are full of error & darkness, but do receive the true & perfect illumination from above. 24. The same disciple is he which testifieth of these things & wrote these things: and we know that his testimony is true. Bu This is the conclusion & appendix of this divine history, by which Saint john happily knitteth up the work. C. And because hitherto he hath made mention of himself under the third person, he now expresseth that he is even the very same: to the end he being an eye witness, and one that speaketh by experience, might bring more weight & authority to his word. Bu There is great modesty, to be followed in his words. For he neither speaketh nor writeth any thing of himself arrogantly or boldly. He calleth himself a disciple, not a doctor: who notwithstanding far excelled all the Doctors and teachers in the world. Let then those greedy hunters after vain glory blush and be ashamed, who are contented with no titles be they never so honourabie and large. john the baptist, called himself a voice crying in the wilderness. Peter and Paul which are the lights of the whole world, name themselves the Servants and Ministers of jesus Christ. But john also calleth himself a witness: because the Lord had said, ye shall be witnesses of these things. A witness speaketh nothing of his own, but faithfully doth declare those things only which he hath either seen or heard. Wherefore that which he had heard of the Lord: and had seen him do and suffer, simplely and truly evenas they were spoken and done, he hath uttered and declared. M. This therefore is the very same disciple, whom he hath so often said was specially beloved of the Lord: and yet hath he not once in all his book, set to his name, jest he might incur the suspicion of arrowgancy. Yet notwithstanding it is not too be forbidden that the names of authors should be set unto their books, the which may stand too very good use and purpose, so that vain glory be not sought. And we know that his testimony is true. Bu Now Saint john very-seriously affirmeth that he hath faithfully and truly delivered the pure & simple truth. Even as in another place also, That which we have heard which we have seen with our eyes, which we have looked upon▪ and our hands have handled of the word of life, we show unto you. For his meaning is that the Apostolical doctrine is most true, and approved: even as said Peter, we have not followed deceitfall fables, when we opened unto you the power and coming of the Lord jesus, but with our eyes we saw his Majesty. A. Concerning the rest which may be brought to the exposition of this place read the .35. verse of the .19. chapter before. For there he giveth the like testimony to that which he hath written. 55. There are also many other things which jesus did, the which if they should be written every one I suppose the world could not contain the books that should be written. john. 20.30 Bu This place agreeth with that which the Apostle said before, how that not all the signs of the Lords resurrection were written, but those only which were sufficient to persuade men to believe in the Lord jesus, that by him they attain to life everlasting and true blessedness. M. The very same he seemeth now to repeat again, but yet not without some difference. Before he spoke of the signs after the Resurrection: but here he speaketh of those signs generally which Christ wrought and showed from the first to the last, all the which he saith are not written, neither in this book nor in any other C. Therefore lest any man should suspect his word as one speaking pertially because he was loved of Christ, he cutteth off this objection, saying, that he hath omitted & overpassed more than he hath written. Neither doth he speak of every action of Christ, but of those which appertained to his public office. M. And the reason hereof he saith, is the innumerable multitude of Christ's deeds, saying, that the whole world would not contain those books which should be written if all particulars were written. By which hiperbolicall speacke his mind was to express that multitude of books, which must be written, if all the actions of Christ were to be written. Hiderbole is an excessive speech either in advancing or de●●praesting any thing. C. Neither aught we to judge this an absurd Hyperbole, seeing we bear with many things in profane writers. We must not only consider the number of Christ's works, but also, we must way the weight and greatness of them. The divine majesty of Christ, which to man's sense and understanding ●s infinite, did in those his works wonderfully shine. If the Evangelist having respect unto this, as one astonished exclaimeth, that the whole world is not able to conceive and comprehend a just and full narration, who will marvel? B. And verily seeing the acts of Christ were almost infinite, who could have remembered or weighed all things with fruit. To what end then should they have been written? For it had not been meet that we should have neglected them. C. Furthermore he is not to be reprehended, for using an old, and accustomed figure, to commend the excellency of the works of Christ. Bu Furthermore who seeth not that the same is a full and perfect kind of doctrine, which leadeth & bringeth unto that end, to the which it is ordained and appointed? But the evangelical history was ordained to show unto us a way how we might obtain eternal life, the which we obtain by faith in Christ: the which way it doth most plainly and plentifully teach us. Therefore it followeth that the Gospel is a most perfect kind of doctrine, and that the Evangelists have put a sum in writing, which may suffice to instruct us in the faith, and also to lead us in the way to everlasting life: although they have not delivered unto us word for word all things that Christ both spoke and did. B. Those things therefore are written which being well weighed, are plentiful enough to instruct us in all godliness. I would to God they were so exactly discussed to embrace Godliness, as they are narrowly sifted & stretched to maintain contentions and brawls. C. Wherefore he is sufficiently learned and instructed, which hath profited in the reading of this Scripture. And verily seeing the Apostles are ordained of God to be witnesses unto us, as they have faithfully done their duty, so also is it our part wholly to depend upon their testimony: and too desire no more than they have uttered, specially seeing their pens have been directed and governed by the assured providence of God, jest withovermuch matter they should oppress our weak capacity, and yet notwithstanding having choice, might deliver so much unto us, as he which is only wise and the wellspring itself of Gods wisdom, knew to be expedient for us. A. But to make an end of this exposition of S. john, let us note that we have here described & truly offered unto us our Lord and Saviour jesus Christ, that true and natural son of God, consubstantial; and coequal with the Father in all things: but in the fullness of time, according to the Prophets, he was incarnate for us, he suffered, he truly died, and was undoubtedly raised again from death, and was made King and Lord of all things. This Christ, seeing he is appointed of God the father, and given unto us to be the fullness of all grace and truth, that Lamb of God which taketh away the sin of the world, that Ladder and gate of heaven, that exalted Serpent which maketh the deadly poison hurtless, that water refreshing the thirsty, that Son reconciling us to the Father, that bread of life, that light of the world, that Shepherd of the sheep, the door, the resurrection, the life, the growing wheat corn, the Conqueror of the prince of this world, the example of life, the way, the truth, the true and fruitful vine: to be short, the redemption, salvation, satisfaction, and righteousness of all the faithful in the whole world: Seeing (I say) Christ is the plentiful treasury of all these riches and graces unto us, let us give thanks unto God the Father of the same jesus Christ, who hath not spared his only son, but hath given him for us, to redeem us from all iniquity, and to make us a holy and acceptable people unto himself devoutly given to all good works: that being now delivered by the blood of Christ, from the hand of all our enemies, we might serve him in holiness and righteousness before him all the days of our life. To him be Glory, Empire, and Dominion, now and for ever. Amen. FINIS, Laus Deo. ¶ IMPRINTED AT LONDON by Thomas Marsh, dwelling in Fleetstreet, near unto Saint Dunsions Church.