The first Chapter.

IN the beginning was the Worde, and the Word was with God, and God was the Worde.

ALL THE other Euan­gelistes begin­ning at the incarnation, Iohn, preter­mittyng the Conception, Natiuity, E­ducation, and growing of christ, setteth before vs euen at the first, his eternal generation, saying: In the beginning was the worde. B. For to the ende he might expresse the diuinity of the Lorde Iesus, he called him in his Epistle also, the worde of life which was from the beginning. 1. Ihon. 1 C. And by this ex­ordium or preface he doth declare the e­ternall diuinitie of Christ, to the ende we may know that God is eternal, which was made manifest in the fleshe. 1. Timo. 3 But this is the purpose of the Euangelist, to shewe that the restoring of mankinde to the fauour of GOD, and to euerlasting righteousnesse, must néedes be brought to passe by the sonne of God: séeing by his power all thinges were created, as well in heauen as in earth, both thinges visible and inuisible, whether they bée maiestie or Lordeshippe, eyther rule or power, séeing he alone breatheth life and strength into all creatures, and continu­eth them in their estate: Collos. 1 and specially in man himselfe hée hath made a singuler shewe and proofe both of his power, and also of his grace: insomuch that although Adam fell, and transgressed, yet for all that he ceassed not to be louing, liberall, and mercifull vnto his posteritie.

R. And this is the purpose of the Euan­gelist vntill he commeth to these wordes contayned in the sixt verse: There was a man sent of GOD. &c. In the which hée doth first of all teache the diuinitie of Christ, by the which all things are crea­ted: and then he setteth before vs his hu­manitie, the which to the faythfull is the waye of recreation or creating againe. For it doth verie well agree, that they which are created by Christ, shoulde also by him be created againe. C. But wheras he calleth the sonne of GOD, the word, this séemeth to bée the true and simple cause, namelie, for that first of all he is the eternall wisedome and will of God: secondly, the verye expresse Image of his purpose and counsell.

For as the worde is sayd to be the Ca­racter or declaration of the mynde in men, euen so, this is not without cause also attributed vnto GOD, that hee shoulde be sayde to expresse himselfe by his worde. A. Therefore whether yée call the worde Logon in Gréeke, or as E­rasmus hath, Sermonem, beware lest you thinke that his proper essence is tru­lie, as it is in it selfe, expressed by this appellation. M. For it is a Metapho­ricall speache, which being applied to our capacitie and vnderstanding, maye des­cribe vnto vs some shadow of that thing, of the which he mindeth here to speake. For it is taken of the similitude of our [Page 4] minde, the whiche, although it ruleth the whole man, yet notwithstanding it is inuisible and vnknowen, except the pur­pose and counsel, which it hath conceyued, bée bewrayed and made manifest vnto o­thers by worde, by whiche in déede a cer­taine Image of our minde is set before others to beholde: Euen so God also, whiche is that omnipotent power, the creatour and preseruer of al thinges (who for that he perceth all thinges, is called of the Greekes, [...] (theō) is compared (so far as that incomprehensible nature of the deuine Maiestye maye bée shadowed) to the minde, by whiche all this worlde is gouerned, and the Lorde Christ his onely begotten sonne, is compared to the word, because by him the knowledge of God is reuealed to mortall men.

Colos. 1.So Paul calleth Christ the Image of the inuisible God. So Christ him selfe sayd: Iohn. 14. Philip, he which seeth mee, seeth my Father also. And againe: No man com­meth to my Father (that is to saye, to the knowledge and fellowship of the Father) but by me. Iohn. 11. Also it is sayde: No man hath seene God at any time. The sonne which is in the bosome of the Father, hath shewed him vnto vs. C. Therefore, as God did manifest him selfe, in sauing the worlde by this worde: euen so he had the same in his will and purpose at the first: that there might bée a double relation: the first to God, the seconde to men.

A. Lest any man should with Serue­tus, imagine, that this eternall word had his beginning, when it was pronoun­ced and put foorth, in the creation of the worlde. As though in déede it were not before that time, that his power was knowen by the eternall worke. But our Euangelist teacheth here another maner of matter, not assigning to the worde any beginning of time, but saying that it was from the beginning, he goeth beyond all Ages and times. For hée sayeth: In the beginning was the worde. R. In what beginning? Eyther we must simplye vn­derstande (In principio) or in the begin­ning, to be that beginning which the La­tines call Inprimis, or at the first, eyther without the preposition (In) as Principio, or Primum. and so to haue it limitted and comprehended in time: Or else to saye, In the beginning, that is to saye, The worde is without the compasse of time, incomprehensible, and vnspeake­able, and so the worde was with that beginning in the whiche GOD sayde, Fiat lux, Let there be light. &.

Howbeit hée was neuer without be­ing, Gene. 1 there was neuer any time in the whiche he was not.

For hée is the brightnesse of the glorye of his Father, Hebr. 1. and the expresse Image of his substance. He was neuer absent from the Father, nor neuer out of his sight. For thus he sayth in Salomon. Prou. 8. The Lord hath possessed me in the beginning of his waye: I was before his worke of olde, I was set vp from euerlasting, from the beginning, and before the earth B. In the which place Salomon by the name of wisedome, meaneth the power of God: For in that Chapter by a figure called Prosopopoeia, hée bringeth in wisedome speaking of her selfe, howe all thinges were made by her, as is there to be seene at large.

Our Euangelist Iohn in this place, therefore speaketh more profoundly then Moyses doeth in his Genesis the firste Chapter: For hée sayth not, In the begin­ning God made the worde, Gene. 1 as Moyses sayth: In the beginning God made Hea­uen and Earth: But hée sayth: In the be­ginning was the worde: That wée might vnderstande the same to bée from euer­lasting, to bée euen alreadye in the be­ginning of thinges, and not to haue his beginning then. By this worde he lea­deth vs beyonde the begynning of all thinges, euen to the Eternitie it selfe, (to the which notwithstanding, the cogitaci­on of our minde can neuer attaine) not that wée shoulde curiouslye searche for the same, but that wée shoulde beléeue and adore the Eternitye of the worde, least wée might thinke as certayne He­retiques doe, that the same beganne firste to bée at the beginning of the Cre­ation of all Creatures, or else when hée was borne of the Virgin Marye.

And therefore hée him selfe sayeth, I am Alpha, and Omega, the first and the last.

[Page 5] Reue. 1. A. And in another place hée sayeth, Verylye, verylye, I saye vnto you, before Abraham was, I am. The whiche thing the Apostle also confirmeth with these woordes, Iohn. 8 Iesus Christ, yesterdaye and to daye, the same also is for euer.

Because the Euangelist had sayde: In the beginning was the worde, (that is to saye, before the worlde was, be­fore any thing was made, when thinges were nowe readye to haue theyr be­ginning, yea, before all these thinges was the word) it followed that hée should shewe where it was. It coulde bée in no place nor in no time, because as yet there was neyther place nor time. Where was it then? naye where coulde it bée? The Apostle aunswereth and sayeth, It was with God. Truelye it coulde bée no where else: But againe, it maye here bée demaunded where God was, when as no­thing was created? Heare wée must staye. For GOD coulde bée in no place, neyther can hée bée at this time, séeing he is infinite, neyther can the hea­uen of heauens comprehende him, as Sa­lomon sayth. 1. King. 8. Iohn therefore putteth a difference betwéene this worde and all other thinges created, and doth also at­tribute vnto him, a distinct substaunce from the father. For the Euangelist should haue absurdelye sayde that he had béene alwayes with GOD, except he had had a certaine proper subsisting in God.

Therfore this place is of great force to confute the error of Sabellius, because hée sheweth that the sonne doth differ from the father. Wherefore although men ought to speake soberlye and mo­destlye of so great misteries and secrete thinges yet notwithstanding, the aunsi­ent writers of the Churche are worthie to be excused, who, when they coulde no otherwise defende the true and sincere doctrine, against the double and deceyt­full wordes of Heritiques, were con­strayned to deuise and inuent certayne woordes, the which notwithstanding shoulde sounde or signifie no other thing than that which was already put downe in the sacred Scriptures. They sayde that there were thrée Hypostases or per­sons in one simple essence of God, vnder­standing by the name of persons, seueral properties in GOD, which offer them­selues to our mindes to be séene. The which separation, Math. 28 Christ also confirmeth in these wordes, Goe yee foorth and teache all nations, baptizing them in the name of the Father, of the Sonne, and of the holy Ghost. And Saint Iohn, 1. Iohn. 5 in his Epistle sayth, There are three which beare witnesse in heauen, the Father, the VVorde, and the holye Ghost, and these three are one. M. Moreouer whereas Christ is sayde to bée borne of the Fa­ther, and comming out from the Fa­ther to come into the worlde, it is not so to be vnderstoode, that hée being borne of the Father, and come from the Fa­ther, was separated from him, that this which Iohn sayth, And the worde was with GOD, might bée vnderstoode of some time when hée was not the Sonne of the Father, and when that hée was come from the Father, hée was no more with the Father: GOD for­bidde. It fareth so among vs which are mortall men: But it goeth not so with GOD and his worde. For the word of GOD neyther in being borne, nor in going foorth is separated from GOD the Father, euen as neyther the bright­nesse from the sunne, nor the heate from the fire, by going foorth is separated, nor the counsell of the hearte is separa­ted from the wise man, in bringing the same to a worke, euen as the Apostle in diuers places witnesseth saying: Ehe. 1 Blessed be GOD the Father of our Lorde Iesus Christ, which hath blessed vs in all maner spirituall blessing, in heauenlie thinges by Christ: according as hee had chosen vs in him, before the foundation of the worlde. Therefore wée are chosen of God, before the beginning of the worlde. But how? In Christ (sayth hee) that is to say, by the worde & purpose of God, which was with him in y ^e beginning. And in another place who hath saued vs, and called vs with an holy calling, not according to our works, [Page 6] but according to his owne purpose and grace which was giuen vs in Christ Ie­sus before the worlde began: but is now made manifest by the appearing of our Sauiour Iesus Christ. 2. Tim. 1 Therefore the grace of God is giuen vnto vs, before the worlde was made, when as in déede we were not. But howe? In that purpose and worde of GOD, Christ, which was with God in the beginning. The like wordes we haue almost in his Epistle to Tytus, where he sayth, that eternall life was promised before the beginning of the worlde, and that by the worde of God, which is manifested by the prea­ching of the Gospell.

R. The Sonne is not onely with God the father, but he is God also, for the fa­ther and the sonne are two persons, but one God, and one essence. M. And this is gathered by the two premises or pro­positions going before, namelye where he sayde, that this worde was in the be­ginning, and that it was with GOD: so that this sentence is nowe as it were the conclusion. For whatsoeuer was not made in the beginning, but had his being before, and was also with God, the same is God. But Christ the worde of God was in the beginning with GOD, therefore he is God. For how shoulde he not be GOD, which is the wisedome of God, the worde of God, the vertue, the power of God, and the Sonne of God? Howe shoulde he not be God, which is e­uerlasting, hauing neyther beginning nor ende of dayes? How shoulde he not be God, which was alwayes with God, and shall be for euer? C. Least any man therefore shoulde remaine scrupulous or doubtfull of the deuine essence of God, Saint Iohn plainely affirmeth that he is God. Now séeing there is one God, it fo­loweth that Christ is one essence with the father, and yet notwithstanding that they differ in something. R. For the Father imprinteth the Image. The sonne is the Image imprinted or expres­sed. The father shineth, and the worde is the very same brightnesse which doth shine. M. Wherefore we must not feare lest the Euangelist shall appoint a newe God vnto vs, against the law of God, in the which it is sayde, Psal. 81 Thou shalt haue no newe God. He cannot bée God which is not equall with God in sempi­ternity. It is written: There is no God before me, neither is there any after me. If this word be sprong foorth after God, it cannot be God. But the Euangelist taketh awaye this feare from vs, séeing he saieth not: And that word was made God, But the worde was God. Not be­cause afterward it ceassed to be God. God forbid. How had that béene God, which coulde afterward ceasse to be God? But to the ende he might expresse the euerla­sting diuinitie of the worde of God, the which hath no beginning, he sayde, and God was the worde: That is to saye, In the beginning, before the worlde was made, before all times, this worde was God. A. But this confession of Chri­stian fayth by occasion, was the cause of manye persecutions. For when the worlde coulde not attaine to knowe by carnall wisdome, howe God woulde be manifested in the fleshe, it persecuted the Apostles and Martires of Christ to the death, because they séemed to affirme the pluralitie of Goddes, when as they with great constancie of minde affirmed that to be true, whiche this our Euangelist hath here put downe by plaine wordes, namely, God is the worde. But truely Iohn doth not affirme that God is with God.

2. The same was in the beginning with God.

M. The Euangelist repeateth those thinges which he spake euen now, but so that he ioyneth together those thinges which were spoken seuerally. For these two being ioyned togither, In the begin­ning was the worde: And the worde was with God: do attribute vnto the worde an vndoubted Godheade. And it is very well that they are repeated ioyntly, and together, which in déede are ioyned toge­ther, least occassion shoulde be giuen to the malicious, to gather and say that the worde was in the beginning, but not by [Page 7] and by coeternall, or of like eternitye with God, which was somewhat before the worde. Therfore he repeateth this, that the same was in the beginning with GOD, ascribing vnto him the like sempiternitie with GOD. C. And so those two former partes are gathered by him into a short conclusion, that he was alwaies and that with God: to the ende we might vnderstande the beginning to be before all time. Nowe wée sée with how fewe wordes (notwithstanding cir­cumspectlie and Godlye) the Euangelist hath handled the mistery of the diuinity: the which thing if the Christians of olde time would haue followed, the churches had not beene so miserablie and daunge­rouslye deuided, neyther shoulde they haue geuen occasion to the subtil and bu­sie aduersaries, 1. Cor. 2 to contaminate and ob­scure the deuine maiesty with their im­pure inuentions. We shall not come in­to the wholesome knowledge of the diui­nitie, but by the meanes of the mediator, the man Christ Iesus. Wherfore it shall be good to learne with Saint Paule to know Christ Iesus, and the same cruci­fied, that thereby we maye humble ourselues, and maye diligentlye prosecute the mortification of our fleshe according to our promise. Furthermore we are here admonished not to fainte, because we sée in this our time also manye wic­ked sectes to be sprong vp: they are the dartes of Satan against the wholesome truth of the gospell, the which is a mani­fest signe that the truth is amongst vs, for otherwise he woulde not stirre.

3. All thinges were made by it, and without it was made nothing that was made.

C. After he hath affirmed the word to be God, and declared his eternal essence, nowe hée proueth his deuinitie by his workes, B. shewing by what meanes he did insinuate, and secretlie reueale him­selfe to the worlde. First of all he did it by creation: for by him all thinges were made, & without him there was nothing made that is made: secondely both by the conseruation & déede: for by his blessing al things liue. M. First of all therfore the Euangelist propoundeth the worke of y ^e creation, & then he passeth to the woorke of redemption. And he putteth the worke of creation in a most briefe compendium of all thinges, the which Moyses more largely hath described. All thinges (saith he) Heauen, Earth, Sea, and all things else conteyned in them were made by him, that is to say, Heb. 1. Collos. 1. by Christ the worde of God. So saith the Apostle: By whome hee made the Heauens also. Saint Iohn therefore by these wordes doth bring a light vnto that which Moyses hath writ­ten, to the ende we might vnderstande that those thinges which are written in the first of Genesis, as concerning the workes of creation, doe set foorth vnto vs the deuinity of Christ. R. For Moyses euen in the beginning of Genesis affir­meth that God made all thinges by his worde (which is the onelie begotten son of God Christ our Lorde) saying: Gen. 1. And God sayde, Let there bee light, and there was light. And afterwarde he sayth: A­gaine GOD sayde, Let there be a Firma­ment. Let the waters be gathered. &c. Let vs make man after our owne Image. Whereby wée sée that to be true which the Prophet singeth in his Psalme: Psal. 33. By the worde of the Lorde the heauens were made: and all the powers of them by the breath of his mouth. Psal. 148. And in another place he sayeth: He spake the worde and they were made: hee commaunded and they were created. Colos. 1 And the Apostle Paule sayth: All thinges were made by him, and for him: and hee is before all thinges, and in him all things consist. C. Ther­fore the Euangelist goeth about here to shewe that the word of God had his eter­nall action euen in the beginning of the creation of the worlde. For séeing that he was incomprehensible at the first in his essence, his power was then openlye knowne, & made manifest by the effect.

M. But where as the Euangelist sayth in the pretertence, or time past, that all thinges were made by it, we must not [Page 8] thereby gather, that after the worlde was created, and all thinges therein con­tayned, GOD doth make nothing anye more by his worde, but doth suffer all things to be done by chaunse, and is as it werein the meane time ydle or a sléepe: God forbid. For those thinges whiche hée made by his worde, hée gouerneth and preserueth with his euerlasting pro­uidence: as testifieth our Sauiour Christ him selfe, Iohn. 5 saying, My Father worketh hitherto, and I worke. And the Apostle Paule: 1. Cor. 12 Gen. 2 VVhich worketh all in all. For in that he is sayde to rest the Seuenth daye from all his worke, it is no otherwise to bée vnderstoode, than that he ceassed from the creation of the Heauen and Earth, which we sée, not that hée lefte of to gouerne the same, and to preserue it. For hee beareth vp all thinges by his migh­tye worde. Heb. 1 The which thing ought to bring no small consolation to the mindes of the Godly. For so they learne to rest & stay them selues on Gods prouidence, without the which not so much as one héere of their heade can perishe. Luke. 21 R. For hée which féeleth by faith, that all thinges depende vpon God, he beléeueth also that he falleth into the handes of God, when he forsaketh al thinges, and entereth into death. A. We are also here admonished that theyr opinion is peruerse and wic­ked, which thinke this worlde to be euer­lasting. We learne hereby also that the Sonne of God was neyther made nor created, séeing by him all thinges were made as sayth our Euangelist.

R. This is an exposition of the sen­tence going before: For all thinges were so made by the worde, that without the same there was no creature made. Now if all thinges were made by the worde, it followeth then that the worde was not made. Wherefore the worde is God, and not a creature as Arrian dreameth.

And because Satan goeth verye much about to derrogate the glory of Christ, it séemed good to the Euangelist, precise­lye to affirme, that of all thinges that were created, none ought to be excepted. A. For God created all thinges by his sonne christ. M. But we must not thinke that as one Idle hée made all things by his worde, as by his seruaunt, and there­vppon to gather that Christ is lesse then the Father: God forbid. For he made al thinges by his worde, not as by a ser­uaunt, but as it were by his wisedome and power. Neyther must we thinke that the Father being vnable of him selfe to make and create, did set his sonne to finishe this worke: God fobid. For al­though it be written, that he made all things by his worde, that is to say, by his onely begotten sonne, yet the Father is not therby excluded from the worke, nor made vnable, but is ioyned to the sonne, both in omnipotencye, in glory, and in all other thinges.

Therefore this place admonisheth vs, that so often as wée beholde the heauen, the earth, the Sea, and al thinges in them contayned, we should consider the omni­potencye of God in them, waying in our mindes that all these thinges were made without any labour, without any paine, without any difficultye, without any other helpes: by the worde onelye.

By this consideration, the faithful may very much comfort them selues, and may arme theyr mindes with this faith a­gainst all the enemies of God: For when they consider the singuler omnipotencye of God in this, that by the power of his worde hée made all thinges, they are taught that there is nothing harde or im­possible vnto God, to be done, which with his word onlye can make all thinges.

But wée must take héede that wée thinke not those thinges onely which are profitable and séeme in our iudgement to be the best, to be made of GOD by Christ, and not the other also which we haue in small reputacion, or thinke to be hurtfull. AVG. He made all thinges from the Aungell to the worme that cre­peth on the grounde. M. There be many thinges in the Creatures of God, of the which we are ignoraunt, and for that cause to the vnskilfull they séeme to be good for nothing. There be many thinges which are iudged of vs to be hurt­full, [Page 9] as Serpentes, Woolues, and suche kinde of wilde Beastes, and therefore they are thought not to be made of God. But we must thus thinke, that God hath created nothing without great wisedom, and speciall consideration. If we be hurt with the Creatures, as with Beastes, with Water, with Fyre, with Windes, we must not blame the maker, but our sinnes, and the naturall pride which is in vs, to tame and bring vnder the whiche, Flyes, Lyce, Fleas, Woormes, and such lyke were created. The which we maye beholde in Pharao, Herode, and in others which were eaten with Lice & woormes. A. Therefore the woorde of God is the aucthour of all thinges.

4. In it was life, and the life was the light of men.

Hitherto the Euangelist hath taught that all thinges were made by the worde: and now he attributeth the conseruation also of those thinges whiche are created vnto the same: as if he shoulde saye, that not onelye his sodaine power and vertue which by & by passed awaye, appeared in the creation of the world: but also is eui­dent to be séene in this that the order of nature abideth stable and firme. But this life wherof the Euangelist speaketh, may eyther be extended to those thinges that haue not life (which notwithstanding liue after theyr manner, Trees haue a kind of life whiche is called, Vita vege­tatiua. although they want sence) or else it may be expounded of those thinges only which haue life. It maketh no great mater to which we referre it: for the simple sence and true meaning of the place is this, that the word of god was not only the originall of life to all creatures, that they might beginne to be that which as yet they were not, but also that it came to passe by his quickening power, that they now continue in their estate. For ex­cept his cōtinual inspiration of life should vphold the world, it must needes come to passe y ^t whatsoeuer hath life, must néedes decaye and come to nothing. B. Accor­ding to the Psalmist. Psa. 104. If thou hide thy face they are troubled: If thou take awaye their breath, they dye, and are turned a­gaine to their dust. For hée affirmeth that all life dependeth vpon the spirite, that is to saye, vpon the power of GOD, and vpon the worde, by the which all thinges beeing made, consist and are preserued. C. And that which Paule ascribeth to God saying: In him wee liue, mooue, Actes. 17. and haue our beeing, Saint Iohn affirmeth to bée done by the benifite of the worde. It is GOD therfore which doth quicken vs, but by his eternall worde. M. This also pertaineth to the Diuinity of Christ, that he is written of the Euangelist to be the life, yea, and that which is more, to be the wel of life, Psal. 36. as also in the Psalm. For what thinges soeuer are made by him, haue theyr life from no other than from him. But no man ought to gather of the wordes of Saint Iohn, that the Sonne of God, after the Creation of the worlde, lefte of to be the life. For those thinges which are in GOD are euerla­sting. The life whiche is in Christ, is euerlasting, not onelye that temporall life, whiche is in the creatures of this worlde, but also that whiche shalbe in the worlde to come, the whiche life the elect haue from him. Of the whiche Christ him selfe, oftentimes speaketh, saying: I am the breade of life, Iohn. 6. which came down from heauen: If any man eate of this breade, hee shall liue for euer. Againe: Iohn. 11. I am the resurrection and the life, hee that beleeueth in me, though he were dead, yet shall he liue. Also he sayeth: I am the waye, the trueth, and the life. Iohn. 14. In this sence also our Euangelist Saint Iohn, calleth him in his Epistle: 1. Iohn. 1. The worde of life. Therefore so many as are not made pertakers of the grace of God in Christ, are depriued of the true and euerlasting life. For without that euerlasting pur­pose and worde of GOD, no man can haue eternall life: the which Saint Iohn noted by these woordes in another place, saying: Hee that hath the Sonne of God, 1. Epist. 5 hath life, and he that hath not the Sonne of God, hath not life.

Notwithstanding we must take héede, that we attribute not so the power of quickening to the Sonne of GOD, that we take away the same from the Father. For as the Father rayseth vp the dead, [Page 10] and maketh aliue, Iohn. 5. euen so the Sonne also quickeneth whom he will. And in ano­ther place S. Iohn sayth: 1. Epist. 1. And the life was with the Father. And againe: As the father hath life in him selfe, Iohn. 5. so hath he geuen to the sonne to haue life in him selfe. And yet notwithstanding ther are not two welles of life, euen as there are not twoo Crea­tors, nor twoo Gods. The Father quic­keneth all thinges by his worde, euen by it hée hath made all thinges, doeth as make all things, and preserueth them being made.

By the light men are lightened, but Beastes are not lightened thereby, be­cause they haue not mindes capeable of reason and wisedome: but man which is made after the Image of God, hath a reasonable minde, by the which he can perceyue and vnderstand wisedome.

Therfore that life by which all thinges are made, is the light, and not of all crea­tures, but of men onely. M. So that the Euangelist meaneth not that light, by this worde light, which pertaineth to the Sonne, and doeth lighten the eyes of our body, but he meaneth that light, by the which the eyes of our minde are illu­minated to knowe God. And he maketh mention of that part of life, by the which men excell all other liuing Creatures: As if he should saye, that not a common kinde of life was giuen vnto men, but such a life as is ioyned with the light of vnderstanding.

And he separateth man from the num­ber of all other creatures, because we perceaue better the power of God in vs by sence, than we behold the same a farre of. So Saint Paul teacheth that God is not to be sought a farre of, Actes. 17. because he re­uealeth him selfe inwardly in vs.

After therefore the Euangelist had set before vs the general consideration of the grace of Christ, that he might bring men to a more neare consideration therof, he sheweth what is speciallye geuen vnto them: namelye, that they are not in crea­tion like vnto brute Beastes: but are set in a more hye degrée, hauing a minde in­dued with reason and capeable of wise­dome, that they being indued with this wisdome, might be brought to the know­ledge of God, the verye well of life: So sayeth the Prophete Dauid, Psal. 36. VVith thee is the vvell of life, and in thy light shall we see light.

5. And the light shineth in darknesse, and the dark­nesse comprehended it not.

Here the Euangelist beginneth to note men of ingratitude and blindnesse, be­cause by theyr wickednesse they reiecte this light offered vnto them. And that we maye vnderstand this thing, we must note that the Euangelist first of al admo­nisheth that the light, with the whiche men were indued in the beginning, must not be iudged, according to theyr present state, because in this corrupted and defi­led nature, the light is turned into darke­nesse. Notwithstanding, he therewith affirmeth that the light of vnderstan­ding is not cleane put out: because in the obscure darkenesse of mans minde, cer­taine sparkes of light as yet do spring vp. M. The Euangelist therefore ex­cuseth the Diuinitye and Maiestye of Christ, when he sayth that the same hath euer shined vnto mortall men, as a cer­tayne most euident and manifest light: and he layeth all the blame of the igno­raunce of GOD, on the blindnesse of men. C. For in that he affirmeth the light to shine in darkenesse, that pertay­neth nothing at all to the praise of cor­rupt nature, but rather to the taking a­way of the pretenced cloake of ignorance. M. For this light shineth in the world, and the mindes of mortall men might by the same haue béene brought to the knowledge of the liuing of God, had not theyr mindes béene ouerwhelmed with darkenesse. For hée calleth here the [Page 11] blindnesse of mennes mindes, vnbeléefe, impietye, and the ignoraunce of GOD, darkenesse. For as the eyes that are blinde, can not comprehende the light, euen so the mindes that are blinded, can­not comprehend the light of life. A. And as the light is present to the blinde man, the whiche notwithstanding is absent from his eyes: euen so the light of life is present to mortall men, the whiche not­withstanding theyr mindes being oppres­sed with darkenesse, can not attaine. C. For since the time that man was alienated and fallen from GOD, igno­raunce hath so captiued his minde, that what light so euer remaineth in the same, lieth suffocated and choked without effect. And this thing experience dayly proueth. For they which are not borne againe by the spirite of GOD, hauing some rea­son, stande for a certaine document, that man was not onelye made to breathe, but also to vnderstande.

But there are twoo speciall partes of the light, which remayneth as yet in the corrupt nature of man. For there is na­turallye ingrafted in all men a certaine sound séede of religion or godlinesse. Fur­thermore, a difference of good and euill is ingrauen in theyr Consciences.

But what fruictes at the length come foorth? surely that religion, & Godlynesse, which doeth degenerate into a thousand monsterous supersticions, and that con­science which doeth altogeather peruert iudgement, that it may confounde vice with vertue. To conclude, the naturall reason which is in man, doth neuer direct men vnto Christ.

But we must note that the Euangelist speaketh only of natural giftes, & that he doth not as yet touch the grace of regene­ration. For there are two distinct vertues of the sonne of God: the first is that which appeareth in the making of the worlde, and in the order of nature: the second ap­peareth in the renuing and repairing of the decayed and defiled nature of man.

6. There was a man sent from God, whose name was John.

Nowe the Euangelist beginneth to shewe how the worde of God was mani­fested in the fleshe. For Christ did not onelye offer and set him selfe before the eyes of men to be séene, but he woulde also be knowne by the testimonie and doctrine of Iohn. Yea, GOD the father sent him before to be a witnesse to his sonne Christ, to the ende all men might the more easilie receyue the saluation of­fred of him. R. Euen as therefore the Lorde GOD, when he went about to make the worlde, he reuealed him selfe out of the profounde darckenesse, that is to say, out of nothing by the word: Euen so when he went about to restore the Faithfull, and to repayre his Church, he sent his Sonne appearing outwardlye and in the sight of men: euen as if he had béene God in no point, vntill at the length the glory of his Godhead more and more appeared: for he was couered with the fragillitye of the fleshe, and the shame of the Crosse, least at the first sight he shoulde be knowen. The which thing was foreshewed by Esay, saying: Esay. 53 He is despised and reiected of men, he is a man full of sorrowes: and hath experience of infirmities: wee hid as it were our faces from him, hee was despised, and wee esteemed him not.

Therefore when Christ shoulde come in the fleshe, and couered with the shame of the Crosse, he did not amis to send before his face a witnesse. For so also the Lord foreshewed by Malachy that it shoulde come to passe, saying: Mala. 3 Beholde I sende my Aungell, and he shall prepare the way before thy face. This was Iohn the Bap­tist, which was sent of GOD, first that he might beare witnesse of Christ, although his grace néedeth no testimony: for the trueth is a sufficient testimony of him, as he him selfe declareth in the fifth Chapiter saying: Iohn. 5 Ye sent to Ihon and he bare witnesse of the truth: But I receyue not the testimonie of man: But I speake these things that ye might be safe. C. Therfore this our witnes was not or­dained because of Christ, or for Christes [Page 12] sake. AƲG. For, because the sonne of God, was so made man, that the godhead laye hid in him, there was sent before a great and excellent man, by whose testi­monie he might be founde more than a man. And how coulde this man speake the truth of God? Hee aunswereth to that, and sayth: that he was sent of God. C. By the which wordes the Euangelist doth not confirme the calling of Iohn, but doth onely make mention of the same by the way. For this is not a sufficient certaintie or warraunt, when men that runne of them selues, boast them selues to be sent of GOD: but the Euangelist speaking hereafter somewhat more of this witnesse, thought it sufficient in one word to shew that he came not but by the commaundement of God: after that we shall sée how hée affirmeth God to be the Aucthor of his ministerie. Math. 1. Math. 3. Luke. 3. M. And hée beginneth this part very wel of the fore­runner Ihon, as also the rest of the Euā ­gelistes doe. For from the time of Iohns baptime, that light hauing taken vpon it flesh, Luke. 2. Math. 2. began to be reuealed. And although at the time of his Natiuitie, certaine beames begā to shine of that light (as wée may see in the history of the Shepeherds, of Simeon, of Anna, and of the wisemen) yet notwithstanding whatsoeuer light had shined, it vanished awaye by and by againe, and was almost thirtie yeares, euen to the beginning of his preaching, obscured and darekened againe. For this testimonie of Iohn was reserued & kept euen vntill the same time, in the which Christ woulde reueale himselfe to the worlde, by the preaching of the Gospell, and by the working of myracles, that hée being the forerunner of Christ, might pre­pare the way before him. The whiche thing Iohn the Baptist sufficientlie decla­red by these wordes, saying: There stan­deth one in the middest of you whome ye know not. Obiection C. But if any man obiect that the testimonie of Iohn is to weake being but a man, that Christ thereby shoulde be proued to be the sonne of God: wée may quickelie aunswere, Aunswere. that Iohn the Baptist is not cited as a priuate wit­nesse, but because he was indued with aucthoritie from God, he bare rather the person of an Aungell than of a manne. Therefore he is not beautified or com­mended with the titles of his owne ver­tues, but with this one, that he was the Ambassadour of the mightye GOD. CHR. Iudge therefore none of those thinges which are spoken by him to be of man. For he spake not those thinges which were his owne, but the thinges that belonged to him that sent him: and there­fore he is called by the Prophete, an An­gell. For it is the office of an Angell to speake nothing of his owne, but that, for which he is sent.

C. But we must note that the same which is spoken of Iohn, is required to be in al the teachers of the Church, name­lye, that they be called of God, that the aucthoritie of teaching, maye be foun­ded on no other than on God him selfe.

For the Prophetes speake against such, which runne, being not sent of God. Iere. 23. Rom. 10. They run (sayth he) and I sent them not Againe it is sayd, Howe shal they preache, except they bee sent? And to be sent of God, is to do the commaundement of God.

C. The name is here expressed, not onelye to discribe the man, but also be­cause, it was geuen to him, vppon consi­deration of the matter it selfe. M. For the very name doeth containe in it selfe the signification of grace. And iustlye he obtained this name, which should be the foreronner, and first preacher of the grace of God, which was offered to the world by Christ. And therefore by Gods ap­pointment by the Aungell, he receyued this name before he was borne, and that not without the wonderfull admiration of his Parentes. Luke. 1. C. But the Lord had respect to the office, to the which he or­dained Iohn, when he commaunded him to be so called by the Angell: that there­by all men might knowe him to be a pro­claimer of the diuine grace of God.

7. The same came for a witnesse, to beare wit­nesse of the light, that al [Page 13] menne through him might beleeue.

Nowe consequentlye he teacheth to what purpose Iohn was sent of GOD: He came (sayeth he) to testify. C. that he might prepare a Churche vnto Christ: For he inuiting and calling all men vnto Christ, doeth sufficientlye declare that he came not for his owne cause. But to know from whence, to whom, & what time Iohn came, that which is contai­ned in the thirde of Luke maye serue. This our Euangelist, after he had sayde that he was sent of GOD, addeth this onely which was more necessarye, namelye to what purpose he came being sent of God, namely, to beare witnesse.

M. The Prophetes also which were before Iohn came to witnesse, that is to saye, to beare witnesse of the incredulity, and impietye of the Israelites: but this Iohn came to testifie of the light, Christ: that is to saye, he came to this ende, that he might shewe the rysing of this light, and might be the foreronner, and setter foorth of the same to the people of Israel. For him, whome the Prophetes fore­shewed shoulde come, Iohn the Baptist pointed out with the finger.

M. He sayth not simply, That al men might beleue, but he addeth, throw him, that is to say, that all men being moued by the aucthority of Iohn, and beléeuing his testimonye, might knowe this light, and imbrace the same. It was necessary therefore that such a witnesse shoulde be sente, as the Israelites might geue cre­dite vnto. For this cause he was so in­dued with the grace of GOD, that he made all men to beholde him.

He was, sayeth our Sauiour Christ, (speaking of Iohn: Ihon. 5 Math. 3 Math. 11 Mat. 1 Luk. 1) A burning and shyning light. For all Ierusalem went out to him: He neyther eate breade nor dranke Wine: His meate was Locustes and wilde Honye, his apparell of Ca­melles héere, and a Girdle of a Skinne about his Loines. Hée was indued with the spirite and power of Helias. He cal­led all men with seuerity to repentance, sparing neither the hie Priests, Scribes, Luke. 3 nor Pharisees, whome he called genera­tion of Vipers: He dealt seuerelye with Herode the King, Math. 14. as we maye reade in Mathewe.

Therefore the testimonie of Iohn ten­deth to this ende, which hée beareth of Christ, that we beléeue in him. Fayth is that by the which we behold this light, know the same and imbrace it. By this grace was set foorth to the worlde, not onelie the testimonye which Iohn bare concerning Christ, but also the testimony of all the Apostles and Euangelistes, both by voyce and writing. And ther­fore it is sayde in the ende of this Gos­pell: These thinges are written that yee might beleeue that Iesu is the son of god.

But what is the profite of this fayth? The profit (saith he) of this fayth is, that yée beléeuing might haue life through his name.

Moreouer the grace of this light, 1. Tim. 2 must be set before all men, for God woulde haue all men to bée saued, and to come to the knowledge of the the truth. Also it is sad, Luke. 3 Preache ye the Gospell to euerye crea­ture. &c. B. Wherevppon Saint Iohn Baptist Preached the Gospell to the Souldiours and Publicans.

8. He was not that light: but was sent to beare witnesse of the light.

B. By this newe Preaching of the Kingdome of Heauen, many thought that this Iohn was the same light of the world, which was commonly talked of, & the same word also, by which al things were made. But the Euangelist sayth, he was not the same light. M. For wée reade that he had so great aucthoritye a-among the Israelites, that they sayd among them selues: Is not this Christ? Least therefore his excéeding brightnesse shoulde obscure the glory of Christ, Luke. 3 the [Page 14] Euangelist teacheth that he was not the light. M. He was the light truelye, but not the same light, whereof it is here spoken, which is the light of men, the well of all light, the woorde, and the Sonne of God. The Apostles also are called the light of the world.

Math. 5And Paul calleth the beléeuing in Christ, the light. Yee were sometimes (saith he) Darknesse, but now are ye light in the Lord: Ephe. 5. But they are so called in a­nother maner of respect. C. For all the Godlye are called light in the Lorde, be­cause they being lightened with his spi­rite, do not onelye see to them selues, but also do direct others by theyr example in­to the waye of saluation.

The Apostles also are specially called the light, because they preferre the light of the Gospell, which driueth awaye the darkenesse of the worlde. But the Euan­gelist here intreateth of the onely and e­uerlasting wel of light. M. Iohn ther­fore was a light, but he was set on fire, and illuminated by this light. For as the mountaine in the morning before the Sunne appeareth vnto men, is lightened with his beames, euen so are all the Saintes of God light in the Lorde, of whom they are illuminated.

R. Wherefore this place, putteth a difference not only betweene Christ and Iohn, but also betwéene Christ and al the Saints, Patriarks, Prophets, Apostles, and Martyrs: For neither Iohn, nor any other of all the Saintes, were the true light, but were onelye proclaimers, and setters forth of the true light. M. Let vs therefore hereby learne to estéeme of the Saintes, as they are made and appoin­ted of GOD, and no otherwise.

A. Iohn therefore repeateth this a­gaine to shew what men ought to iudge of them, which being sent of God, preach the word vnto the world: Least we attri­bute any thing, of that vnto them which pertaineth onelye to the Sonne of God. M. For great is the wilfull folly of the world in this point. Eyther it reiecteth altogether the witnesses of Christ, and despiseth them, or else it geueth reue­rence and honoureth them aboue Christ.

The Iewes at the first receyued Iohn for the Messias Christ him selfe, which was not Christ: & yet they receyued not the testimony which he bare vnto Christ. Euen so the Corinthians litle or nothing at all regarded Paul, that singular Prea­cher of the kingdome of Christ, but they made more of the false Apostles, than appertayned to the Mynisters of of Christ, 1. Cor. 4 insomuch that the Apostle was faine to shewe them what they ought to thinke of the Ministers of Christ, and what not: And we our selues haue had experience, what great estimation the worlde hath had, and yet hath of dead Saintes, and of the Byshops of Rome and others, and howe litle it regardeth the true Ministers of Christ.

9. He was the true light, lightening euerye man that commeth into the worlde.

C. The true light is not here opposed or compared to the false light, but the E­uangelist here goeth about to put a diffe­rence betwéene our sauiour Christ and al other, least that any man should thinke that he is euen the same light, & no better than y ^e which angels & men are said to be.

But this is the difference, that what­soeuer is bright and shining in Heauen and in earth, it borroweth his bright­nesse from another: But Christ is light of him selfe, and shining by him selfe, and lightening with his brightnesse the whole worlde: insomuche that there is no other cause or Originall of bright­nesse, but hee. Hée called therefore that, the true light, to whose nature it is proper to shine.

M. Therefore this is the first note by the whiche Christ is discerned from Iohn, and from all other Apostles.

For Iohn and the Apostles were light (as it is sayde before) but not the true light, [Page 15] that is to saye, not that naturall light, which shineth of it selfe, and which taketh no force to shine of anye other. Suche a one is Christ, but Iohn and the Apostles not so: for if they had not béene illumi­nated by this light, they had béene altogi­ther darckenesse.

Here he putteth the other note of true light, by the which he is discerned from the other Saintes, being lightned.

Many are (trulye) lightened by Iohn and the Apostles of Christ, as it were by the instrumentes and Ministers of the light: but all men are not simplye lighte­ned by them. But this place was wont to be expounded two maner of wayes. For some restraine and referre vnto them an vniuersal note, which are regenerated by the spirite of God, & are made pertakers of the quickening light: and so the mea­ning of this place to be, that none is illu­minated but by him, euen as if there be in the Citye one Schoolemaister which hath a Schoole, he shall be called the Schoole­mayster of the whole Citye, although fewe come vnto the Schoole. But this o­ther sence and meaning séemeth to bée more nere and agréeing to the purpose of the Euangelist, namelye that certaine beames are diffunded and powred from this light into all mankinde: as it was also sayde at the first. For we knowe that men haue this speciallye aboue all other creatures, namelye that they are indued with reason and vnderstanding, that they beare and haue in theyr consci­ence the difference betwéene that which is right and false. There is none there­fore, to whome some sence and féeling of the eternall light commeth not.

But bycause Fanaticall men rashelye taking this place doe wrest the same, that they might thereby gather that the grace of lightning is offred to all men alike: Let vs note that the Euangelist onelye here intreateth of the common light of of Nature, which neuer groweth vnto fayth. For no man can pearce or at­chéeue to the kindome of GOD, no not with all the industrie and prompt­nesse of his minde: it is onely the spirite of Christ which openeth the gate of hea­uen to the elect. Obiection 2. Thess. 3. Math. 20. A. Therefore if anye doe obiect that manye abyde in blinde­nesse which are not lightned by Christ, (because fayth pertaineth not to all men, and fewe be chosen) The aunswere is ready, namely this, Aunsvvere. M. That all men are lightned by this light, with the light which men call the light of nature, the which in déede is reason and the force of vnderstanding, by the which man diffe­reth from brute beastes. And so all men are lightened from Adam by Christe, by the worde, by the light of men, and the life, vnto the extreame ende of mor­tall men. C. But let vs note that the light of reason which God had giuen to men was so obscured by sinne, that scarse small sparkes arise, euen in thicke darck­nesse, which also by and by are choked.

Wherefore wée may hereby learne that without Christ, all thinges are darcke, and whatsoeuer light there is in men, the same commendeth and setteth foorth the Diuinitye of Christ.

10. He was in the worlde, and the worlde was made by him, and the worlde knew him not.

M. Hée sayde before that Christ the true light doth illuminate euerye man, and least it shoulde be onelye vnderstoode of those which were in the worlde after his Incarnation, and are now also, hée added these wordes, Comming into the worlde, that wée myght also be constrai­ned to vnderstand it of those which were borne into this world, before the natiui­tye of Christ. And therefore here verye aptlye hée addeth saying, He was in the worlde, that is to saye, from the firste beginning of mankinde, from the firste creation, this light was in the worlde lightening euery man. C. Because be­fore Christ was made manifest in the flesh, he declared his power euery where, Therefore those daylye effectes shoulde haue corrected the wickednesse of men.

[Page 16]But such was the ingratitude of men and wilfull blindenesse, that the cause of the light whiche they enioyed was vn­known to them: For what can bée more absurde than to drawe out of a flowing riuer, water, and not to remember the spring, from whence the riuer floweth? Therefore in that the worlde knew not Christ before hée was made manifest in the flesh, there is no iust excuse of igno­raunce to be founde, for this commeth to passe, by their sluggishnesse, and blinde dulnesse, which had him alwayes present with them in power. M. Iohn therefore now expoundeth that which hée sayde be­fore in these wordes: The light shined in darckenesse, and the darckenesse com­prehended it not. Otherwise this word (comprehended) might be taken as well for the vse, as for the knowledge of this light. The vse of this light was in darck­nesse, but the knowledge not so. For this light alwaye shined in darckenesse, but the darckenesse comprehended it not, (that is to saye) it knewe it not.

By this place trulye all fleshe is con­dempned, that no mortall man coulde know this light of the worde, and of the power of GOD, being so euident to bée séene with the eyes of the minde.

1. Cor. 1For the worlde by his wisedome, in wisdome knewe not GOD: Notwith­standing, wée must not thinke that no man knewe Christ before he was borne in the fleshe: Iohn. 8 For Christe himselfe sayth, Abraham desired to see my daye, and sawe it, and reioysed. But no man knew him, but by a singuler reuela­tion, and speciall lightning of the minde. Wherefore it is not sayde, and no man knew him, but, the worlde knewe him not, that hée might condemne the wisdome of the world, and all the iudge­ment of fleshe.

11. He came into his owne and his owne receyued him not.

Question R. How is Christ sayde to come, when as he was before in the worlde? Hée came, Aunsvvere. that is to saye, hée was made man, and shewed himselfe to be a visible man. M. For the Euangelist commeth to the dispensing of our saluation, and to the same declaration of the word of GOD, which was made by the Incarnation, of the which he began to entreate, when hée sayde: There was a man sent of GOD whose name was Iohn.

C. This place is diuersely expounded, Some thinke that the Euangelist spea­keth generally of the whole worlde. For there is no part of the worlde, which the sonne of GOD doth not rightlye cha­lenge to him selfe for his owne. There­fore the sence and meaning according to theyr opinion, is, when Christ descended into the worlde, he went not out of his owne boundes, because all mankinde is his proper inheritaunce. But their opi­nion is better to be liked, which refer it to the Iewes onelye: for there is in these wordes contayned a secret comparison, by the whiche the Euangelist doth the more Exaggerate the ingratitude of men.

The sonne of GOD in one nation chose him out a place to dwell in, and when he came thyther, hee was reiected. Hereby therefore it euidently appéereth how wicked the blindenesse of man is. M. They were the people of God, a cho­sen people out of all nations, to this peo­ple hée came by incarnation, who other wise by his deuinitie is and hath béene alwayes in the worlde, and was neuer from the Father. To this people hée was promised a Messias of the séede of Abraham, and Dauid, and was made a Minister of the circumcision for the truth of God, Rom. 15 to confirme the promises made vnto the Fathers. R. And hée was not onely reiected of them, but also Crucified and put to death.

The knowledge of Christ is lesse a­mong none, than among the wise and mightie men of this world. For Christ is to the Mightye and Wise of this worlde, foolishnesse, and a stone to stum­ble at.

M. But why doth the Euangelist [Page 17] vrge this same so often, that Christ was not receyued? For (sayth he) The darke­nesse comprehended him not: The world knew him not: His own receiued him not: Surely he doeth it, least any man should saye: Thou dost preache vnto vs, a great light which is come already into y ^e world: but why came he so late? why did he neg­lect the first world? He aunswereth, he came not to late, but alwayes shyned, hée was alwayes in the world, but the worlde knewe him not.

And his also, to whome by great be­nefites hée had ioyned him selfe, to whom he came with singular grace and fauor, to whome he shoulde haue béene best knowen, receyued him not: So thicke truelye and palpable are the darkenesse euerye where of this worlde.

He doth also take away that stumbling blocke, by the which many were mo­ued, for that hee wrappeth the Iewes in the same darcknesse that the world was in. So sayth Paul: Blindnesse fell vpon Israel. To the same effect pertayneth that complaint of God by the mouth of Esay, Rom. 11 saying: The Oxe knoweth his ow­ner, and the Asse his Maisters Cribbe: but Israel hath not knowen mee. Esay. 1

For although hée hath the rule of the whole world, yet notwithstanding hee maketh him selfe the peculiar Lorde of Israel, whome he had chosen to bée as it were his deare Shéepefolde. This place also serueth to make vs feare, that we bée not careles of Christ, when he is reuealed and Preached. For we are not therefore iust, because we heare the woord, and because Christ commeth: but bicause we beléeue and worke according to the measure of fayth.

A. The Iewes had no regard to the Lawe and the Prophetes, and therfore they stumbled and fell at the Stone of offence: and were reiected for theyr vn­beléefe. M. Furthermore it shoulde not séeme straunge to any man, if the sonnes of GOD which are in Christ, bée not receyued of this worlde, seeing that light was receyued, neyther afore nor after the incarnation, neyther of the Gentiles, 1. Ihon. 3.4 nor of the Iewes. The world receyueth that which is his owne.

12. But as many as recey­ued him, to them he gaue power to be the sonnes of God, euen to them that beleue in his name.

Therfore that which is spoken before: And his own receiued him not. Is not so to be vnderstode that none of al the Iews receyued Christ (for many receyued him) but because he was not receyued by a ge­nerall consent: Euen as if thou shoul­dest saye: The Gospell came into Eng­land, and England receyued it not: How can Englande bée sayd not to receyue the Gospell, seeing there are so many Chri­stian Englishmen that receyue the same? Surelye it maye be truely sayde, not to receyue it, bycause it doth not receyue it, with a & generall commen consent, all men agreeing to the same.

R. To receyue Christ (as Iohn inter­preteth the same) is to beléeue in the name of Christ. And the name of Christ, is wisedome, righteousnesse, sanctificati­on and redemption If any man therfore geue him selfe to the righteousnesse of Christe, or to his redemption, 1. Cor. 1 sinnes shall not remaine, death shall vanishe a­waye, and Hell fire shalbe quenshed. For men shalbe made suche as Christe him selfe is, if they geue and bequeathe them selues wholly vnto him. According to that which followeth:

C. Least this let should hinder or stay a­ny man, that y ^e Iewes cōtempned christ, the Euangelist lifteth vp the mindes of the godly which beléeue in him aboue the Heauen. For hee sayth that this glory, to bée the Sonnes of GOD, must bée ob­tayned by faith.

[Page 18]And in this vniuersalitie (as manye) is contayned a secret comparison. For the Iewes were puffed vp with a blinde vaine glorie, as though they alone had GOD tyed vnto them. The Euangelist there­fore pronounceth that the lot is altered: because the Iewes being forsaken, the Gentiles are chosen in their stéede. For it is asmuche as if the right of adoption should be transported to straungers. And this is that which Paule sayth: The de­struction of one people was the life of the whole worlde: Rom. 11 because the Gospell being expulsed as it were of them, beganne nowe to be spredde euen throughout the whole worlde. CHR. Therefore whe­ther they be bonde or frée, whether they be Barbarous or Scithians, wise, or foo­lish, men or women, Children or olde men, all are worthie of one honour, of the which it is sayde: Hee gaue them po­wer to be the sonnes of GOD.

C. The Papistes by this place gather that it is in our power eyther to choose, or to reiect this grace. But the text it selfe doth plainelye ouerthrowe this false col­lection. For straight after the Euange­list addeth that they are made the sonnes of GOD, for he sayth, To them he gaue power to be made the sonnes of God, but specially by the next verse following.

This making commeth not by the will of flesh, but by the will of God, by the be­nefit of regeneration. Wherfore, if faith doe regenerate vs that we maye be the sonnes of God, and if God from heauen doe enspire the same into vs, it is mani­fest that the grace of adoption is not only offered to vs of Christ in power, but also euen in the verye acte. Moreouer in this, Christ hath woonderfullye set foorth his grace, that he hath giuen this honour to vncleane and prophane men, yea to suche as lie in the shadowe of death, that they should now sodenlye begin to be the sons of God. Notwithout cause therfore doth y ^e Euangelist extol y ^e greatnes of this bene­fit, Ephe. 2 euen as S. Paul saith to the Ephesians.

He doth briefelye note the maner of receyuing of Christ, namelie when men beléeue in him. Therefore we being by fayth ingraffed into Christ, do attaine the right of adoption, that we maye be the sonnes of God. And certainelye séeing hée is the onelye begotten sonne of God, this honor pertayneth nothing at all vn­to vs, were it not that we are his mem­bers. M. To beléeue in the name of Christ (as wée shewed euen now) is to re­ceyue him as the sonne of GOD, and the Sauiour of the whole worlde, the which is done of vs when we depende wholye vpon him by a sincere fayth and trust, and commit our selues wholye as Disci­ples vnto him. Hée sayth not, they which are pure, and altogither voyde of sinne, and worthy to be admitted into the fel­lowship of this fraternitie: but he sayth, which beléeue in his name and receyue him, that is to saye, which acknowledge by fayth the grace offered, and receyue it in heart. Therefore they which beléeue not, receyue not Christ, they cannot ob­taine this sauing helth, and dignity of the sonnes of God, in so much that they must of necessitie perish with this world vnder the wrath.

13. Which were borne, not of bloode, nor of the will of the fleshe, nor yet of the will of man, but of God.

These woordes pertayne to the descrip­tion of them which beléeue in the name of Christ, and do receyue the right of the adoption of the sonnes of God. They which are such are not borne of fleshe and blood, but of God: Fleshe and blood begetteth not the Children of God. That which is of the fleshe is fleshe, Iohn. 3 and that which is of the spirite is spirite. B. By these woordes the Euangelist meaneth nothing else, but the carnall Byrth. For he maketh a comparison of the ge­neration of the fleshe, and of the spirite, reiecting the one and allowing the other. [Page 19] C. Neyther is it necessarye that wée vnderstand here by this worde, flesh, the Woman, as many would haue it. The Euangelist rather repeating one thing by diuerse woordes, goeth about to in­culcate the same, and to print it more déepelye in our mindes. Therefore hée doth secréetelye touche the wicked trust and confidence of the Iewes, who had alwayes in theyr monthes the worthi­nesse of theyr ofspring, as though they springing from a holye Progeny, were Saintes by nature. They had worthe­lye boasted them selues to bée of the stock of Abraham, if they had béene lawfull Children and not bastardes.

But the boasting of Faith doth ar­rogate nothing at all from the carnall generation, but geueth GOD the praise for all thinges that it hath receyued. [...]. Therefore S. Iohn in effect sayeth thus much: They which beléeue in Christ, being before vncleane Gentiles, are not borne the sonnes of God out of the wombe, or by fleshe and blood, but are brought therevnto by the workeman­shippe of the holye Ghost. And although properly hée hath respect vnto the Iewes which were proude in the fleshe: yet notwithstanding, of this place, a gene­rall Doctrine maye bée gathered, name­lye, that where as wée are counted the Sonnes of GOD, it commeth not by the propertye of our nature, neyther of our selues, but because the Lorde hath begotten vs of his owne fréewill and singuler loue.

Question A. Notwithstanding the Euangelist séemeth verye vnorderlye to make rege­neration the first in order, as though it went before faith, when as rather it is the effect of Faith, and therefore the lat­ter of the twaine. Aunsvvere. C. I aunswere that it is both first and last in diuers respects, because by fayth wée conceyue the incor­ruptible séede, by the which we are borne againe into a newe and diuine life: and yet neuerthelesse, faith is now the worke of the holye Ghost, which dwelleth in none but in the sonnes of God.

Therefore in diuers respectes, faith is a part of our regeneration, and an ente­raunce into the kingdome of Heauen, that wée might bée nombred among the children of God. For in that hee illumi­nateth our mindes with the spirite, hee sheweth the worke of regeneration. Af­ter this maner, faith springeth from re­generation, as from the well. But be­cause wée receyue Christ by the same faith (whiche sanctifieth vs wyth his spirite) therefore it is sayde to be the be­ginning of our adoption. Therefore in respect of our sence, we beginne not to be the sonnes of God, but after faith onely. M. But we must note what difference there is betwéene them whiche are adop­ted in this worlde to the inheritaunce of earthlye goodes, and those which are a­dopted to bée the sonnes of God. They whiche are adopted to haue the inheri­tance of earthlye goodes, are adopted by grace of good will, although they come not of the same fleshe, neither are regenerate in minde, but abide in the same minde whereof they were before. But they which are adopted to bee the Sonnes of God, are not borne of the substaunce of God, (as was Christ the onely begot­ten sonne of GOD) but they being by grace taken for heyres and sonnes, are also chaunged in minde, and of carnall are made spirituall. And this is that which hée sayth: But are borne of God.

Wee gather also by this place, that faith commeth not of our selues, but is the fruite of spirituall regeneration For the Euāgelist affirmeth that no man can beléeue, but hée which is borne of God. Faith therefore is a heauenly gift: Fur­thermore wée maye hereby gather, that faith is not a colde or bare motion, seeing none can beléeue except hée be reformed by the spirite of God.

14. And the same woorde became flesh, & dwelt among vs, and we sawe the glorye of it, as the glory of the onely be­gotten sonne of the Fa­ther, [Page 20] full of grace and truth.

Nowe hée teacheth what that com­ming of Christ was, of the which he had made mencion before, saying, Hee came into his owne: Namelye, that hée hauing taken vppon him our fleshe, openlye shewed him selfe to the world.

M. And by the fleshe, he vnderstan­deth the whole man, in somuche that it is al one, as if he had sayd, And the word beecame man. C. For this worde fleshe, serueth more to set foorth the force of his minde, than if he had sayde, That it was made man. His purpose was to shew what a vile and base condition the Sonne of GOD tooke vpon him for our sakes, comming downe from the throne of his heauenlye glorye. The scripture speaking of a man, contemp­tuouslye, calleth him fleshe. When as therefore the Euangelist, calleth the sonne of God fleshe, he meaneth, that he hath so much abased him selfe, that he hath taken vppon him this fleshe, subiect to so many miseries. R. As to fragillity, contempt, execration, pouertye, hunger, thirst, nakednesse, death, and damnati­on: and that wee might bee made through him, Strong, Blessed, Ritch, Full, Im­mortal, and righteous, whereby we haue euerlasting saluation.

For what thing else is fleshe than weakenesse, dust, and as it were haye, and the glorye thereof, as the flower of the field, which in the morning groweth, and in the Euening is cut downe, and withered?

C. But the fleshe is not here taken for the corrupt nature of man, as Paule of­tentimes taketh it, but for the mortall man. Verye fonde therefore is Appolli­naris, which imagined that Christ had a humane bodye onely without a soule.

For this is a figuratiue kinde of speache, because the inferiour part doth compre­hende the whole man. For by an innu­merable sort of testimonies, a man may gather, that Christ our sauiour as hée had a body, so also he had a Soule.

And the scripture, when it calleth men fleshe, it doeth not thereby make them voyde of Soule. It is verye manifest therefore that the woorde being begotten before all worldes of the Father, and whiche was alwayes with the Father, was made man. Iohn. 2 M. We must also take héede, least we thinke the woorde to bée sayde, to bée made fleshe in that sence that the water is sayd to bée turned into Wine.

For there the water was so made Wine, that it left of to be water any more, and was onely wine: but here the word, was not so made flesh that it should ceasse to be the word, that is to say, God, & should be now nothing more then fleshe. God forbid. For it can not bée that God should be chaunged into man, and should then cease to be God. The diuine substāce of the worde will neyther admit muta­cion or ende, séeing it is immutable and infinite, or without ende. Morouer, the fleshe of Christ, hath not left his proper nature, and is chaunged into the worde. God forbid this also. For else as Christ is there depriued of his diuinitye, euen so here he should bée depriued of his true humanitye, in so much that he should not bée nowe true man, neyther truely con­ceyued, nor truelye borne, neyther yet truely suffered, nor dead, and consequent­lye, neyther truely raysed againe from death.

M. Let vs therefore firmelye holde and beléeue that GOD was made man, that hée tooke vnto him that which before he was not, Two thin­ges to bee beleued. and that he lost not that which he was. C. And therefore in this principle of Faith, there are twoo prin­cipall thinges of vs to be beléeued, name­lye, that twoo natures in Christ, were so ioyned and come togeather into one 1 person, that one and the selfe same Christ was both verye God, and verye Man. And that the vnitye of persons doth not 2 let, but that the seuerall natures doe abide distinct, in so much that the Diui­nitye doth retaine and kéepe whatsoeuer is proper vnto it, and the humanity hath also that to him selfe, which belongeth vnto it. A. And if we beléeue these twoo principles, we shall easilye driue [Page 21] awaye all errours, which Satan hath brought in by his Ministers touching the Diuinitye and humanitye of Christ.

For Nectorius, Eutiches, Seruetus, and the Anabaptistes, haue brought no smal contumelye vnto Christ, in going about some of them to robbe him of his Diui­nitye, and some of them of his humanity.

R. That is to saye: The Sonne of GOD, hauing taken vppon him our fleshe, liued amongest vs men, spake with vs, and did eate and drinke with vs.

M. Herevppon the Prophete called Christ Emanuel, Esay. 7 that is to saye, God with vs. B. For he being in the forme of God, thought it not robbery to bée equall with God: but made him selfe of no reputacion, taking on him the forme of a seruaunt, Philip. 2 and made in the likensse of men, and founde in figure as a man. R. And againe, it is sayde, God was manifested in the fleshe, iustified in the spirite, 1. Timo. 3 seene of Angelles, preached to the Gentiles, beleeued on in the world, and re­ceyued vp into glorye.

C. But it is doubtfull whether the Euangelist speaketh generallye of men, or of him selfe onelye, and of the rest of the Disciples, which were eye witnesses of that which hee sayth. It is most like­lye that he speaketh of him selfe, and of his fellowe Disciples, for he addeth saying:

He hath the same wordes almost in his Epistle, saying: That which was from the beginning, 1. Epist. 1 which we haue heard, which we haue seene. &c. For although the glorye of Christ might be séene of men, yet notwithstanding it was vnknowne to the greater part by reason of blind­nesse. Onely a fewe, whose eyes the ho­lye Ghost opened, sawe this manifesta­tion of glorye. The summe and effect of these woordes is, that Christ was so knowne to be man, that he shewed forth somwhat in him selfe, to bée seene of men to be far more excellent. Whervpon it followeth that the Maiestye of GOD was not abased, although it was com­passed about with fleshe: It laye hid vn­der the basenesse of the fleshe, but so not­withstanding that it shewed foorth his brightnesse. M. Iohn sayeth not, we sawe his essence, but, we sawe his glory. No man séeth, nor hath séene the verye essence of the worde: But the beléeuing Apostles sawe his glorye.

B. The which as it was speciallye séene of thrée of the disciples in the mount Thabor: Math. [...]7 Euen so by his gloryous resur­rection and Assention, it did mightelye shine, and was openlye exhibited to be seene of all the Disciples. M. Therefore by this worde glorye, he vnderstandeth those thinges, which set forth the glory of this worde, that is to saye, whiche are certaine shewe tokens of his Diuine goodnesse, wisedome, and power.

Euen as in the Chapter following, Saint Iohn sayth, After Christ had made VVine of water: He manifested (sayth he) his glory. A. And Christ him selfe hearing of the death of Lazarus, sayth, This sicknesse is not vnto death, Iohn. 11 but for the glorye of GOD, that the Sonne of God might bee glorified thereby.

M. And because the Apostle sawe all these thinges, Saint Iohn testifieth of them in this place, saying: And we sawe his glorye. For in these thinges the glo­rye of Christ was declared.

C. This worde (As) is not of im­proprietye in this place, but it rather signifieth a true and perfect approbation. Ephe. 5. Euen so when Paul sayth: VValke as children of the light, he meaneth that we should truely testify by our workes the verye same, that we are the children of the light.

The Euangelist therefore meaneth that the same glory was seene in Christ, which did agree and belong to the sonne of God, and was an assured testimony of his Diuintye M. For testimony is [Page 22] geuen of Christ, not as of some holy man and Prophete of GOD, which was conuersaunt among them, and whose glory they sawe: Exod. 34 (as the Israelites also sawe the glorye of Moyses which he had in his face) neyther, as of a glorious King of this worlde, (which kinde of glorye some of the Disciples desyred, saying: Graunt that wee maye sit in thy glorye, the one on thy right hande, and the other on the lefte: the which also the Iewes foolishlye looked for at the com­ming of theyr Christ.) But as of the incarnate and onely begotten woord of GOD, the which is called by the A­postle, Hebr. 1 The brightnesse of the glory of the Father. And the Euangelist here cal­leth the word, onely begotten, because he is the only begotten sonne by nature, as if he should place him aboue men and Angels, & should attribute that vnto him, which belongeth vnto no other creature. But we must not thinke that theyr faith did sée all the glorye of the onely begot­ten sonne of GOD, in the dispensing of mans Saluation, séeing the same is infinite. The Israelites could not be­holde the glory of Moyses countenaunce and yet could the eyes of the Apostles be­holde the glorye of the onelye begotten sonne of GOD. They sawe surelye so much as was appertayning to the dis­pensing of our saluation.

B. As if he should saye: I haue sayde, that we haue seene, and plainely beheld the glorye of the onelye begotten sonne of God, and that not once or twise one­lye, because he was full of all grace and trueth.

M. The Euangelist therfore by these wordes commendeth the conuersation of Christ amongest his Disciples, because of twoo thinges, with the which the same was replenished, namelye, with grace and trueth. Act. 7.

C. Stephen also is sayde to bée full of grace, but in another sence. For the ful­nesse of grace is in Christ, he is the well from whence al we must drawe, as more largelye hereafter shalbe declared. Iohn therfore meaneth that Christ was here­by knowne to bee the sonne of GOD, because he had in him selfe the fulnesse of all thinges which pertained to the spiri­tuall kingdome of God: and because he truelye shewed him selfe in all thinges to bée the redéemer and Messias, which is in déede the speciall note by whiche hée shoulde bée discerned from all other.

B. This fulnesse of grace in Christ, was at sondrye times foreshewed by the Pro­phetes: as in the Psalmes, and in Esai, Psal. 49 Psal. 89 Esay. 16 Ihon. 14 and in other places.

Trueth, in this place maye signifye sinceritye, and integrity, with the which Christ was alwayes replenished. R. I am the waye (sayeth he) the trueth, and the life.

15. John beareth witnesse of him, and crieth, say­ing: This was he of whome I spake, He that commeth after me: is preferred before me: For he was be­fore me.

Because hée had sayd before that Iohn was sent to this end, that he might testi­fye of Christ the true light, which ligh­teneth euerye man comming into this world, and by his testimony had brought most men to beléeue the same, it was ne­cessary that hée should adde these testimo­nyes, and shoulde teache that they both testified one thing concerning Christ.

And he bringeth fiue of his testimonies by the which hée manifested Christ, of the whiche wée will speake in order as wée come vnto them. Iohn (sayth hée) beareth witnesse of him, namely of the woord in­carnate, and of the onely begotten sonne of God.

C. For, by the worde of the present tence, the Euangelist meaneth the conti­nual [Page 23] acte. And truely this Doctrine ought to florishe for euer, euen as if the voyce of Iohn did continuallye sounde in the eares of men.

So also he sayeth that Iohn cryed, to declared that the doctrine of Iohn was not obscure: and that he did secretelye tell the same in the eares of a fewe, but that hée openly with a lowde voyce preached Christ. R. This therefore so excellent a man, whom the whole multitude reue­renced as a Prophete, who for his ho­linesse and purenesse of life, was taken for Christ, this so singular a man, I say, beareth testimonye to Christ, of this ful­nesse.

Whereby the wicked obstinacye of the Iewes is noted, that hauing so notable a personne to beare witnesse of Christ, so plainelye and openlye Preaching of him, yet notwithstanding, abode in their hardnesse of heart and perished, of the which the Euangelist spake before, say­ing: He came into his owne, and his owne receyued him not. And so all excuse is quite taken from them.

This is the testimony of Iohn. Before that Christ came to him, that is to saye, to receyue Baptisme, he instructed all men throughout al his race of Preaching of Christ, which was nowe readye to come, directing them from him selfe vn­to Christ, Baptizing them, not into him selfe, but into him, and teaching to pre­pare the way vnto him. And this is that which Paul sayth, Iohn truelye Bapti­zed with the Baptisme of repentaunce, speaking of him that shoulde come after him, that they might beléeue, that is to saye, Actes. 19 Of Christ Iesus. And hée pointed him out with the finger, saying: This is he of whome I spake.

C. By the which woordes he meaneth, that this was his purpose from the be­ginning, namely to make Christ known, and that this was the ende of his Ser­mons.

M. Of this mynde and disposition ought euery Minister of Christ to bée, that after the example of Iohn, they learne, not to preache themselues, but Christ: and not to suffer any to depend vppon them, but to direct and send them vnto Christ. So Saint Paul teacheth saying: For wee Preache not our selues, 2 Cor. 4 but Christ Iesus our Lord, and our selues your seruauntes for Christes sake.

If all were endewed with this minde whiche will séeme to bée ministers of Christ, there should be true concord and vnitye through the whole Churche, ney­ther shoulde there bée at any time Scis­mes in the same. C. Moreouer when Iohn the Baptist speaketh of Christe, saying: Hee which commeth after me: although hée was elder than Christ by certaine monethes, yet notwithstan­ding, here hée speaketh not of his age. But because he had done the office of a Prophete a certaine time before Christ had openlye shewed him selfe, therefore by time he preferreth him selfe before Christ. Therefore in respect of the pub­lique reuelation of Christ, Christ follo­wed Iohn.

16. And of his fulnesse haue all we receyued, and grace for grace.

M. These woordes and that which followeth to the other testimony of Iohn beginning at the ninetéeth verse, are re­ferred of some to our Euangelist, and not to Iohn the Baptist. Although it make no great matter whose woordes these be, yet notwithstanding there séemeth to bée no cause why they should bee taken from the testimony of Iohn the Baptist.

Nowe therfore he beginneth the Ser­mon touching the office of Christ, because hée contayneth in him selfe the affluence and fulnesse of all good thinges, insomuch that no part of saluacion is to be sought for of any other.

With God truely is the well of life, of righteousnesse, of trueth, and of wise­dome: this well is hidden and shut from [Page 24] vs: but in Christ the fulnesse of all these thinges is offered vnto vs. For hée is readye to flowe vnto vs of his owne ac­corde, if so bee we geue vnto him passage by Faith. And with Christ is the ful­nesse, because he hath receiued the spirite without measure. Iohn. 13 For the Father hath geuen all thinges into his handes. The which thing was shadowed in the Lawe by Aron, who when he was consecra­ted Priest, had Oyle powred on his head, the which, for the great plentye thereof ranne downe by his Bearde, e­uen to the skyrtes of his cloathing.

Psal. 133.As therefore the Oyntment vpon the head, which ranne downe the Bearde, euen Aarons Bearde: Euen so Christ was annointed without measure most aboundantly with the holy Ghost, and hath powred the same vpon the Beard, and skirtes of his cloathing, that is to saye, vpon the faithfull.

And as in the first Natiuitye, wée all receyued of the fulnesse of Adam, euen so in the newe byrth, wée all are ouer­whelmed with the fulnesse of Christ For Adam is a Tipe of Christ, as Saint Paul sheweth in the fift Chapter to the Romanes. C. But to returne to the woords of Iohn the Baptist. First of all he sheweth that wée are voyde euery one of vs of al spiritual goodnesse. For Christ aboundeth to this ende, that hée might supplye and helpe our lacke, ease our neede, and satisfye our hunger.

M. The whiche Saint Paul confir­meth by these words: VVhat hast thou O man, 1. Cor. 4 which thou hast not receyued? C. Secondlye he admonisheth, that so soone as we depart from Christ, wée doe in vaine séeke for any benefite, bée it ne­uer so small: because GOD will haue all goodnesse to rest in him alone.

Therefore wée shal finde Angels and men drye, Heauen voyde, the Earth barren, to bée short, all thinges nothing, if we will be made partakers of the giftes of God otherwise than by Christ.

Thirdly, he teacheth that we ought not to feare, lest we should want any good thing, if so bée we drawe at the fulnesse of Christ, the which is so filled with al heauenlye treasure, that we shall féele. the same to bee in verye déede a bottom­lesse well. And Iohn maketh him selfe one of the reste that wanteth perfection, not for modestye sake, but that it maye euidentlye appeare that none at all ought to bée excepted.

M. Let vs heare therefore both the voyce of GOD, and also the voice of his Saintes. The voyce of God is: Math. 1 [...] Esay. 55 Come vnto me, I will refreshe you. Heare me and your soule shall liue. The voyce of the Saintes is. We haue nothing of our selues, those thinges which we haue come from another. Craue of him, of whose fulnesse we all haue receyued.

By this place also they are to be admo­nished & taught, which haue so receiued of this fulnesse of Christ, that they possesse more than others, eyther in the know­ledge of GOD, eyther in temporall blessinges, that they inuert not, nor a­buse the nature of Christes benefites: For as they came vnto vs, of his frée li­beralitye and goodnesse, so they must bée communicated and geuen by vs to o­thers liberallye, that the néede of others maye bée supplyed and holpen by our ful­nesse. He doth iniurye to the benefites of Christ receyued, which eyther gréede­lye kéepeth them to him selfe, or which by filthye riote vainelye wasteth them. Of this matter saint Paul admonisheth vs in his Epistle to the Corinthians. 2. Cor. 8

M. This place is diuerslye expoun­ded. Some vnderstande the first grace to bée that, by the which through Faith we receyue, remission of our sinnes: the other grace, to bée life euerlasting, the which kind of grace is geuen to the faith­full: according to this saying of the Apo­stle, but the grace of God is eternall life. Rom. 6

But other some will haue the first to bée that whiche in the olde Testament was geuen to the Iewes: the other to be more copious and large, and geuen to all men.

C. But the simple sence and mea­ning of the texte, seemeth to bée this, that whatsoeuer graces GOD doeth powre vppon vs, they doe also spring from this well.

[Page 25]For whatsoeuer wée receyue of Christ he doeth not onelye geue it vnto vs as GOD: but also the Father hath so ge­uen al thinges into the handes of Christ, that whatsoeuer we receyue from God, they come to vs by Christ, as by a Con­duite Pipe. They iudge therefore right­lye, which saye that we are watered by the graces powred vppon Christ.

This was the oyntment with the whi­che he was annoynted, that he might annoint vs all with him. Wherevpon hée is called Christ, that is to saye, an­noynted, and we Christians, that is to say, annointed of him.

R. Therfore, we haue receyued grace, that is to saye. God the Father fauou­reth vs: for grace, that is to say, because, he fauoureth Christ his Sonne, whose brethren we are, and in whome we be­léeue. For this (sayeth hée) is my belo­ued Sonne, Math. 3 in whome I am well pleased. Wherefore the Father also loueth vs, which by faith are made members of his Sonne.

M. First of all therefore, we haue here to learne, that we receyue not grace for our owne merites sake, but for the worthinesse of Christ and his sake.

Secondlye, let vs be admonished by the example of the Israelites, not to neglecte the benefites of the grace of Christ, A. that is (as the Apostle sayeth) That we receiue not the grace of God in vaine.

2. Cor. 6Thirdlye, that we knowing, how that wée receyue the blessinges of GOD in this life fréelye by Christ, be confyrmed in the faith and hope of the blessinges to come: Esay. 64 2. Cor. 2 the glorye and greatnesse whereof the eare hath not hearde, the eye hath not séene, neyther hath it at any time entered into the heart of man.

For it can not bée, that he which is touched with no féeling of the benefites of God receyued in this life, shoulde con­ceiue in his minde a certaine hope of the blessinges to come.

17 For the Lawe was ge­uen by Moyses, but grace and truth came by Iesus Christ.

B. In that hée maketh mention of Moises by collation, it is done by a figure called Occupatio, For the Iewes al­wayes boasted of Moyses, althoughe in déede they beléeued him not. Iohn therefore attributeth to Moyses, that which was right, namelye, that the Lawe was geuen by him: for he stoode betwéene God and the Children of Is­rael, that he might shewe them the word of the Lord. For by this Law, (Christ set aparte) they were so farre from fin­ding fauour in the eyes of the Lorde, that they were altogether guiltye of im­pietye and execrable: For the Lawe ac­curseth so many as obserue not all those thinges which it commaundeth.

Herevppon it is that Paul calleth the Lawe the administration of death and condemnacion, and a kylling Letter. Deut. 27 Gala. 3 2. Cor. 3

A. But when we come vnto Christ, we finde in him grace, C. that is to saye, the Spirituall fulfilling of those thinges which the lawe contayned in the letter: we finde also in him trueth, that is to saye, a firme, and sounde stabillitye of thinges.

The Euangelist therefore teacheth howe muche inferyoure the Myniste­rye of Moyses was to the power of Christ.

M. Moreouer these twoo, grace, and trueth, are oftentimes in the Scripture ioyned togeather: C. but here by a fi­gure called Hypallage, they are bothe aptlye referred to one ende: as if he had sayde: That grace by which the trueth of the lawe standeth, was at the length offered in Christ. But because the sence wyll remaine all one, it maketh no matter whether they bée ioyned or se­parated. This truely is certayne that the Euangelist woulde haue this graun­ted, that the Image of all Spirituall blessinges was shaddowed onelye in the Lawe: but in Christe perfectlye pub­lished and reuealed. Wherevppon it followeth, that if we separate the Law from Christ, there shal nothing remaine [Page 26] therein bare figures.

In consideration of the which, S. Paule sayth, Colloss. 2 that in the lawe are shadowes, but in Christ the body. M. And Moy­ses is sayde to be farre inferiour vnto Christ, because he was in the house of GOD as a seruaunt, for a testimonye of those thinges whiche shoulde be spo­ken: Heb. 3 but Christ was as Lorde ouer his house.

C. The truth therefore consisteth in this, that by Christ wée obtaine grace, which the Lawe coulde not bestow. So that this worde, grace, is taken as well for the frée remission of our sinnes, as for the renouation of the heart.

18. No man hath seene God at any time: the onely begotten sonne which is in the bo­some of the Father, he hath declared him.

C. This is very well and aptly added for the confirmation of the former sen­tence. For the knowledge of GOD is the gate by the which wée enter into the fruition of all good thinges. Therefore séeing GOD doth reueale himselfe vn­to vs by Christ onelye, it followeth con­sequentlye that all thinges be sought for at the handes of Christ. M. These thinges therefore doe so agrée with that which goeth before, that the aucthoritie of Moyses (vppon the which the Iewes did depende, because hée talked with God face to face) is thereby made inferiour vnto Christ. Moyses saw not God, nor any other man, whether he were of the Prophets, or of the Patriarckes.

C. Furthermore when Iohn sayth, that no man hath séene God at any time, his wordes are not to be vnderstoode onelye of the external sight of the corporall eye: for hée meaneth generallye, that séeing God dwelleth in the light, which no man can attaine vnto, hée cannot be knowne but in Christ, 1. Timo. 6 his liuely and expresse Image.

Wherfore our condition is farre better than the state of the fathers: because GOD which at the first lay hid in his secret glory, hath now after a sort made himselfe visible.

For certainely, when Christ is called the very expresse image of the father, that pertayneth to a speciall benefite of the newe Testament. Euen so the Euan­gelist in this place sheweth vs a newe and straunge thing, when he sayth that the onelye begotten sonne which was in the bosome of the Father, and before that time hyd, is now expressed vnto vs. He commendeth therefore the reuela­tion of GOD, which by the Gospell is brought vnto vs, in the which he putteth a difference betwéene vs and the Fa­thers, and doth preferre vs before them. If any man obiect and say that God was then also séene of the fathers, face to face, Obiection (as we reade that the Patriarcke Iacob did, Gen. 32 Deut. 5 Num. 12 God spake also to the Children of Is­rael face to face, & to his seruant Moises) we may aunswere that the same sight is in no poynt to be compared to ours: Aunsvver. For GOD vsing at that time obscure­lye to shew him selfe, and as it were a far of, when hée appeared more glori­ously vnto some, they sayd that they had séene him face to face. Therefore they haue respect vnto their time: howbeit they saw not GOD, but as it were in shadowes and mystes. A singuler visi­on was that, & almost farre excéeding all the rest, which Moyses obtayned in the mount: and yet notwithstanding the Al­mightie expresly sayth: Thou canst not see my face, Exod. 33 onely thou shalt see my hin­der partes. By the which metaphore he declareth that the time of full and per­fect reuelation is not yet come. R. But now he which séeth Christ, séeth the Fa­ther also. Iohn. 14 For the sonne onelye know­eth the Father, and hée to whom soeuer the sonne will reueale him.

C. Therefore this is most certayne, Math. 11 that GOD whiche was at the firste inuisible, hath now appeared in Christ. When hée sayeth, that the Sonne is in the Bosome of the Father, it is a translation, or kinde of speach borrowed of the custome of men, who are sayde [Page 27] to admitte those into theyr bosome to whome they commit al secréete matters. The place of counsell is the brest. Ther­fore he teacheth that the sonne was euen in the deepe counsel, purpose, and secréete minde of the Father: to the ende wée might knowe that we haue, as it were the open and reuealed breast of God in the Gospell. Colloss. 2

19. And this is the record of John, when the Iewes sent Priestes, and Leuites from Ie­rusalem, to aske him: what art thou?

C. Hitherto our Euangelist hath made mencion of the Sermon whiche Iohn made concerning Christ: and nowe he commeth to a more famous testimo­nye, geuen to the messengers of the hye Priestes to carrye to Ierusalem. Hée sayeth therefore that Iohn openlye con­fessed wherefore he was sent of GOD.

R. And in that the Euangelist so of­tentimes maketh mencion of the testi­mony of Iohn the Baptist, it is done speciallye for twoo causes: first to cast in the Iewes téeth, and to vpbraide them with their impietye, which tooke Iohn the Baptist for a man of GOD, and the Lordes annointed: and yet notwith­standing, would not beléeue him concer­ning the testimony whiche hée bare of Christ, and also that he might keepe the godlye Iewes in the fayth of Christ, be­ing nothing dismayde with the persecu­tion of the Scribes and Pharisees, which contumeliouslye put Christ to the shamefull death of the Crosse.

Secondly, to declare the constancye of Iohn the Baptist, in maintayning his former testimony which he had geuen concerning the Messias: and to proue that hee was not a Reede shaken with winde. M. Whereas therefore the Euangelist sayth, Mat. 11 VVhen the Iewes sent from Ierusalem, it is not to bée vnder­stoode of the common sorte of people which thought well of Iohn but rather of those which bare rule, and which could also by theyr owne aucthoritye com­maunde the Priestes and Leuites to go whyther they woulde haue them.

The Euangelist Iohn maketh men­tion that the Priestes and Leuites were sent from Ierusalem, partely, that wée might vnderstande by the qualitye of the message, the purpose of the sen­ders, partely that he might adde a cer­taine waight and grauitie to the testi­monye of Iohn, which was not geuen in secréete, or to the eares of the com­mon people onelye, but to such as were seriouslye sent from the Elders of the people, yea, from the Elders of that famous City Ierusalem. But with what purpose came these messengers to Iohn?

Surelye: the people had béene nowe without Prophetes a long time. And Iohn came sodainly foorth, & vnlooked for.

Euerye man looked nowe for the com­ming of the Messias: as wee maye sée in the storye of the Woman of Sama­ria: I knowe (sayeth shee) That the Messias shall come, whiche is Christe, Iohn. 4 when hee therefore commeth, hee shall shewe vs all thinges.

C. Least therefore the Priestes should séeme to bée slouthfull in theyr office, if they shoulde dissemble and neglecte a matter of so great waight, they de­maund of Iohn who he is. Therefore in the beginning they dealt not craftely, but rather being moued with the desire of the redemption, they coueted to knowe whether Iohn were Christ, yea or no, because he beganne to alter the accusto­med manner in the Churche.

Howe be it, it cannot bée denyed but that there was in them an ambicious desyre to kéepe theyr right: but yet at this time they went about nothing lesse than to geue the honour of Christ vnto another.

It appeareth therfore that there was a common fame of Iohn, which styrred vp the mindes of all men.

20. And he confessed, and denied not, and sayde [Page 28] plainely, I am not that Christ.

R. He confessed the trueth, and denied not, hée did not retract the testimonie which was geuen before vnto Christ: but truely againe as before, he geueth testi­monie vnto him. Mala. 4 C. He confessed ther­fore plainly, and without dissimulacion, or circumstaunces, that he is not Christ.

M. I would to God that they which take vpon them no small countenaunce in the Church of Christ, woulde followe this constancie of mynde, and sincerity towarde Christe.

21 And they asked him, what then? Art thou Elias? And hee sayth, I am not: art thou that Prophet? and he an­swered, No.

Why doe they name Elias rather then Moyses? M. The very times did de­clare that the comming of Christ was e­uen at hande, before whom Elias should come according to the prophesie of Mala­chy. Malath. 4 R. They enquire therefore after Elyas the Thesbite, which was in the time of Achab the King. For although they had red in the Prophet Malachy, that the Prophet Elyas shoulde be sent before the great and fearefull day of the Lorde came (the which is the comming of Christ, being a blynding of the vnbe­leeuing, yea iudgement and damnation to them) yet notwithstanding as they were a carnall people, so they vnderstood carnally, not that another shoulde bée sent in the spirite and power of Elias the Thesbite, but euen the verye same Elias which was taken vp into heauen in the fiery Chariot: C. or at the least they being deceyued with the common errour imagined, that the soule shoulde come in an other bodye. B. By this errour Herode was deceyued, Math. 14 thinking that Iohn whome he had beheaded, was now aliue againe, and was called Iesus. By this errour also part of the common people thought the Lorde to be Elias, Math. 16 part Hieremias, or some one of the Pro­phetes. When as Iohn therefore had denied himselfe to be Christ, the messen­gers asked him if he were not Elias the Thesbite.

A. And yet notwithstanding our sa­uiour Christ, which cannot lye, affirmed him to be Elias. But Iohn meaneth that hée is not Elias in person, but in spirite and power, and so our Sauiour Christ calleth him Elias.

Although this worde (that) be ad­ded in this place, yet notwithstanding it hath no Emphasis or force. And after­warde the messengers declare sufficient­lye that they vnderstoode another Pro­phet beside Christ. For they sayde, If thou bee neyther Christ, nor Elias, ney­ther a Prophet. In the which wordes we sée diuers persons to be noted, least any man shoulde restraine this vnto Christ. They demaunde therefore simply if hée be not a Prophet sent of God.

Iohn in denying this thing doth not lye for modesties sake, but doth sincerelye euen from his heart separate him selfe from the number of the Prophetes: and yet for all that, this aunswere is not con­trarye to the wordes of Christ, which calleth him a Prophet, and more than a Prophet. For by those wordes, Math. 11 he doth nothing else but bring a certaine autho­ritye and credite to his doctrine, and doth also extoll the office committed vnto him.

22. Then sayde they vnto him: what art thou that we maye giue an aun­swere [Page 29] to them that sent vs: what sayest thou of thy selfe?

M. By these aunsweres of Iohn, the messengers of the Iewes, had hitherto learned nothing else, than, that he was neyther Christ, nor Elias, nor any of the Prophetes: For this onelye they de­maunded. Therefore they obiect theyr aucthorytye, of whome they were sente, least they should returne to them againe emptye, and vncertaine of theyr aun­swere. Touching the exposition of the other twoo verses following, reade the third of Mathew, beginning at the third verse.

25. And they asked him, and sayde vnto him: Why baptizest thou then, if thou be not Christ, nor Elias, ney­ther a Prophet?

R. Although the most holye and best learned were sent vnto Iohn, yet not­withstanding, he is not so moued with theyr aucthoritye, that he would depart from the trueth, to the whiche he had borne witnesse. And although they were the most learned of all others, in the lawe, yet notwithstanding they vnder­stoode not the aunswere of Iohn, which was taken out of the Scriptures: and therefore like blindemen they goe fore­warde. Wherfore (say they) Baptizest thou? That is to saye: séeing thou art no­thing but a vanishing voyce, séeing thou art neyther Christ, nor Helias, nor a Prophet, who then hath geuen thée auc­thoritye to teache newe thinges, and to innouate olde rites and Customes? For although thou teach the trueth, and doest consecrate the people vnto GOD by newe Rites, yet notwithstanding, be­cause thou art neyther annoynted nor ordered by our Byshoppes, thou oughtest not of thine owne rashnesse to vsurpe vnto thy selfe so great aucthoritye.

Wherefore thou shalt bée excommuni­cated and cast out of the synagogue, ex­cept thou eyther retracte that which thou hast done, or else doest agree to the digni­tye of our Byshoppes. M. For who gaue thée this power to bring vnto the people newe Ceremonies, contrarye to the aucthoritye of the Lawe, and the or­der of Priesthood? For howsoeuer thou leade an austere life, yet for all that it is not méete for thee to bring in newe Ceremonies without our aucthoritye, as though our Lawe were not pure inough of it selfe. C. In appointing these thrée degrées, (namelye, if thou bée neyther Christ, nor Elias, nor that Prophete) they séeme to reason verye aptelye. They graunted all power to bée in the Messias hand. They conceiued also this opinion, that at the comming of Elias, the renuing both of the kingdome, and of the Church should bée begon. And to the Prophetes they graunt it lawfull to discharge that office, that is enioyned them.

Therefore herevpon they conclude that it is a newe inuented thing, vnlawfull that Iohn should take vpon him to Bap­tise without the outwarde calling. But in this they are deceyued, that they ac­knowledge him not to bée Elias, of whom Malachy maketh mention, although he denye him selfe to bée that Elias of whome they dreamed.

M. Furthermore they quite ouer­passe the Prophecye of Esai, when as they might haue gathered thereby, what the cause was that he Baptized: name­lye, because he was sent of GOD be­fore the face of his Sonne, as a cryer and forerunner, to prepare the waye before him, and to mooue the heartes of the Children of Israel to true repen­taunce.

26. John aunswered them saying: I baptize you with water: but there standeth [Page 30] one among you, whome ye know not.

C. Concerning the Baptime of Iohn, of Christ, and of the Apostles it is suffi­ciently spoken in the thirde of Mathew. A. Now Iohn the Baptist doth secret­lye reprehende the blindenesse of the Iewes, because they were ignoraunt of Christ, to whom principally they should haue directed their mindes. And he doth alwayes inculcate this diligentlye, that no part of his ministerie can be knowne vntill they be come to the aucthor him­selfe. Hée sayth that Christ standeth in the middest of them, to the ende that hée might stirre vp their indeuour to know him. M. And hée noteth therewith also their peruerse and worldely iudge­ment, by the which they iudged of the men of God according to the outwarde appearaunce, and vaine shewe. Christ was in the middest of them, that is to saye, hée was conuersaunt among them: but they knewe him not. And where­fore? Bycause he was base in his out­warde appearaunce, and as a common man. By the waye let vs here note that it is the lot of Gods children, not to bée knowne in the worlde, and because they are not knowne, they are sure to haue reproche for their parte. Reade the .xij. verse of the seuentéenth Chapter of Ma­thew. And the first verse of the thirde Chapter, of Iohns first Epistle. Tou­ching the seuentéenth verse following reade the thirde of Mathew.

28. These thinges were done in Bethabara, beyond Jordan, wher John did baptize.

B. These wordes are added to the ende the testimonie might be more cer­taine. And worthy truly was this te­stimonie of Iohn, being giuen so con­stantlye to the chiefe Rules of the Iewes, in so great a concourse of people as was there assembled. This aunswere of Iohn, tooke from them all excuse that might afterward ensue. C. Therefore the noting of the place doth not onelye make for the truth of the historie, but al­so to the ende we might know that this was done where manye people might heare it, being a place of great resort. For many came to the baptime of Iohn: and this was the ordinarie place where hée baptized.

29. The next daye Iohn seeth Iesus comming vnto him and sayth, Beholde the Lambe of God which taketh away the sinne of the worlde.

M. This is the thirde testimonye of Iohn the Baptist concerning Christ. Hitherto Iohn hath shewed, what the Baptist witnessed, first of all to the peo­ple, concerning Christ being absent: se­condely, what aunswere he gaue to the Pharisees that were sent from the El­ders of Ierusalem: and now consequent­lye he sheweth what hée witnessed of Christ openly hee being present.

C. There is no doubt, but that before this time hée had spoken of the reuealing of the Messias, but when Christ was come foorth, hée thought it good in short time to publish his proclamation con­cerning Christ: and now the time was at hande in the which Christ ended the office of Iohn, euen as when the sonne is rysen, the twy light (as wée call it) vanisheth awaye. Therefore when hée had shewed to the Priestes that were sent, that hée was in the middest of them, of whome the truth and force of Bap­time shoulde be learned, the day follow­ing hée shewed hym openlye. And this is the cause why Christ offereth himselfe into the presence of Iohn. Therefore the next daye following Iohn sawe Ie­sus comming to him. M. But from whence, and to what ende? This is sufficientlye declared in the thirtéenth verse of the thirde Chapter of Mathew. where it is sayde: Then came Iesus from [Page 31] Galile to Iordane to Iohn to be baptized of him.

C. He nowe briefelye and plainely ex­poundeth the office of Christ, namelye, that he taking awaye the sinnes of the worlde by his death, reconcileth men vnto God. Christ truelye bestoweth other benefites vpon vs, but this is the chiefe vppon whiche the rest depende, that hée in pacifying the wrathe of his Father, maketh vs to bée counted iust and righteous.

For out of this well floweth all Ri­uers of good thinges, because God not imputing our sinnes, receyueth vs in­to his fauour. But by this word (Lambe) he hath respect to the olde Sacrifices of the Lawe. Hée had to do with the Iewes, who being accustomed with Sacrifices, coulde bée no otherwise taught concer­ning remission of sinnes, than by setting before them a sacrifice. And there being many kindes of Sacrifices, he maketh mencion onely of one, by a figure called Sinecdoche. And it is likely that Iohn had respect vnto the Paschall Lambe.

So that the Iewes for the most part, hauing a verye grosse and supersticious opinion of Sacrifices, were of him re­prooued for the same, shewing to what ende all those belong. This was the wicked abuse of Sacrifycing, that they had theyr trust reposed and fired in the outward signes. Therfore Iohn setting Christ before them, affirmeth him to bée the Lambe of God: by the which he mea­neth that whatsoeuer sacrifices the Iewes were wont to offer vnder the Lawe, they were of no force to put awaye sinnes: but were only figures, the truth of which were fulfilled in Christ him selfe: Heb. 9.10. Psal. 40 As Saint Paul at large sheweth in diuers places.

Saint Iohn vseth this worde sinne in the singular number, for all kinde of iniquitye: as if hée shoulde saye, what vnrighteousnesse soeuer there bée, 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 hée which beléeueth this testimonye, wil craue al pardon for his offence of this our onely hye Priest, all other creatures set apart (Good men maye exhorte to beléeue in Christ, and to hope for remis­sion of sinnes at his hande, and maye also testifye that all sinnes are truely re­mitted to the faithfull: but they can not remitte or pourge sinnes by theyr owne power, or geue and encrease Faith in Christ. For he is the onelye meane to take awaye sinnes. We must also note by these woordes of Iohn the Baptist, that Christ was manifested to bée a re­demption, not onely to the Iewes, but also to bée made a Mediatour and Sa­uiour, to the whole worlde.

As our Euangelist sayeth also in ano­ther place: 1. Epist. 2 He dyed not for our sinnes onelye, but for the sinnes of the whole worlde. The which is not so to bée vn­derstoode, as though that slaine Lambe tooke away the sins of them onely which in this worlde lyue in the newe Testa­ment wheresoeuer: No, it is not so to bée vnderstoode, for he taketh away the sinnes of all those also, which from the beginning of the worlde were partakers of the grace of GOD. Neyther did anye other thing in the olde Testament take awaye the sinnes of the worlde, than the same that is in the newe a hea­ler of our soores, that is to saye, that on­lye Sacrifice, Christ Iesus.

So we reade that this Lambe was slaine from the beginning of the worlde. Reuela. 13 C. Saint Iohn therefore goeth about to shewe that there remayneth nothing nowe for sinners, but that they flée vn­to Christ theyr refuge: to the ende he might ouerthrowe all satisfactions, offe­ringes, and redemptions of men, being nothing but false and forged collusions of Satan our enemye.

This woorde (taketh awaye) maye be twoo manner of wayes expounded, 1. Peter. 2 Esay. 53. ey­ther that Christ hath taken vppon him selfe the burthen wherewith wée were oppressed, or else that hée quite aboli­sheth sinnes. CHR. Furthermore in that hée sayeth (Taketh) in the present tence, the continuall action of taking a­waye [Page 32] is ment: For the offering which he once made, alwayes standeth of force.

Let vs knowe therefore, that wée now at the last for Christ his sake are recon­ciled vnto God the Father, if wée take the right waye vnto his death, and if we doo beléeue that hée was the onelye Sacrifice nayled to the Crosse, which ta­keth away our sinnes.

R. Furthermore, Christ doth not so take awaye sinnes, that it maye bée law­full for euerye man licentiouslye to liue as him lysteth (as the carnall falsely ga­ther) but that we should liue vnto God, Rom. 6 and to righteousnesse. For wheresoeuer sinnes are taken awaye by faith, there in stéede thereof succedeth the Spirite, mortifying from thencefoorth the dreags of sinne.

Touching the exposition of the nexte verse, reade that whiche is spoken of in the fifteenth verse going before.

31. And I knewe him not, but that he should be declared to Israel: Therfore am I come baptizing with water.

C. Least men should thinke this testi­monye to bée geuen eyther for fauour or friendship, hée preuenteth that doubte, affirming that he hath no other know­ledge of Christ, than that which came from heauen to him. M. Although ther­fore hée knewe him to be in the middest of Israel, yet for all that he knewe him not by face, for there was no familiari­tye betwéene them.

Christ had led his life in Nazareth of Galilee, being there with the Carpenter Ioseph, and nowe at the first he came from Nazareth to Iordan: But Iohn li­ued in the wildernesse among the beasts, and inhabitauntes of the Wildernesse. Least therfore by a wrong suspicion and doubte, the testimony should be discredi­ted which was geuen to Christ, he addeth saying: And I knewe him not.

He came to Baptize for this principall cause, though this was not the onelye cause. He came truelye to Iordan, prea­ching the Baptisme of repentaunce, that by this occasion, he might knowe him, whome before he knewe not, that being knowne of him, he might reueale him to Israel. He Baptized also to this ende, that he might bring the heartes of the Israelites to repentaunce, and by this meanes might prepare the waye of the Lorde, which was at hande.

Notwithstanding, he sayeth well that he came to this ende, that Christ might be made manifest vnto Israel: For vn­lesse this be done, al the rest profiteth no­thing. This thing ought al the Ministe­rie of Iohn & the Apostles to do. More­ouer, except repentaunce be ioyned vnto it, Christ is declared in vaine.

C. And séeing it was necessarye that Iohn should be sent of GOD, that hée might lawfullye Baptize, we maye ga­ther herevppon, that no man hath liber­tye, of him selfe to institute Sacraments: for this right onelye pertayneth to God: Euen as our Sauiour Christ, in another place to prooue the Baptisme of Iohn, demaundeth whether it was from Hea­uen or of men. Math. 21 For the exposition of the twoo verses following, reade the thyrde Chapter of Mathew.

34. And I sawe, and bare recorde, that he is the sonne of God.

M. Although Iohn knewe Christ, (whome hée had shewed to bée present, and of whome he had Preached,) before this time to be the Sonne of GOD, yet notwithstanding, by the foresayde Hea­uenlye inauguration, contayned in thirtye and twoo, and thirtye and thrée verses, he knewe this Iesus whome be­fore hée knewe not to bée the Sonne of God. And he knewe this not by the vision onelye, but by the voyce also of the Fa­ther which came from Heauen, saying: [Page 33] This is my beloued Sonne. Math. 3. C. So that this signe was added because of confir­mation, and that not so muche in respect of Iohn, as for all our sakes. M. But séeing Christ is in the Scriptures cal­led the sonne of Dauid, Question why doeth not Iohn say: And I sawe and testifyed, that he is the sonne of Dauid? Aunsvver. Because, that although hée hadde made noe lye, yet notwithstanding he shoulde not suffici­ently haue set foorth the glory of Christ.

And this is worthy to be nooted that he witnessed Christ to be the sonne of God, because Christ shoulde be the gyuer of the holy Ghost, and because the honour & office of reconcilyng men vnto God, be­longeth to no other beside him. M. And this knowledge and faith of the Sonne of GOD, as it springeth of the diuine reuelation, so it maketh a man blessed: as Christ plainelye declared to Peter in the sixtéenth chapter of Mathew. Math. 16

35. The next daye after John stode againe, and two of his disciples.

B. By litle and litle, the Euangelist passeth, by narration, from the testimo­nyes of Iohn, to the testimonies which his owne déedes and sayinges gaue to the Lorde. And séeing it was the office of Iohn, to reueale Christ vnto Israel, hath he thus farre foorth made mention of that story, passing ouer, without doubt, many thinges which Iohn preached con­cerning the Lorde.

The other thrée Euangelistes haue more largelye written of that which hée hath omitted, with the which the Godly are satisfied. M. But this is the last testimonye of Iohn concerning Christ, among those whiche the Euangelist meant to repeate. Who in affirming Iohn to stand, commendeth his diligence in reuealing Christ, as one that sought al occasion to fulfill his office.

C. Here furthermore we sée howe base and simple the beginning of the Churche was. Iohn truelye prepared Disciples for Christ: but Christ nowe beginneth him selfe to prepare his Church.

36. And behelde Iesus as hee walked by, and sayeth, Beholde the Lambe of God.

M. From whence, and whyther hée walked, the Euangelist sheweth not. But it is likelye that Christ, according to the great humilitye of his minde, as hée vouchsafed to receyue Iohns Bap­tisme, so also he was contented to heare his Sermons, which he communicated to the people: and so it came to passe when the Sermon was ended, because it was nowe almost euentide, that hée went to that place, where he meant to rest all night.

But it appeareth by this appellation of Christ, that Iohn oftentimes called Christ the Lambe of God, taking away the sinnes of the worlde: and that not­without cause: for it is the office of a good teacher, not once onely, but often­times to inculcate those thinges into the eares of his auditours, which are neces­sarye for them to knowe. Touching the calling of him the Lambe 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 speake, and they followed Iesus.

M. They did as yet directlye folow Iesus forsaking al that they had (for they were afterwarde called of Christ) but they followed him to get some know­ledge of him, the whiche when they had gotten, they returned to theyr owne a­gaine. But let vs note the disposition and example of these twoo, first in this, that although they were of the Disciples of Iohn, with others moe, yet notwith­standing they did not so stacker, that they woulde not geue eare and credite to his woord, as some other of the Disciples did, who were nothing moued with all these testimonyes concerning Christ, to ioyne them selues vnto Christ: naye, they vpon [Page 34] a rashe zeale, did greatlye withstande the opinion and Iudgement of theyr Maister. Secondlye in this, that it is shewed wherevpon they were moued to followe Christ. The twoo Disciples (sayth hee) heard him speake, and they followed Iesus. Therefore by the hea­ring of the worde which Iohn preached concerning Christ, they were moued to followe Christ. As yet they had séene no Myracle, neyther had they hearde of any Myracle done by Christ.

Christ therefore was at the first made manifest by Iohn in the woorde, and not by the admiration of Myracles. And thus are Gods elect satisfied, who desyre not Myracles: but are content with the worde of God. The wicked generation sayde: Iohn. 6. VVhat signe doest thou that we maye see and beleeue thee? And againe, Maister, Math. 12 wee would see a signe of thee.

B. Moreouer we sée that God in due time bringeth all thinges to passe. Iohn many times before had witnessed bothe to the people, and also to his Disciples concerning Christ Iesus: and yet not­withstanding it was reserued vntill this moment of time, that Christ the Maister of life should bée knowne, and that the Disciples of Iohn should geue credite to the testimony of theyr Maister.

Therefore when the worde of the Gos­pell is eyther foulye contempned of Hogges, or outragiouslye reiected of Dogges, it must bée yet constantly and with good hope Preached, and commit­ted to the heauenlye Father, that he wil make the same effectuall when and in whom it shall please him.

38. And Iesus turned a­bout and sawe them follow him, and saith vnto them, what seke ye? They sayd vnto him, Rabbi, (whiche is to saye, if one inter­prete it, Maister) where dwellest thou?

C. As Christ had offered him selfe to his Disciples that they might come vnto him, euen so nowe they comming vnto him, he gently annimateth and exhorteth them. Neyther doeth he tarry to let them mooue the question first, but asketh them saying: VVhat seeke yee? M. He was not ignoraunt what they sought for. But thus he meant by his gentlenesse to make them more bolde, and take from them al shamefastnesse. For he doth very wel first of all to demaunde what they seeke: because it maketh verye much what they seeke for which followe Christ.

One sayde vnto Christ, Maister I wil followe thée whether soeuer thou goest.

But because he sought not for that thing in Christ which he shoulde haue sought for: he was not admitted to bée a Dis­ciple, but hearde it sayde vnto him: The Foxes haue holes, Math. 8 and the Birdes of the ayre haue nestes, but the Sonne of man hath not where to rest his head. C. But this so gentle and friendly inuitacion, which pertayned to these twoo, doth now pertaine vnto all men. Wherefore we néede not feare that Christ will hyde him selfe from vs, or will denye vs accesse vn­to him: If he perceyue that we desyre to come vnto him: but will rather stretch foorth his hande to helpe our indeuours.

And howe should not he helpe those that come vnto him, which séeketh a farre of those that go astray, that he might bring them into the waye?

They woulde not slightlye, and with circumstaunces by the waye, shewe vnto him what they sought for, but (as it was néedefull in a matter of waight) meant to declare vnto him theyr minde a parte, and that more exactly, and to vnderstand of him the worde of trueth: therefore they aske of him where he dewelleth, or (as it is in the Gréeke texte) where hée abideth.

C. The name of Rabbi was common to greate men, and such as were of ho­nour [Page 35] and great calling. But here the Euangelist sheweth another vse of this worde in his time, namelye, that Doc­tours and interpretours of the woorde of GOD were saluted with this name. Althoughe therefore as yet they knowe not Christ to bee the onelye Maister of his Churche, yet notwithstanding they being mooued with the title that Iohn gaue vnto him, they doe count him as a Prophete and teacher, the whiche is the first steppe to aptnesse to be taught.

By this example we are taught not to be content with the naked & bare sight of Christ, but also to séeke, where his abi­ding place is, that he maye receyue vs as Ghestes. For there are some which smel the Gospell a farre of, and so they suf­fer Christ sodainelye to vanishe awaye, and to let slippe whatsoeuer 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 litle after they were wholly addicted vnto him.

39. He sayth vnto them: Come and see. They came and sawe where he dwelt, and abode with him that day: for it was about the tenth houre.

Who can sufficientlye expresse this great facillitye and humanity of our sa­uiour Christ? He might honestly haue made a deniall of that whiche they de­maunded, or in twoo words haue shewed them the place of his abiding: but he is so farre from being offended with theyr vntimelye comming, that he inuiteth and biddeth them to come, and sée his Mansion place, when they demaunded where the same was. Iohn. 6 R. Christ ther­fore receyueth so many as come to him in faith, and reiecteth none. Nay, he cal­leth all men vnto him, saying: Math. 11 Come vn­to mee all yee that trauell and are heauy laden, and I will ease you.

Great therefore is the facillitye and gentlenesse of Christ toward these Dis­ciples. First he asketh them what they woulde haue? and then of him selfe he biddeth them home to his lodging, al­though in time not conuenient, no doubt to the ende they might lodge with him all night, and might heare more of him. But in that he sayth, Come and see, and sayeth not rather, I dwell here, or I dwell there: It seemeth to declare, that no man can knowe Christ a right, ex­cept he haue experience of the féeling of Christ by faith. They shall be all taught (sayth the Prophete) of God. But that feeling of faith commeth not but by the ministerye of the woorde. Esay. 54

Who so euer therefore séeketh where Christ abideth, where GOD dwelleth, let him heare the worde and followe it, then shall he be sure to finde Christ.

Wherevpon the Apostle Peter sayeth: 2. Pet. 1 VVee haue a right sure worde of Pro­phecie, where vnto if ye take heede, as vnto a light that shineth in a darke place, Psal. 119 yee doe well. And the Prophete Dauid sayeth: Thy word is a light to my pathes, and a Lanterne to my feete.

M. They saye not, we will come to morrowe, it is nowe euening: but with a thankefull minde they receyue the gentlenesse of Christ, and the occasion also offered to talke with him. But what they hearde of Christ, the Euan­gelist heare maketh no mention, not­withstanding by that whiche followeth somewhat appeareth, that they sawe and hearde those thinges, whereby they came to the knowledge of Christ. For hereafter it is sayde that Andrewe tolde his Brother Simon, saying, Wee haue founde Messias.

C. That is to saye, the euening was at hande. By this circumstaunce of the time, wee gather that these twoo Dis­ciples had suche a desyre to heare and knowe Christ, that they were not care­full for theyr nightes lodging.

The Children of this worlde are farre otherwise, who alwayes are weary and vnmeete to followe Christ.

40. One of the two whi­che heard John speake and followed him was Andrew Simon Peters brother.

C. The purpose of the Euangelist vn­to the ende of the Chapter is this, that wée might knowe howe the Disciples were brought by litle and litle to Christ.

Here he speaketh of Peter: afterwarde hee wyll make mention of Philip and Nathanael.

41. The same founde his brother Simon first and sayde vnto him, We haue founde Messias, which is by interpre­tacion, annointed.

In that Andrewe founde Simon Peter his brother in Iudea, eyther by chaunse or looked for, it is an argument that hée for Religions sake, went to Iohn the Baptist, although peraduenture hée was not his continuall Disciple.

It is a token truelye that they liued to­gether one with another, because when they were called the seconde time to the perpetuall fellowshippe of the Lorde (of the whiche Mathewe and Marke make mention) they were a Fishing togea­ther. Math. 4 Mark. 1 M. Touching the other Disciples of Iohn, whatsoeuer is affirmed, this is certaine, that this Andrewe, was the first after Iohn in this, that he went a­bout to make Christ knowne: the which thing the Euangelist declareth in saying not simplye: The same founde his Bro­ther Simon: but, the same found his bro­ther Simon first. And no man will deny but that this is spoken by the Euangelist to his prayse. But there is no mention made where he founde him.

That which is in the Hebrew text Mes­sias, is in the Gréeke texte Christos, and in the Latine texte Vnctus, which thrée woordes haue all one sence, and signifie annointed.

But these wordes, VVe haue founde Messias, seeme to bée spoken with great Emphasis, or force, and doe note that Simon also (to whome Andrewe toulde this newes) burned marueilouslye in desire towarde Christ. For his woordes are thus much in effect: Reioyce brother, for him, whom both of vs haue sought so carefullye, we haue founde, euen the sauiour Christ. Iohn. 4. Hée spake not doubt­fullye as did the Woman of Samaria, whiche sayde: Is not he Christ? But as one fullye certified Andrewe sayeth, wée haue founde Messias.

42. And brought him to Iesus. And Iesus be­helde him and sayde: Thou art Simon the Sonne of Iona: thou shalt be called Cephas, whiche is by interpre­tacion, a stone.

By these wordes we sée what is the force of fayth: so sone as we are borne a newe in Christ by fayth, by and by our minde sheweth it selfe to another, and beginneth to declare, how great good­nesse it hath founde, and it is not possible that fayth shoulde bée ydle, for it wyll confesse Christ, eyther with the mouth though there were a thousande deathes set before our eyes: or else by charitie towardes our neyghbour, by which it is knowne who is a Disciple of Christ.

C. Andrew had scarce one sparke of faith, and yet notwithstanding with the same hée doth illuminate his brother Simon. Woe then vnto our sluggishnesse, yf we being more fullye illumined, doe not en­deuoure our selues to make others per­takers of the same grace. Yea, wée maye sée those thinges in Andrew which Esay requireth of the sonnes of God, namely that euery mā lay holde on his neighbor: & that he say, Come let vs ascende to the Mounte of the Lord, Esay. 2 and he shal teach vs. For Andrew reacheth out his band to his brother, but to this ende, that hée might be a Disciple in the schoole of Christ.

M. So are they woonte to doe which are in loue with the trueth which they haue knowne. Math. 25 And this is the duetie of a good seruaunt to vse the Talent well, that hée hath receyued for the behoofe of his mayster. And in that this Andrewe went about first of all to win his brother Simon to the Lorde, it is a token of natu­rall and true loue, the which truelye is taken from the godlie in Christ. For it is the Husbandes part first to winne the Wife, the Parents their Children, the Brother his Brother, the Mayster his Seruauntes, and the Maiestrates to winne their Subiectes to the Lorde. C. Furthermore the purpose of God is here to be noted, in that he woulde haue Peter, which did farre excell the other, to be brought to the knowledge of Christ, by the worke and ministerye of Andrew: to the ende none of vs although wée excel shoulde thinke scorne to be taught of the inferiour. B. The efficacie also of Gods calling is here to be considered, For so soone as Simon was called to Iesus by his brother, he followed. So, as many as are chosen shal receyue the Gospell, being called of God, and drawne of the father to the sonne. Iohn. 6 A. For all that my Father ge­ueth me (saith Christ) shall come vnto me.

B. Wée knowe not the time when God wyll call in heart those that are his, for large is the mercye of God, and therfore the ministery of the Gospell must still be vsed towarde them which shew not them selues to be Dogges or Hogges.

Whereas our text hath, the sonne of Iona, Nonnus readeth it, the sonne of Iohn, and not of Iona. To the which a­gréeeth this place, Simon Iohanna, Iohn. 21 or Si­mon the sonne of Iohn, louest thou mée? But it is likely that the Father of Simon was called in Ebrue, Iochanan, or in the Chalde tongue, Iochanna, wherevppon, the letter of aspiration being altered out of his place, and .s. put to the ende, came Iohannes: the which also afterwarde be­ing made short, became Ionas. And Io­chanan, or Iochanna doe signifie that which we call in Englishe Iohn, and is as much to saye, as gracious. C. Ther­fore Christ giueth Simon a name: not by reason of any thing past (as men com­monly doe) but because hée woulde make him Peter. First of all hée sayth, Thou art Simon the sonne of Iona: the whiche is as muche as if he shoulde saye, thou shalt be farre otherwise then thou art now. For hée maketh not mention of his Father for honours sake, but being come of an obscure steeke, and of no esti­mation among men, hée sheweth that this shalbe no let to him to be made a mā of inuincible fortitude. Therfore the E­uāgelist maketh menciō of this as a pro­phesie in that Simon had a new sirname geuen to him. So that our sauiour Christ here cōmendeth the grace with the which he ment to indew him. Therfore he saith not that this is his name presently, but that it shalbe in time to come.

Cephas is thought of those that are learned, to bée a worde of the Chaldee tongue: the whiche tongue the Iewes commonlye were thought to vse in the tyme of Christ. For after their exile into Babylon, they did much vse that pronun­ciation and speache. So that there is nothing ambigious or doubtfull in the wordes of Christ. Wherfore the wordes of Christ are in effect thus much.

B. Reioyce with thy selfe that thou camest to me: I wyll make thée a cer­taine Rocke of godlinesse, and sauyng health: and therfore after this thou shalt be called Peter, of Petra, a Rocke.

C. It is méete truely that all the godly be Peters, or Rockes, which are founded in Christ, 1. Peter. 2 that they may be meete to build the Temple of God: but here one for his singuler excellencie is so called. But very ridiculous and foolishe are the Pa­pists, which set him in the place of Christ, that hée may bée the foundacion of the Church. As though he him selfe were not also founded with the rest in Christ.

What blinde follye is it of them to make a head of a stone. Reade the tenth Chapter of Mathew, beginning at the se­conde verse, and the sixtéenth Chapter also beginning at the eightéenth verse.

43. The day folowing, Ie­sus would go into Gali­lee, and founde Philip and saith vnto him: Follow me.

M. The Lorde Iesus came foorth of Galilee, where he was brought vp, to heare Iohn preaching, Baptizing, and witnessing of him. For that hée should come and bée openlye made manifest to the people, the office of Iohn required, who was sent of God for this purpose, that he might reueale the onely begotten sonne of God to Israel: Iohn might haue left Iudea, and haue come into Galilee, and haue manifested Christ in the same Region: but it came to passe by the purpose of God, by reason of greater aucthoritye and credite, that hée shoulde abide still in Iudea, and shoulde there preache and Baptize, that is to saye, shoulde shewe to the Iewes, that Christ was nowe present.

When this was done, and the time of Christ at hande, to manifest him selfe o­penly, and to gather his Disciples which hée might vse afterwarde for the mini­sterye of the kindome of God: he thought it good to repayre to Galilee.

First because from thence he woulde take his Disciples: and secondlye that he might honour that Countrey where he was brought vp with the verye begin­ning of his dispensation, least in the be­ginning of his manifesting and reuela­tion, he might séeme to desyre that which was greate, and reiect and despise the humble and base. For that also was al­readye foreshewed by the Prophete, that to this Nation which sate a long time in darkenesse, and in the shadowe of death, contempned 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 hée had fasted xl. daies, without meate or drink, after the which he was tempted of Sa­tan. Math. 4 Let vs note here that godly men al­waies desyre to benefite theyr countrey.

But not by chaunse, neither did Phi­lip afterward find Nathanael by chaunse. For (sayeth hée) before Philip called thée, when thou wast vnder the Figge Trée, I sawe thée. He therefore whome Philip found, was not found of him by chaunse, but by the disposition of the prouidence of Christ: and shal we thinke that Christ founde him by chaunse, whome he found by his prouidence?

He did not cal him to the ende he should follow him a litle way, but that he might bée a continual folower & disciple of his.

C. Nowe because Phillips minde was set on fire with these fewe wordes, wée [Page 39] may hereby gather of how great efficacy the worde is: but it appeareth not alyke in all men. For the worde is preached to some without profite, euen as if a vaine sounde shoulde passe through theyr eares. Therfore the externall preaching of the worde of it selfe is vnfruitefull, (sauing that it woundeth the reprobate to death, making them inexcusable be­fore GOD) but when the secret grace of the spirite doth quicken the same, all our scences are by and by so affected, that we are ready to follow God whither soe­uer hée calleth vs. M. This Phillippe is the first: Whome neyther the testi­monye of Iohn, nor the perswation of a­ny other Disciple drewe, but the onelye worde of Christ. C. Moreouer, in that following of Christ there was a speciall reason. Hée is commaunded to followe him, not onelye as any one of vs, but al­so as a Companion and vnseparable friende. Notwithstanding this calling is a patern of the calling of all men.

44. Philip was of Beth­saida the Citie of An­drew and Peter.

C. It séemeth that the name of this Citie was put in by great diligence, to the ende the great goodnes of God might bée the more manifest in the thrée Apo­stles. Math. 11 We knowe how seuerely Christ threatned that City, and cursed the same. Wherfore, to haue some receyued into Gods fauour, out of so peruers and wic­ked a Nacion, is as much to bée counted of, as if they had béen brought out of hell. A notable benefite therefore. M. In Philip we haue an example of obedience. We reade not that he curiously inquired of any thing, as fleshe and blood com­monly doth, hée being simply called, o­beyeth: committing himselfe wholye to the caller.

45 Phillippe found Na­thanael and sayth vnto him: wee haue founde him of whome Moy­ses in the lawe and the Prophets did write, Ie­sus of Nazareth, the sonne of Ioseph.

We sayd euen now that Nathanael was not founde of Phillip by chaunce but by the disposition of the prouidence of christ.

This Nathanael was of Cana of Gali­lee, as wée shall sée hereafter. C. Wée haue here the same desire of building set foorth vnto vs in Phillip, which before at the first was propounded vnto vs in Andrew. But how slender that little measure of fayth was in Phillip, which he had, hereby it appeareth, that he can­not speake foure wordes of Christ, but therewith hée must ioyne two grosse er­rours. Hee maketh him the Sonne of Ioseph, and also a Nazarite by birth, both which are very false: and yet notwith­standing bycause hée sincerelye desired to profite his brother, and to reueale Christ, this his dilligence is accepted of GOD, and hée hath also prosperous successe. For truelie euery man must endeuour him­selfe, soberly to abide within his bounds. And wée must not thinke that the Euan­gelist maketh mention of this thing, as though it were worthy of prayse in Phil­lip, that twise he enformeth, and falselye reporteth of Christ: but his doctrine is commended of him to be profitable, howe corrupt and erronious soeuer it was, be­cause it tended to this ende, to reueale Christ.

Foolishly hée calleth Iesus the sonne of Ioseph, and ignorauntly hée maketh him a Nazarite: notwithstanding hée apply­eth this to no other than to the sonne of God which was borne at Bethlehem: neyther doth hée make a counterfayte Christ, but woulde onely haue him kno­wen to be such a one as Moyses and the Prophets had foreshewed.

We do sée therfore that this is the spe­ciall poynt in doctrine, namely, that by all meanes they which heare vs, maye [Page 40] come vnto Christ.

This place also teacheth vs not dis­dainfully to reiect that which simple and vnlearned men bring vnto vs concer­ning Christ, though it be not so aptly al­leaged, if so be they direct vs vnto Christ.

But least we be drawen away by the false imaginations of men, from Christ, we haue alwayes this remedie at hande, that is to saye, to séeke for the pure kno­ledge of the trueth out of the Lawe and the Prophetes.

B. And in that, that Philip sayde vnto Nathanael, (VVee haue founde him of whom Moyses the Law and the Prophets did write) we may coniecture that Na­thanael was studious in the Scriptures and had dilligently searched in them for the comming and kingdome of Christ.

46. And Nathanael saide vnto him: Can there any good thing come out of Naza­reth? Philip saith vnto him, Come and see?

Nathanael is offended at the basenes of the place, according to the manner of fleshe and blood, which is alwaies offen­ded at abiect thinges, because it alwaies aspireth to high and great thinges: but God hideth his excellent workes vnder a base forme and showe, that he might be wonderfull in his workes. C. This god­lye man is at the first offended with the vnaduised and rash talke of Phillip, for that which he foolishly thought, this man certainly beleeueth: beside this by the ha­tred and contempte of the place he had conceiued a wrong Iudgement. In like manner, except we take héede diligently, we shall not be without the same danger. For trulye Satan dayly goeth about to staie vs with the like lettes from com­ming to christ. For he seketh diligently to haue many lies spread abroad which may make vs either hate the Gospell, or sus­pect the same, that we may feare to taste thereof. There is yet another stumbling blocke which he laith in our waie, and that is to make Christ séeme contempti­ble vnto vs. For we doe see what a great offence to many the basenes of the Crosse is, the which appeared as well in Christ the head, as also in his members.

M. Nathanael therefore hauing re­gard to the wordes of the Prophete, whi­che foreshewed that Christ shoulde bée borne in Bethleem, and not in Nazareth, demaundeth whether any good thing can come out of Nazareth. Mich. 5 So some in the company of the Pharisées sayde: Shall Christ come foorth of Galilee? Doeth not the Scripture saye that hée shall come of the séede of Dauid, and out of the Ci­tye of Bethlehem?

When Philip was not able to resolue this doubt, hée biddeth him come and sée. M. For hée aunswereth nothing to the demaunde of Nathanael, but that hée should goe with him to Christ and sée. The which notable counsayle Andrewe also vsed before, when he brought his bro­ther Simon to Iesus. For these twoo, An­drew and Philip, had so great experiēce in the force & vertue of the Diuine power of Christ, that with good and assured trust they desired nothing else, but that hée should be heard of men, being certified that it woulde come to passe that if any heard him, they should haue so great expe­rience of the light of the truth, that after­warde they shoulde féele no doubting in them. B. Therefore Nathanael had so great a desire to the trueth, that out of hand he followed Philippe to Iesus, although it séemed to bée contrarye to the Scriptures whiche Philip had shewed. And hereby hée got straight waye the knowledge of the Lorde.

C. For hée suffered his double errour by this inuitacion of Philippe to bee cor­rected. Euen so by his example, let vs shewe our selues tractable and readye to [Page 41] bée taught, let vs not also refuse to in­quyre and searche, séeing Christ is al­wayes ready to ease vs of those doubtes that trouble vs. And if at any time our obiections can not bée satisfied, let vs not yet condemne that whiche is of­fered vnto vs, and seasse to séeke any far­ther for the trueth.

47. Iesus saw Nathana­el comming to him, and sayth of him: be­houlde a right Israe­lite, in whome is no guile.

M. Nathanael was not of theyr crewe, which condemned the Doctrine of the trueth before they heard or knew the same, and by obstinate impietie could not abide to heare the same. Such were the Scribes and Pharisées of the Iewes: and that contrary to the Lawe of God, as Nicodemus noteth.

Doeth our Lawe (sayeth he) iudge any man before it heare him, Iohn. 7 and know what he hath done?

Such are the Iudges and Byshops at this day of the Popish Church, which ve­ry rashely reiect the Doctrine of the gos­pell, & condemne and persecute the same.

In that Christ prayseth Nathanael, hée doth it not for his sake, but vnder his person he propoundeth a common doc­trine. For séeing there are many which boast them selues to be faythfull which are nothing lesse, it is méete that the true and good be discerned from the false and counterfayt, by some note or marke. Wée know how greatly the Iewes boa­sted in their Father Abraham, when they boasted of the holinesse of their of­spring: notwithstanding scarce one of them among an hundred was founde which was not a Bastard, and a Stran­ger from the fayth of his fathers.

Therefore, Christe to the ende hée might take away the cloake from the Hi­pocrites, hée briefely defineth a true Is­raelite: and doth therewith also take a­way the offence which afterward should arise vppon the wicked contumacie of that Nation. For they which woulde be counted the Children of Abraham, and the holye people of God, became af­terwarde mortall, and sworne enimies of the Gospell. Least therfore the com­mon impietie almost of all estates, should discourage or trouble anye man, hée ad­monisheth before hande, and in dewe time, that among many which pretende the name of true Israelites, few are true in déede.

R. But howe doe these thinges agrée that Nathanael is offended at the base­nesse of the countrey, Question and is nowe called of Christ a true Israelite? specially, séeing that Christ sayth, Math. 11 Blessed is hee which is not offended by me. It may be aun­swered, that although hée was offended at the basenesse of the countrey of Christ, Aunsvvere yet notwithstanding, because he simplye made haste to come to the knowledge of Christ (whereas others did caluminate) therefore he is called a true Israelite.

M. So that Christe fareth as though hée knew not that scrupe in Nathanael, which hée had of the base Nazareth, and sheweth him the whole matter, which was that he might know the sonne of god by certaine arguments, whom Phillip had called the sonne of Ioseph. For it be­longeth to GOD onelye to searche the hearts and raignes. C. But to the ende we may in fewe wordes vnderstande the minde of Christ, wée must note that de­ceyte is opposed or set against sinceritie. He calleth therfore those deceitful which in another place of the Scripture, are called double in heart. And not onelye that grosse hipocrisie is touched, when men faine themselues to be good, whose concience beare themselues witnesse that they are euill: but also the inwarde hi­pocrisie, when men are so blinde in their sins, that they do not onely lye to them­selues, but to others also. The integri­tye therefore of the hart before GOD, and the vpright dealing towardes men, make a true Christian.

[Page 42]But Christ specially toucheth that de­ceyt whereof mention is made in the Psalme. Psal. 32 Gen. 25 M. So it is sayde of Iacob, that hée was a simple and plaine man, and dwelt in Tentes. Wherevpon wée at this daye must note, that if wée meane to be Disciples of Christ, we must be simple in minde. For hee loueth not those that are craftie and wise accor­ding to this worlde, but those that are simple and voyde of deceyt. Math. 10 Be ye simple (sayth our Sauiour Christ) as Doues. And Saint Peter sayth: Laye aside all maliciousnesse, 1. Epist. 2 and all guyle, and fained­nesse: and as new borne Babes desire yee the mylke of the worde which is without all deceyt.

Math. 18And our sauiour Christ, Except yee become as Children ye cannot enter into the kingdome of heauen. What Chri­stians therefore are they which are ra­ther lyke vnto Woolues and Serpents, then to Shéepe and Dooues, being full of all maner of deceyte, Hypocrysie, and malice?

38. Nathanael sayth vn­to him: whence knew­est thou mee? Iesus aunswered and sayde vnto him: Before that Phillippe called thee, when thou wast vnder the Figge Tree, I sawe thee.

Nathanael is all one maner of man still. When he hearde that Christ had geuen him so notable a tytle, in calling him a true Israelite, hée is not tyckled with pride in minde, neyther doth hée in lyke maner by and by burst foorth into the prayse of Christ whom hée knewe not (as many Clawbackes are woont to doe) neyther doth hée by hypocrisie dis­semble the commendation of honestie and sinceritie, which Christ gaue vnto hym, saying, Thou knowest not mee whence I am: peraduenture I am not so free from deceyte as thou thinkest I am. After the whiche maner, Hipocrites are woont to dissemble the prayse offred vn­to them, when as in heart it doth them good to heare it. But Nathanael doth not thus dissemble. For as hée was a man voyde of all deceyte: so simplye hée vttereth by and by in wordes that admi­ration which hée had conceyued in mind, and demaundeth of him, that whiche more pertayneth to the matter. Hée thinketh that Christ speaketh of him as one whom hée had knowne a great while before, when as hee in lyke maner knew him not. For this Nathanael had at no time any maner of acquaintaunce, fami­liaritie, or felowship with Christ.

Wherefore not without good cause, as one amazed he asketh saying. VVhence knewest thou mee?

This aunswere of Christ séemeth to be little to the purpose, and yet for all that very apt and of great waight. For as it is proper to God to know men which he neuer sawe, euen so also it is proper vnto hym to sée those thinges which are not before his eyes. When Nathanael therefore perceyued that hée was séene of Christ, not after the maner of men, but with diuine eyes, hée might thereby gather that hée spake not nowe vnto him as a man. C. Wherfore Christ doth insi­nuate himselfe to Nathanael, and doth so secretly creape into his minde at full, when he saith that he knew him and saw him a far of vnder the Figge Tree, that he acknowledged him afterwarde to bée the sonne of GOD. C. Furthermore we may gather by this place a very com­fortable doctrine, namelye that when we thinke not of Christ, we are seene of him: and so it must néedes come to [Page 43] passe that he can reduce those that go a­straye, and be turned from him.

M. Whosoeuer they be therefore that pertaine vnto Christ, they are not onely in his knowledge, but in his sight also, and that before, they being called by the ministerye of the Gospell, come to the knowledge of him.

Christ doth not onelye knowe those that are his, but hée séeth them also in what place soeuer they be. Great therefore is this consolation, to a fayth­full minde, when it beléeueth that it is alwayes in the eyes of the Lorde, whe­ther we liue or dye.

49. Nathanael aunswe­red, and sayde vnto him: Rabbi, thou art euen the very Sonne of GOD, thou art the King of Israel.

R. It appeareth that the aunswere of Christ was not vayne. For by the same he breathed him selfe into the mynde of Nathanael, insomuch that most effectual­lye he felt his diuinitye. Whervpon he by and by burst out into this Confession.

A. In the which he confesseth more than he had hearde before of Philip. For he had sayd that he was Christ the sonne of Ioseph: but Nathanael acknowledgeth him to be the sonne of God: he pronoun­ceth Iesus to come out of Nazareth: but this man fréelye preacheth him to be the king of al Israel. So great and effectuall is the power of the holy ghost in the elect and chosen of God. C. And in that Na­thanael by the diuine power acknow­ledgeth him to be the sonne of God, it is no maruaile. But for what cause doeth he call him the King of Israel? Question For they séeme not to be thinges agréeable, but rather contrarye that he shoulde be the sonne of God, and the King of Israel. But Nathanael hath a farther respect. Aunsvver. He had hearde before that he was the Messias, nowe to this Doctrine he ad­deth a confirmation. He houldeth also another principle, namelye, that the Sonne of God should not come, but that he shoulde also declare him selfe vnto the people to bée a King.

So that he doeth truelye confesse him to be the King of Israel, whiche is the sonne of God. And truelye, faith ought not to rest in the presence of Christ on­lye, but to haue also a respect to his power and office. For it shall profite litle to knowe who Christ is, except we know also howe he will behaue him selfe towarde vs, and to what ende he was sent of the Father.

But séeing the kingdome of Christ is moste large, Question Psal. 2 Reuela. 17 in so much that he is called the King of Kinges, and Lorde of Lords, why doeth Nathanael cal him onely the King of Israel? Surelye, he doeth it, Aunsvver. because his confession is limmitted to the measure of fayth. For he had not profited so farre as yet, that he knewe him to bee a King set ouer the whole worlde: or rather that the Children of Abraham shoulde bée gathered from all places, that the whole worlde might be the Israel of the Lorde.

Let vs now by the example of Natha­nael, exercise our faith in the hearing of the woorde, and let vs confyrme the same by all meanes possible: and let it not lye hid, but let it burst foorth into the confession of Christ to the glorye of God.

50. Iesus aunswered and saide vnto him: because I sayd vnto thee: I sawe thee vnder the Figge tree, thou beleeuest, thou shalt see greater thinges then these.

B. The Lorde Iesus going about to confyrme the Faith of Nathanael and [Page 44] the rest of the Disciples, added these wordes.

C. He doeth not reprehend Nathanael as one to light of credite, but rather al­lowing his fayth, promiseth vnto him and to the rest greater argumentes of confirmation. By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter. As if he shoulde saye: If of so small begin­ninges, thou hast receyued fayth, I byd thée be of good cheare, and hope to sée greater matters in time to come.

It was but a meane token truely of the diuine power, in that Christ sayd here to Nathanael, I sawe thee vnder the Figge Tree. For wée reade of many suche thinges to bée done by Heliseus, as in the storye of Gihesi and Naaman the Sirian. 4. King. 5 and. 6 Iohn. 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Hus­bande of the woman of Samaria. These and suche like are but meane and indif­ferent thinges, if they bée compared, to those Myracles which followe: but such notwithstanding as haue brought great increase of Faith, by litle and litle.

By these woordes also of Christ, (Because I sayde vnto thee, I sawe thee vnder the Figge Tree, thou beleeuest,) We learne that faith commeth by hearing, Rom. 10 and hea­ring by the worde of Christ.

51. And hee sayeth vnto him: Veryly, verylye, I say vnto you, hereafter shall ye see heauen o­pen, and the Angels of GOD ascending and descending vppon the sonne of man.

A. Touching the opening of the hea­uens, it is already spoken of in the third Chapter of Saint Mathew. In that Christ speaketh of the opening of the hea­uens, and of the ascending and descen­ding of the Angels vppon the Sonne of man: many referre it to the resurrecti­on of Christ, to his ascention, and to the sending of the holye Ghost. C. But it rather signifieth a certaine continuance, whiche shoulde alwayes bée extant in his kingdome. It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene: it is certaine also that there was another maner of reuelation of the hea­uenlye glory, when Christ ascended into Heauen, than we nowe sée.

But if we well waye and consyder of the matter, wee shall finde that the same which was done then, is abiding for e­uer.

For the kingdome of Heauen being shut vp against vs at the first, Actes. 7 Math. 17 Luke. 24. was tru­lye opened againe in Christ. Of this matter as well Stephen, and thrée other Disciples in the Mounte, had a visible sight, as also other of the Apostles in the ascention of Christ.

But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs, do pertaine to the opening of Heauen, specially where he doth commu­nicate him selfe vnto vs to life.

The Angelles are sayd to ascende and descende, as they are Ministers vnto vs of Gods wyl. Therefore by these words the mutuall communication betwéene God and men is noted. And we must be thankefull vnto Christ for this benefite: because without him ther is rather mor­tal enmity betwéene the Angels and vs, than a familiar care to helpe. Therefore they are sayde to ascende and descende vppon him, not that they doe onely mi­nister vnto him, but because in respect of him, and for his honour, they holde vp by theyr care the whole bodye of the Church. Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision. For the same which that vision shadowed is truelye declared and shewed in Christ.

To be shorte, the summe of this place is, that where as all mankinde was ba­nished from the kingdome of God, now the gate of the kingdome of Heauen is opened vnto vs, that we maye bée Ci­tizens [Page 45] with the Saintes, and fellowes with the Angelles, and they being ordai­ned to be kéepers of our sauing health, may come downe from theyr blessed rest to helpe our miseryes. B. For the ser­uice of Angelles pertayneth to all those that trust in the Lorde, as well as vnto Christ, according to that which is writ­ten in the Psalme, Psal 91. and 34 He hath geuen his Angelles charge ouer thee. &c. For they are all Ministering spirites, sent to serue them which haue theyr inheritaunce in the kingdome of Heauen. Heb. 1 M. So that nowe man with God, and the earth with heauen, are set at peace. For so sayeth the Apostle: It pleased the Father that in him all fulnesse shoulde dwell. And by him to reconcile all thinges to him selfe, Collos. 1 and to set at peace through the blood of his crosse by him, both the thinges in earth, and thinges in heauen.

❧The second Chapter.

1. And the thirde daye there was a Mariage in Cana of Galilee, and the mother of Iesus was there.

HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manife­sted by the te­stimonies of Iohn: and who they were which claue vnto him: nowe consequent­lye hée addeth howe by the light of My­racles, he beganne partlye to confirme his Disciples whiche as yet were but weake, and partlye to reueale his glorye to Israel. C. For this storye doth con­tayne a declaration of the first Myracle that Christ wrought: and for that cause it becommeth vs to bée the more diligent to consider of the same. Howbeit, as wée shall sée hereafter there are other causes, which do commend the same vnto vs.

M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ, to the ende he might bring credite vnto the Historye, putteth downe vnto vs, both the time, the place, and also the other circumstaunces of the matter. M. This third daye whereof saint Iohn speaketh here, was the thirde after Christ came into Galilee, and had called Philip: or after hée had receyued Nathanael, which came to him.

C. It is not that Cana, which lyeth o­uer against Sarepta betwéene Tyre and Sidon, which was called the greater in respect of the other, which some iudge to be in the inheritance of the Tribe of Zabulō but other some in the Tribe of Asser.

For Saint Hierome also affirmeth that as yet in his time there was a City there remayning of that name. But it is like that this Galilee was adioining to Naza­reth: séeing that the Mother of Christ came thither by reason of the Mariage. It was but one dayes Iourney from Ca­pernaum, as maye appeare by the forty & sixe verse of the fourth chapter folowing. As concerning Mariage, Matrimony, and the institucion thereof wée haue spo­ken at large in the ninetéene of Mathew.

B. This may séeme to prooue, that the Mother of the Lorde was not with him in Judea: and also that shée was of fa­miliar [Page 46] acquaintaunce with them of the Mariage.

2. And Iesus was called and his Disciples vnto the Mariage.

M. In that they called Iesus to the Mariage, it was done according to the custome of the time? for the Iewes did vse to cal vnto the Mariage, theyr Kinse­folkes, Neyghbours and Friendes. For as yet he was not knowne what he was: for if they had knowne him, they would not onelye haue made him one of theyr Ghestes, but also they woulde haue cra­ued of him the blessing of the Marriage. C. In that the Disciples are also called, it maye bée gathered what a simple and temperate life he led: because hée liued with them in common. Neyther ought it to séeme absurde, that a man not Ritch and plentifull (as it shall appeare by the want of Wine) should bid foure or fiue others for Christes sake to the wedding.

For the poorest sort are most readye to bidde Ghestes: because they feare no shame as the Ritche doe, if they cheare not theyr Ghestes with great daynties. For the Poore do more retaine the olde custome of good fellowshippe.

M. We are also taught by this ex­ample, to reioyce with them that reioyce, and to applye our selues to the custome of men, in matters that are lawful and honest. Great was the modesty of Christ and his Mother in this matter. Who is moore holye then Christ? Who is more chaste then the pure Virgin, the Mother of Christ? and yet notwithstan­ding both of them, being called, repaire to the Marriage. B. But the Anabap­tistes, Monkes, and Nunnes, thincke them selues to bée polluted, if they should come to marriages, which they commit to worldlye men: thinking them selues to spirituall to deale in such matters. As though Christ were not spirituall, and the chastitye of the blessed Virgin infe­riour to the virginitye of Nunnes.

B. In time past the Lord would haue his people to bée merrye and banquet Deut. 16 before him. Hée is the same GOD to vs warde, and no chaungeling. But in all our banquetting, the Poore, Deut. 14 and 16 the Fa­therles, and the Widdowes may not be forgotten. Reade the booke of Deutero­nomie.

3. And when the Wine fayled, the Mother of Iesus sayeth vnto him: They haue no Wine.

Wée must not bée here inquisitiue to knowe, whether the Bridegrome were so poore that hée was not able to geue Wine inough to his Ghestes, or whether they dronke so intemperatelye in the beginning of the Feast, that ne­uer a whit was lefte in the latter ende: but wée must rather beholde the proui­dence of God, & must say, that god by his secret counsel suffred the Wine to fayle, that occasion might therby be offred vnto Christ to declare his glorye: euen as wée reade that it was sayde of the blind man, Neyther this man sinned, Iohn. 9 nor his pa­rentes, that he shoulde be borne blinde, but that the workes of God might be de­clared in him. Let this be the opinion of all the godlye, that the want of neces­saryes, is an occasion oftentimes to set forth the glorye of God.

C. It may bée doubted whether shée aske or hope for any thing of her sonne, when as yet hée had wrought no miracle. And it might bée that shée looking for no such remedye, did put him in minde to take awaye from the Ghestes, all yrke­somnesse for want of wine, by some Godlye exhortacion, and also might put awaye the shame, which the Bridegrome thereby sustained. For when the God­lye woman sawe that the Feast might [Page 47] bée distayned, because they whiche were bidden, thinking them selues scarse wel­come, should murmure against the Brid­grome, shée wished for some solace.

4. Iesus sayeth vnto her, Woman what haue I to do with thee, mine houre is not yet come.

R. A very harde aunswere certaine­lye. What followeth therefore? Did Christ therefore come vnto the mariage that by his example he might teache chil­dren hardlye and vnreuerentlye to be­haue them selues towardes theyr Pa­rentes? God forbid, that hée which is a most absolute example of life, shoulde teache such wicked thinges. But by this sharpe aunswere, Christ declareth what is the reason and maner of Faith, as hereafter shall more plainely appeare.

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 thinke it to bee done of him, to declare him selfe to bée a sonne of greater calling, then the sonne of Mary, whome hée was onely thought to bée.

For hée did all thinges to this ende, he spake all thinges to this ende, and he came to this ende, that the elect might knowe and acknowledge him to bée the sonne of God, and might hope for salua­tion of him, whome no man doubted to bée the sonne of Mary and a man. R. It is also manifest that men are after a sort restrained by this voyce, from geuing honour supersticiously vnto Mary: least they should attribute those thinges vnto her, which bée proper onelye vnto God.

Christ therefore so speaketh vnto his mo­ther, that hée might geue vnto all men a lesson for euer, least the immoderate honour of his mother, should obscure his diuine glorye. And howe necessary this admonicion was, it is sufficiently known by the grosse supersticions which after­warde followed. For Marye is nowe become the Quéene of Heauen, the hope, the life, and saluation of the worlde: and the madnesse of the worlde hath gone so farre, that it hath almost robbed Christ of his honour. But they doe great in­iurye vnto Mary, when they take from God that which belongeth vnto him, to deforme her with false and counterfayte titles of praise. B. Moreouer, Christ is an example to vs in aunswering his mo­ther sharpelye, of suppressing the affec­tions of the fleshe in Gods businesse, and of diligent obseruing and takyng héede in all thinges to the oportunitye and conuenient time which GOD hath decréed. Luke. 2 Exod. 20 Iere. 35 R. For in respect of charitye we owe vnto our Parentes all honour and obedience: but in respect of faith, we must hate our Parentes: euen as Christ sayeth: If any man come vnto mee, and hate not Father, and Mother, Luke. 14 and VVife, and Children, and Brethren, and Sisters, yea, and his owne life for my sake, he is not worthy to be my Disciple. Also hée sayeth: Math. 10 I came to set a man against his Father, and the Daughter against her Mother. &c. Wherevppon Christ did his dutye to his Parentes so often as he shoulde doe the worke of Charitye: and hée was harde and sharpe towardes them, so often as hée had the busines of his heauenlye Father in hande, as when hée sayeth: Howe chaunse ye sought me? Luk. 2 Knowe ye not that I must goe about my Fathers businesse?

M. Hée doeth not denye playnelye to helpe them that lacked Wine, but tar­ryeth vntill he haue oportunitye offered him. Therefore hée signifieth that he hath not béene hitherto vnmindfull, and slouthfull: As if he should saye, R. I haue as yet no conuenient time: I am nowe about my Fathers businesse: I haue respect to the glorye of my Father, and not to thy affection. For the will and glorye of the father is to helpe them when necessitye requireth, and when mans helpe vtterlye faileth, and when carnall counsell and helpe ceasseth.

[Page 48] C. Therefore as hée sheweth vnto his mother that shée maketh to muche haste, so againe hee putteth her in good hope of the myracle. Iohn. 7 The hower of Christ is sometime sayd to be that which is appointed to him of the father. But in this place hée challengeth vnto him selfe a will to those time to worke.

M. Wée are therefore admonished by this place, that we commit that thing which we aske of God to his wisedome, to helpe when hée séeth conuenient time, and not to desire to preuent his honour. C. For so often as the Lorde kéepeth vs in suspence, and deferreth his helpe, he is not vnmindefull, but rather doeth so moderate his workes, that he doeth no­thing but in due and conuenient time.

5. His Mother sayeth vn­to the Ministers, what­soeuer he sayeth vnto you, doe it.

Bv. In the mother of Christ we haue a noble example of a singular faith. For she commaundeth them to haue respecte onelye to the commaundement of her sonne, being neither offended with the sharpe aunswere that hée gaue her, nor yet distrusting his goodnesse and power, but hoping that at length he wyll supply the want. C. She sheweth also an exam­ple of true obedience, which she ought vnto her sonne, when the matter stoode not vpon humane duety, but vpon his di­uine power. She stayeth her selfe ther­fore modestlye vppon the aunswere of Christe, and exhorteth other likewise to obey his commaundement. And the power which she might haue séemed to challenge to her selfe as a mother, she vt­terly reiecteth, wyllyng all obedience to be geuen vnto Christ.

Therefore we are hereby generallye taught, that if wée desire anye thing of Christ, we can not obtaine our peticions by anye other meanes than to depende wholly vpon him, to haue respect vnto him, and to do that which he commaun­deth. Bv. Wherfore this place is quite contrary to the supersticious, worship­ping for the Creator the creature, thin­king the Lorde Iesus to be so tyed to his mother by duety, that he can deny her no­thing. Whervpon they leauing the true mediatour and intercessour the sonne of God, turne them selues to his mother the virgin, asking that of her, which they shoulde aske of the sonne. A. But she sendeth other vnto Christe, whom they shoulde heare by right, according to the commaundement of God, Heare him. Math. 17

6. And there were set there sixe water Pots of stone, after the ma­ner of the purifying of the Iewes, contayning two or three Firkins a peece.

M. Now the Euangelist procéedeth to the narration of the Myracle.

We maye gather by the supputacion of Budeus that these water Pottes held a great deale of water. Christ therfore made great abundance of wine, yea, so muche as woulde serue a hundred and an halfe of men, to make a merry banquet. Moreouer, as well the number of the water pottes, as the measure, doth serue to proue the certaintye of the Myracle. If there had béene but twoo or thrée gal­lons of Wine, men might haue suspec­ted that they had béene brought from some other place. If the conuersion of water into Wine, had béene done in one vessel onely, the certainety of the mi­racle had not bene manifest. The Euan­gelist doth not in vaine reherse the num­ber, and the quantitye of euerye vessell.

CHR. The Euangelist addeth not [Page 49] this without cause, for hée hath so done leaste anye Infidell might mistrust that some thicke Wine was put into the ves­sels, and being mixt with water, was made more thinne and plentifull. These wordes therefore doe shewe 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 shoulde stande there. They had theyr custome of washing out of the lawe: But (as the worlde is to forwarde in externall mat­ters) the Iewes being not content with the prescript and simple commaunde­ment of God, vsed continuall washings. And there is no doubt, but that they did it of pompe and vaine glory. Euen as at this daye wée sée in the papacy, what soe­uer are sayde to pertaine to the worship of God, are done of méere ostentation. There was two faultes therfore in this: First because without the commaunde­ment of God, they did rashelye occupye themselues in fayned and superfluous ce­remonies: Math. 15 and secondlye, because vnder the pretence of Godlinesse, ambition rai­ned in that outwarde appearaunce.

7. Iesus sayth vnto them: Fill the Water Pottes with Water. And they filled them vp to the brimme.

M. It was done by great foresight, that hée turned not the water into wine in such vesselles as had béene before oc­cupied with wine, but in suche as were altogither accustomed to holde water: that thereby the truth of the Miracle might be the more manifest. And in that hée commaundeth them not onelye to fill some of them, but all, it is an argu­ment of his deuine power, and also of his liberalitie. Bv. Also, in that hée hym­selfe filleth not the pottes with water, but commaundeth others to doe it, hée did it to this ende, that hée might haue the wayting seruaunts witnesses of the myracle, which drew the water, leaste there shoulde be thought to bée anye de­ceyte in that which hée went about. For if any had béene harde to beléeue, the Mi­nisters might haue witnessed that they both drewe the water and filled the ves­sels therewith. CHR. But coulde hée haue made Wine in the vesselles with­out water or anye other liquor, which created all things of nothing? M. Yea truelye, he coulde haue done it. What néede was there then of the element of water? Surely this water which he v­sed, made the miracle more euident, than if he had made wine of nothing. For else it might haue béene thought that hée had done it by coniuration, and so there shoulde not haue béene so manifest testi­monye of the truth, if hée had filled the emptie vessels with wine.

This commaundement might haue sée­med foolish and vaine to the wayting ser­uauntes, for there was water sufficient before: but after this maner God com­monly dealeth with vs, that his power might haue the greater successe vnlooked for.

8. And hee sayth vnto them: Dravve oute novv, and beare vnto the Gouernour of the feast, and they bare it.

Bv. We reade not that Christ spake any thing at the turning of the water, or vsed anye monsterous wordes, as the Coniurers doe. For with him to will is to speake, and to speake is to will. Euen as therefore before time hée spake the worde, and they were made, he com­maunded and all things had their being: Psal. 148. Euen so now also, because he would and cōmaunded by his secret power, the wa­ter is tourned into wine, his power wor­king the very same that it wrought in the beginning, Psal. 14 [...] in the creation of heauen and earth.

M. But why doeth he rather sende it to [Page 50] the gouernour of the feast, than to the Bridegrome or to his ghestes? An order in this thing was to be kept, by which the myracle might be made more manifest.

If the Wine had béene brought first to the Bridegrome or to his Ghestes, they woulde haue thought that the gouernour of the Feast had brought the same by his prouision, & that it had béene kept hitherto by his care. The gouernour of the feast knew that there was no wine. And ther­fore the Wine was brought first of all vnto him by good order for the more cer­taintye of the matter. C. The Euange­list calleth him the gouernor of the feast, whiche was made chiefe ouerséer of the Table, whome we commonlye 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 Poore, out of the order of Banquetting of the Ritche.

In that the Ministers so willingly obey the commaundement of Christ, wée may thereby gather that there was much dig­nitye and reuerence in him. A. So in another place, when he commaunded the multitude to sit downe, Iohn. [...] they obeye him, although they sée no preparation before them.

9. When the Ruler of the Feast had tasted of the water that was made Wine, (and knewe not whence it was, but the Ministers which drewe the wa­ter knewe) the gouer­ner of the Feast called the Bridegrome.

Bv. Nowe the excellent and famous Myracle of the Lord is reuealed, his cle­mencye commended, and his power and glorye praysed.

M. He could without the helpe of the Ministers haue filled the water Pottes with water, & of the water made Wine: but it was méete that the Miracle should be so disposed that they might be his wit­nesses. And for this cause they are com­maunded to fill the water Pottes a fresh, that afterwards the Wine being drawn out of them, they might vndoubtedlye knowe whereof it was made. So he com­maunded his Disciples to sée howe many Loaues they had: then when he had bles­sed, hée gaue to them to set before the people: and last of all he commaunded to take vp the fragments. All the which Mi­racles were done, that they might haue certaine experience of the Miracle done. And God vseth this manner of working Miracles in the world, verye much, inso­much that he will not do many thinges without the helpe of men, which hée could otherwise do. He could bring all thinges out of the earth which wée vse, without the worke of Plowing, Planting, and watering: but he hath so appointed that we must Plant, and Water, and he wyll geue the encrease: not that it is so necessa­rie to be done, but that we might séeke for the wonderfull & certaine knowledge, & might so be norished & growe in the faith.

10. And sayth vnto him: Euery man at the be­ginning doth set forth good Wine, and when the Ghestes haue well dronk, then that which is vvorse: but thou hast kept the good Wine vntill novve.

[Page 51] M. The Gouernour of the feast thought that this Wine had béene kept hytherto, by want of discretion in the Bridegroome. Concerning the goodnesse whereof he witnesseth, saying: Thou hast kept the good VVine vntill this time. For this cause the Euangelist thought good to set before vs these words of the gouernour of the feast (although he erred, thinking that the Bridegroome had kept the Wine vntill this time) that there might be sound and perfect testimo­nyes concerning the Wine: first from whence it came, concerning which the Ministers testified: secondelye, what Wine it was, (that is to saye, the best) concerning which the Gouernour of the feast beareth witnesse. Bv. Whereby it is manifestly declared, that the Gouer­nor of the feast tasted no other Wine than that which the Lord had made. For it is sayde that he knewe not whence it was, to the ende wée might vnderstande that hée spake nothing because of Christ, but that he vttered his minde simply and truely concerning the Wine as it was in déede. M. But by these wordes of the gouernour of the feast, the maner and disposition of this world is liuely depain­ted, in that first of all they are woont to sette before men the best and chiefest thinges to eate & drinke, and after that, those thinges that are worse. Euen so, they which sell, doe first of all shew vnto the Byars those thinges which are chie­fest and best: but in proces of time they will serue them with worse and worse. They also which become seruauntes, doe at the first shewe themselues verye dilligent, that afterwardes when they haue gotten credite, they maye more ea­syly beguile their maysters. R. For the worlde, as a man would thinke, promi­seth all good thinges, with great prosperi­tie: But (as wée commonly sée) in the winding vp, it leaueth vnto vs nothing but diseases, afflictions, calamities and death. On the contrarie parte, Christe, euen at the first, layeth on the shoulders of his seruaunts, the crosse, imprison­ment, persecution, and death: but at the last, he giueth vnto them, ioye and peace of conscience, with euerlasting life.

11. This beginning of mi­racles did Iesus in Cana of Galilee, and shewed foorth his glorye, and his Disciples beleeued on him.

The meaning is, that this was the first miracle that Christ our Sauiour wrought.

For whereas the Aungels tolde the Sheepeheardes that hée was borne in Bethlehem: Luke. 2 Math. 2 Mark. 3 whereas the starre appea­red to the wise men: whereas the holye Ghost descended on him, in the shape of a Dooue, although these were miracles, yet notwithstanding, it cannot be sayde properlye that they were done of him. M. But here the Euangelist speaketh of miracles of which he himselfe was the aucthor, and whiche were done by Christ, as hée dispensed the Gospell of the kingdome. C. For it is vaine and ridiculous which some affirme, namelye that among the miracles that Christ did in Cana of Galilee, this was the first: as though hée to set foorth his power chose a speciall place to himselfe, where wée reade that hée was neuer but twise. But it was rather the purpose of the Euan­gelist to note the order of the time, which Christe vsed in declaring his power. For vntill he was thirtie yeares of age, hée liued still at home, as a priuate man. At the last being baptized, hée came a­broade to doe his office, and began to make it knowne by manifest documents and proofes, wherefore hée was sent of the Father. It is no maruaile therefore if hee deferred the first shewe of his diui­nitie vntill that time.

R. Furthermore, Christ by this My­racle declared, and after a sorte hath bound him selfe, that hée will be alwaies present in Matrimonye. For most com­monlye the reason and wisedome of the [Page 52] fleshe, is wont to be discouraged from the contract of Matrimony, because it séeth not howe necessarie thinges for foode and rayment, will aryse, and wherevpon the Children that are like to come, shalbe brought vp: speciallye séeing both Fa­ther and Kinsefolke must bée forsaken for a Wife. Gen. 1 Christ therefore by this myracle teacheth that hée is carefull for maryed folkes, and that thou shalt haue Foode, Rayment, and Ritches sufficient, if thou bidde him to the Marriage, ear­nestlye beleeuest in him, and doest dily­gentlye followe that calling to whiche thou art appointed of GOD. For the blessing of the Lord maketh men Ritch. And hée which tylleth his grounde shall haue plentye of breade. Proue [...]. 10

C. That is to say, hée declared and ma­nifested his diuine power, which brought health vnto men in euery place. B. Be­cause then he had shewen foorth a notable & glorious shewe, to proue him selfe the sonne of God. For what myracles soeuer hée hath shewed to the world, they were testimonies of his diuine power. But then the due and conuenient time to set forth his glorye came, when by the com­maundement of his Father hee woulde bée knowen. Whereby also the ende of Myracles maye be gathered. For this is as much as if it had béene sayde, that Christ did this Miracle to set foorth his glorye. What shall we thinke then of those Miracles which obscure the glorye of Christ. A. But concerning this mat­ter we haue spoken more largelye in the eleuenth of Mathew.

If they were his Disciples, it must néedes be that they had some fayth be­fore, but séeing they had followed him hi­therto without any certaine fayth, nowe at the last they begin to geue them selues whollye vnto him, in so much that they acknowledge him to be the same Messias that was before preached vnto them. But great was the mercifull sufferaunce of Christ, in counting them to bée his Dis­ciples, which so small ye were endewed with faith. Being moued therefore by this miracle, they beléeued on him. B. For as miracles are declaracions of a certain straunge and rare diuine power, euen so they draw the minds of the elect to know the same, and to geue them selues wholly vnto it: but they take awaye all excuse from the reprobate, and do make them starke blinde with theyr glory: the which hapned to the Pharisees by the miracles of Christ, as the worke of the Euange­listes plainlye declareth. C. Therefore the true fruite of myracles is here decla­red, namely, that they ought to bée refer­red to the confirmation & profite of faith.

12. After that hee went downe into Caper­naum, he and his mo­ther, and his brethren, and his disciples: But they continewed not many dayes there.

M. The Euangelist séemeth not to touche certaine thinges appertaining to the order of the Historye: paraduenture for that he knewe they were written al­ready of those which before had commit­ted the déedes of Christ to memorye, as we may sée in Luke, Luke. 4. what he did in Naza­reth, where he was brought vp, and how he leauing Nazareth, went downe to Ca­pernaum. Wherefore, in this place we must vnderstande, that Christ went not downe by & by from Cana after the ma­riage, with his Mother, Brethren, & Dis­ciples, into Capernaum, but went from Nazareth, after he had taught there a while, to Capernaum. For as the Pro­phets were wont most cōmonly to teach in the famous Cities, euen so did Christ, that the Doctrine of God might bee the more conueniently taught and spread a­broade, and that the power of God might chiefely be there declared to saue, where the force of Satan was most to destroy.

Why did the brethren of Christ fol­low him? Surelye it is vncertaine, ex­cept they ment to go with him for compa­ny to Ierusalem. Moreouer, it is certaine that by the name of brethren, in the He­brue tongue, all sortes of kinsfolkes are ment. For which matter, and for the Citie of Capernaum, reade the sixe and fortie verse of the twelfth of Mathew, & the first verse of the ninth of Mathew, with the thrée and twentie verse of the eleuenth chapter of Mathew.

CHR. Because hée ment shortelye to go vp to Ierusalem.

13. For the Iewes Passo­uer was at hand, ther­fore Iesus went vp to Hierusalem.

M. The Lawe as yet kept his state in all thinges.

Deut. 16. B. And it commaunded that Passo­uer shoulde bée celebrated euerye yere, and that in the same place which GOD had chosen to dwell in, and to put his name there. For it was not lawfull in anye other place to celebrate Passo­uer. B. And the City of Hierusalem was at that time the place appointed for that purpose. Christe séeking to satisfie and fulfyll this Lawe, although he were not vnder the Lawe, that he might so fulfyll all righteousnesse, and redéeme those that were vnder the Lawe, and to the ende al­so he might take occasion to manifest his glory, when the Passouer drewe nye, he went to Hierusalem. C. And let the rea­der note, that for one of these two cau­ses hée went alwayes vp to Hierusalem.

M. Let this example also teache vs to celebrate the Ceremonies receyued from God, (although they bée externall and but for tyme) with the weaker and ruder sort, vntil the time which they shal haue an ende, come.

14. And founde sittyng in the Temple those that solde Oxen, and Sheepe, and Doues, and chaungers of mo­ney.

C. The rest of the Euangelistes also declare this thing which wée reade here to be done by our sauiour Christ, Math. 21. Mark. 11. Luke. 19. but the like to be done diuers times. Christ ther­fore purged the Temple twise from fyl­thy & prophane businesse: once about the the beginning of his Embassage: and a­gaine, when he was redie to go out of the world to his father. M. So soone ther­fore as he was entred into the Citye, hée vewed the Temple. Let this be the chéefe care of all men, not onely of Bishops, but also of al Magistrates, that the kingdom and worship of God be sought for.

A. Concerning the prophanacion of the Temple, and the couetousnesse of the Priestes, reade the one and twentye of Mathewe.

15. And when hee had made as it were a scourge of small cords, he droue them all out of the Temple, with the Shepe and Oxen, and powred out the changers money, and ouerthrew the tables.

Christ by and by goeth about to purge the Temple, plainely affirming that the Temple of the Lorde is not a place of Marchandize. Notwithstanding, it may bée demaunded why hée began not first with doctrine: for this séemeth to bée a troublesome and preposterous waye, to correcte vice with violence, [Page 54] before the same were assayed to bée re­medyed by Doctrine. But Christ had respecte to another matter. For be­cause the time was nowe at hande, in the which hée shoulde openly discharge the office inioyned to him of the father, he woulde after a sorte take possession of the Temple, and plainelye declare his Diuine aucthoritye.

And to the ende all men might bée at­tentiue vnto his Doctrine, it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede. The Temple was now a place of heauenlye Doctrine. When he went about to restore the puritye of Doctrine, it was méete that he shoulde shewe him selfe to bée Lorde of the Temple. More­ouer, he coulde not bring any otherwise the Sacrifices, and exercises of Godly­nesse to theyr spirituall ende, than in ta­king awaye the abuse. Therefore this thing which hée did was a certaine begin­ning of that reformacion for the which hée was sent of the Father.

M. They which teache that exter­nall euilles are not to bee taken awaye which are in the Churche, except they bée first taken out of the hearts of men, may by this place learne to alter their opinion.

For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes, and after­wardes haue reformed the Temple.

But we sée the contrarye to bée done here of Christe. He cast the Byars and Sellers out of the Temple, although they kept couetousnes in theyr brestes.

16. And hee sayde vn­to them that soulde Dooues, Haue these thinges hence, and make not my fathers house, a house of marchandise.

M. He doth not simplye dislike that Shéepe Oxen, and Dooues are soulde to them which came farre of to offer Sacri­fice, séeing the same was appointed in the Lawe, but because they were soulde in the Temple, and because the Temple was made a house of marchandise, which was a filthye token of speciall couetous­nesse. These thinges might haue béene soulde in certayne places without the Temple.

So at another time, he suffered not a vessell to bée caryed through the Temple. Wherfore if he so pourged this Temple, which in a short time should perishe, that it might not bée a house of marchandise, what shall we thinke that he will do vn­to those Temples at this daye, in the which not onelye all thinges are soulde for filthye gaine, but also such thinges as are most pernicious and altogeather fai­ned, are set forth to sale?

The Sacrifice of the body and blood of Christ is soulde, 2. Peter. 2. whiche they saye the Priest maketh, being a mere fayned lye. The deliueraunce of Soules out of Pur­gatorye is soulde: when as theyr Pur­gatorye after death is nothing else but a Money matter of Priestes. Remission of Sinnes is soulde whiche cannot bée bought. The merites of Saintes, with many thinges more offered to sale, which money in déede in no wise may purchase.

He that considereth of these thinges, what will he iudge of these Churches, but onelye that they bée places of fayned marchaundise. C. But the Temple was called the house of Prayer, because God would there bée speciallye called vp­pon, and because hée had ordayned the same for spirituall exercises. R. The Temple of Ierusalem also was called the Temple of the Lorde, and the house of God, because it was consecrated for a shadowe of Christ, in which Christ the Father heareth those that praye, and whose onelye Sacrifice is acceptable to the Father. Wherevpon our sauiour Christ sayeth: VVhatsoeuer ye aske the Father in my name, Iohn. [...]6. he will geue it you. Beholde he sayeth, In my name, not, in a Temple of stone. For the howre will come, when the Father wil be worshipped, neyther in Ierusalem, nor in the Mountaine, but in spirite and [Page 55] trueth. C. The other Euangelistes say that hée spake more seuerelye at the se­conde time that he caste them out of the Temple, namelye, that they made of the Temple a denne of Théeues. Math. 21. But hée admonisheth them not to prophane the Temple of God, in turning it to o­ther vse then God had apointed the same. And in making mention of the Father, he declareth him selfe to bée the sonne of God, that he might challenge to him selfe the right and aucthoritye to pourge the Temple.

17. And his Disciples re­membred that it was written. The zeale of thine house hath e­uen eaten me.

B. Namelye after Christ was risen againe, when they vnderstode the Scrip­tures by receyuing the holye Ghost: as the Euangelist him selfe expoundeth in that which followeth. C. For we must not thinke that they remembred this place of Scripture, when Christ did this déede: but afterwardes, when they be­ing taught from aboue, considered with them selues what this déede of Christe should meane, and so by the direction of the spirite, this place of Scripture com­meth into theyr minde. And truelye the cause of Gods workes doeth not al­wayes come into our mindes out of hand.

But afterwardes in continuaunce of time, he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse, least we shoulde at any time murmure against God, if wée at any time should dislike of those thinges which he doeth.

For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of mo­destye. And the place whiche is here cited is taken out of the Psalme. 69. Psal. 69.

And in the name of Temple, Dauid by a figure called Sinecdochen, compre­hendeth the whole worshippe of GOD. For these are the words of the Prophete. For the zeale of thy house hath eaten me: Verse. 9. and the rebukes of them that rebuked thee are fallen vppon mee. Where the seconde member aunswereth to the first: and is nothing else but a repeticion.

The effecte of bothe partes is this, that Dauid was so carefull to maintaine the glorye of God, that he willinglye bare al manner of reproches, with the which the reprobate reproched God, yea, hée burned with such a zeale, that this one affection, ouercame all other.

And in this sence truely hée sayeth, that hée was endued with zeale: but there is no doubte, but that hee speaketh those thinges in his owne personne, which did properlye belong to the Messias.

Bv. This therefore is applied vnto Christ the Lorde by a Tipe, which with his whole minde sought the reformation of the Church. C. Therefore the Euan­gelist sayeth that this was one of the notes, by which Iesus was known of his Disciples to be a repayrer of Gods king­dome. M. And here we haue to note that whatsoeuer things are written, they are writtē for our learning, that through pa­tience and consolation of the Scriptures wée might haue hope. C. Wée must al­so note that no man shall knowe what Christ is, or to what ende all that he did and suffered pertayneth, but by the in­struction of Scripture. Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ, so wée must be­stowe continuall diligence and medita­cion in the Scriptures.

But let vs returne to the déede of Christ. R. Christ him selfe sayeth in another place, Learne of me, Math. 11. for I am meeke and lowlye in heart. In that therefore he séemeth in this place to bée cruell con­trarye to his wonted maner, it is ney­ther filthye desire, Enuye, nor rashnesse, but deuine zeale, and iust anger.

C. It resteth therefore nowe that eue­rye man followe the example of Christ, séeing in the head a generall example is propounded in the whole bodye.

[Page 56]According to that which Paul hath in his Epistle to the Romanes. Rom. 15. Let vs not suf­fer so muche as in vs lyeth, the holye Temple of GOD to bee defiled by any meanes. And this zeale ought chiefelye to bée in the heades of the Churche.

M. With howe greate ardent zeale were the holye men of GOD in time past indued: Exod. 32. Num. 25. 1. King. 17. 3. King. 18. Actes. 7. Actes. 13. As Moises, Phinees, Dauid, Elias, Stephen, Paul, and the rest of the Apostles. C. Notwithstanding we must take héede least any man passe the bonds of his calling. R. For a true zeale per­tayneth not to euery spirite: wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye, least in stéede of zeale, he haue rashnesse: and al­wayes take héede that thy zeale bée accor­ding to knowledge. Rom. 10. For the Iewes per­secuted Christ vpon zeale, but not accor­ding to knowledge.

18. Then aunswered the Iewes, and sayde vn­to him, What token shewest thou vnto vs, seeing that thou doest these thinges?

M. It is verye like that those Iewes which were in daunger of loosing theyr gaine, set vppon Christ with this questi­on. But they defende not theyr déede, as though they were without iust cause caste out of the Temple. For they could not denye but that they had made of the house of God, a house of marchandise. What then doe they demaunde? Surely, they demaund by what aucthority, with suche seueritye, he casteth out the Byers and sellers. For by séeking to blame Christ, they goe about to excuse theyr owne faulte. For hée had sayd, Make not the house of my Father, a house of Marchandise.

And therefore the Euangelist sayeth that the Iewes answered Christ, name­lye, to that which hée spake concerning his Fathers house.

They sought no signe with theyr whole heart: but sought only to condempne him of rashnesse and sedicion, because he be­ing neither endewed with diuine, nor hu­mane aucthoritye, tooke the gouernment of the Temple and worshippe of God to him selfe. Hereby therefore we sée the disposition of those, which sinne in the Temple and worship of GOD for gaines sake, who when they can neyther denye theyr faulte, nor defende the same, than they reprooue those of whome they are corrected of rashnesse and sedition: so farre they are from amending that whi­che they doe amisse. B. Therefore be­cause Moyses confyrmed his Embassage with signes, these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God: whereas those miserable wretches might euen than haue séene a Myracle, had they not béene amazed and blinded. C. For, in that no man, in so great a company layd handes on Christ, as the Byers and Sel­lers that were there, it is a manifest signe that they were all stricken by the power of God, that they might stande as men amazed.

Wherfore, except they had béene starke blinde, this miracle was euident enough to be séene, that one shoulde bée so bolde to stand against so many, that one which was a naked man, shoulde not let to in­counter with the valiaunt, that one base in the sight of men, should contend with Princes. For why did they not withstād him, since they did farre excell him in power, but only because theyr force was restrayned? But the Iewes did erre in this thing, that they woulde not allowe the vocation of Christ, except it were confyrmed by a myracle.

For this was not séene in the Pro­phetes and other Ministers of God, that they should alwayes shewe Myracles: Neyther hath God tyed him selfe to this necessitye. But this was theyr corrupt custome, and euill disposition: Math. 12. the which Christ him selfe noteth, saying: This Adulterous and wicked generation re­quireth a signe. &c. Not to the ende they might knowe the trueth, but rather to [Page 57] the ende they might thereby take some occasion to cauill.

Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine, desire to haue signes geuen vnto them.

19. Iesus aunswered, and sayd vnto them: De­stroy this Temple, and in three dayes I will reare it vp.

C. This is an allegoricall kinde of speache, and somewhat harde to be vn­derstande, the which Christ vsed, because hée iudged them vnworthy of a manifest aunswere. M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye, if Diuine signes might haue serued to ostentacion, which were ordained for the health of mankind. But because they demaunded this que­stion of a malicious minde, and not to learne, but to cauill, hée doth not aun­swere vnto theyr question plainlye, but obscurelye: and he offereth vnto them a verye great signe, and the most certaine of all other, but knowne onelye to the faithfull: Rom. 1 that is to saye, the resurrection, by the which he was declared to bée the sonne of God. The which signe as yet not come, was not knowne to the vn­beléeuing Iewes.

C. This is that therfore which he saith in another place, that hée speaketh in pa­rables vnto them which can not compre­hende the secréete misteries of the king­dome of heauen. Math. 13 First of all therefore hée denyeth to geue vnto them a signe which they required: eyther because it shoulde haue béene vnprofitable, or else because he knewe the due time was not yet come. Neuerthelesse, he affirmeth that his power shall be ratified and con­firmed by no smal signe, least they should therevpon take some colloure of excuse. R. Euen as in another place he gaue vn­to them the signe of the Prophete Ionas, meaning thereby his resurrection which was to come. C. But all these thinges he doth figuratiuely, handling the vnfaith­full as they deserued, and setting him selfe frée from theyr contempte.

It did not appeare as yet that they were obstinate: but Christ did sufficientlye perceyue what their affection was.

Notwithstanding, it may bée demaun­ded séeing he did so many Myracles, why hée speaketh but of one myracle here. It may bée aunswered that Christ therefore made no mencion of the rest of his My­racles, because his resurrection only was sufficient to stoppe their mouthes: and also because he would not set foorth the power of God before them to bée a moc­king stocke. For therefore also he spake figuratiuelye of the glorye of his resur­rection. R. Also howe the Temple of Hierusalem shadowed Christ, hée him selfe in this place declareth. Destroye (sayeth hée) this Temple, that is to say, yée shall kyll me, which am that true Temple in the whiche all true Prayers being made, are heard, in the which only God is found fauourable.

C. Wée must also note that our bodies are called the Temple of GOD, but in another sence, that is, Colos. 2 1. Timo. 3 because by the force of his spirite, God dwelleth in vs: but in Christ the fulnesse of the God­head dwelleth bodelye, as sayeth the A­postle, in so much that God is truely ma­nifested in the fleshe.

Here Christ challengeth vnto him selfe the glorye of his resurrection, when as notwithstanding the Scripture testifi­eth that it is the worke of God the father. But these twoo thinges doe verye well agree togeather. For to the ende the Scripture might commende vnto vs the power of God, it doeth plainlye ascribe the raysing againe of the Sonne from death, to the Father: but Christ doeth here speciallye set foorth his Diuinitye.

M. This place therefore doeth a­grée with that which we shall sée after­warde, where Christe speaketh thus, I put awaye my life from mee, Iohn. 10 that I may [Page 58] take it to me againe. No man taketh the same awaye from mee, Iohn. 10 but I put it awaye of my selfe. I haue power to put it awaye, and I haue power to take it to me againe.

20. Then sayd the Iewes: Fortye and sixe yeres was this Temple a building, and wilt thou reare it vppe in three daies?

M. The Iewes vnderstoode that to be spoken of the temple built of stone, which hée vnderstoode of his Bodye: and they iudge in the answere of Christ great rash­nesse to consiste, in so muche that they did iudge him to bée mad, not by his déedes onelye, but also hy his woordes. As if they should saye: What madnesse is this in thée, that thou darest promise that this Temple shal be built in thrée dayes againe, if it bée destroyed: séeing that with so great labour and coste, it was a building Fortye and sixe yeres?

And here is to be noted that whereas the Iewes sayde that the Temple was a building sixe and fortye yeres, it agréeth with the Prophesie of Daniel. Dan. 9. and .25. And al­though in the booke of Esdras the Temple seemeth to bée built in a farre shorter time, whereby some contrarietye maye bée gathered, yet notwithstanding, there is no repugnancye at all. For so soone as the Sanctuarye was erected before the building of the Temple was finished, they beganne to offer Sacrifices. After­warde by the slothe and negligence of the people, the worke was lefte vndone for a long time, as euidently appeareth by the complaintes of Aggeus. For hée doeth there seuerelye blame them, Agg [...]. 1 be­cause they were to diligent in building theyr owne houses, and verye negligent, in leauing the Lordes house vnfinished.

Touching the exposition of the one and twenty verse, reade the ninetéenth going before.

22. As soone therfore as he was risen frō death againe, his Disciples remembred that hee thus had sayde: and they beleeued the Scriptures, and the wordes whiche Iesus had sayde.

M. For then he opened theyr sence and vnderstanding, that they might vn­derstande the Scriptures: Luk. 24 as sayeth the Euangelist Luke.

At the first the Disciples vnderstoode not Christ when he spake: but afterward that Doctrine which séemed to bée spoken in vaine, brought foorth his fruite in due time. Therefore, although many things in the déedes and wordes of the Lorde bée obscure for a time, yet for all that we must not dispayre to obtaine that whiche by and by, we can not attaine vnto.

M. That which Thomas vnderstoode not vppon the verye daye of the resurrec­tion of Christ, Iohn. 20 he vnderstoode the eyght daye after. Although therefore the re­probate abide in theyr blindnesse, and walke in darkenesse, yet notwithstan­ding, the elect are alwayes lightened in theyr time, and by the calling of Christ, come to the knowledge of God. C. The texte also is here to bée noted, namelye, that they beléeued the Scripture, and the worde of Christ. For the Euangelist hereby meaneth that they conferring the Scripture with the word of Christ, were holpen, that they might goe foreward in the faith. Bv. The which thing is put downe to bée a Doctrine, and an example vnto vs, that we comparing both the wordes and déedes, with the Scriptures, may beleue Iesus to be the sonne of God, a [Page 59] King and hye Priest, and the Sauiour of the worlde.

23. When hee was in Ie­rusalem at the Passeo­uer, in the Feast day, many beleeued on his name, when they saw his miracles which he did.

M. There wanteth not some reason, that the Euangelist added these wordes to that which went before. For the rude and ignoraunt reader might haue béene much offended at the aunswere of Christ, as though he of purpose neglected the sal­uacion of these Iewes, which desired a signe to bée geuen vnto them, hée being able to shewe them signes inowe, with the which he might haue made his glory manifest. Therefore for the ignorants sake, he séemeth to make mencion of these thinges, to the ende he might shewe that Christ had a care for all men: but, that hée shewed suche euident miracles in the Feast of Passeouer, that many be­ing then present at the feast at Hierusa­lem, and moued by the light of the My­racles, beléeued on his name. Iohn ther­fore verye aptlye addeth this narration to that whiche goeth before. But to the purpose. Christ gaue not suche a signe as the Iewes desired: for hée perceyuing that by many myracles which hee had al­ready shewed, he had profited nothing, but brought them to a vaine shewe of Faith, he thought it not good to graunt vnto them theyr desires, as vnworthy.

Here was some profite of signes, that many thereby beléeued on the name of Christ, in so much that they professed to followe his Doctrine: This theyr faith, although it was not as yet perfect, yet in time it might become perfect: this fayth might be a profitable preparation to cele­brate the name of Christ vnto others.

M. But what signes they were which our sauiour Christ shewed, the Euange­list maketh no mencion, neyther let any be curious to knowe: as though hée had done any notable wonders, more nowe, than he was wont to doe.

24. But Iesus did not cō ­mit him selfe vnto them, because hee knewe all men.

C. That is to say, Christ did not take them for his owne Disciples, but rather made account of them as light and vaine. The place is diligently to be noted howe that not all which professe them selues to be the disciples of Christ, are thought to bee such in his sight: For the Euange­list sayeth here, Because he knewe them all. There is nothing more daungerous than Hipocrisie, both for diuers ca [...]ses, and also because it is a vice more then common.

There is no man almost whiche li­keth not of him selfe: and when wee deceaue our selues with vaine perswa­tions, we thinke that GOD is blinde. But here we are taught howe much his iudgement doeth differ from ours. For hée is a searcher of the heart and raines, nothing is secréete vnto him. Men may be deceyued with externall shewes, but God can not be mocked. Let vs there­fore bée 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 knowne of him, so also it ought to bring great terrour to the mindes of the vngodlye, that they are knowne vnto him which shall come to iudge bothe the quicke and the dead.

25. And needed not that any should testifye of man, for hee knewe what was in man.

C. Whereas the Euangelist sayeth, [Page 60] that Christ knoweth all, it is to be refer­red to those of whom mencion is made before. But because some man might doubt whence Christ had this knowledge, the Euangelist cutting of this doubte or que­stion, aunswereth, that whatsoeuer is in men hidden from our eyes, is séene of Christ. But wee may not hereof gather, that no man ought to be trusted, because that which is in man, is not knowne vn­to vs: For no man knoweth what is in man, but the spirite of man, that is in man: First, because we are such that wée stand in néede one of anothers helpe. Se­condly, because we are euill and ready to condemne But least we should alwayes bee deceaued by Ipocrites, it belongeth to Christ onely to endue vs with the spirite of discretion, whereby we maye discerne them from suche as meane simplye and truelye: the which gifte wée must ob­taine at his handes by Prayer.

❧The thirde Chapter.

1. There was a man of the Pharisees named Nico­demus, a ruler of the Iewes.

THE PVR­pose of the E­uangelist S. Iohn in this Chapter, is to set foorth cer­tayne of the woordes and déedes of our Lorde and sa­uiour Christ, that by them he maye bee knowne to be the sauiour of the worlde, the eternall power of GOD, yea, and God him selfe. Séeing therefore in the Chapter going before hée made mencion of twoo of his notable and wonderfull déedes, by which his Diuinitye might plainelye appeare, hée thought it nowe meete to adioyne therevnto the commu­nication which he had with Nicodemus the Pharisee, and a chiefe Ruler among the Iewes, in the which he plainelye ex­presseth by his owne words, both what he cause to [...]oe, that we might be Citezens of his Kingdome, and also what he re­quireth of vs.

It seemeth that the Euangelist entereth into the narration of this Historye, with the same purpose and intent that he did enter into the narration of those thinges which are set at the latter ende of y ^e chap­ter going before: namely, to shew that theyr obstinacye is inexcusable, which de­syred of Christ that a signe might be ge­uen vnto them, because he had shewed so many notable Miracles, that the Phari­sées them selues also were constrained to acknowledge his Diuine operation.

The Euangelist also setteth before our eyes, in the person of Nicodemus, how friuolous and vaine theyr faith is, which being moued by Myracles, sodainely be­came Disciples of Christ. For this man séeing hée was a Pharisee, and one of the chiefe rulers of the people in his coun­trey, ought for to haue excelled others. For among the common sort of people lightnesse raigneth much.

M. There was no secte that more en­uied Christ, than the sect of the Pharisées. For they were puffed vp with an opini­on [Page 61] of holinesse, and with theyr aucthori­tye, by which they excelled other of the Iewes: but Christ vncouered the Hipo­crisie of these men, and therfore they did hate him to y ^e death. A. But touching that wich partayneth to theyr secte and origi­nall: reade our exposition vpon the third Chapter of Mathew. C. This was great honour to Nicodemus, that he was a Pharisée, and a Ruler of the Iewes: but the Euangelist doth not giue him this ty­tle for honors sake, but rather noteth that the same was an obstacle, and let vnto him, from comming with a frée and quiet mind vnto Christ.

Whereby we are admonished, that they which excell in the world, are very much wrapped with troublesome snares, that they can not aspire vnto Heauen. But the Euāgelist doth not only make menci­on that Nicodemus was by order a Pha­risée, but also one of the chiefe rulers of the people, that is to saye, one of the Se­niours, and Ecclesiasticall Doctours: as maye appeare by the wordes of Christ: Arte thou a Maister in Israel, and kno­west not these thinges?

M. The Euangelist putteth downe his name to bring the more credite and aucthoritye to the Historye.

2. The same came to Ie­sus by night, and sayde vnto him, Rabbi, wee knowe, that thou art a teacher come from God: for no man could do these myracles, that thou doest, except God were with him.

B. Here come twoo thinges to be no­ted: 1. Timo. 2 The first is, that the Lord God hath those that are his, among all sortes of men, which would that all men shoulde bée saued and come to the knowledge of the trueth: The second is, that the elect can not but at the length, they must come vnto the Lorde, according to the saying of our sauiour Christ, Iohn. 6 All that my Father geueth mee, shall come vnto me.

C. Notwithstanding, in that he com­meth in the night, we maye gather that hée was too to fearefull: for he was blin­ded in his owne conceyte. It might bée also that shame did staye him: because suche men as are ambicious, thinke that they haue for euer lost their fame, if they descend from the stately degrée of a Mai­ster, to the order of a Scholler. And there is no doubte, but that this man was puffed vppe with a foolishe opinion of his owne knowledge. To bée short, séeing he did make great account of him selfe, hée woulde not willinglye lease a­nye part of his estimation. And yet for all that hée séemeth to shewe some sparke of Godlinesse to bée in him, in that he hearing a Prophete of God to be come, doeth not contempne, or neglect the Doctrine whiche was brought by him, but hath some desyre of the same. The which desyre sprange no doubte of the feare and reuerence of GOD. A friuolous and vaine curiositye, pricketh some forwarde gréedelye to enquyre after newe thinges, but there is no doubte, but that Religion, and the pricke of Conscience ledde Nicodemus to desire familiarlye to knowe the Doctrine of Christ. And although this sparke of Godlinesse laye hidde as it were, a long time, yet notwithstanding, so soone as Christ was dead, it brought foorth suche burning Loue towardes our Sauiour Christ (which no man euer looked for) that hée shewed him selfe in deede to be a Faithfull and true Disciple of Christ. Iohn. 19

R. The disputacion of Nicodemus with Christ is very modest and wise: for the disputacion of the rest of the Iewes were eyther captious, as was that for the payment of Tribute, and concer­ning [Page] the Byll of Diuorcement: eyther enuious, Math. 22. Math. 19. Math. 22. Iohn. 2. as about the resurrection, and the great commaundement in the Law: or else vnfaithfull, and importunate, as when they desyred a signe to bée geuen them. But the disputacion of Nicode­mus is Ciuile and simple, for he com­meth not vnto Christ to cōtend, or mali­ciously to trye him, or to catch him in his wordes: but to learne which is the true way to iustification. His words therfore are thus muche in effect, Mayster, wée knowe that thou art come to bée a Mai­ster. For séeing at that time learned men were commonlye called Maysters, Nicodemus saluteth Christ by this name according to the accustomed manner: and afterward affyrmeth him to be sent of God to teache. And of this beginning the aucthority of al the Doctors and tea­chers in the church dependeth. For séeing we must take our knowledge from Gods word onely, none are to bée heard, but they out of whose mouth God speaketh.

M. Truely, it is a forceable waye, to promote and further the truth, if so be, he which teacheth the same, be knowne to be sent of God: but this preuaileth onelye with the godly: as for the wicked they haue no regarde, whether theyr tea­chers are sent from God or no. With the Godly it preuaileth thus muche, that at the first they resist not the Doctrine, nor the teacher therof, although through infirmitye, they dare not as yet openlye séeme to fauour the same: Whereas con­trarye wise the wicked, which are blin­ded with rancour and enuye, haue so litle discrecion and regarde to discerne the spi­rites, that they can not bridle theyr ma­licious mindes. He sayth not, I knowe that thou art a teacher come from God: But (sayeth hée) VVe know. Which, we? Surelye, we Pharisées, and Seniors of the people: euen wée are constrained by the vertue of those signes and Miracles which we haue séene, to knowe and vn­derstande that thou art sent from God, howsoeuer we resist thée. Hypocrites withstande the trueth againste their con­science. And this is the manner and disposition of Hipocrites, of Iusticiaries, and of Simoniakes, which make Marchandise of Religion, to with­stande the knowne and manifest trueth against theyr consciences.

Bv. Nicodemus gathereth by the Mi­racles, that Iesus was sent from Heauē, to be the teacher of the whole world: and according to his ignoraunce and want of knowledge, he déemeth him to be no bet­ter than a Prophet, which shewed signes & wonders by the helpe of God, and not by his owne proper power. For, saith he, No man coulde do these miracles which thou doest, except God were with him.

Therfore because none do more proudly glory & boast of the title & name of God, than false Prophetes, it is necessary that we haue that discretion, whereby the spi­rites are proued & discerned. Therefore Nicodemus affirmeth it to bée manifest that Christ is sent from heauen, because God doth so manifestly reueale & shewe forth his power in him, that it can not be denied, but that God is with him. And he presumeth that no man will denye, but that God doeth commonly worke by his Ministers and seruauntes, & by no other: insomuch that he confirmeth and appro­ueth the office & charge committed vnto him. And he doeth not so presume with­out cause, séeing it is the Lordes wil that Miracles should be alwayes as seales 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 signes, except God were with him. For in effect he sayth, that they are the déedes and workes of God, & not of man. A. For otherwise spake those Pharisées, which spake thus of Christ, after he had opened the eyes of the blinde: Iohn. 9. Iohn. 7. This man is not of God, for he kepeth not the Sabboth day. And in another place: Hee seduceth the people. Notwithstanding, the argument of Nicodemus séemeth not to bée verye strong. For séeing false Prophetes, haue deceyued the blinde and ignoraunt with their false & forged signes, no lesse, than if they had proued them selues to be the faithful seruaunts of God, by true signes in déede, what difference shal there be be­twene truth & a lie, if so be faith should be [Page 63] builded vppon Miracles? Deut. 13 And Moyses plainely affirmeth that, we are tryed by this meanes whether we loue god or no. Wée are not ignoraunt also of the ad­monition of our Sauiour Christ, and of the Apostle Paul, where the faithfull are put in minde to beware of false signes, with the which Antichrist deludeth, Math. 24. 2. Thes. 2 and deceyueth many. Aunswere is to bée made, that they by the iust iudgement of GOD, are deceyued by the fallacie, and subtile deceytes of Satan, whiche haue deserued so to bée: Miracles are no cer­taine profe of the truth alwayes. notwithstan­ding, the same doeth not let, but that the elect and chosen, maye beholde and sée the power of God in Myracles, which is to them a confirmation of true and wholesome Doctrine.

2. Cor. 12 Rom. 15Thus Paul reioysed that his Apostle­shippe was approoued with signes and wonders. Therefore howsoeuer Sa­tan woulde séeme in his darkenesse, to Imitate and followe God, yet notwith­standing, so soone as mennes eyes are o­pened, and that the spirituall light of wisedome doeth appeare, Myracles doe sette foorth the same presence of God, wherof Nicodemꝰ here speaketh. A. For this cause our sauiour Christ, Math. 10 Mar. 10 when he sent foorth his Apostles to Preache the Gospell, woulde haue them to seale and confirme the same with Myracles.

3. Iesus aunswered, and sayd vnto him, veryly, veryly, I say vnto thee, except a man be borne againe, He can not see the Kingdom of God.

Bv. The manner and waye by the which the Lorde instructed Nicodemus, is in manner of a Dialogue. For the same is verye plaine, simple, manifest and euident. Dialogues an aunsi­ent kinde of teaching And the Lord in al things hath framed him selfe to our imbecility and weakenesse, and hath sought by all meanes to speake so sensiblye, to our vnderstanding, that wée might not fayle of his meaning in any poynte. And it is a most auncient and approued kinde of teaching, to instruct by a Dialogue, whiche also the most auncient Philoso­phers haue vsed. B. Therefore where­as our Sauiour Christ so louinglye, and familiarlye, applyeth this Doctrine to the Imbecilitye of Nicodemus, and de­spised not the same, Suche as are weake must bee borne with all. we are taught howe to handle such as are weake, and to reiect no man which séeketh after the trueth, but with all gentlenesse, and long suffe­ring, to teache and instruct such.

M. Nicodemus was to be blamed in this, that he came not to our sauiour in the daye time, but in the night: For the which the Lorde might iustlye haue reprooued him: But the most méeke and pacient Creatour of all fleshe, ob­iected no suche thing vnto him.

He sayeth vnto him: If so bée thou knowe that I am come a teacher from God, and doest planelye perceyue the power of God, by the signes which I do, why then dost thou come vnto me se­créetelye, and not openlye in the daye time? But hée thought it better a greate deale to open to this good man the verye well spring of euyll. Hée perceyued that hée was as yet ignoraunt of the trueth, and that he feared man more than God: therefore he disputeth with him concer­ning the verye roote, and originall of all wickednesse. And whereas our Sauiour Christ, twise repeateth this woorde (Verylye) hée doeth it to make him the more attentiue.

For hée intending to speake of a mat­ter, most waightye and graue of all o­thers, coulde not but make Nicodemus more attentiue, who otherwise, would haue verye slightlye, or litle, or nothing regarded this whole communication.

M. But howe doe these wordes of our sauiour Christ, aunswere those thinges, whereof Nicodemus spake? Hee came to our sauiour with good intent and mea­ning, but yet as a Doctour of the Lawe, who thought to haue easylye attayned to the vnderstanding of the trueth, at the mouth of Christ, by his owne wisdome and learning. But the Lord, euen at the first putteth away this perswasion, affir­ming [Page 64] the Doctrine of the Kingdome of GOD to be such, that no mortal man, howe worldlye wyse, or learned in the Lawe soeuer he bée, can vnderstand the same, except he bée borne a newe.

C. Therefore howe farre fetcht or vn­apte for the purpose, these woordes of our sauiour séeme to bée, yet notwith­standing most fetelye hée beginneth ther­with. For as the séede is cast in vaine vppon the vntilled grounde, euen so the Doctrine of the Gospell is Preached in vaine, except the hearers bée first fra­med to obedience, and bée made apt to bée taught. Therefore if wée will pro­fite in the schoole of Christ, wée must learne to beginne here.

As if he shoulde saye: So long as thou hast not that which is most principall in the kingdome of God, I make small ac­count of this that thou dost acknowledge me to be a teacher. For this is the first steppe into the kingdome of God, that thou become a newe man. M. This aunswere of our Sauiour Christ, ought diligently to bée considered: For it com­prehendeth twoo speciall thinges neces­sarye to bée knowne of these which are conuersant in reading of the scriptures. One is, that no man can knowe what thinges pertayne to the Kingdome of God, and to our saluation: The second is, that the newe man is required to the knowledge of Gods kingdome.

Bv. Our Sauiour Christ sayth here, No man shall see the Kingdome of God, For, No man shall enter into the king­dome of God, C. as shall afterward ap­peare by the texte. But they are decey­ued which take the Kingdome of God, for Heauen, when as rather it signifieth a spirituall life, which is begunne in this worlde by faith, and doth growe daylye more and more, according to the increase of faith. Therefore the sence and mea­ning of this text is, that no man can be truely gathered into the Church, and be reckned among the Sonnes of GOD, except he bée first renewed. So that it is here briefelye shewed, what is the be­ginning of Christianisme: and hereby also wee are taught, that we are borne exiles and banished men, from the king­dome of GOD, and are at perpetuall enmitie with him, vntyll, hée alter and chaunge vs by the second byrthe. For it is a generall sentence, which compre­hendeth all mankinde.

B. At other times our sauiour Christ spake the verye same in other woordes, namelye, that no man can bée his Dis­ciple, except hée denye him selfe, and take vp his Crosse and followe him. Luke. 14.

Herevppon the Apostle Paul requi­reth the newe man, and a newe creature in Christ, which so soone as it is ge­uen vnto vs, maketh vs to beléeue in his name, and to bée the Sonnes of God: but it is perfited daylye by the holye Ghost, which frameth vs more and more, according to the Image and likenesse of GOD. Of the which ye maye reade in all those places here coa­ted in the Margent. 2 Cor. 3.4 and .5 Gala. 3.6. Ephe 2.4 Collos. 3 But what néede wee cyte the places of Saint Paul, when he handeleth the same in no place, as the principall poynte of Christes Doc­trine.

C. To bée short, by this woorde of the newe byrth, hée meaneth, not the correction of some one parte, but the renouation or renewing of the whole man. Wherevppon it followeth that there is nothing in vs but corruption.

Bv. For the first Byrthe compre­hendeth all the strength of mankinde, as, Witte, Reason, Vnderstanding, wyll and what soeuer wée haue else by nature. R. Wherefore, mannes frée wyll, his merites, and whatsoeuer else hée can imagine to bring righteousnesse to him selfe, is quite ouerthrowne by this one sentence of our sauiour Christ. Wée must therefore laye aside the wise­dome of the fleshe, and contempne all humane strength, that the seconde byrth maye take place in vs.

4. Nicodemus sayth vn­to him: Howe can a [Page 65] man be borne when hee is oulde? Can hee enter into his mothers wombe, and be borne againe?

M. Nicodemus, being as yet car­nall, and sauouring not of the Spirite, carnallye vnderstoode those spirituall thinges, which were spoken by Christ.

He knewe not the naturall corruption of the first Natiuitye: for if he had, hée would haue made another manner of an­swere. C. And although the phrase of speache here vsed by our sauiour Christ, was not expressed in the Lawe and the Prophetes: yet notwithstanding, séeing in some places of scripture, Scribs ig­noraunt of regenera­tion. mencion is made of renouation, or renuing, and séeing it is one of the first principles of Faith, it may appeare how vainelye the Scribes at that time had trauailed: For truely this was not one mans fault to be ignoraunt of the grace of regeneration: but euerye one of them occupying them selues about vaine iangeling, and que­stions of no profite, neglected the most principall part of Christian Doctrine.

The like also we maye beholde at this day in the Papistes. For they wearying them selues all theyr life time, with se­créete speculations, whatsoeuer properly appertaineth to the true worship of God, to the assuraunce of our saluation, and to Godly life, they know no more than doeth the Cobler, or Cowheard, the course of the Starres: and pleasing them selues in straunge mysteries, they do cōtempne the more necessary doctrine of the Scriptures, as though they were too well learned, to spende theyr time in reading of them.

It is no maruaile therefore if Nico­demus do stumble here as it were at a strawe. For this is the iust iudgement of GOD, that they which thinke them selues to bée the greatest and best lear­ned Doctours, to whome the simplicitye of the common Doctrine séemeth base, should bée sencelesse & blind in the least Articles. R. For neyther can humane reason attaine to that which is diuine, nor yet any mortal man, to those things which belong to Gods spirite: 1. Cor. 2 naye those thinges whiche are spoken vnto him, séeme foolishe. For as a vessell retay­neth the sauoure and smell which it hath once gotten, and afterwardes when o­ther liquour is put into it, doeth make it to relishe of the same: euen so our rea­son at the beginning of our Natiuitye, is seasoned with carnallitye, and carnall affections: in so muche that whatso­euer afterwarde it heareth, it vnder­standeth according to his oulde relishe, that is to saye, carnallye: and doeth by and by reiect all suche thinges as passe humane capacitye. M. For it enqui­reth, howe God can bée incarnate? How a Virgin can bring foorth a Childe? Howe a man Crucified and Buryed, can bée the sauiour of the worlde? Howe Baptisme can take awaye sinne? Howe can Christ geue his Fleshe to eate? and suche like Misteryes of our Faith. All these thinges blinde reason condemneth as foolishnesse, and derideth them.

5. Iesus answered, very­lye, verylye, I saye vnto thee, Except a man bee borne of water, and of the spi­rite: He can not en­ter into the King­dome of God.

Bv. Nicodemus vnderstoode not the opinion concerning Regeneration or newe Byrthe of man: therefore our louing and mercifull Sauioure, moore plainlye expoundeth those thinges [Page 66] whiche before he spake misticallye, tea­ching that to be borne againe is nothing else, than to be borne of water, & of the spirite, and that the same is the very true maner of regeneration.

But all men for the most part, by this sentence of our Sauiour Christ vnder­stande Baptisme: Baptisme. and many of them do hereby make Baptisme so necessarye, that they affirme it impossible for a man to attaine to saluation, except he be wa­shed with the water of Baptisme: and so disorderlye they include the assuraunce of our saluation vnder the signe: when as the wole Scripture attributeth the grace and power of regeneration to the holye ghost: Marke. 16.16. Titus. 3.5. 1. Pet. 3.12. as may appeare in diuers places of Scripture, but speciallye by these places noted in the margent.

C. And as touching this place we ought to vnderstand the same simplye of mans regeneration, and not of Baptisme. For the purpose of Christ was to exhort Ni­codemus to newnesse of life, because hée was not capable of the Gospell, vntil he were a newe man. Therefore this is the simple meaning of this sentence. That it behooueth vs to bée borne againe, that wée maye be the Sonnes of GOD, and also that the holye Ghost is the auc­thour of this seconde byrth. For Nico­demus dreaming of a Pithagoricall Re­generation: Christ to waken and remoue him from that errour, added this for an interpretacion of that which he spake be­fore, namelye, that man was not natu­rally borne againe, The holy ghost the aucthour of our rege­neration. neyther was it néede­full that a man shoulde haue a newe body: but that he is borne againe, when hée is renewed by the grace of the holye Ghost, both in soule and minde. And therefore by these wordes (Spirite, and water) hée vnderstandeth all one thing.

The which interpretacion ought not to séeme in any mans sence to strayte and farre fetcht. For it is a common phrase of speache in the Scripture, when men­cion is made of the Spirite, to adde the name of Water and Fyre, to ex­presse the force of the same.

In thirde of Mathew it is sayde, that Christ baptized with the holy Ghost, Math. 3.11 and with fire: in the which place, there is no difference in sence betwéene fyre and the holye Ghost, but doth onelye signifie what the efficacye of Gods spirite is in vs. And where as here wee haue the name of water set before the spirite, it maketh no great matter: nay, rather this maner of speache soundeth better than that other of Mathew: because the plaine sence and meaning followeth the Metaphore: as if Christ should haue sayde, No man is the sonne of God vntil such time as hée is renewed and borne a­gaine by water: that is to saye, by the spirite, which purgeth vs anewe, and which by his grace and power in vs, in­spireth and replenisheth vs with the moysture of a heauenly life, séeing by na­ture wée are altogither drye, and withe­red: And vppon good consideration our Sauiour Christ bringeth this phrase of speache vsed in the Scriptures, to set be­fore Nicodemus his ignoraunce and blindenesse. For Nicodemus shoulde haue knowne at the last, that the same which was spoken by our sauiour Christ was taken out of the common doctrine of the Prophets. Therefore by water is ment, nothing else, but the inwarde purgation and moysture of the holye Ghost. So that the second is but an ex­plycation of the first. Wherevpon also our Sauiour, when hée addeth a reason why wée ought to be borne againe, ma­king no mencion of water, teacheth that the newnesse of life which hée requireth, is wrought by the holy ghost. Wherfore it foloweth that water must not be sepa­rated from the spirite.

6. That whiche is borne of the fleshe, is fleshe, and that whiche is borne of the spirite, is spirite.

B. This is a reason of that whiche went before. For therefore no man vn­borne againe can enter into the king­dome of God, because all that is borne of fleshe, is nothing else by that first and na­turall Natiuitye, but fleshe. And fleshe [Page 67] and blood can not enter into the kingdom of Heauen. For by the knowledge of GOD, wée are made partakers of his kingdome: Iohn. 17.3. 1. Cor. 2.14. for it is sayde: This is life eter­nall (O Father) to knowe thee. &c. Now man, which is fleshe, can not vnderstand those thinges which belong vnto GOD. Therefore it is necessarye that so many as shall enter into the kingdome of God, bée transformed and spirituall: that is to saye, so many as wyll bée the Sonnes of God. C. Therefore Christ proueth by an argument of the contraryes, that wée are all shut out of the kingdome of God, except we haue entrance by regeneratiō.

For hée taketh this as graunted vnto him, namelye, that wée cannot enter in­to the kingdome of God, except we be­come spirituall. But wée bring nothing from our mothers wombe, but our car­nall nature. Therefore it followeth that wée are naturallye banished out of the kingdome of God, and being depri­ued of the celestiall life, doe abide vnder the bondage of death. This word fleshe, doth signifye the whole man. For fleshe in this place, doth not onelye signify the bodye, but also the Soule, and euery part of man. For the Papistes do very fond­lye restraine it to that parte, which they call sensuall: because by this meanes the argument of Christ shoulde bée verye vaine, as to saye, that the second byrth is néedefull, because some parte of vs is corrupted, and defiled.

But if any man obiect and saye, that there remaineth yet some parte of Gods giftes in this our degenerate and corrupt nature: and therevppon conclude, that we are not in euery part paruerted and polluted: Wée maye easilye aunswere to this obiection and saye: That those giftes whiche GOD lefte in vs after the fall of Adam, in respect of them selues are highlye to bée estéemed and praysed: but séeing the contagion and corruption of sinne hath difunded and spread it selfe throughout euery part, we shall finde nothing in vs pure, and frée from all pollusion.

Wherfore, as we haue naturally some knowledge of God, whereas there is ingraffed in vs a certaine discretion to iudge betwéene good and euill, Whereas wée haue wit and reason to defende this present life, and whereas wée excell the brute Beasts, in so many notable giftes, Mans na­ture defi­led. these thinges of them selues, and as they proceede from God, are verye notable: but all thinges are defiled in vs no lesse, than the Wine that is vnsauery through stinking Vesselles, being made thereby verye hurtful. Therefore because man, is by nature from his Mothers Byrth, onelye carnall, hée must bée transfor­med againe by the Spirite, that he maye beginne to be spirituall.

And this worde spirite, is here taken twoo manner of wayes, namelye, for grace, and for the effect of grace. For in the first place Christ teacheth, that the ho­lye ghost is the onelye aucthour of a pure and reformed nature: In the second place hée teacheth that we are spiritual, so sone as wée are renued by the vertue of the same.

R. Of this manner of renuing the Apostle also speaketh, saying, The Lawe of the spirite of life, setteth me free from the power of sinne and death, through Iesus Christ. For what the Lawe coulde not doe, by that part, by which it was weake through the flesh: that did God by sending his owne sonne, in the similltude of sinfull fleshe: Euen by sinne condem­ned sinne in the fleshe, Rom. 8. that the righteous­nesse of the Lawe might bee fulfilled in vs, whiche walke not after the fleshe, but after the spirite. For they that are car­nall, are carnally minded, But they that are spirituall, are spirituall ye minded. To be carnallye minded: is death, but to bee spirituallye minded, is life and peace. Because that the fleshlye minde is enmity against God: for it is not obedient to the lawe of God, neyther can bee. So then they that are in the fleshe can not please God. But ye are not in the fleshe, but in the spirite: If so be that the spirite of God dwell in you. M. In this place the Apostle attributeth first to the fleshe, and then to the spirite, certaine thinges which make very wel for the declaration of the woords of Christ. He geueth to the fleshe twoo impossible thinges: The first is, that it cannot obeye the Law of God: [Page 68] The seconde, that it can not please God. Herevppon it followeth that the same is vnder the power of sinne and death, as an enemie vnto God, and that the Doctrine of the Letter, whiche hée here calleth the Lawe, cannot reforme the same: in so muche that it standeth altogeather in neede of the Heauenlye power, by whiche wee are regenerate. Then he geueth that to the spirite which fulfilleth the iustification of the Lawe that is to saye, which maketh man spi­rituall. For the Law requireth a spi­rite conformable, The spi­rite of God is the auc­thor of our regenera­tion. and agréeing with the will of God: Such a will doth the holy ghost begette. The spirite therfore de­liuereth from the power of Sinne and death, and quickeneth: and therefore it is called the spirite of life. C. But it is verye absurde, which some haue gathe­red vppon this place of Christ, namelye, that wée take our beginning of our first Parentes, not onelye in body, but also in soule. For Christ sayth nothing here, but that wée are all carnall according to our Byrth: and that our nature doth sauour and taste of nothing but fleshe, in this respect, that we bee borne mortall men into the worlde. For he doth here sim­plye distinguishe betwéene the naturall and supernaturall gifte.

7. Meruaile not that I sayde vnto thee, Yee must be borne againe.

M. This sentence maye be refer­red as well to those thinges which goe before, as to that which followeth: B. as if the Lorde shoulde saye, Thou hast heard good cause and reason Nicodemus, why I sayde that no man can enter into the kingdome of GOD, except hée bée borne againe: meruaile not therefore. M. But if wée referre it to that which followeth, then wée must vnderstande that the Lorde went about to take from Nicodemus, by the similitude following, the maze which Nicodemus had concey­ued, by the straungenesse of the thing which hée hearde. C. The which wée must not so take as though the Lorde woulde haue so notable a worke of God in mans regeneration to bee little estee­med of Nicodemus: but hee woulde not haue him to woonder leaste his fayth shoulde bee hindered. For manye reiect that which is difficile and hearde to bée vnderstoode, as friuolous and vaine.

To be shorte, wee must not doubt but that we are framed againe by Gods spi­rite, and are made newe men although the maner how the same is brought to passe, be not reuealed vnto vs.

M. First of all our Sauiour Christ excludeth himselfe from this necessitie of being borne againe, not because hee had not the substaunce of fleshe (of the which he was borne) but because hée was not so borne of the same, that he had néede of regeneration, as other mortall men had and haue, which are conceyued and borne vnder sinne. Then he ioyneth Nicodemꝰ a learned man in the Lawe and the Prophetes, and a Pharisey, to the rest, and includeth him to this necessitie of re­regeneration with all other men. Psal. 53.4 Rom. 1.12 Heb. 7.16 R. For all haue gone out of the waye, all are be­come vnprofitable, there is none that doth good, no not one. Luke. 1.35 But Christe by right is exempted from this corruption, seeing that hée is exempted from sinners. Wherevppon the Angell sayde vnto Mary: That holye thing which shall bee borne of thee, shall be called the Sonne of GOD.

8. The winde bloweth whyther it listeth, and thou hearest the sound thereof: but canst not tell vvhence it com­meth, and vvhyther it goeth: So is euery one that is borne of the spi­rite.

This is an explanation of those things which went before. But there are some which vnderstande these thinges, not of the winde, but of the holy Ghost, because the Hebrue word, Ruah, signifieth eyther of them. CHR. Other some a grat deal bet­ter vnderstand the same, which say that the similitude is taken of the wind: & doe thus apply it to this present place. The force of this winde is felt, but the origi­nall and cause thereof is not knowne.

C. But howsoeuer we wrest the scence of Christ, let vs holde fast this, that Christ borroweth this similitude of the order of nature. Nicodemus thought that incredible which hée had hearde of regeneration, and of a newe life, because his capacitie coulde not reache vnto the same. Christ to take from him this scru­ple or doubt, teacheth that the wonderful power of God, is to be séene in the corpo­ral life, the reason wherof is hid. For al men drawe the vitall spirite out of the ayre. Euen so the agitation or moouing of the ayre is felt, notwithstanding from whence it commeth, or whyther it goeth wée know not. Yf in this frayle and momentanye lyfe, God dealeth so migh­telye, that wée are constrayned to woon­der at his power, what an absurde thing is it in the celestiall and supernaturall lyfe, to measure his secret worke by the apprehension and capacitie of our mind, insomuch that wée will beléeue no more than appeareth? Euen so Paule, when hée inueyeth against those, which there­fore reiect the doctrine of the resurrection because it seemeth impossible, that the bodye which is now subiect to putrifacti­on, shoulde be blessed with immortality, when it is brought to nothing and con­sumed to dust: reprooueth their dulnesse, because they consider not the like power of God in the séede Wheate. [...]or. 15 Psal. 104 For the séede doth not growe vntill it hath suffred putrifaction. This is euen the same wonderful wisdome of God, of the which the Prophet Dauid cryeth out in his Psalme. Therefore they are to grosse and dull, whiche being taught by the common order of Nature, haue no far­ther respect, to know that the power of God in the spiritual kingdome of Christ, is far more mighty and woonderfull. He sayth, It bloweth whyther it listeth, not because the winde hath properlye a will, but bicause the agitation and whirling thereof is frée and diuers: For the ayre is one while caried this waye, another while that waye. M. And this is no vnwoonted phrase of speache, by which humaine scence séemeth to be giuen to thinges without lyfe.

Hereby our Sauiour Christ declareth that the mocion of the holye Ghost and the power of the same, maye be as well discerned in the renouation and regene­ration of man, as wée may perceyue and féele the motion of the ayre and winde in this terrestrial and externall life: but yet, that the maner howe, is hidden from vs: and therefore that wée are ingrate­full, and too to wicked, if wée doe not a­dore and magnifie the incomprehensible power of God in the heauenly life, of the which hée hath in this worlde sette be­fore vs so liuelye a vewe, and also if wée attribute lesse vnto him in restoring to vs our soules health, than in defending the state of our corporall lyfe. The ap­plication shall be more plaine and ma­nifest if wée thus resolue the wordes of our Sauiour, Suche is the power and efficacie of the holy Ghost in a man rege­nerate. PAR. For the spirite of God transformeth and chaungeth mens mindes by secret inspirations.

The power and effect thereof is felte woonderfull, 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 humaine or fleshly spirite, but with the spirite of God, which quickeneth and or­dereth all thinges: Bv. Insomuch, that the Apostle feeling the force therof, sayth, Galat. 2.20 I liue: yet nowe not I, but Christ liueth in mee. And although the inwarde grace of the spirite haue the preheminence in regeneration, yet notwithstanding let [Page 70] no good man reiect the preaching of Gods worde, by which fayth is planted (For it is that immortal & incorruptible séede, by which men are borne againe to lyfe) nor the prayer of the faythfull, by which the saintes desire to haue fayth giuen and increased, nor baptisme, by which wée are sayde to be purged, and washed from our sinnes.

9. Nicodemus aunswe­red and sayde vnto him, How can these thinges bee?

B. The houre was not yet fully come, in the which Nicodemus shoulde be fully taught all thinges concerning the holye Ghost: At the first when he thought that Christ spake of a carnall regeneration, hée obiected the impossibility of the same. After that when hée vnderstoode that hée spake of another manner of Natiuitie than of that which is carnall (as of the Natiuitie by water and the spirite) the which was declared vnto him by a simili­tude, hée woondereth, & as one amazed, de­maundeth howe these thinges can bée? C. Wée sée therefore what specially let & hindered Nicodemus: Whatsoeuer hée heareth he counteth woonderfull, because hée is not able to comprehende it. Euen so there is no greater hinderaunce vnto vs, than our owne arrogancie, because in déede wée alwayes seeke to bée more wise than néedeth: and therevpon tho­row a diuilish disdaine, wée reiect all that our reason cannot comprehende. As though it were méete that the vnspeake­able and incomprehensible power of God, ought to be restrayned to so straite a measure. Wée may after a sorte en­quire of the order and maner of Gods workes, so that it be done soberlye and reuerentlye: But Nicodemus by this demaunde, reiecteth that which hée bée­léeueth to be impossible as a fable. M. And it is not without cause that the E­uangelist so dilligentlye putteth downe vnto vs the dulnesse, and scencelesnesse of Nicodemus, in matters deuine and appertayning to saluation. For wée haue in this man some proofe of that which Christ spake before, set before vs, namelye, that it is impossible for anye man to sée the kingdome of God, except hée be borne againe. Bv. For Nicode­mus being so notable a Clarke, béeing blinde and ignoraunt after so great light (because he was not borne againe) sayth, How can these thinges bee? Whereby it appéereth that he was so amazed at the doctrine of the kingdome of Christ, that hée was not onelye ignoraunte of the matter it selfe, but also was not able to comprehende the declaration of the same as it was propounded by christ in plaine wordes.

Euen so at this daye wée sée learned and wise men to be quite sencelesse and foolishe, when they come to comprehend the doctrine of Christes kingdome. It is no meruaile therfore if they which are the Ministers of the truth, doe not by and by perswade euerye one to whome they preache, when as Christ with his woordes coulde not at the first perswade Nicodemus. But the faulte was not in Christ the teacher, but in Nicodemus, which comprehended not those thinges which were spoken.

10. Iesus aunswered, and sayde vnto him: Art thou a Mayster in Is­rael, and knowest not these thinges?

M. Our Sauiour Christ séemeth to woonder at the scencelesnesse and ig­noraunce of Nicodemus, being a man learned in the Lawe, as if hée had not knowne the same before. But by these wordes our Sauiour casteth rather Ni­codemus in the téeth with his ignoraunce than woondreth at the same: and yet ne­uerthelesse without disdaine. C. For Christ séeing that hée spent the time in vaine with a prowde man, and that hée lost his labour in teaching of him, falleth to plaine reprehension. Bv. And being offended at his dulnesse, hée reprooueth his grosse witte, as if hée shoulde haue [Page 71] sayde, O miserable condition of those shéepe, the charge and care of whome is committed to a Pastor so dull and igno­raunt in heauenlye thinges: Hitherto thou hast béene accounted of vs one of the chiefe maysters and teachers in Is­rael: but séeing thou art ignoraunt of those thinges, whereof euen such as are Disciples and Schollers may bée asha­med to be ignoraunt of, men maye mer­uaile what thou, and the Scribes and Pharisees, men of thy calling, teache the people committed to their charge.

E. Howe commeth it to passe that thou art ignoraunte of these thinges so com­mon in the Scriptures, séeing thou art a teacher of other men? For what other thing else meaneth the circumcision of the heart, which Moyses so dilligentlye commended vnto you? What else was the meaning of the sanctification so often tymes preached to the people, but this innouation and spirituall Natiuitie of mens mindes, of the whiche I speake? The whole Scripture doth sufficientlye testifie, Gen. 6.5. and .8.21. that all fleshe is onelye inclined to that which is euill. Howe therefore shoulde anye fleshe, but that which is borne againe and sanctified, enter into the kingdome of God, which is the king­dome of righteousnesse? What can bée more plaine, than that which the Pro­phet Esay, Iere. 31.19. Ezech 11.19 and .36.26. Ieremy, and Ezechiel haue spoken, concerning the regenerating and renuing spirite? Of the same also most plainelye hath the Prophet in his Psalmes prophesied. It is meruaile therefore that my doctrine séemeth so straunge vnto thée. Beholde here the true waye and maner, how prowde per­sons that are puffed vp with vaine glory, and which stande in their owne conceite ought to bée handeled C. For doctrine shall take no place, or profite nothing at all, vntill suche time as they be cleane purged, from the pride of their owne wicked conceypt. R. And this is a ge­nerall reprehension, by which Christe reprooueth the blindnesse of all the Rab­bines. For Christ so talketh here with Nicodemus, that by him hée vnderstan­deth the whole order of the Pharisées, and Deuines, and all the professors of their Leuen. M. Therefore let suche as haue the titles and names of Pastors in the Churche, Two thin­ges requi­red in a Pastour. and which brag of the same, consider how they aunswere and discharge that their calling: For two thinges are required in faithfull and true Pastors, namelye, puritie of Doctrine, Purity of doctrine & holines of life, requi­red in a true Pa­stour. and holinesse of life. Concerning the first, wée haue mention made here: con­cerning the other, reade the thirtéenth of Mathew, and the second Chapter to the Romaines.

11. Veryly, veryly, I saye vnto thee, we speake that wee knowe, and testifie that wee haue seene, and ye receiue not our witnesse.

Bv. The Lorde by this sentence de­clareth how certaine & firme the whole doctrine of the Gospell is, not onelye in the Doctrine of regeneration, but also in all other articles and speciall poyntes of our fayth. And this hee confirmeth with an oath: the which he is not woonte to doe, but in matters most sure and firme. M. Séeing therefore there were two thinges to bée reprehended in the Iewes, namelye the ignoraunce of deuine mat­ters, and the fault of vnbeléefe, Christ when he had reprooued the first, commeth to the seconde.

Some referre these wordes to Christ, and to Iohn the Baptist, who was sent of God to testifie of the true light. CHR. Othersome vnderstande them of the Father and the sonne, whome he sent into the worlde. Iohn. 1.7 For Christ spake those thinges in the worlde, which hée had hearde of the Father. Iohn. 8.26 Othersome saye that the Plurall number is put for the [Page 72] singular by a figure called Enallagen.

C. But there is no doubte, but that Christ here ioyneth him selfe with all the Prophets, and Ministers of God, and speaketh generallye in the person of them all. For Philosophers and o­ther vaine Doctours, doe oftentimes bring in those vaine toyes which they them selues haue imagined and deuised: But Christ challengeth this as proper to him selfe, and to all the seruauntes of God alone, that they deliuer nothing but a certaine, and vndoubted Doctrine.

For God sendeth not suche as shoulde prate and talke, of thinges doubtful and vnknowne: But suche as deliuer to o­thers those things which they haue lear­ned of him in his Schoole. B. Here therefore we are taught, that no man ought to teache any thing for a trueth and certaintye whereof hée is not most assured. 1. Peter .4 All thinges that we speake in the Churche, ought to bée as the woordes of God.

C. Let euery one therefore take héede what is reuealed to him of the Lorde: least he goe beyonde the boundes of his Faith, and loast he speake those thinges which he hath not heard of the Lorde.

Bv. Moreouer, let all those obserue and weigh this sentence of the Lorde, whiche crye that the aucthoritye of the Gospell should bée nothing, if so bée the aucthoritye of the Churche had not al­lowed and confirmed the same. For the Doctrine of Christ, and of the Apostles, hath sufficient aucthority and allowance of it sellfe, and néedeth no other testimo­nye: The Gos­pell nee­deth not the allow­aunce of the Church For it is Authential, and set foorth by those which are eye witnesses, and most assured of the same: hauing for the aucthour thereof the Sonne of God him selfe, the wisedome of his Father, and the holye Ghost, whiche is the true, liuing, and eternal God, speaking by the Apostles.

As if he should say: We testifie euen the verye same thing, which fewe of you receiue: for some of you haue receiued it. The lyke is reade in the first Chapter going before, where it is sayde: He came into his owne, and his owne receiued him not. C. By which manner of speache, and by this complaint of our Sauiour Christ, we gather, that this was appoin­ted to the word of God, as a fatall desti­nye in all ages, not to bée receyued and beléeued. M. Wherevpon also Christ vseth the plurall number, saying:

Because this not receyuing pertayned to the greater number, and almost to the whole bodye of the people. Therefore Christ thought good to adde this, least the aucthoritye of the Gospell might be de­minished, through the ingratitude of the people. For, because a verye fewe im­braced the Doctrine of trueth, and the most parte of the worlde reiected the same, it must be brought from contempt: least the Maiestye thereof, be therefore the lesse regarded, because almost the whole worlde despiseth the same. So that we may out of this place note twoo speciall Lessons: The first is, that we ought not in any poynt to dislike of the Gospell, although it hath fewe dis­ciples on earth: As if Christ should haue sayde: Howe so euer ye refuse my Doc­trine, it abydeth neuerthelesse firme and stable: because the hardnesse of heart, and incredulitye that is in men, shall neuer bring to passe, but that God shall for euer abide iust and true. Rom. 3.3 The second is, that they shal not escape vnpunished, which at this daye séeke to discredite the Gospell, séeing it is the sacred and most excellent trueth of God. With this Buckler, it behoueth vs to bée garded, Fayth founded vpon God. that wée maye goe forwarde in the obe­dience of the Gospell, against the obsti­nacie of men. And we must holde this as a most certaine trueth, that our faith is founded vpon God: but so soone as we haue God our aucthour, we ought bould­lye as men caryed aboue the Heauens, rather to despise the whole world, than that the infidelity of some should trouble vs. M. Also it is a plaine argument of miserable blindnesse, that the testimony of those men, which testifye nothing but [Page 73] those things which they know for a cer­taine trueth should bée reiected, Lyes pre­ferred be­fore trueth. when as there is no lye so impudent, and notable, which in this world is not receiued. And this of al other is y ^e most iust iudgemēt of God, that they which receiue not the doc­trine of truth, brought vnto them by the Ministers of God, should imbrace the il­lusions of certaine lies, brought in by the Apostles of Satan: 2. The. 2.11 as the Apostle Paul teacheth. Of y ^e which we haue a horrible example in King Achab, who gaue cre­dite to spirites of errour, after he had ta­ken displeasure against the Prophete of God, and would not heare him: because hée tolde those thinges, which rather dis­pleased, 1. King. 22.29. than pleased him, yet notwith­standing they were true.

12. If I haue tolde you of earthly thinges, and ye beleeue not: howe shall ye beleeue if I tell you of heauenly thinges?

R. By earthly thinges, Christ vnder­standeth the Doctrine of the lawe, or else those rustical & earthly similitudes which he was wont to vse: by heauenly things, he vnderstādeth the doctrine of wholsome strong meate, which appertaineth onely to such as be strong. For so the Apostle Paul sayth, that he taught y ^e Corinthians, saying, 1. Cor. 3.1.2. I coulde not speake vnto you bre­thrē, as vnto spiritual, but as vnto carnal, euen as vnto babes, in Christ: I gaue you milk to drink, & not meate. &c. C. Or (as it pleaseth other some) this may simplye, be referred to the forms & maners of tea­ching. For albeit the whole Sermon of our sauiour christ were heauenly, yet for all that he spake so familiarlye, that the sermon, after a sort may séeme earthly. Furthermore, these words ought not to be restrained to the Sermon alone. For here the vsuall maner of teaching, which our sauiour Christ vsed, (that is to saye, the simplicitye of the common sort) is cō ­pared with pompe, & sumptuous shewes, to the which ambitious men are to much addicted. A. So Paule affirmeth that hée did not preache the Gospel to the Co­rinthians in a glorious shewe of wordes, of humaine wisdome. 1. Cor. 2.4. C. Therefore Christ concludeth, that the faulte resteth in Nicodemus, and in such as hée himselfe is, if so be they profite not in the doctrine of the Gospell. And this is a great faulte in many men, who so curiouslye & schoole­like, séeke to instruct and teache others.

Herevpon it commeth to passe that the greatest part of men delight in hie and secret misteryes and speculations. Here­vppon also it commeth to passe that ma­ny men estéeme the lesse of the Gospell, because they finde not in the same, things delectable to their eares. And therefore they will not vouchsafe to occupie them­selues in the studie of this base and com­mon doctrine. But certainelye, this is to muche wickednesse in vs, that wée shoulde therefore the lesse estéeme of Gods worde, because it hath pleased him to frame the same to our rudenesse.

Therefore, Barboros­nesse in the Scripture is for our weaknesse. whereas the Lorde doth speake grosselye and barbarouslye in the Scripture, let vs know that it is done for our sakes. Whosoeuer he be that shal pretende to be offended at suche barba­rietie in the Scripture, because hée will not beléeue the same, lyeth. For he which wyll not imbrace God when he is néere vnto him, will much lesse ascende vnto him aboue the clowdes. Bv. Wée also gather that hereby it is lawfull for vs more sharpely to reprooue their dulnesse who when they haue both plentifullye and plainely hearde the doctrine of the truth, by reason of their dull scencelesse­nesse, cannot for all that comprehende or conceyue the same. Mat. 15.16 A. So Christ spake vnto his Apostles when they vnderstoode not a matter of it selfe most plaine, say­ing, Are ye as yet without vnderstan­ding?

13. And no man ascēdeth vp to heauē, but he that came downe from hea­uen, euen the sonne of man which is in heauē.

R. When our sauiour Christ had re­proued sharpelye the whole order of the Pharisées, he returneth to the argument of the disputacion, shewing from whence wée m [...] fetche true righteousnesse.

C. And againe he exhorteth Nicodemus, not to trust to him selfe, nor to his dexte­ritye of wit, for so much as no mortall man, by his owne industrye, can pearce the heauens, but hée which is guided thi­ther by the Sonne of God. B. The Hea­uen signifieth the light that no man can attaine vnto, in the which God dwel­leth, 1. Timo. 6.16. and the reuealed brightnesse of the Diuine Maiestye. C Therfore the as­cending into Heauen, signifieth the pure knowledge, and light of Gods misteries, and of Spirituall vnderstanding. Hi­ther, as no man coulde knowe the Fa­ther, but the onelye begotten sonne of God, so none coulde ascende but hée. For Christ teacheth the same here, which the Apostle doth in another place, saying, Mortall man doth not vnderstande those thinges which belong to God. 1. Cor. 2.14

Therfore hée separateth all humaine vnderstanding and wisdome from de­uine matters, because it cannot suffici­ently reache vnto God. But wée must note the wordes, that only Christ which is celestial ascendeth into heauen: and all others to be shut out of the same. For in the first part he doth humble vs, when as he excludeth the whole world from hea­uen. 1. Cor. 3.18. The Apostle Paule willeth euery one to be a Foole in his owne eyes, if he desire to be wise with GOD. But wée are to nothing more vnwilling, therfore wée must embrace the sentence of our Sauiour Christ here, namelye that all our scences doe vanish awaye and fayle vs, when wée come to the déepe conside­ration of GOD. But after our Sa­uiour, hath excluded vs from the king­dome of heauen, hée straightway offereth to vs a remedye when hée addeth saying that it is giuen to the Sonne of man which is denied to all other. Christ ascended in­to heauen to leade vs thither. For where­as he ascended into heauen, he did not thyther ascende for his owne priuate sake alone, but that hée might be vnto vs a guide and a director or preparer of the waye. And for this cause hée hath cal­led him selfe,

That is to saye, perfect man: least we shoulde doubt to haue entraunce with him thyther: who therefore tooke vpon him our fleshe, that hée might make vs pertakers with him of all good thinges.

Séeing therfore he is the onely Coun­sellor of his Father, Esay. 9.6. he admitteth vs to the knowledge of his secret misteries, which otherwise shoulde lye hidde. And to this effect pertaine the wordes of the Euaungelist before, where hée sayth, No man hath seene GOD at any time, Iohn. 1.18. the onelye begotten sonne which is in the bo­some of the Father, Iohn. 14.6 hee hath declared him. And in an other place our Sauiour Christ sayth: I am the way, the truth, and the life: No man commeth to the Father but by mee. R. For hée is the treasury of Gods wisdome and knowledge, nay, hée is the wisdome of God it selfe, which reuealeth himselfe to Babes. Obiection M. But howe doth Christ affirme that no man hath ascended into heauen but the sonne of man, 2. King. 2. seing it is written of Eli­as, that he ascended by a whirle wind in­to heauen? I answere, Aunsvvere. That Christ spea­keth not here of a Corporall ascention, but of that ascention by which men come to the light of the diuinitie that cannot be attained vnto, and to the knowledge of the heauenlye misteries of Godes will. Elias at the firste, although hée were in bodye caught vp into heauen, yet notwithstanding hee knewe not the secretes of the heauens onelye knowne to GOD, Ephe. 3.10. and hidden from the verye Angelles.

Now our sauiour beginneth to direct his speache to make declaration of the reason of the Dispensation, and Incar­nation which he had taken in hand.

This discention or comming downe from heauen is the Incarnation of the [Page 75] worde, by which the onelye begotten Sonne of God, was made the Sonne of man.

C. There is no cause why this saying should séeme harde and absurde vnto vs in that he affirmeth him selfe to be in heauen, when as he dwelt on earth, be­cause in Christ by reason of the vnitie of the person, that which is proper to the nature of one, is transferred & giuen to another. The which is very often vsed in the Scripture, as when it is sayde, That GOD hath purchased himselfe a Churche by his blood.

Christ therfore which is in heauen, tooke vpon him our fleshe, Acts 20.28 that by reach­ing to vs his brotherlye hande, hée might lifte vs vp with him, into heauen.

14. And as Moyses lyf­ted vp the Serpent in the wildernesse, so must the Sonne of man be lifted vp.

M. These wordes and those which followe, containe an exposition of the dispensation which hée had taken vppon him, whereby hée being the onely begot­ten Sonne of his father, descended from heauen into this worlde, to redéeme mankinde. C. Therefore Christ here more plainely declareth, Christ our enterance into hea­uen. wherefore hée sayde, that the kingdome of heauen was open to him alone, namely that he might bring all those thither, which will follow him theyr leader and guide. For hée af­firmeth that hée must plainely and open­lye be offered to all men, that hée maye powre out his vertue and power vppon all. Num. 21.8 The storye whiche here is rather touched than expounded, is written in the Booke of Numbers: Bv. Where wée reade that Moyses prayed for the people, which were afflicted with strange Serpentes, for their murmuring and hardenesse of heart. But the Lorde commaunded Moyses to erect and set vp a Brasen Serpent for a signe, by the sight whereof those that were stong with the Serpent, were healed. C. To be exalted, here signifieth, to be set and pla­ced in a plaine and high place, that all men may sée. This is done by the prea­ching of the Gospell. For where as some vnderstande these woordes to be spoken of the exalting and lifting vp of our Sa­uiour Christ vpon the Crosse, it agréeeth not with the text, and is very farre from the purpose of Christ. Therefore the simple sence and meaning of these words is, That Christe shoulde be set vp and displaied like an Ensigne, by the prea­ching of the Gospell, whom all men shoulde behold with their eyes, as Esayas before had Prophesied, saying: Esay. 2.2 It shall be in the last dayes, that the mountaine of the house of the Lorde shall be prepared in the toppe of the mountaines, and shall be exalted aboue the hilles, and all nati­ons shall flow vnto it. Of this exalta­tion, the lifting vp of the brasen Serpent by Moyses was a type or figure, the sight whereof was a present remedye to all those which were mortallye stong with Serpents.

Wherefore, Christ maketh mention of the same in this place, to this ende and purpose, namely, to teache that the doctrine of the Gospell must be set be­fore all men to beholde and consider the same: that so many as beholde him with the eies of fayth, may attaine to eternall saluation.

Whereby wée may gather that Christ is plainely set before our eyes in the Gos­pell, least any man shoulde complaine or finde faulte with obscuritie: and that this manifestation or reuelation of Christ, is common to all men, Fayth most effec­tually bee­holdeth Christ. Galath 3.1 who by fayth may sée him as effectuallye as if hée were present before their eyes, euen as the Apostle sayth: that hée is described before our eyes, when hée is truely prea­ched. And this similitude is not imper­tinent or farre fetcht. For as the Ser­pent of Brasse was but an externall shewe of a Serpent, Christ the brasen ser­pent our saluation. and contayned nothing within that was hurtfull or venemous. Bv. Euen so Christ tooke vp­on him the forme and similitude of sinful [Page 76] fleshe in all thinges, hauing our true and carnall substaunce in euerye point, most disagréeing, and far from all sinne: C. to the ende hée might heale that dead­lye wounde of sinne, that is in vs.

Bv. For that olde Serpent, did sting verye foore, our father Adam in Para­dise, and euerye one of vs, also which are borne of Adam, hée hath so infected with his Pestiferous Poyson, that in all the rase of our life, wée are whole addicted, and geuen to selfe loue, and to the desire of earthlye thinges, and can desyre no­thing but that which is against GOD. But Christ is here set before vs, as the onely reméedy against that mortal sting of the Serpent: Who is therefore cal­led the Serpent, because hée is like vnto sinfull men. Heb. 7.26. And hée is compa­red to a Serpent of Brasse, because he is pure and cleansed from all filthinesse of sinne, Holye, Innocent, and vndefi­led. 1. Pet. 2.7. Also hée is called the Brasen Ser­pent, because hée is fyrme, and a sure Rocke of defence, for all such as put their trust in him.

15. That all that beleeue in him, should not perishe, but haue life euerlasting.

M. Thus the trueth agréeth with the figure. The Brasen Serpent was not exalted without cause, neyther for it selfe, but for the healing of those which otherwise had béene but dead.

Euen so Christ is exalted by the Prea­ching of the Gospell, Ephe. 2.3. that wée, which are borne by nature the Children of wrathe, might bée cured: so that wee beholde him whiche is the aucthour and finisher of our Faith. Heb 12.2. Wherevppon also it is sayde, that hée hath clean­sed and puryfied his Churche, Ephe. 5.26 in the woorde of life. For as they which be­helde the Serpent lifted vppe, were healed from perishing, and restoored to lyfe: euen so they whiche beléeue in Christ Preached, shall not perishe, but haue eternall life.

M. The Brasen Serpent was a remeedye onelye against corporall and temporall death, but Christ is a remee­dye against eternal and spirituall death.

C. This certainelye, is a notable re­port of Faith, Faith deli­uereth frō eternal de­struction. that it is sayde to de­liuer vs from euerlasting death and de­struction. For Christ went plainelye about to expresse and declare, that al­though we séeme to bée borne to death: yet notwithstanding, we haue most cer­taine deliueraunce from the same offe­red to vs through faith in him. And thus death, Our me­ri [...]s ob­taine not eternal life. which otherwise hangeth ouer vs, is not to bée feared. Fur­thermore if eternall life bée obtayned by faith, where are then our merites? where are our workes?

Who can attaine to righteousnes by his workes, & to euerlasting life by his me­rites? C. Also Christ vseth the gene­rall worde (All) bothe to call all men to the participation of life, and also to cutte of all excuse from vnbeléeuers.

M. Therefore Christ Iesus is rea­dye to bestowe eternall life vppon all those that beléeue in him without respect of personnes: for louinglye hée calleth all vnto him. Bv. Olde men, Yong men, Women, Learned, Vnlearned, Poore, Rich, Iewes, and Gentiles, and to bée short, he calleth all kinde of menne, which Laboure, and are Laden, with the heauye burthen of sinne, that hée maye refreshe them, and indewe them with euerlasting life. C. Notwith­standing, let vs here note and consider that life is so generallye promised to all men that beléeue in Christ, Mat 11.23. that yet faith is the condition annexed to the promise: which faith appertayneth not to all. For Christ is exhibited and offered vnto all: notwithstanding, 2. Thess. 3. GOD openeth the eyes of the elect, onelye that they maye séeke him by faith.

16. For so GOD loued the worlde, that hee gaue his onelye begotten Sonne that all that beleeue in [Page 77] him shoulde not pe­rish, but haue euer­lasting life.

R. Our Sauiour Christ, goeth on still in the former disputation, still more plainely opening and declaring, that righteousnesse commeth not by the Law, but by the behoulding of the Serpent, that is to saye, by fayth in Christ: and therewithall sheweth the first cause and principall originall of our saluation, No peace of Consci­ence with­out Gods loue. and that because wée shoulde not be least in doubt.

For our myndes haue no peaceable rest or quietnesse in the which they may staie them selues, vntill we come to the frée loue of God. Therfore as the whole sub­stance of our saluation consisteth in no o­ther then in Christ, so we must sée wher­by Christ is vnited vnto vs, & why he is offered to vs to be our sauiour. Loue in God and faith in vs, bringet [...] vs life eter­nal. Both these thinges are beare distinctly put downe vnto vs: the first is a liuely faith in Christ: The second is the loue of God, by which he so loued the worlde that hée sent life to the same by his onely Sonne to saue mankinde from destruction. And this order is diligently to be noted. For when the originall of our saluation com­meth in question, by and by, according to our naturall ambition, burst foorth diuelish imaginations of our owne me­rites. Wée faine that God is therefore mercifull, because hée hath respect to none but those whome hée iudgeth wor­thy. Mercy of God ma­keth mans merites frustrate. But the Scripture doth euery where extoll his méere and simple mercie, which cleane abolisheth all merites. And this is the verye meaning of our Sauiour in these wordes, when hée appoynteth the cause in Gods mercye. M. Therefore the loue of God with the which hée hath loued the world, hath so determined, that the worlde shoulde be saued by the sen­ding of the Sonne. And our Sauiour doth slightlye passe ouer this loue, but doth dilligentlye amplyfie and inculcate the same, when hée maketh mention of the sending of the onelye begotten sonne of god: who was giuen vnto vs, as a most certaine and vndoubted pledge of his fa­therly loue towarde vs. R. Whereof then commeth saluation, whereof com­meth iustification? whereof commeth the hope of eternall lyfe? Come these from the worthinesse or merites of men? God forbidde: but they haue their origi­nall of the loue of God. For wée had al­wayes aboade, so much as wée coulde, in our sinnes, in death, and in hell, except God of his entire loue, with the whiche hée loued vs being as yet miserable sin­ners, had not giuen his onelye begotten sonne for vs. Herevppon the Apostle sayth: In this is loue, not that wee loued him (for the fleshe is vtterlye voyde of the knowledge of God) but because hee loued vs first, 1. Ioh 4.10 and sent his Sonne to be the propitiation for our sinnes. And the A­postle Paule sayth: Rom. 5.8 GOD commendeth or declareth his loue towarde vs, in that when as yet wee were miserable sinners, Christ died for vs. Sinne bringeth with it death. C. Without all doubt where sinne raigneth, wée shall finde no­thing but the wrath of God, which brin­geth with it, death. Therefore it is on­lye mercye which reconcyleth vs vnto God, that therewithall we might be re­stored vnto lyfe. If any man demaund in whome this loue is founded, The Apostle Paule aunswereth, Ephe. 1.5 That it is founded in the purpose of his will. Not­withstanding this manner of speache sée­meth to be contrarye to manye testimo­nies of Scriptures, which place the first and principall foundation of Gods loue towarde vs, in Christ, and doe shew that without him, wée are displeasing and hatefull vnto GOD.

But wée must remember that the hyd­den and secret loue, with the which God hath loued vs, because it springeth from his eternall purpose, is aboue all other causes: but that his grace, which he woulde haue to be made manifest vnto vs, and by which wée haue assuraunce of saluation, beginneth at the reconcili­ation made by Christ.

For séeing wée must néedes graunt that he hateth all sinne and wickednesse, howe canne wée assure our selues to bée in his loue and fauour, vntill our sinnes are cleane put awaye, for the which hée is iustly angry with vs.

[Page 78]Thus the blood of Christ must bée the meane to make God fauorable vnto vs, before wee can haue any manner of fée­ling of his Fatherly loue and clemencie.

B. And Christ is called the onely begot­ten Sonne of GOD, because hée is the heade of Gods children, and haue all re­ceyued of the fulnesse of his grace, that wee also might be the sonnes of GOD. Moreouer, there was neuer any man be­side him, Heb. 7.26. that was without sinne, and which bare the full and perfect Image of God: for hée onely is innocent. And this name of the onely begotten sonne, Christ by nature, but wee by ad­option are the sonnes of God. apper­tayneth to Christ by right, bicause by na­ture hee is the onely Sonne of God: but wee, by adoption, being ingraffed into his bodye. Therefore this name of (one­lye begotten Sonne) is put downe vnto vs, to expresse the vehemencie of Gods loue towarde vs. For, because men doe not easilye perswade themselues to bée beloued of God, to take awaye all doubt from vs, hée expressely sayth, That God hath so greatlye loued vs, that for our sakes hée hath not spared his onelye be­gotten sonne. Seing then God hath suf­ficientlye declared vnto vs his loue, hée shall not be a little iniurious to Christ, that not contented with this testimonye shall doubt still, and make no more ac­counte of Christ, than if one of the com­mon sorte of men had béene giuen to death. But wée must rather waye and consider, of how great price God estéemed his sonne, to whome our saluation was so precious, that he woulde redéeme the same with the price of his onelye begot­ten sonne. Euen so the Apostle setteth this loue of God towarde vs, before our eyes to be considered, Rom. 8.32. saying: which spa­red not his owne sonne, but gaue him for vs all, howe also with him, shall hee not giue vnto vs all thinges?

A. Concerning these wordes reade the fifteenth verse going before.

17. For God sent not his sonne into the world, to condempne the worlde, but that the worlde might be sa­ued through him.

M. These wordes appertayne to the en­larging & setting foorth of the loue of God with the whiche hée hath so loued this worlde, that hée hath giuen his onelye begotten Sonne to the same. Hée might by the sending of his Sonne vtterly con­dempne and destroy the worlde, (For the worlde by his wickednesse and impi­etie hath deserued perpetuall condemna­tion): but such is the loue of GOD to­warde the same, that hée had rather spare it, and by sending his sonne to bee a Sauiour, sought rather to offer the cause of saluation, than of condemnati­on. Therefore this is here attributed to the loue of God, because hée would not take vengaunce of the wickednesse of the worlde, and because the same loue was so great, that by the excellencie thereof it hath repressed the seuerity of the iudge­ment, by which hée might iustlye haue condemned the worlde. R. The will therefore of the Father, is to saue by the sonne. But what for all this? Surelye although our sinnes condemne vs, yet the father saueth vs by the sonne: If we bée afflicted by the crosse, the Father sa­ueth vs by his Sonne. If we be ouer­whelmed with death, yet the Father saueth vs by the sonne. Therefore let vs stedfastlye beléeue and leane to this worde, God sent not his Sonne into the worlde to condempne the world, but that the worlde might be saued through him. For hereby thou mayest receyue great comforte and consolation in all thy afflic­tions.

Bv. For our Lorde Iesus Christ shall come in the Clowds of Heauen, Math. 26 and .24 to iudge both the quicke and the dead, with great power and Maiestye: But it will bée in [Page 79] the ende of the worlde first: Nowe hée commeth not as a Iudge, but as a most merciful Sauiour. Therfore although now thy great sinnes doe accuse thée, and condemne thée, consider that this is the time of grace and mercy, and feare not, but bée of good courage: and so shalt thou finde grace and fauour: Ezech. 18 and .23 R. For thus sayth the Lorde: I liue, which will not the death of a sinner, but rather that lie tourne from his wickednesse and liue.

Bv. Therefore if thou bée conuerted, and repose thy whole trust in the Sonne of GOD, who suffered for thée, that hée might make satisfaction for thy sinnes, Rom. 8.31 and reconcile thée vnto God, thou shalt bée safe. 1. Iohn. 2.1 For Paule sayeth: If God be with vs, who can be against vs? And Saint Iohn sayeth, If any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes: and not for our sinnes a­lone, but for the sinnes also of the whole worlde. Luke. 19. and .10 To this effect also appertay­neth this Euangelicall sentence: The Sonne of man commeth to saue that whi­che was lost: and diuers other such like sentences. E. Moreouer, that which is spoken in another place, Iohn. 9.39 is nothing contrarye to these wordes of our Saui­our Christ, I came to iudgement into the worlde, that they which see not, might see, and that they which see, might bee made blinde: For in these wordes he declareth what his comming shalbe to many, but in this place, what speciallye it shalbe to the whole worlde. Iohn. 12. and .47 So is that to bée taken which hée sayth in ano­ther place, For I came not to iudge the world. C. To iudge here is taken, for to condemne, as in many other pla­ces also. Therefore in that he denyeth that he came to condemne the world, hée noteth thereby, the proper ende of his comming. For, howe néedelesse was it, that Christ shoulde come to destroye vs, which were to much alreadye ouer­whelmed with destruction? Therefore in Christ wée must consider nothing, but that God of his infinite mercye and good­nesse, Rom. 8.33. sought to helpe vs, and to deliuer vs from destruction. B. And as hée cannot sinne to condemnation, which is borne of God, the Lord at the length by his holy spirite, purging out all sinne, Ioh. 5.24. and vndoubtedly pardoning whatsoeuer is committed: Euen so, such a one can­not bée iudged, that is to saye, condem­ned: For by Christ hée hath passed from death to life. And being assured of Gods loue and fauour in Christ, hath alreadye eternall life.

Wherefore, whatsoeuer belongeth vn­to sinne and death, must decrease and fade away. Othersome, which beléeue not in the name of the onelye begotten Sonne of God, haue not, neyther can haue at any time, him, which maye de­liuer them from their sinnes. Therefore miserablye they perishe in their sinnes. Wherevpon, because it is not geuen to them to beléeue in christ, they are alredy iudged and condemned, no lesse than hée which hauing receiued a deadlye wound, and hauing no Surgian, is sure to dye: or than hée, which being adiudged to dye, hath no redéemer. Euen so, verylye, Christ redéemeth not them eternallye from euerlasting death, to whome it is not geuen to beléeue in Christ. For he alone deliuereth from death, and that by faith onelye.

C. They therefore which reiect that grace which is offered in him, are wor­thye to finde him a Iudge, and a seuere punisher of such wicked, and fowle con­tempte. Of the which we haue a plaine testimonye in the Gospell. For séeing it is the power of God to saluation, Rom. 1.16 to all that beleeue the same, most wicked is theyr ingratitude, which make it a sa­uour of death, vnto death. 2. Cor. 10.6 Both these did the Apostle Paul, very well expresse, when hée sayde, that hée had in a ready­nesse the vengeaunce against all the ad­uersaryes of his Doctrine, when the o­bedience of the Godlye is fulfilled.

For his woordes are as muche in effect, as if hée shoulde haue sayde, that the Gospell principally doeth belong to the Faithfull, that it may bée vnto them Saluation: and then to the wicked that it maye bée vnto them condemnacion, because they contemning the grace of Christ, had rather haue him the auc­thour of death, than of life. This word [Page 80] (worlde) is twise repeated, that no man might thinke him selfe excluded, if so be he continue in faith.

18. He that beleeueth in him, shal not be con­demned: But he that beleueth not, is con­demned already, be­cause hee beIeeueth not in the name of the onelye begotten sonne of God.

This is the summe of all Preaching, He that beleeueth in Christ, shal not bee condemned: Hee that bleeueth not, is condemned alreadye: A. As it is al­so sayde in another place: Mark. 16. He which be­leeueth and is Baptized, shalbe saued: But he which beleeueth not, shalbe condem­ned. M. Therefore it is Faith which maketh vs partakers of the Grace of Christ, and deliuereth vs from iudge­ment. Faith ius­tifieth be­fore God. And for this cause the Apostle attributeth iustification before God, to Fayth, the which iustification, is nothing else but remission of our sinnes, purcha­sed by the blood of Christ: so that, not to bée iudged, is euen as muche as to saye, as to be iustified, to bée absolued from sinnes, and to bée accounted for iust.

He sayeth not: Whosoeuer beléeueth in him, is without sinne, and therfore can­not bée iudged: But he sayeth, whosoe­uer beléeueth in him, is not iudged: that is to saye, by the grace and mercye of God hée is saued, the sentence of deser­ued condemnacion also being taken a­waye. So the Apostle Paule sayeth: There is no condemnation to those that are in Christ Iesu. Rom 8.

C. And whereas our Sauiour Christ so oftentimes, and so diligentlye inculca­teth, and affirmeth that all the faithfull are out of the perrill of death, we maye thereby gather howe necessarye the cer­taintye, and stabilitye of faith is, to take awaye the trembling, and oppressing feare of conscience. Therefore hée pro­nounceth againe that there remaineth no condemnacion so soone as we beléeue: the which also moore at large he speaketh of in the fifth Chapter following.

Bv. But if for faithes sake a man is not iudged, (as the trueth it selfe here plainlye affirmeth.) Where is nowe Indulgences, and Pardons? Where are the Ronishie Satisfactions? Yea, where is the fire of Purgatory, and such like humaine imaginations and phan­tasies? Surelye, they are vanished away and perished for euer. For the trueth hath sayde, (which ought neuer to bée forgotten) Who so euer beléeueth in him, is not iudged.

This is the other part of the sentence: for it is double, and consisteth of contra­ries. C. And it teacheth vs, that there is no other reméedye by which any man maye escape death, than by beléeuing in the Sonne of God: as if hée should haue sayd there remayneth nothing but death for all those, Faith con­tayneth life which reiect that life of­fered to them in Christ: because life con­sisteth onely in Faith. R. Therefore, as nothing saueth but faith: so nothing condemneth but infidelitye. And faith therefore saueth, because it receyueth al good things from Christ, and worketh al­so all goodnesse in the [...]beléeuer. For as it receiueth righteousnesse of christ, euen so it bestoweth the same againe into the bosomes of our brethren, workes of Faith. by the works of Charitye. But vnbeléefe, therefore condemneth, because it reiecteth and con­temneth all the graces of Christ, and is the cause of all wickednesse. Vnbelefe condem­neth. For as it receyueth all vnrighteousnesse from Satan, which is the father of a lye: euen so also it committeth all euyll, Workes of vnbelefe. against GOD and men: it doth nothing that is [Page 81] iust, it alwaye sinneth, it continuallye breaketh the Lawe of God. Wherefore this is a most iust sentence.

C. And he vseth the Preterperfect tence of the Verbe, for a greater Emphasis of force, to the ende he might thereby the better expresse and declare, that there remayneth nothing, but vtter destruc­tion for vnbeléeuers. But wée must noote that Christ speaketh speciallye of those, whose impietye shall bewraye them selues, in the manifest contempt of the Gospell.

M. For wée must not apply this sen­tence to euerye one that beléeueth not. For the Apostle Paul sometime belée­ued not the Preaching of the Gospell, naye, hée persecuted the same: and yet notwithstanding afterwarde, when the time of his calling was come, by belee­uing hée was saued, and escaped the iudgement of God. Also the elect are for a time in vnbeléefe: but not for euer.

A. Herevppon the Apostle sayeth, VVe our selues, Titus. 3.3 were sometime foolishe, disobedient, deceyued, seruing diuers lustes, and voluptuousnesse, liuing in ma­liciousnesse, and enuye, full of hate, ha­ting one another. But after that the loue and kindnesse of our Sauiour God to manward appeared. &c. M. Ther­fore in this place hée speaketh of those, whiche perseuere in vnbeléefe. And hée addeth the reason.

Bv. As if hée should saye: There is geuen to the worlde, one onely sauiour, which should take our sinnes from vs, malediction, and condemnation, and should abolish them by his diuine power: that euery one which beléeueth in him, may bée absolued from his sinnes, from malediction, and eternall death, as the Innocent, and onelye begotten sonne of God: and that hée may bée an heyre of euerlasting life, and blessednesse. Without this, there is no other bene­diction, Purgation, Satisfaction, Abso­lution, and saluation: wherevppon it consequently followeth, that hée is yet in his sinnes, and subiect to death and dam­nation, whiche hath not this sonne in whome alone consisteth life and redemp­tion. 1. Ioh. 5.10.

To this effect pertayneth that saying of Iohn: If wee receyue the testimonye of men, the testimonye of God is greater. And so foorth tyl ye come to these words, Hee which hath the sonne, hath life, and hee which hath not the Sonne, hath not life. M. Therefore wée looke for the com­ming of Christ, not as of a Iudge, but as a deliuerer, and redéemer. But to the wicked and vnbeléeuing, hée shall come a terrible and fearefull Iudge. Heb. 2.2

Bv. For if they escaped not the iudge­ment of God, which despised the sen­ding and woordes of Angelles, muche lesse shal they escape the horrible iudge­ment of God, Heb. 10.27 which woulde not be­léeue the onely begotten sonne of God. For there wayteth for them, a certaine fearefull looking for the comming of the Iudge, and a burning fyre which shall deuoure his aduersaryes.

19. And this is the con­dempnation, that light is come into the worlde, and men lo­ued darkenesse more then light: because theyr deedes weare euill.

Because hée sayde that the vnbeléeuer was Iudged alreadye, and condemned by his owne wickednesse, hée addeth and declareth that the reason and order of this iudgement is suche, that no man [Page 82] can not chose but acknowledge the same.

C. Therefore hée preuenteth by aun­swere, the murmurings, and grudgings, whiche prophane and wicked men are woont to vse, to reprooue the seuere ri­gour (as they thinke) of God, when he dealeth more sharpelye with them, than they woulde haue him. It séemeth to bée verye harde, that euerye one which beléeueth not, shoulde bée damned.

Therefore least any man should ascribe his damnation to Christ, hée teacheth that euerye man must impute the same to his proper faulte. The reason is, be­cause Infidelitye is the witnesse of an euyll conscience. Whereby it is plaine that the wickednesse of vnbeléeuers doth hinder them from comming to Christ.

There are some which thinke that there is onely noted here the signe of damna­tion: But the purpose of our Saui­our Christ here, is, to bridle the wicked­nesse of menne, least they should presume according to theyr manner, to contende and reason the cause with GOD, as though hée dealt vniustlye with them, in punishing theyr infidelitye with eternall death. Therefore, hée teacheth that such iudgement is iust and frée from all sclaunder, not onely because they doe wickedlye, which preferre darkenesse before light, and doe willingly shonne the light offered vnto them: but also be­cause that hatered of the light: procée­deth not but from a wicked mind, which accuseth and condemneth it selfe of euil.

B. Wherefore the principall point and substaunce, of their whole condem­nation is, Predesti­nation. that they can not preferre Christ before theyr owne desyres: be­cause so many as are damned, were iudged and condemned before they were borne: Ephe 1.4 euen as also with God so many as are saued, were saued before the foundation of the worlde. For as these were elected before the foundation of the worlde, so were the other reiected before the worlde was made.

Reproba­tion.And this reprobation doeth then ap­peare, when they reiect the Gospell of grace offered vnto them, and had rather bée ignoraunt of Christ, (that is to say, to want the light) than to receyue him, and to attaine to life. By the which contempt of the Gospell, they doe ac­complishe and fill vppe the measure of theyr wickednesse to the full: that is to saye, they geue occasion to haue theyr iudgement, and condemnation sealed and fulfilled. M. Therefore in this they are inexcusable, that they doe wil­linglye reiect and refuse that grace offe­red vnto them, which most earnestlye they ought to imbrace and desyre.

B. By darkenesse is here meant, the ignoraunce of Christ, and whatsoeuer else worldly men loue more than Christ. For they which are not borne of God, as they can not heare the worde of God, so it is necessarye that they preferre the ignoraunce of Christ, before they know­ledge him, and so to loue darkenesse more then light.

M. When he sayth, that light came into the worlde, hée meaneth that all thinges in this worlde, are replenished and full of darkenesse. For what can bée founde in this world without Christ, Darcke­nesse is all thinges in this world without Christ. but darkenesse? Bv. That is to saye, the concupiscence of the fleshe, the igno­raunce of God, Impietye, Errour, blind­nesse of the minde, Supersticion, Idola­trye, wickednesse of life, filthinesse, vn­cleannesse, prophane talke, Gluttony, Dronkennesse, and an infinite number of suche like wickednesses. For it fol­loweth in the wordes of the Lorde.

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, whatsoe­uer is euyll, is reprooued. For howe can Iniustice be hid, when righteousnesse is in place? how can foolishnesse not be séene when it is compared with wisedome? Nowe fleshe, in the which there is no goodnesse, can abide nothing lesse, than to haue the same vncouered: and therfore it can not choose but hate Christ, whiche manifesteth and reuealeth all thinges, and therefore they must be renewed and borne againe, which receyue Christ.

M. The reason therefore, why those [Page 83] men (namelye the Scribes, High Prie­stes, and Pharisees, and those of that sect) loue darkenesse more then light, is be­cause theyr déedes are euyll: that is to saye, because theyr owne consciences bare them witnesse, that al theyr works were euyll. Bv. By this woorde (workes) hée vnderstandeth euill in­tentes, thoughtes, woordes, and workes. Out of these woordes, the Apostle bor­roweth this saying: If our Gospell bee yet hid, 2. Cor. 4.3. it is hidde in them that are lost: In whome the God of this world, hath blin­ded the mindes of them, which beleeue not, least the light of the Gospell of the glory of Christ, which is the Image of God should shine vnto them. Therfore in that they perishe, they perishe through theyr owne faulte, séeing the most mer­cifull Lorde hath done his part: but they wyll not do their duetye. If the Sicke man perishe, whiche wyll not bewraye his disease to the Phisition, least hée should bée healed, maye he not pronounce of him selfe, that hée perished through his owne faulte? Euen so, men that are louers of this worlde, are enemies to the light offered to them, because their déedes are euill. A. It is no maruaile therefore, if they ronne headlong into destruction.

20. For euerye one that euyll doeth, hateth the light: Neyther cometh to the light, least his dedes should be reproued.

M. This is a generall sentence ta­ken of the disposition of the repro­bates, the sence whereof is this, B. hée is commonlye sayde to hate the trueth, which doeth amisse. Séeing therefore the wicked can not abide Christ the light of God, it is most certaine that they are euill, and that theyr déedes are euil, also. C. For therefore the Light is odious vnto them, because they and their dedes are euill, and doo séeke to couer theyr sinnes so muche as they can: where­vppon it followeth, that they refusing the reméedye, doe willinglye séeke theyr owne damnation.

R. But Christ speaketh not here of grosse and outward sinnes, as of Theft, The light hated of wicked men. Murther, Adulterye, False witnesse, Force, Luxury, Dronkennesse, and such lyke: (which also are condemned, of the wise men of this world) but of the most excellent vertues of the worlde, as of Reason, Wisedome, and humaine righ­teousnesse, which in this world are coun­ted for most excellent thinges.

PAR. Therefore as hée which goeth about any wickednesse, loueth the night, & fléeth from the Sunne, least his déedes shoulde bée manifest, euen so, they whose consciences do accuse them, hate the light of the Euangelicall trueth, by which all thinges that are filthie are bewraied, that they maie be reformed in Christ: By this reason, wicked Kyngs, Princes, and Potentates, which swell with Am­bition, which are defiled with excesse and filthie pleasure, and which are imbrued with the bloode of Innocents, haue ha­ted the Light of the Gospell, because it condemneth all these thinges. In like maner the Popishe Bishops, Abbottes, Priestes, Monkes, and Nunnes, which repose theyr trust, in Masses, in Idolles, in Purgatorye, in wicked Vowes, in Indulgences, and such lyke, do hate Christ and his light, which teacheth that al these thinges are vnprofitable, more than Vatinius was hated of the Ro­maines. Insomuch that they persecute the Preachers of the Gospell, and hang them vppe, because they Preache a­gainst the Sacred Canonnes, against the dignitye Episcopall, against the Popes Holinesse, and against Peters Keyes.

That is to saye, because they discouer the Tyranny of Antichrist, and do frée­lye pronounce the dignitye and auctho­ritye of Bishoppes, to bée forged, coun­terfaite, and méere false.

C. Therefore we are muche decey­ued, if wée thinke that they are ledde with Godlye zeale, whiche rage a­gainst the Gospell, when as they ra­ther [Page 84] hate and abhorre the light, that they maye the more fréelye walke in darkenesse.

21. But hee that doeth trueth, commeth to the light, that his deedes may be kno­wen, howe that they are wrought in God.

M. That is to saye, He which know­eth that hée doeth the trueth, and seeketh the same, being a hater of all falsehood and lyes, hée truely neyther hateth the light, nor shunneth the same, but loueth it. For, to doe the trueth, is as much to say, as to deale faithfully, without any manner of deceyte, like good and honest men. C. But this séemeth to bée spoken improperlye, and absurdly, except a man would confesse that some are good and true, before they bée borne againe by the spirite of God: the which is cleane con­trary to the whole Doctrine of the scrip­ture: for we knowe that faith is the roote, from whence doe come all good workes. But Christ simply affirmeth, that they which deale sincerelye, and vp­rightlye, doe desyre nothing more then the light, The light a Touch­stone to wicked men. that theyr workes maye bée approued: because by that triall and Touchstone, it maye the better appeare that they haue walked vprightlye, and purelye before God, from all deceyte.

Therefore it is verye fondlye sayde of some, that menne before Faith, are wel disposed. For Christ sayeth not, that the Faithfull do beléeue, to the ende they maye haue the prayse of good workes: but he onely sheweth what the vnbelee­uing would do, if so be theyr owne con­sciences did not accuse them of euill.

R. Therefore, if Abbottes, Monkes, Priestes, and Friars, did the trueth, they woulde also come to the light, and would suffer theyr condicion to bée tried. But hereby they them selues do bewray theyr owne déedes to bée euill. For he which doeth the trueth, that is, hee whose cause is iust, whose worke, is of Faith, which teacheth the truth, which is de­lighted in the trueth, which hateth Hi­pocrisie and lyes, which dealeth iustlye, and to be short, which geueth all glorye vnto God, and geueth place to the Prea­ching of the Gospell, hée can abide the light, and to haue his cause, his workes, Doctrine, and state tried, and examined. Wherevpon Christ, because his workes and Doctrine are of God, hath left vnto all menne frée leaue, to pronounce and iudge of them, so that they doe it vp­rightly. Iohn. 18.20 Enquire (sayeth hée) of those which haue hearde mee, what I sayd vn­to them. Beholde, these knowe what I haue sayd. But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine, but will haue all thinges that they teache and decrée, simplye, and as a manifest trueth, to be receyued and allowed. C. Therefore our Sauiour Christ vsed this woorde.

Because we being deceyued by the out­warde shewe of workes, doe not waye and consider, what is contayned within. And hée calleth those workes wrought in God, which are approued of him, and are good according to his rule. Hereby let vs learne not to iudge of workes, except they bée brought to the light of the Gos­pell: because our reason is vtterly blind and corrupt. Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell, let vs vnderstand that it is our partes to doe the trueth, with a willing minde, the Apostle exhorting vs vnto the same: Ephe 5.8 Ye were sometime darkenesse, but nowe are you light in the Lorde, walke as children of the light: for the fruite of the spirite is in all godnesse, and righteousnesse, and trueth, appro­uing what is acceptable vnto the Lorde. And haue no felowship with the vnfruit­full workes of darkenesse, but rather re­buke them. And the Apostle Iohn: This is the tidinges which we haue hard of him and declare vnto you, that God is light, and in him is no darkenesse at all, If wee saye that we haue felloweship [Page 85] with him, and walke in darkenesse, wee lye and doe not the trueth. But if wee walke in light, euen as hee is light, then haue wee fellowship with him.

22. After these thinges came Iesus, and his Disciples into the Lande of Iurye, and there he taryed with them, and Bapti­zed.

M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus, hée consequentlye ma­keth a waye, to bring in the testimony of Iohn the Baptist, which most excel­lentlye hée gaue vnto Christ, before hée was shutte vp into Prison. For the Euangelist speciallye trauaileth, to cre­dite and confirme the Diuinitye, and aucthoritye of Christ, with most firme testimonies geuen from Heauen.

Bv. Therefore when the Lorde had obserued the Feaste of Passeouer, at Hierusalem, and had discharged his office according to the oportunytye of the time, Preaching the Gospel of the kingdome, C. hée came into that part of Galilee, whiche was néere to the Towne of Aenon, whiche is situate in the Tribe of Manasse, B. that there also hée might exhibite and declare him selfe to bée a sauiour. For abiding there and Ministring Baptisme by his Dis­ciples, hée brought many Citizens to the Kingdome of God.

The Lorde Iesus abode not long at Hierusalem, for his houre was not yet come that hée shoulde bée gloryfied: but towarde his ende, hée executed his office moore diligentlye there, and she­wed many Signes, because the time of his gloryfication drewe néere.

M. But because the time was come to gather togeather the Churches of the Faithfull, Two thin­ges deliue­red to the Church. Christ beganne to order and appoynt a Churche. Bv. And there were twoo thinges speciallye, whiche hée deliuered to the Churche, with the which hée exerciseth the same, namely, the Preaching of the Trueth, and holye Baptisme. C. For althoughe Christe Baptized by his Disciples, yet notwith­standing, hée is here named as the auc­thour of Baptisme, the Ministers be­ing left out, which did nothing but in his name, and at his commaundement. R. To the ende wée might knowe that it maketh no matter, what manner of person the Minister is, in respect of the word and Sacrament.

AVG. For when the Integritye, and purenesse of the Sacrament is han­deled, it maketh no matter, what Faith he is of, which geueth the Sacrament. It maketh much touching the way of his owne saluacion, but as touching the que­stion of the Sacrament, it maketh no matter at all. R. For the Sacrament hath his integritye from the worde, or from the Preaching annexed to the Sa­crament: but the woorde hath his auctho­ritye from God.

23. And Iohn also Bapti­zed in Aenon, beside Salim, because there was muche Water there: and they came and were Baptized.

M. Christ now teaching and Bap­tizing, Iohn, as it maye séeme, might Lawfullye haue forsaken his office, ge­uen him selfe to rest, and haue followed security: Iohn. 1.29 A. speciallye newe that hée had testifyed of him alreadye, that hée was the true Lambe of GOD, which taketh awaye the sinne of the worlde.

M. But because hée was sente by God, to teache and to Baptise, hée doth not at his owne wyll and pleasure, laye aside the office committed vnto [Page 86] to him, but looketh and wayteth for the time appointed of GOD. We maye not forsake the Mini­stery of the worde at out owne pleasure, which are called to be Preachers. Iere. 23.21

By this example we are taught, not to ceasse from executing our office and due­tye, so long as the administration there­of is permitted. For as hée offendeth whiche runneth before hée bée called, ( A. as the Lorde complayneth by the Prophete Ieremye) euen so, verylye hée offendeth no lesse, whiche at his owne pleasure taketh, and forsaketh the office which GOD hath committed to him. C. The Geographers affyrme, that these twoo Townes, Aenon, and Salim, are not farre from the Riuer of Iordane, and Iaboc, néere vnto the which twoo Townes they make a Ci­tye called Scythopolis. Hierome sayth it maketh no matter, whether you Reade Salem, or Salim. C. The cause why Iohn Baptized in Aenon is added, for that ‘There was much water there, B.’ Iudea wanting the same verye muche. Water of Baptisme sanctifyed by the word of God. But the Riuer of Iordane did ouerflowe, and yet we reade not, that it was con­secrated with any Crosses, Charracters, or Seremonies. For the pure Water of Baptisme is Sanctifyed by the word of GOD, and by the Godlye vse of the Sacrament.

In the Actes of the Apostles, we reade the lyke hereof, where it is sayde: And as they went on theyr waye, Actes. 8.36 they came to a certaine water, and the Eunuche sayde, See, here is water, what letteth me to bee Baptized? Not that we may at this daye, leaue the Temple of God, and Baptise in euerye Ryuer, Lake, or Spring: for the Apostle willeth all thinges, to bée done decentlye, and in order. 1. Cor. 14.40. C. By these woordes of Christ, wée maye also gather, that both Iohn, and Christ, celebrated Baptisme, by ducking the whole bodye in the water.

Howe be it, let vs not bée too Curious in the externall Rite, so it bée agréeing with the Spirituall trueth, and with the institucion and rule of our Lord and Sauiour.

24. For John was not yet cast into Prison.

M. Therefore, the Prison was the ende whiche GOD had appointed for Iohn, to finishe his office of Preaching and Baptizing, euen as the Crosse was to our Sauiour Christ. Deut. 13.5. And yet truelye, Prisons and Crosses, belong not to true, but to false Teachers.

But this is the lotte of the Godly, and of all true Teachers, in this most wic­ked worlde.

Concerning the Imprisonmente of Iohn the Baptist, and his Death, reade more in our exposition of Mathew, be­ginning at the thirde verse.

25. And there arose a question, betweene Iohns Disciples, and the Iewes, aboute purifying.

Bv. Now the Euangelist commeth néerer to the matter it selfe, of the which hée intended to intreate. C. And first of all hée reciteth a controuersye, whiche arose by the Disciples of Iohn about Purifying: and not in vaine.

For the lesse that they were instructed in Doctrine, the moore bouldlye they put foorth them selues to disputacion, according to the Prouerbe, Who so boulde, as blinde Bayarde?

If other hadde begonne the contencion with them, they might haue beene ex­cused: but whereas they being vnable to encounter with the Iewes, and yet [Page 87] doe wyllinglye prouooke them therevn­to, and that rashelye, without cause, they are muche to blame. For the woordes of the Texte, import that the question was moued by them.

And besyde that, they deserued blame for theyr rashe contencion about an vn­knowne thing, which excéeded the reache of theyr knowledge, they were also to bée reprehended for another faulte, no lesse than this, namelye, For that they were not so readye to defend and main­taine the Lawfull vse of Baptisme, as they were to defende theyr Maysters cause, that hée might haue his aucthority styll.

PAR. For there came many vnto Iohn, Contenciō betweene the Disci­ples of Iohn and the Iewes. and were Baptized of him: ma­ny also came to Iesus, and were Bap­tized of his Disciples. And herevpon arose enuye, in certaine of the Disciples of Iohn, against Iesus, that he being of late Baptized of Iohn, and behaued him selfe as his Disciple, and was com­mended by his testimony vnto the people, would now sodenly make himselfe equal with him, & would also prefer him selfe before him, whose Disciples tooke vpon them the administration of that, which Iohn alone had hitherto vsed. C. Ther­fore, both these faultes were worthy of reprehension: because they not waying the consideration of Baptisme, make but a trifle of Gods holye institucion: and because through wicked Ambition, they take theyr Maysters parte against Christ.

C. The question was about Purify­ing, because the Iewes had diuers and sundry preceptes, concerning Baptisme, from the Lawe: and being not contente with those Legal rules: they vsed many other thinges, which they had receyued from theyr Elders: A. as ye may more plainely perceiue, if ye reade the fif­téenth of Mathew, and the seuenth of Marke.

C. Therefore, because a newe rite also and order of Purifying, is brought in by Christ, and by Iohn the Baptist, they hauing alreadye so great plentye, and varietye, they thinke it verye absurde, and without reason. M. Wherefore in the Disciples of Iohn, we sée a car­nall disposition, C. who being wholly occupyed in the personnes of menne, haue litle regarde to the veritye of doc­trine.

R. For this contencion is plaine car­nall, and procéeding from Ambicion: as also the Disciples of Christ accused a certaine man, whiche cast out De­uilles in the name of Christ, and yet followed not them, for that they thought that aucthoritye to worcke Myracles, Mar. 9.38. Mat. 18.1. Luk. 22.24 was geuen whollye vnto them: Fur­thermore, they contended too carnallye about the Supremacye.

M. And it is not onely in this place spoken of the Disciples of Iohn, Mat. 9.14. that they laboured for their Mayster against Christ, by the Spirite of Emulacion: for wée haue the lyke; in the ninth of Mathewe. But notwithstanding, all this, there was no contencion betwéene Christe and Iohn, neyther did Iohn séeke any other thing, but that hée might decrease, as Christ increased.

Bv. Therefore by this example wée sée howe much wée maye hurt the peace and tranquillitye of the Churche, The vni­tye of the Churche rent by lea­ning to muche to Gods Mi­nisters. if wée attribute to much, to Gods Mi­nisters. For so, both the glory which belongeth vnto Christ the Creatour, is geuen to Creatures, and also the vnity of the Churche rente, when as one is addicted to this minister, and another to that. Therefore the Apostle sayeth, to the Corinthians. 1. Cor. 1.12. 1. Cor. 3.4. I heare that there are contentions among you, For euerye one sayeth: I am of Paule, and I am of Apollo, and I am of Cephas, and I am of Christ: Is Christ deuided? VVas Paule Crucifyed for you? Math. 23.8 Eyther were yee baptized in the name of Paule? To this ende also pertayneth the saying of Christe. Bee not ye called Lordes, for one is your Lorde, euen Christ.

C. Therefore, they are here noted which are rather ledde with the vaine, and wicked loue of menne, than with the Loue of GOD: and therefore wee are admonished, to haue regarde to this [Page 88] one thing, and to séeke by all meanes pos­sible, that Christ alone maye bée glori­fied. 1. Cor. 4.1. A. And as for all others, let vs estéeme them as the Ministers of Christ, and as dispensatours of the misteries of God.

26. And they came vnto Iohn, and sayde vnto him, Rabbi, he that was with thee be­yonde Iordane, to whome thou barest witnesse, beholde the same baptizeth, and all men come to him.

PAR. The Disciples of Iohn went about to tourne awaye the People from the Baptisme of Iesu, and to perswade that the Baptisme of Iohn was more ef­fectuall to washe awaye sinnes, than the Baptisme of our Lord Iesu. The which thing when they coulde not perswade the people vnto, they came vnto Iohn, ma­king complaint vnto him, and thinking that he woulde take it in euill part, and by some meanes or other restraine this emulation. M. And they finde no faulte with the Legal purifyinges, but with the Baptisme of Christ: and by the spirite of emulation, they are fullye bente against Christ, for Iohns sake. Euen as Iosuah, Num. 11.28. was zelous for Moyses. And truely this emulation or enuye, is so muche the worse, for that contemptu­ouslye they speake of Christ. For to ex­tenuate and abase Christ, they geue him no manner of title of reuerence, where­as they call Iohn, Maister. As if they shoulde haue sayde: Hée which ioyned him selfe to thée, as a friende and fauou­rer of thy cause, and which was Bap­tized of thée, of whome also, for ho­nours sake, thou barest witnesse, as of a holye manne, beholde the same, being nowe conuerted and tourned ano­ther waye, abuseth thy Testimonye against thée, presuming to Baptize, and hath gone so farre, that all men nowe come to him, the which no doubt will fall out greatlye to the defasing of thy honoure and fame. R. There­fore wée praye thée, that by thy auc­thoritye thou wouldest forbidde him, and his Disciples to Baptize: for it is a venture, if they procéede, least we bée forsaken and despised: for all men forsaking vs, gooe to them, and are Bap­tized.

Bv. Beholde the fruites of a rashe zeale without knowledge. Zeale with out know­ledge. B. Hereby also it appeareth how sone good men may bée made the aucthours of sectes against theyr wylles.

C. By this argument, eyther they gooe about to make Christ inferiour to Iohn, or else to make him bound vn­to Iohn, because hée was come to ho­nour. For they count it for a great benefite, that Iohn had geuen to Christ such glorious titles and names, concer­ning the Messias.

And whereas they adde, that all men come vnto Christe, that procéedeth of moste wicked enuye. For they feare leaste theyr Mayster shall be forsaken straight waye of the multitude.

A. The lyke almost spake the high Priestes and Pharisées, of Christ, say­ing: If wee let him goe thus, Iohn. 11.48. Ioh. 12.19. Iohn. 8.12. all men wyll beleeue on him. Also sayde they, Ye see that ye profite nothing: Behold all the whole worlde goeth after him.

But I woulde to GOD, all the worlde woulde followe Christe. For hée whiche followeth him, walketh not in darckenesse, but hath the lyght of lyfe.

27. John aunswered, and [Page 89] sayde, A man can receyue nothing, ex­cept it bee giuen him from aboue.

Certaine referre these woordes vnto Christ, as though Iohn should accuse his Disciples of wicked presumption a­gainst God, in going about to take away From Christ, that which was giuen him of his Father: As if he shoulde haue sayde, No man wyll vsurpe, or take any such thing vppon him, except it be geuen him from aboue: Let it not therfore of­fende you, that hée gathereth Disciples vnto him by Baptisme, and that many come vnto him: I woulde to God, that both you and all other men would ac­knowledge him for a Maister, and prin­cipall teacher. In vaine therefore ye goe about to abase him whome God hath exalted. But other some thinke it to bée an exclamation, into the which he bur­steth foorth euen for verye gréefe, that his Disciples had so litle profited. And verylye they were to much blinded in séeking to make him no better than his seruaunt, whome they had heard so of­ten to bée Christ. Therefore Iohn might haue iustlye pronounced, that hée had spent his labour in vaine, in teaching men both Deafe and sencelesse, vntill they were renewed in minde. But theyr sentence is more probable, which referre these woordes to Iohn: as if hée should haue sayde, It is not in your, nor my power to make myselfe great: because euerye one of vs, must bée such as it shal please God to appoint. Heb. 5.5 For hée which is the sonne of GOD, hath not honou­red him selfe, what man is hée that dare presume to couette more then it shall please the Lorde to geue him? There­fore it doeth not appertayne to my auc­thoritye, to staye Christ from his of­fice: for this is my office onely whiche I haue receyued from God, to prepare the waye before Christ, that I maye bée the voyce of a Cryer in the Wilder­nesse, to Baptise with Water. Grea­ter aucthoritye then this, I haue not receyued, neyther doe I arrogate any more to my selfe. For it is greate ingratitude for a man to vsurpe, and take more vnto him selfe, than GOD hath committed vnto him.

For Salomon also sayeth, Prou. 4.25 Let thine eyes directe thy waye before thee, That is to saye, Haue respecte vnto thy vo­cation C. This onelye cogitation if it were grauen into the mindes of all menne, woulde bée sufficient to putte awaye all Ambition. And Am­bicion being taken away, the mischiefe of contencions shall ceasse also. For howe commeth it to passe, that euery one so Ambiciouslye exalteth him selfe, but onelye because wée doe not depende vppon the Lorde, and contente our selues in that state wherevnto we are called?

M. This sentence also doeth admo­nishe vs of our necessitye and néede. For wée haue nothing, nor can haue as of our selues, whether wée haue respect to heauenly or to earthly things. Wée are myserable, Man voide of all goodnesse. and myserable were wée borne, wanting all thinges, and except wée were nourished, and preserued by GOD, wée should pe­rishe sooner than the flower of the fielde.

Therefore, to take awaye all Pride and haughtinesse of the minde, lette vs haue alwayes before our eyes, this saying of the Apostle: VVhat hast thou, O man, 1. Cor. 4.7. whiche thou hast not receyued: and if thou haue receyued it, VVhy doest thou boaste, as though thou haddest not receyued it?

Also hée sayth, It is better to geue, Actes 20.35 than to receyue. Therefore it is miserable to receyue, and more myserable than to geue. So that nothing ought to bée attributed to our workes, or to our industerye.

Bv. Hereby also wée gather that they doe gréeuouslye offende, whiche geue that glorye vnto Saintes, which they owe vnto Christ (whome God hath ap­pointed to bée our mediatour, Aduocate, and Intercessour) and doe also geue more vnto Saintes, than God hath ap­pointed, by which they doe rather disho­nour, than honour them.

[Page 90] M. Moreouer, if man can receyue nothing, except it bée geuen him from Heauen, than howe so euer humaine wisedome braggeth and boasteth it selfe, yet notwithstanding it cannot haue in verye déede, that which it hath not recei­ued from heauen, The Popes tri­ple crowne, and the significati­on thereof. although this whole worlde attribute, the same vnto him. Therfore, although the Bishop of Rome, to signifye his power and aucthoritye in heauen, earth, and in hell, weareth the Triple Crowne on his head, and would haue all men to worship the same, being herein like vnto Iupiter, (of whome the Poet faigneth) with the triple Scepter, yet notwithstanding, because hée hath receyued the same from Constantine (as some affirme) and not from heauen, hée sheweth him selfe to bée vaineglorious, and nothing inferiour in Pride to Luci­fer. And whereas his faultors, and de­fendours obiect vnto vs the Churche, it skilleth not. AV. For it is not written here by the Euangelist, Except it be ge­uen him from the Church, but he sayeth, Except it bee geuen him from heauen.

28. Yee your selues are witnesses, howe that I sayde, I am not Christ, but am sent before him.

C. Iohn blameth his Disciples be­cause they beleeued not his wordes. For hée had oftentimes tolde them, that hée was not Christ. Therefore it could not otherwise bée, but that hée with the rest, were seruauntes and subiectes to the on­lye begotten sonne of God. M. Iohn sayeth not, there are many which haue hearde this of mée, and can bée witnesses that I haue sayde, howe that I am not Christ: (least any man should suspect that he had not tolde this to his disciples, but to certaine others secréetly, leauing them in that false opinion which they had con­ceyued of him) but hée sayeth, Ye your selues are witnesses howe that I sayde,

By this place we sée howe obstinate, and selfe wyll mans wisedome is, when it hath once conceiued a false opinon, and being admonished thereof, retayneth an vndiscréete zeale, by which it Iudgeth those thinges that are least, to bée more principall, and those thinges that are principall, to be least. C. And whereas hée addeth that he was sent before him, hée declareth howe muche hée differeth from him. For Iohn was sent before Christ, to prepare his waye, according to the statelye manner of Kinges, who v­sually haue theyr Haruingers, and fore­runners to make the waye before them. M. But there is great difference be­twéene the King him selfe, and his fore­runner, Iohns humilitie. who hath no other dignitie than that which he receyueth from the King: which is, to shewe before the comming of the king, and to sturre vp all men to goe foorth and méete him.

C. Therefore Iohn maketh him selfe no better then a Subiect to the head, and as one of the Ministers in the Churche, not extolling him selfe to dishonour his head.

C. In no lesse euill parte doe all the Saintes of God take it, if any man con­ceyue of them a false opinion, and attri­bute that faith and reuerence vnto them which is due vnto the Lorde him selfe: euen as the Apostle Paule teacheth. 1. Cor 4.1. And contrarywise, we offende herein, if so bée we attribute lesse vnto the Ministers of God than of right appertayneth vnto them. Therefore we must obserue and kéepe a measure, whereby wée maye geue vnto the Lorde, those thinges that are the Lordes, and to the Ministers, those thinges which belong vnto Mini­sters.

29. Hee that hath the Bride, is the Bride­grome, but the friend of the Bridegrome, which standeth, and [Page 91] heareth him, reioy­seth greatly, because of the Bridegromes voyce: This my ioye therefore is fulfilled.

Bv. Least that any doubte should re­maine in the mindes of his Disciples, by hardnesse or obscurenesse of speach, Iohn propoundeth a Parable, wonderfully a­gréeing with his purpose, by which hée teacheth, that to Christ appertaineth all glory, and that of him, the whole Church ought to depende: affirming of him selfe, that hée is onelye a Ghest, and looker on at the Marriage. C. For by this simi­litude, hée proueth more plainelye, that there is but one Christ, which is taken from amongest all other men.

For as hée which Marrieth a Wife, doeth not therefore call his friendes 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 theyr presence, might bée made the more honourable: e­uen so Christ doeth not therefore call his ministers to the office of teaching, that they shoulde suppresse the Churche, and vsurpe vnto them selues the Lordshippe of the same, but that he might vse theyr faythfull labour, to sociate the same to him selfe. It is a great and notable thing for men, to bée set as gouernours, and o­uerséers of the Church, and to represent the person of the sonne of God. There­fore, those whome the Bridegrome ioy­neth to him, are as friendes, to celebrate the Marriage togeather. But wée must note the difference, that wée forgetting not our estate & condition, draw that to our selues, which is proper to the Bride­grome: but rather with all our might, to séeke the aduauncement of his glorye, & that by the sincere Preaching of Gods word: as the Lord him selfe signified to Peter, saying, Simon Ioanna, Louest thou mee, Ioh. 21.15 more then these? Feede my Lambes. And the Apostle Paule saith, It is requi­red at the hands of stewardes that they be found faithfull. 1. Cor. 4.2 Therefore hée cannot be a true Minister of Christ, which is not a friende to Christ. Wherevpon, the Apostle speaking of himselfe, affirmeth that hée is a friende to the true Bridegrome of this Churche: saying, For I am gelous ouer you with godlye gelousie. 2. Cor. 11.2. For I haue coupled you to one man, to present you a chaste Virgin vn­to Christ. R. Therefore Christ is the Bridegroome, and the Churche is the Spouse. C. And as hée truelye offreth himselfe vnto vs, that hée may be oures: euen so at our handes iustlye hée requi­reth that fayth and loue, which the wife oweth to the husbande. And as for the chastitie which he requireth that special­ly consisteth in the obedience of the Gos­pell, and in our constancye in the pure simplicitie of the same. A. Herevppon the Apostle Peter writeth to the faithful saying: 1. Pet. 1.22. Yee which haue purified your soules through the spirite in obeying the truth. C. Therefore wée must be sub­iect to Christ alone, hée must bée our on­ly head, we must not swarue the breadth of a héere from the truth of the Gospell, and Christ aboue all other must be glo­rified, that hée maye retaine and kéepe the right and place of the Bridegroome. But what say you to the Ministers? Ve­ryly the sonne of God calleth them, to at­tende vpon him in the time of celebra­ting the sacred marriage. Where­fore it belongeth vnto them, to séeke by all meanes possible to deliuer vnto the bridegroome (whose care is committed vnto them) a pure and chaste Virgin. But they which séeke to bring the church rather to themselues, than vnto Christ, doe falselye violate the mariage, which they ought to honest and adorne. And looke how Christ doth endew his Disci­ples with the greater honour, in making them kéepers of his Spouse, the greater is their infidelitie, if they séeke not to preserue his right vnuiolated. M. For the Ministers ought to stande and heare what the Bridegroome commaundeth, and then to induce others to his obedi­ence. Wherevpon Saint Iohn sayth [Page 92] not, that hée reioyceth because of the Bridegroome, but bicause of the Bride­groomes voyce. A. The which saying I woulde to GOD were well noted of those which are not afrayde to obiect the auctoritie of the Church against the very worde of Christ, as though Christ, the onelye and true Spouse of the Churche had lefte an imperfect and lame doctrine to the faythfull. For hée sayth, I saye not vnto you, Iohn. 15. that ye are seruauntes, because the seruaunt knoweth not what his may­ster doth: But I haue called you friendes, because I haue declared vnto you all thinges that I haue hearde of my Father. M. Therfore al auctority is giuen to the Bridegroome, not to the Bride. To the Bridegroome is giuen a voyce to speake and to commaund: to the Bride is giuen eares to heare: according to this saying: Hearken O daughter and see, Psal. 45.11 and incline thine eare. C. Therefore Iohn the Bap­tist affirmeth that hée hath obtayned his full desire, in that hée séeeth Christ to raigne, and to haue that audience which hée deserueth. Bv. As if hée shoulde saye, As hée which is not the Bridegroome, but a friende to the Bridegroome, and a loo­ker on, neyther enuieth the Bridegrooms felicitie, nor taketh awaye his Bride: but rather reioyceth for the mariage made betwéene them boath, and stan­dyng by reioyceth hereat secretlye in his heart, and not openlye, because hée séeth the labour which hée tooke in making the mariage, to haue prosperous successe, and the Bride which is brought of the Bride­groome to enioye most swéete and plea­saunt companye of the same: Euen so I béeing a Foorerunner of Christ, not the Bridegroome, but a friende of the Bride­groome, wholy desiring that the people of GOD maye be associate and vnited to his mariage: neyther doe I enuie his great glory, neither wil I pull from him his people, but doe most hartely reioyce, that I haue lyued vnto this daye, most happelye with my eyes to behold and sée, that my Preaching hath not béene in vaine, but that all men spéedelye come vnto Christ, to whome I haue hitherto inuited them: this my excéeding Ioye (I saye) is fulfilled. C. Verylye who­soeuer is so affected, that hée will séeke Christ, and not him selfe, and is conten­ted to haue Christes honour aduaunced, shall faithfully, and profitablye gouerne the Churche. But whosoeuer shall de­cline eyther to the right hande, or to the lefte, from this waye, shalbe an vn­chaste Adulterer, and can not chose but corrupt, and defile the Spouse of Christ.

30. Hee must increase, but I must decrease.

R. This is a very short sentence, but yet worthy to bée noted. C. For, because Iohn was at the first highly aduaunced by the Lorde, hée sheweth, that hée receyued this honour but for a time: and must nowe, that the Sonne of righteousnesse is rysen, geue place. Therefore hée doth not onely repell and reiect the vaine titles of honour, which men, ignorantly, and erroniouslye had geuen vnto him: but also séeketh carefullye, that the true and lawfull honour, which the Lord had bestowed vpon him, shoulde not obscure the glory of christ. For this cause he saith, that hitherto hée was counted for a great Prophete, and that hée was appointed to enioye his Dignitye, vntill the com­ming of Christ, to whome hée ought to render vp the same. B. As if he should saye, Nowe I haue throughlye dischar­ged my Office.

Bv. I sayd that Christ should come, yea, I haue Preached that hée is come al­readye, I haue promised remission of sinnes, and all other graces, in him, and to this Christ, I haue called all men: therfore, there remayneth nothing now, but that hée alone shoulde liue, Teache, Florishe, Raigne, and should bée all in al to his Saintes in the Churche: neyther must there bée had any regarde to me a­nye lenger, for it is méete that his glory should bée alone increased in the worlde, and be knowne vnto men: and contra­rywise, that my name, as the name of a Minister or Seruaunt, decreased.

M. And it is to bée noted, that hée sayth not, He increaseth, and I am deminished, (for his Disciples saw this, & were sorye [Page 93] for it, and complayned thereof) but, to the ende he might admonishe them, that there was nothing done but that which of necessitie must be done, and whiche ought not nor coulde not be let or hinde­red, hée sayth:

And Christ increased when his know­ledge and glorye, shined more and more in the mindes of men, Iohn diminished when the opinion of his name decreased before those which came to heare Christ. Bv. Otherwise Iohn kéepeth his glorye and honour in the Churche, Math. 11.11 because among womens Children, there arose not a greater than Iohn the Baptist. For hée shall be counted for euer, as a good, faythfull, and true witnesse of the Sonne of God: and yet not for the Mes­sias (as manye then thought him to bée) But for a faythfull Forerunner and Minister of the Messias. The which I woulde to God they woulde dilligentlye noate and consider, which at this daye make much prating of the intercessions, and worship of Saintes. R. By this sentence also wée are admonished, that all the auctorities, dignities, offices, righ­teousnesse, wisdome and power of men, must fall downe, that the aucthority, dig­nitie, office, righteousnesse, wisdome, and power of Christ, may be established.

31. Hee that commeth from an highe, is a­boue all, he that is of the earth, is earthly, and speaketh of the earth: He that com­meth from heauen, is aboue all.

Thus farre Saint Iohn hath remoued the sinister and false opinion which the people had conceyued of him: & now hée declareth his minde and iudgement con­cerning Christ, C. and sheweth by a­nother similitude, howe much Christ differeth from all other men, and howe greatly hée excelleth them. For he com­pareth him to the King and moste excellent Gouernor, who speaking from his high throne, is to be hearde for the reuerence of his Emperies sake. But hée teacheth that it is sufficient for him to speake from of his footestoole. Bv. As if hée shoulde saye, This man is not a man onelye as ye thinke, but God also: and hée commeth from an high, and hath béene from the beginning: by whome all thinges were made, and therefore hée teacheth thinges both heauenlye and de­uine: Why then shoulde not all men come vnto him? Therefore hée sayth that Christ came from an high, not onlye in that hée is God, but also because in him there is nothing to be séene, but that which is full of maiestie, and heauenlye. M. And whereas it is sayde, that Christ descended from aboue, it is no o­therwise to be vnderstoode than of the prerogatiue of the originall, by which he came into this worlde, not onelye from heauen, but also from God the Father, being the onely begotten sonne of God. For otherwise the Angelles come from heauen, to whome notwithstanding that dignitye doth not belong, which is here giuen to Christ, Who sayth: I went out from the father, and came into the world. Ioh. 16.28 B. Furthermore, to the ende hée might most euidently set before the eyes of all men, the dignitie and excellency of the sonne of God, and might alure the whole world and his Disciples, to worship, to heare, to embrace and to receiue him, hée addeth that Christ:

That is to saye, aboue all mortall men, and aboue all creatures, yea, aboue the very Aungels. Hée sayth not, He shall be aboue all: But he is aboue all: because hée doth not declare of what estimation Christ was among the Iewes (to whom [Page 94] hée was the outecaste of the people, Esay. 53.3. Psal. 22.7. a worme and no man, yea, and the reproch of men) but how he was estéemed in the sight of God his Father. Heb. 1.2. Bv. For all thinges are subiect vnto him, hée is the Lorde of all, and is subiect to none, ac­cording to his deuine substaunce: but he is equall with his Father, and ruleth o­uer all.

That is to saye, He that is of the earth sauoureth of his originall, and according to the condition of his nature, stayeth himselfe vppon the order of heauenlye thinges.

Christ on­lye, spea­keth from Heauen.This therefore hée affirmeth to bée proper onelye vnto Christ, to speake from an high, because hée speaketh from heauen. Therfore hée calleth Christ hea­uenlye, 1. Cor. 15. euen as the Apostle calleth him in that collation, in the which hée compa­reth him to Adam. And by these wordes mannes nature is extenuated and aba­sed, to the ende all fleshe may learne to abase and humble it selfe before GOD. Euen so must mans nature be humbled and abased, when it is compared with that which is deuine and celestiall. So Abraham when hée talked with the An­gell of God sayde, Gen. 18.27 I haue begonne to speake with GOD, and am but dust and asshes. Euen so, so often as wée are drawne vnto pride, wée must bée put in mind of our owne imbecility, basenesse, 1 and corruption: as first, from whence wée are, namely from the earth: second­lye, 2 what wée are, namelye terrestrial and earthlye: thirdelye what wée are a­ble 3 to doe, or what are those thinges which wée speake, thinke, and doe as of our selues, namelye terren and earthly. Therfore whosoeuer shall consider these thinges dilligentlye and with his heart, Mans cor­rupt na­ture bea­teth downe his Pride. hée shall not boast nor exalte himselfe neyther against man nor against GOD. B. And if it fortune that mans dignitie at anye time be extolled, it is so extolled and commended in respect of the Image of God, which hée hath ingraued in man. But because, Psa. 49 1 [...] when hée was in honour hée vnderstoode not, therefore hée is com­pared to the Beastes that are without vnderstanding, and is made lyke vnto them. And therefore it is néedefull that he shoulde bée alwayes put in minde of his basenesse, and of his profite. Question C. But it may be demaunded if Iohn the Baptist came not also from heauen, in respect of his vocation and office, and was therfore to be hearde, the Lorde speaking by his mouth. For he séemeth to be iniurious to the heauenly doctrine which hée prea­ched.

M. For séeing hée speaketh general­lye of all men, and putteth himselfe without all doubt in the same number, howe can that belong vnto hym which he sayth:

Are those thinges which hée preached, and the testimonies which hée bare vnto Christ, and the Baptisme wherewith he baptized Christ, earthlye? If they bee earthlye, how can the Euaungelist saye, Iohn. 1.6. There was a man sent from God, whose name was Iohn. In like manner, Mat. 21.2 [...] howe doth Christ argue and affirme that the Baptisme of Iohn was from heauen. Luke. 7.3 [...]

Also in another place, he calleth the Bap­tisme of Iohn, the Counsell of God des­pised of the Pharisées. If these thinges are not of the earth, but heauenly, how then doeth he saye here of him selfe, Hee which is of the earth, is earthlye, Aunsvvere. and speaketh of the earth? C. Aunswere here vnto maye thus bée made. This which Iohn here speaketh is not simply spoken, but comparatiuelye. If wée consider of Ministers by them selues, they speake as it were from Heauen, with great aucthority, that which is com­maunded them of God: but so soone as they beginne, to apose them: or com­pare them with Christ, we ought not. So the Apostle comparing the Lawe with the Gospell, sayeth: Hebr. 12.25 If they esca­ped not which refused hym, that spake on earth: muche more shall wee not escape: If we turne awaye from him that speaketh from heauen. Christ therfore [Page 95] will be acknowledged in his Ministers: but yet so, that hée will be Lorde alone: as for the Ministers of GOD, they are contented to bee in the order of Seruants specially when comparison is made bée­twéene Christ and them.

M. Hée repeateth this sentence, first of all, to inculcate and imprint the same in the mindes of his Disciples, that they might submitte themselues to Christ a­lone, which boath came from heauen, and also is aboue al: and that they should not depende vpon him, who himselfe is subiect to another, whome hée knewe to bée preferred before all men by God the Father: Secondly, to the ende he might the more conuenientlye adioyne and bring in that whiche remaineth vnspo­ken.

32. And what hee hath seene and heard, that hee testifieth: and no man receyueth his testimonie.

CHR. Because these by corporal scences of hearing and séeing, wée knowe all things certainely, and thinke our selues worthie to be beléeued when wée haue séene and hearde (as suche that neyther faine nor tell lyes) therefore to confirme the matter Saint Iohn saith, that Christ testifieth that which hee hath both seene and hearde. C. For to the ende his Dis­ciples might obey Christ, hée commen­deth the Doctrine of Christ by the cer­tainetie of the same, because hée vttereth nothing, but that which hée hath recey­ued from the Father. B. Therefore Christ teacheth those thinges which are most certaine and approoued true: Ioh. 1.18 séeing hée is in the bosome of GOD, and the wisdome of the Father. M. and hée sayth not, Hée speaketh that which hée hath séene and hearde, But, he testifi­eth, to admonishe them, that Christ is not onelye a teacher of Gods trueth, but also a moste assured witnesse of all thinges. A. For hée sayth, Ioh. 8.26. VVhat thinges I haue hearde of him I declare in the worlde. And in an other place hee sayth: Iohn. 15.15 I haue shewed vnto you al things that I haue hearde of my father. M. Therefore by this place wée maye note what prerogatiue Christ had aboue Iohn and aboue all other teachers: because he coulde and doth by his holy spirite teache the mindes of men as well as by words. How many soeuer in this life teache de­uine and heauenly thinges, howe holye soeuer they be, yet notwithstanding they cannot testifie of those things which they teache, that they haue séene them in hea­uen, though they be true whiche they speake. For those thinges whiche they haue receyued, they haue not receyued by knowledge, or by fight in heauen, but eyther by the reuelation of the holy ghost, or else by Fayth in Godes worde: but Christ coulde testifie in this worlde those thinges which hée had both hearde and séene.

Saint Iohn here doth reproue, not onelye the vnbeléefe of his Disciples, but also the incredulitie of other of the Iewes, who withstoode the Doctrine of Christ, notwithstanding that it was most true. Iohn. 3.11. M. So Christ sayde to Ni­codemus, VVee speake that wee knowe and testifie that wee haue seene, and yee receyue not our witnesse. Where hée reprooueth the blindenesse of the Iewes euen as Iohn doth here, their incredulity. The which notwithstanding is not so to be vnderstoode, as though no man recey­ued the testimonie of Christ: (séeing the Apostles and diuers others receiued and beléeued the same) but hée meaneth that a verye fewe, in comparison, haue receyued and beléeued it. C. For if we compare the beléeuers with the huge multitude of the wicked, they will ap­peare nothing.

And to receyue the testimonie of Christ, is stedfastlye to beléeue in him, and to [Page 96] imbrace his worde with thankesgeuing, as the most assured testimonye of Gods will. This is done but of verye fewe also, at this daye. For the credite geuen to this Heauenly Doctrine, is euen now as litle as it was then. He sayeth not, And no man heareth his testimony: But, No man receyueth his testimony: For there haue béene alwayes manye hearers thereof: But there haue béene fewe receyuers of the same founde.

A. So this place maye bée expounded, euen as that which wée heard before, He came into his owne, Iohn. 1.11 and his owne recey­ued him not.

33. Hee that hath recey­ued his testimonye, hath set to his seale, that God is true.

M. From this verse, to the ende of the Chapter, Iohn the Baptist noteth twoo thinges: Fyrst, what prayse and profite hée shall receyue, whiche receyueth the Testimonye of Christe: Secondlye what hurt shall happen vn­to him, which receyueth not the same.

R. That is to saye: Hée which belée­ueth his woorde, hath put to his seale, or approueth by his fayth and confessi­on, that God is true, and kéepeth his promises: or else receyueth the testimo­nye in his hart, that those thinges which Christ speaketh, are the very woordes of GOD. And this testimony is the holy Ghost, certifying and confirming our consciences, as a seale, that this is the Sonne of GOD in déede, and that his woorde, Ioh. 15.2 [...]. is the worde of GOD in déede. Herevpon Christ sayth, VVhen the comforter commeth, which is the spirite of trueth, hee shall beare witnesse of mee. 2. Cor. 1.22 And the Apostle sayth, VVhich hath sealed vs, and hath geuen the ear­nest of the spirite into our hartes. Ephe [...] Also in an other place, After yee beleeued yee were sealed with the holy spirite of pro­mise, which is the pledge of our inheri­taunce. C. Saint Iohn also here pre­uenteth and méeteth by the waye with an offence or stumbling blocke, which might tourne many from the fayth, and might hinder or at least stop their swift­nesse in their race. For the greatest part hangeth to much vpon the iudgement of men, and déemeth and iudgeth of the gos­pell after the contempt of the worlde: at the least when it séeth the same in some places to be reiected, hauing before con­ceyued this preiudice, it is the more hard and slowe to beléeue. Here therefore the man of GOD exhorteth and encoura­geth the godly, boldelye to embrace the doctrine of the Gospell: as if hée shoulde haue sayde, There is no cause why the Godlye shoulde be ashamed or gréeued at the smalenesse of their number, God the aucthor of our fayth is more than al the worlde be­side, to giue testimonie to the truth. séeing that God is the Aucthor of theyr Fayth, who himselfe alone is all in al, and ther­fore all sufficient, and to be preferred before multitudes. Therefore although the whole worlde doe withstande the faith, yet notwithstanding, this ought not to kéepe good men from the obedience and seruice of GOD. They haue also wherevpon to rest and staye themselues séeing they knowe, that to beléeue the Gospell, is nothing else than to beléeue th [...] Oracles of GOD. In the meane time wée gather, that this is proper to fayth, to rest and stay it selfe vpon God, Faith sta [...] eth it self [...] vpon Go [...] and to be grounded and established by his worde. For there cannot be a true fayth, before GOD hath spoken by his worde. By which Doctrine fayth is discerned not onely from the imaginati­ons of men, but also from a doubtfull and wauering opinion. For it is neces­sarie that the same bée agreeing with the truth of GOD, which is cléere from all doubtfulnesse. Fayth sha­keth not. Therefore as GOD cannot lye, so is it impossible that Faith shoulde wauer or shake. Shilding our selues with this Buckler we shall bée sure to ouercome for euer, by what meanes soeuer Satan shall assault vs. M. But some will saye, what is hée that [Page 97] euer doubted of the truth of God? What néede is there then of the Testimony of Christ, whereby wée maye knowe God to bée true? But Iohn the Baptist spea­keth not here simplye of the trueth of God, but of that trueth, by which the promises made vnto Israel, (and in Is­rael to mankinde) were fulfilled and performed in Christ. Rom. 15.8. So Christ, is cal­led the Minister of Circumcision, for the trueth of God, to confirme the promises made vnto the Fathers.

This trueth of God can not bée appre­hended, without wée apprehende also the testimony of Christ. And of this trueth, Christ him selfe speaketh, Iohn. 8.31. saying: If you abide in my worde, then are you my Dis­ciples in deede, and ye shall knowe the truth, and the truth shal make you free.

C. Hereby we are also admonished, what an acceptable and precious Sacri­fice faith is before God. For as he estée­meth nothing more than his truth, euen so we can doe to him no seruice or wor­shippe more acceptable, than by our faith to professe him to bée true: for then we shall geue vnto him his due honour. A­gaine, wée can doe vnto him no greater iniurye, than not to beléeue the Gospell: for hée can not bée spoyled of his trueth and verytye, but all his glorye and ma­iestye must bee cleane abolished. M. Therefore looke howe muche the fayth of the Godlye which beléeue in Christ, maketh to the glory of God, so much on the contrarye parte, doeth the vnbeléefe of the vngodly make to his dishonour.

Not that theyr impietye, can make the Faith and trueth of God of none effect, but because they reprooue him of vanity. To this effect pertaineth the saying of Saint Iohn in another place, He which beleeueth in the Sonne of God, hath the testimony of God in him selfe: 1. Ioh. 5.10. he which beleeueth not God, maketh him a lyer, because hee hath not beleeued the testi­monye, which God hath testifyed of his Sonne. C. Verylye, vnlesse we bée to dull, and stonye, this so notable a com­mendation geuen to faith, ought to kindle in our mindes, a most feruent loue of the same. For what great honour is this, which God vouchsafeth to bestowe vpon miserable men, which by nature are no­thing else but lyers and vaine, that they neuerthelesse, should bée thought méete to confirme, and alowe the holye trueth of God, by theyr subscription and sealing.

34. For he whome God hath sent, speaketh the woordes of God: For God geueth not the Spirite by mea­sure.

M. This is the reason why he put­teth to his seale that God is true, which receiueth the testimony of Christ, name­lye, because the testimonye of Christ, is the testimony of God: C. because Christ procéeded from no other, than from his heauenlye Father. Therefore it is God onelye which speaketh by him. M. So sayeth the Lorde him selfe: Iohn. 7.16. My Doctrine is not mine, but my Fathers which sent me. Also hée sayth: The worde which ye heare is not mine, but his which sent me. Ioh. 14.24

R. Therefore he which heareth Christ, heareth God, and hée which possesseth Christ by faith, possesseth God.

Some extend this place, to the common dispensation, because God which is the bottomles well of all goodnesse, doth no­thing at al empty him selfe, when largely and plentifullye, God a bot­tomlesse well of grace. hée powreth his giftes vpon men.

They which powre water out of any Vessell, or drawe a Well, come at the length, to the botome of the same: but we néede not feare or doubte of the lyke to bée in God: for the more his giftes are bestowed vpon vs, the more plentifully they abounde. This exposition sée­meth to haue some collour, because the sentence is somewhat intricate and ob­scure: C. notwithstanding theyr opi­nion séemeth moore probable, whiche [Page 98] interprete this to bée spoken concerning Christ: and so the sence and meaning is, that the Spirite is not geuen by measure vnto Christ, as though the grace in him were to be measured: euen as the Apostle Paul teacheth, Ephe. 4.7 1. Cor. 12 7 that to euery one is distri­buted according to the measure of the gyfte, so that no one man aboundeth at the full. And verylye the Spirite must rest vpon Christ without measure, Iohn. 1.16. to the ende wée might all receyue of the ful­nesse of the same.

Bv. There is a common Prouerbe, Hee geueth by measure, that is to saye, He geueth sparinglye, or nigardlye. For hée whiche geueth liberally, and boun­tifullye, doeth not measure that which hée geueth, but geueth by heape.

Iohn the Baptist receyued the Spirite by measure: as dyd also dyuers others of the Sayntes. Wherefore they can­not bée compared vnto Christ, so farre they are of from being his equalles. But concerning Christ: the Prophete Dauid sayeth in his Psalmes, Thou hast loued righteousnesse, Psal. 45.7. and hated Iniquitye, wherefore God thy God, hath annoynted thee with the Oyle of gladnesse aboue thy fellowes. Colos. 2.9. Also Saint Paul sayeth, In Christe dwelleth all fulnesse of the Godhead bodylye, and in him ye are complete.

Christ hath the spirit of God super-aboun­dantly. CHR. Therefore by this note, the Sonne of GOD is discerned from the Prophetes, and from other holye men. For it is impossible that they which haue receyued the Spirite of GOD by mea­sure, should geue and bestowe the same vppon others. Neyther hath one ho­lye man bestowed the holye Ghost vpon another, but all (as wée haue sayde) haue receyued of the fulnesse of Christ. Therefore because Christ is the geuer of the spirite, let no man doubte, but that he substantiallye possesseth in him selfe the holye Ghost. Act. 8.17. If any man obiect and saye, that the holye Ghost was geuen by the handes of the Apostles, it maye easilye bée aunswered: That they made theyr Prayers to the holye Ghost, who being intreated, came, and was sayde to bée geuen by theyr handes.

For holye Moyses, that Saynte of God, was not séene to take of the spi­rite of GOD which was in him, and to geue the same vnto others, but this is reserued to the Diuine power onely. For these workes belong to God alone.

35. The Father loueth the Sonne, and hath geuen all thinges in­to his hande.

Bv. Saint Iohn gathereth in fewe woordes, all the Misteries of the Gos­pell, into a bréefe compendium, or short summe: and doeth more plainelye set forth those thinges which hytherto hée hath spoken of Fayth, and the vertue thereof. To the ende therefore, hée might shewe that the faith of the God­lye is not in vaine, whiche is repo­sed in Christe, hée declareth that all power to saue, is wholye geuen to the Sonne, because hée is loued exceeding­lye of the Father. M. Iohn Bap­tiste had hearde the Heauenlye voyce, by which the Father spake from Hea­uen, saying: Math. 3.17 This is my welbeloued Sonne, in whome I am well pleased.

Nowe, the whole inheritaunce can­not but belong to the welbeloued sonne: Therefore when Iohn was about to saye, And hath geuen all thinges in­to his hande, Hée verye well added first, The Father loueth the Sonne. Question

C. But what is the meaning of this reason? Doeth hée hate all others?

Aunswere is made herevnto, Aunsvvere that hée speaketh not here of the common loue, with the which God loueth men, and other workes of his handes: but of that singuler and speciall loue, which begin­ning at the Sonne, floweth from thence to all other Creatures.

For this loue of God (by which hée louing his Sonne, loueth vs also) brin­geth to passe, that hee doeth communicate [Page 99] vnto vs, by his hande all good thinges.

Bv. Wherevppon the Apostle Paul sayeth, He loued vs in his welbeloued Sonne.

M. These fewe woordes appertaine greatlye to our Faith, by which wée de­pende vpon Christ, as vpon the Lord of all. Bv. For all thinges, as well vi­sible, as inuisible, and whatsoeuer else without exception, hath the father geuen vnto him, M. to be in his power, in his proper possession, and in his disposition & gouernmēt. Bv. I say, he hath geuen vnto him all thinges, not that in respect of his Diuine nature, he wanted them at any time, or that hée was not equall with the Father in omnipotencye: (For hée sayth, Glorifye me nowe, O Father with thy selfe, with the same glorye, which I had with thee, before the beginning of the world,) CYR. but because when the ful­nesse of time was come, the Son of God was incarnate, and made man, and was humbled to the death, euen to the death of the Crosse, therefore God hath exalted him, & according to the nature which he hath taken, is sayd to haue receiued some what, not, as from another, but as his owne proper right: M. and he is sayd so to haue receyued the same, not to refer that to him selfe alone, which he hath receyued, but liberallye to dispence the same to others.

In consideration whereof he calleth all men vnto him, saying: Come vnto me, all ye that trauayle. Mat. 11.27 &c. Also he sayeth, All power is geuen to me, Mat. 28.18 both in heauen and in earth. Go ye therefore vnto al Na­tions. Neyther tooke he this power by force or violence, nor yet dyd he buie the same: the which happeneth as we sée, in the kingdome of Antichrist: but tooke the same naturallye of the Father, as the onely begotten and welbeloued Sonne of God. Bv. The which is done for our sakes. For, as it is sayde, hée hath receyued all those thinges for vs, and distributeth them vnto vs, and maketh them subiect vnto our power, that wée might bée Lordes of Life, of Death, of Men, of Deuils, and of al other thinges, according to the saying of the Apostle, VVhether it bee Paul, or Apollo, 1. Cor. 3.22. or Ce­phas, eyther the worlde, eyther life, eyther death, whether they be present things, or things to come, al are youres, And ye are Christes, and Christ is Gods. Of the lyke benefite of God, Psal. 8.7. and of the same glory appertayning to men, speaketh the Pro­phete Dauid in his Psalmes.

36. He that beleeueth on the Sonne, hath euer­lasting life: hee that beleeueth not the Sonne, shall not see lyfe, but the wrath of God abydeth on him.

C. Hée addeth this to the ende wée might not onelye knowe, that all grace and goodnesse is to bée sought in Christ, but also that we might knowe howe to gette and enioye the same. He sayeth that the waye to enioye grace and euer­lasting lyfe, is, by fayth: Faith ob­taineth sal­uation in Christe. and not with­out good reason: because by the same we possesse Christ, who bringeth with him righteousnesse, and lyfe, the fruite of righteousnesse. M. He sayeth not sim­plye, Hee that beleeueth, but, He that beleeueth in the Sonne.

By the which note, the Christian faith is distinguished from the fayth of other Nations, yea, from the faith of the Iewes, because we beléeue in the sonne of God, Christ Iesus, whome the whole worlde contemneth and derydeth. This is our foolishnesse in this worlde.

Bv. Hée speaketh here in the present [Page 100] tence, Life euer­lasting in this life. saying: Hee hath, he sayth not, Hee shall haue, for he possesseth already euer­lasting life, wayting in hope, for that which hée is assured he shall haue. More­ouer, the faithfull féele in this carnal life, Vitall motions of the Spirite, and life it selfe, Gala. 2.20 the Apostle witnessing, I liue: yet nowe not I, but Christ liueth in me: and the life that I nowe liue in the flesh, I liue by the faith of the sonne of God, which loued me, and gaue him selfe for mee. Life is set against Death, against Malediction, and Condemnation, signi­fying Iustification, absolucion, happi­nesse, and euerlasting blessednesse.

C. As he propounded life in Christ, to allure vs vnto him by the swéetenesse of the same: euen so nowe hée denounseth vnto them eternall death, which beléeue not in Christ. Hée sayeth not simplye, Hee which beleeueth not, but, He which beleeueth not the Sonne. For all vnbe­léefe is not condemned, but that onelye which despiseth the Sonne of God. He which beléeueth none of the Fathers, nor the Bishoppe of Rome, is not vn­der this sentence of condemnation, so that he beléeue the Sonne of God.

C. Also this sentence, doeth properly pertaine vnto them (as it is sayde in a­nother place) which reiecte the Gospell preached vnto them. For although all mankinde is wrapped in lyke destructi­on, yet notwithstanding, greater venge­aunce shal fall vpon those, which refuse the Sonne of God to be theyr deliuerer.

That is to saye, he shall neuer enioye life. M. By this manner of speache, Life, and enteraunce into the Kingdome of Heauen, is not denied to the vnbelée­uing without an Emphasis: as if hée shoulde saye: He which beléeueth not, shall be so farre from hauing euerlasting life, that he shall neuer enioye so much as the sight of the same.

Bv. So sayde our Sauiour Christ, to Nicodemus, Iohn. 3.3 Except a man bee borne a­gaine, hee can not see the Kingdome of GOD. Also hée sayeth, Except ye beleeue that I am hee, Iohn. 8.24 ye shall dye in your sinnes.

The wrath of God is here apposed against life: therefore it comprehendeth all miserye, Calamitye, Vnhappinesse, Sicknesse, Pouertye, Vengeaunce, Death, Sinne, Malediction, Punish­ment, and torment.

AVG. He sayeth not, The wrath of God shall come on him, but, The wrath of God abydeth on him. All mortall menne which are borne, bring with them the wrath of God, and that for the sinne whiche they haue drawne from Adam. But the Sonne of God came hauing no sinne, and hauing on him our fleshe, was amongest vs, to turne awaye the wrath of God, if so bée, man woulde receyue the grace of GOD offered vnto him. He there­fore whiche beléeueth not the Sonne, the wrath of GOD abideth on him.

What wrath is that? Surelye, the ve­rye same, of the which the Apostle spea­keth, saying: Ephe. 2.3. VVe are by nature the chil­dren of wrath. C. And although, they which are naturally condemned, are re­probates already, yet notwithstanding, they bring new death vnto them selues, by their owne infidelity. Math. 16.19. And to this end the power of Binding, and Losing, is geuen to the Ministers. For this is the Iust punishment of mans contumacye, and Pride, that they which shake of the wholsome Yoke of GOD, do tye them selues with the bonds of death. M. Here therefore is appointed, the perpetuitye, and duraunce of the wrath of God, and of the punishment of the wicked. For as it is necessarye that he should liue vnto God, who so euer he be, that is capable of his euerlasting goodnesse: (for he is not the God of the dead, but of the liuing) so it is necessarye, that he be guilty, and de­stroyed for euer, which is subiect to the euerlasting wrath of God through incre­dulity. Herevpon it is sayd. Math. 3.12. That he wyl burne the chaffe with vnquencheable fire. [Page 101] They shall go into euerlasting torment: Their worme shall not die, Math. 25.46. Esa. 66.24 and the fyre shall not be quenched. R. This is a no­table Sermon of Iohn the Baptist, the which we ought alwayes to remember. For he preacheth vnto vs Christ, and set­teth him before vs, to the ende we might know what great treasures of blessings wée possesse in him through fayth.

Bv. Let vs therefore often times dili­gentlye reade ouer the same, and déepely consider the same in our minde: and then wée shall reape thereby the most plea­saunt fruites of the liuelye knowledge and fayth of Christ, which from time to time shall increase and grow more and more, and abide firme and sounde for euer.

❧The fourth Chapter.

1. As soone as the Lorde knew how the Pha­risees had hearde that Iesus made and bapti­zed mo disciples than IOHN. R.

IN THE BE­ginning of the former Chap­ter the Euan­gelist hath de­scribed, the true waye of Iustifying: Nowe in this Chapter hée addeth the example of true Iustification in the Harlot of Samaria, least that Doctrine should séeme friuo­lous and vaine, for want of an example. Bv. All the partes of this Historye, are very wel knitte togeather. For now the Euangelist passeth from the communi­cation of Christ & Nicodemus, and from the Testimonye of Iohn, to describe a­nother conference betwéene the Lorde, and the Woman of Samaria. C. And first of all hée sheweth the cause why our Sauiour Christ went out of Iudea. For when he knewe that the Pharisées were euyll affectioned, hée woulde not put him selfe in daunger of theyr furye, be­fore the appointed time came.

Therefore leauing Iewrye, hée went a­gaine into Galilee. Wherefore hée came not of purpose into Samaria, there to a­byde, but because hée must passe through the same into Galilee.

The Euangelist speaketh not here as though the Lord were at any time igno­raunt of the practises of his enemies: for he néede not be admonished of the deuises of his enemies: for he knewe theyr euyll Cogitacions, & therfore hée shunned their fury. C. The Euangelist maketh menciō only of the Pharisees, which were sworne enemies vnto Christ, not that the other Scribes were his friendes: but because this secte of the Pharisées then raigned, and were mad, vnder the pretence of a Godlye zeale. Saint Iohn sayth here that these men heard howe that Christ made and Baptized moe Disciples than Iohn the Baptist: but he sayeth not that they sawe this. First of all this was he­reticall, by the Sacerdotall, or Priestly Iudgement: for this might haue deuided the Church, and haue bread Schismes.

[Page 102]For so many as became the Disciples of Christ and were Baptized, went to a newe Churche, and imbrasing the Yoke of Christ, were drawne from the gouern­ment of the Pharisées, Scribes, and Priestes. C. Moreouer, their mindes being sturred vp before, by the gathering togeather of Disciples by Iohn, they were nowe the more exasperate, and set on fyre, when they sawe that Christ came, and drewe more Disciples after him, than Iohn had done. For from the time that Iohn preached him selfe to bée nothing else but the forerunner of the Sonne of GOD, the greater number followed Christ, and the Ministerye of Iohn beganne nowe to ceasse. And so by lytle and litle hée resigned to Christ, the office of teaching and Baptizing: A. as hée him selfe had sayd, Math. 3 He must increase, but I must decrease.

The Lorde made Disciples, that is to saye, hée wanne vnto him hearers, and bounde them vnto him, with the knot of Religion: And in verye déede the hea­rers of the Lorde, haue béene alwayes called from the beginning, Disciples, afterward Christians.

2. (Though that Iesus him selfe Baptized not, but his Disciples.)

A. It is sayde in the twoo and twen­tye verse of the Chapter going before, that Christ was in Iewrye, and that he there Baptized, the which Saint Iohn here expoundeth, saying: that hée Bapti­zed by his Disciples. AVG. Therefore the Lorde Baptized, Christ bap­tized not: & yet did baptize. and Baptized not. For, he Baptized, because it was he that cleansed, washed, and purified the sinnes: hée Baptized not, because hée vsed not the outward Sacrament of dipping, or duc­king in the Water. The Disciples v­sed the Ministerye of the bodye: and hée Ioyned thervnto his Maiestie and grace.

B. Therefore the Lorde Baptized by the Ministerye of his Disciples.

This outwarde signe was committed to the Ministerye of the Churche: and to this Ministery Christ chose his Apostles. As therefore by this the Church ought to be ordred & gouerned: euen so hée thought good to prepare his Apostles to the same, and to enter them into this holy ministe­rye. M. For hée sayde afterwarde to his Apostles: Goe ye foorth, Mat. 28.19 Mat. 16.1 [...] and teache all Nations, and Baptize them in the name of the Father, and of the Sonne, and of the holye Ghost. C. So that we sée, that the same is called the Baptisme of Christe: which is ministred by the handes of other menne, to the ende we might knowe that Baptisme doeth not depende vpon the person of the Minister, but that the force thereof doeth whollye hang vpon the aucthour, in whose name and at whose commaundement the same is ministred. Whereby wée haue a singular consolation: for séeing we know that our Baptisme is of no lesse effica­sie, to cleanse and to renewe vs, than if the same were geuen to vs, of the sonne of God him selfe, what a speciall com­forte, and vnspeakeable Ioye, maye wée haue thereby? And this is sufficient to confute the Annabaptistes, Anabap­tistes con­f [...]red. which af­firme that Baptisme is defiled, and vn­perfect, by the sinne and wickednesse of the Minister: and for this cause they greatelye trouble the Churche, as some­time did the Donatistes. But concer­ning this matter, we haue spoken suffi­cientlye before in the thirde Chapter, the twoo and twentie verse. M. By this place also wee maye easylye gather, that the office of teaching, is farre better than the office of Baptizing.

The Lorde Preached him selfe, The office of teaching excelleth the office of baptizing. but hée Baptized by the handes and Ministe­rye of other men. For the Preaching of the Gospell, is an office of greater power, and more plentifullye setteth foorth the Grace and knowledge of God, than the Ministerye of Baptising: euen as it is a worke of greater Industrye, and cunning, to prepare the Wrastler to the Game, than to geue the Garlande and price to those that winne.

B. Christ therefore was contented to teache, and by the signe of imposition of handes, to giue the spirite of God and o­ther giftes: and straight way permitted the Apostles to baptize. M. So sayth [Page 103] Paule, that hée was not sent to Baptize but to preache. 1. Cor. 1.17 And Peter himselfe bée­ing present baptized not the house of Cor­nelius, Acte. 10.48 but commaunded them to be bap­tized. There ought to be in the Churche boath prea­ching Mi­nisters, and Bap­tising Mi­nisters. Therefore there must be an or­der obserued in the Churche, that they which excell others, may haue the most excellent offices committed vnto them.

3. Hee left Iury, and departed againe into Galilee.

Christ by reason of the persecution of the Pharisees, fléeeth out of Iudea, not for feare of death (for hée therefore des­cended from heauen, that hée might dye for men) but because as yet he had scarse­lye begon his office, for the whiche hée was come. For so soone as hée had done this, hée went foorth to méete his eni­mies: Iohn. 18.4 so far hée was from fléeing death.

So Paule by the Brethren was lette downe in a Basket ouer the Wall in the night, Act. 9.25 and fled: but when he hadde discharged his office and calling, hée was readie not onely to be bounde, but also to dye at Hierusalem for the name of the Lorde Iesu. Act. 21.13

Why doth hée séeke to hide himselfe in Galilee, as though hée woulde not be knowne, when he shoulde rather haue made him selfe manifest?

I aunswere that Christ woulde ob­serue an order in his doinges, and soo vsed the oportunitie of the time, that he did not let passe or forslew one moment. Therefore hée determined to finishe his course in good order and with discretion. Whereby also wée are taught, that wée ought to be of such stoute courage, that wée shoulde not be so terrified with any feare, Persecuti­on may be fled some­time. but wée shoulde go forwarde in our office: and that wée shoulde not be boulde in casting our selues rashelye in­to perils. R. Christe coulde with his becke onelye haue withstande all his e­nimies: But for our sakes hée abased himselfe, taking vpon him the forme of a seruaunt, Phil. 2.7. Heb. 2.18 and woulde be subiect to in­firmities, that hée might helpe those which are tempted.

4. For it was so that hee must needes go tho­rowe Samaria.

These wordes are an introduction to the Historie of the woman of Samaria, For the Euaungelist sayth that the Lord was constrained by necessitie to passe by Samaria, the which coulde not be done without offence to the Iewes. Hée saith therefore that these countreys or regi­ons were so placed, that going from Iu­ry to Galilee, hée coulde not passe except hée went through Samaria, which laye betwéene them. C. Christ then came not of set purpose into Samaria, but be­cause the necessitie of the iourney did so require. For vntill hée had opened pas­sage to the Gospell by his resurrection, it was necessarie that he shoulde be occu­pied in gathering togither the lost shéepe of the house of Israel, for the which hée was sent. Wherevppon he is called a Minister of the Circumcision. Rom. 15.8

And at the first preaching of the Apo­stles, Math. 10.5 hée forbadde them to goe to teach the Samaritanes. Least therefore Christ shoulde séeme to doe any thing contrary to that which hée had commaunded, the Euangelist thought good to pretermitte this. B. For Luke testifyeth, that if a man wyll goe out of Galilee to Iudea, Luke. 9.52 hée must passe through the Countrey of Samaria. M. But the Euangelist, by the name of Samaria, meaneth not that Samaria, which afterwarde, the name being chaunged, was called Se­baste, but the Countreye lying about the same: as maye bée gathered by the texte: For it is added.

5. Then came hee to a Citye of Samaria, [Page 104] whiche is called Si­char, besides the pos­session, that Iacob gaue to his sonne Io­seph.

B. Iosephus writeth that Sichima, which bordereth vppon mount Garizin, (which is higher than al the mountaines of Samaria) was the chiefe or Metropo­litane Citye of Samaria, in the time of Alexander the greate. Herevppon it is lykelye that the same Sichima, is cal­led by the Euangelist, Sichar: C. which also was called Sichem, the Inhabi­tauntes whereof were Trayterouslye slaine, Gen. 34.25 Iud. 9.49 by Simeon and Leui: and which Abimelech (notwithstanding, that hée was borne in the same) afterwarde destroyed and made euen with the grounde. But so notable and excellent was the place, that the thirde time a Ci­tye was builded there againe, which in Hieromes time was called Naples.

And the Euangelist taketh awaye all controuersye, by adding so many circum­staunces. For it maye euidently ap­peare by Moyses, Ge. 48.22. where that fielde was, which Iacob gaue vnto the sonnes of Ioseph.

M. And the Euangelist maketh mencion of this geuing, to commende the Faith of Iacob, who being at the point of death, and not vnmindefull of the promise made concerning the Lande of Canaan, by faith gaue this platte of grounde to his Sonne Ioseph. But if Iacob gaue this place for an Inheri­taunce to his Sonne Ioseph, Question Howe came it to passe, that none of his poste­ritye, but Samaritanes (that is to saye, a forraine Nation brought thyther out of Babilon) were founde there by our sauiour Christ? Reade the Historye in the seuentéene Chapter of the Seconde Booke of Kinges. Aunsvvere. I aunswere, That God deuided the Lande to the Sonnes of menne, insomuch, that euery Nation was appointed his dwelling place: But (as we sée by this example) it commeth oftentimes to passe, by the iust iudge­ment of God, that the reprobate are cast out of theyr owne Nations, which their Auncestours haue receiued of God, with singular grace and fauour.

6. And there was Ia­cobs well. Iesus then being wearye of his Iourneye, sate thus on the well: and it was about the sixte hower.

R. The Euangelist maketh menci­on of this Spring, whiche hée calleth Iacobs well, because it is credible, and likelye that Iacob Digged a well there, Gen. 21.2. Gen. 26.15 following the example of his Fathers, Abraham and Isaac. M. And where­as this péece of ground, and this Well, of the which, the Euangelist maketh mention, haue retayned in them selues, The me­morye of the Godly abideth for euer. so many Ages, and so long time the re­membraunce of the Patriarche Iacob, we maye thereby bée admonished and taught, howe sure and stable the memo­rye of the Godlye abideth euen in this worlde. This place was of greater fame, by reason of the remembraunce of Iacob, than the high mountaines of Robbers, whose memorye sodainelye vanisheth away. Let vs leaue vnto our Posterity, the remembraunce of Godly­nesse, which is much more precious than Golde.

Here beginneth the History. When the Disciples were entered into the Citye, to bye meate, the Lord sate in the meane time, beside the Well, as wayting their returne, not entring with them into the Citye, bothe, that hée might not geue [Page 105] them an euident occasion of offence, and also that hée might attende the finishing of that worke, which hée knew hée should take in hande. For hée sate, (sayth the Euangelist) being weery of his Iourney, by the Welles side. C. Hée did not fayne a wéerinesse, but he was wéery in déede.

For to the ende hée might the more effec­tuallye suffer the Passions of a naturall man, hée tooke vpon him our infirmities. R. For hée came into this world to de­clare, that hée is our high Priest with his Father. The office of the high Priest. It is the office of y ^e high Priest, to Care, to Praye, and to make inter­cession for the People, and to take the sinnes of the People vppon him selfe: the which maye manifestlye inough ap­peare out of the olde Lawe.

Nowe, howe can Christ suffer with vs, and bée touched with our Infirmy­ties, except hée were subiect to those af­fections, and infirmities before? Ther­fore, hée is one while described to bée Hungrye, another while Thirstye, ano­ther whyle Wéerye, another whyle Scourged, another while Crucified, a­nother while Dying: to the ende wée maye knowe, that wée haue an high Priest, that hath felt in him selfe our in­firmities, and so maye haue a sure hope and trust in all aduersities. For Christ knoweth howe wée are minded, and af­fected in them, and of what helpe wée stande in néede, séeing that hée him selfe hath borne the lyke. This matter is verye wel handeled by the Apostle in his Epistle to the Hebrewes. Heb. 2.14. and .4.15. M. This al­so belongeth to the confirmation of our Faith, by which wée beléeue that Christ was not onelye GOD, but also perfect man, in all thinges like vnto vs, sinne excepted. For in that hée was wéerye of his Iourney, hée doeth not declare thereby his Diuinitye, but rather his humanitye, and the Imbecillitye of the fleshe, according to the which, hée suffe­red Hunger, Thyrste, Wéerinesse, sor­rowes, and death it selfe. It was ne­cessarye that by these and such lyke argu­ments the true Assumption of our fleshe, in the which the redemption and recon­ciliation of mankinde, was made per­fecte, shoulde bée declared. Moreouer, these thinges prescribe and set before vs an example of true humilitye and mo­destye to followe. The Lord was wée­rye of his Iourneye. Wherefore? be­cause hée vsed not to Ryde, but alwaies went on Foote, what Iourney so euer he tooke in hande.

CHR. Humblye, according to the con­dition of the place, hée sate by the welles side, and that alone, without any garde, and without any Cushen, or Boulster of ease. M. Woe therefore bée to our Pride, woe bée to our nicenesse, and follye. The Lorde of Heauen for our sake, tooke vppon him our fleshe, and put vppon him the formes of humilitye, of modestye, and of temperaunce for vs to followe: but as for vs, we séeke by all Nicenesse, and Immodest behauiour, to lose that which hée hath purchased.

Bv. Therefore the Lorde tooke his Iourney on Foote, and not on Horse­backe, or in his Coache, or Charriot, that by his example, he might condemne the excesse, and carnall pleasure of our Bishoppes. C. Wherevpon, when the Euangelist sayth, that Christ sate thus, hée doth expresse as it were the ghesture, and behauiour of a wéerye man. Bv. But yet after his labours, hée sought reste, least any man should thinke, that the body ought to bée Tyred aboue mea­sure. The body must not be oppres­sed with labour. For God doeth not allowe im­moderate exercise, by which man doth accellerate, and hasten his death before the time.

A. Herevppon the Apostle teacheth, that the care of the fleshe, ought not al­togeather to bée cast of: but hée addeth, Ro. 13.14. saying: And make not prouision for the fleshe: to fulfill the lustes of the same.

V. The Euangelist according to his manner, describeth all thinges diligent­lye. Bv. Hée calleth that the sixt houre which to vs is the Noonetide: CHR. to the ende wée might knowe that the Lord was wéerye, not onely by his labour, but also with the heate of the Noonetide.

For the Sunne comming towarde his [Page 106] height doubleth the labour, and maketh the Iourney more painefull. C. And séeing the daye hath twelue howres, from the rysing of the Sunne, vntill the setting of the same, the sixt howre, was the mid daye, or twelue of the Clocke at highe Noone, as wée call it, R. about which time the heate of the daye is most feruent, and prouoketh Thirste.

B. Wherby it appeareth that the Lord had occasion to aske Drinke of the wo­man. A. Wée are taught also by this Circumstaunce of the time, to haue grea­ter consideration of the mind, than of the body, seeing that Christ sent not his Dis­ciples to buye meate for their Dinner, before it was high Noone. Let vs there­fore remember this lesson, which Christ hath geuen vnto all those which are his. Fyrst seeke the Kingdome of God, Mat. 6.33. and the righteousnesse thereof, and all other thinges whereof yee haue neede, shalbe geuen vnto you. The which rule glut­tonous and Riotous personnes obserue not, whiche betimes in the morning make haste to Breakfast, before they haue serued God: to whome the Lord by his Prophete, Esay. 5.11. threatneth extreame destruction except they repent.

7. And there came a woman of Samaria, to drawe water: Ie­sus sayeth vnto her, Geue me drinke.

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, then what woman, namelye, a Woman of Samaria, and if this bée not inough, a common woman, a har­lotte, a Woman polluted and defiled with vncleannes.

Coulde he vse his Apostles as instru­mentes: to offer the knowledge of his heauenly grace to this Citie? yea veryly. But so it was conuenient for the glorye of Gods grace, that those thinges which were infyrme, weake, and loste, should bée cured and saued with the first. So it was méete that she first should come to the Shéepeheard of Soules, not as one strong and whole, but as a weake, féeble, and straying Shéepe. So it was méete that such a one should come to the Phisition, as was not whole, or lightlye sicke, but such a one as was troubled with a gréeuous and daungerous disease, in the which, first of all the singular be­nefite of healing, geuen to the world in Christ, and secondlye, that singuler hu­manitye and gentlenesse of the Heauen­lye Phisition, is declared, which should afterwarde bée the Instrument to in­crease and spreade foorth the Heauenlye grace. Here therefore that appeareth to bée most true which the Apostle wri­teth, saying: God hath chosen the foo­lishe thinges of the worlde, 1. Cor. 1.27 to confound the wise: and God hath chosen the weake thinges of the worlde, to confound thinges which are mightye: and vnable thinges of the worlde, and thinges which are despised, God hath chosen, yea, and thinges which are not, to bring to naught thinges that are: that no fleshe should re­ioyce in his presence. R. Moreouer, the Euāgelist writeth of the Woman accor­ding to the rule of charity, which willing­lye euer sought to excuse and hide others faultes. For this Woman was an Harlotte: notwithstanding more ho­nestlye hée calleth her a Woman, and not a Harlotte. A. But least any man shoulde thinke, that this woman went therefore out of the Citye, to séeke Christ the Sauiour of the worlde, (as wée may reade howe that the Woman of Canaan went out of the Coastes of Tyre and Sydon, Mat. 15.22. to intreate Christ for her daugh­ter possessed of a Deuyll) the Euange­list not vnaptly sayeth, Apoc. 22.17 that shée came to drawe water: & yet notwithstanding she founde him by the welles side, Esay 65.1. which ge­ueth the water of life fréelye to them that thyrste: to the ende wée might note that to bée most true, which the Lorde [Page 107] sayeth by his Prophete: Ro. 10.20. I am founde of those which sought me not. And thus it happeneth vnto vs oftentimes, that while wée are thinking and doing of a­nother thing, the benefites of our Hea­uenlye Father are offered vnto vs.

Insomuch that the trueth of Gods word maye appeare, Iohn. 15.16 Ye haue not chosen me, but I haue chosen you.

M. For shée was altogeather igno­raunt of that which should come to passe. Not knowing of all these thinges shée chaunsed vpon our Sauiour Christ. Shée came to drawe water, for bodyly drinke: and shée found the well of life, by which the Soules of men are refreshed to euer­lasting life. Shée séemeth to come by chaunse, but he which disposeth al things, led her mind by his secrete working, that she might come in this moment, in the which she should finde Christ, the well of life.

By this example we sée howe our ac­tions are in the handes of God, so dispo­sing those thinges which we intende to doe, that oftentimes we doing one thing, happen vpon another thing, of the which we neuer thought. Rebecca came to the Well, not thinking to finde the ser­uaunt of Abraham there, which was come to betrothe her vnto his Maisters sonne, but intending to drawe Wa­ter: and although she might séeme to come by chaunse to this Well, Gen. 24.5. yet not­withstanding, shée came by the proui­dence of God: and by chaunse met with him, whome shée looked not for.

God dispo­seth all our affections as it plea­seth him. Gen. 29.9.Euen so also Rachel founde not Iacob, as one that shoulde bée her Husbande, whome shée knewe not, but came to the Well, to water her Fathers Shéepe: But the God of Abraham, Isaac, and Iacob, ordered all thinges by his secréete disposition. Also Lydia, a Seller of Purple, came not to the Temple, which was by the Ryuers side, but onelye for Deuotions sake, being altogeather ig­noraunt of Paul, [...]cts. 16.14 and Barnabas the A­postles of Iesu Christ, and yet neuer­thelesse, shée met with them, the Lorde prouiding for her sauyng health. So that (as wée haue sayde) those thinges which belong vnto our Saluation, are bestowed and offered vnto vs, by the pro­uidence of God, without our knowledge, when wée are otherwise occupyed, to the ende we might learne whollye to depend vpon his diuine prouidence: as Saint Iames verye well teacheth vs to doe. Iam. 4.14

R. Verylye, in this place we maye beholde the wonderful Iudgementes of God. For Christ fled from Iewrye, in the whiche were the High Priestes, Scribes, and Pharisées, being holye as they séemed, both in outward profession, and also in Godlye life. But to the Har­lot, ouerwhelmed with sinnes, looking as yet for no such thing, hée came, & brought her Saluation: to the ende men maye knowe that to bée true which hée sayeth in another place: Math. 21.31 1. Tim. 1.15. The Publicanes and Harlottes, shall enter into the Kingdome of God before you. Also the Apostle Paul sayeth, Christ Iesus came into the worlde, to saue sinners. Bv. Therfore Christ taried not vntyll the Woman of Samaria asked grace, or vntill shée spake first vnto him, but preuenteth her, who minded to say nothing, and offereth vnto her occasion to speake, saying: ‘Geue mee drincke.’

Bv. Modestlye speaking vnto her, whome hée might haue called by a re­prochefull and vnhonest name. But nowe throughout all his communicati­on, hée tempereth his speache, as if hée had, had to doe with a verye honest wo­man, least he should offende and dryue her awaye by sharpenesse of woordes.

By which his behauiour he hath left an example to the Preachers of the Gospel, by lenitye, and ciuill wisedome, to winne manye to Christ, and to righteousnesse, and for this cause to abstaine from re­prochefull woordes, and lauishnesse of tongue. C. And whereas he requireth water of this woman, hée doeth it not simplye, for this purpose, to haue occa­sion geuen him to teache her, (for Thirst constrayned him to desyre Drinke) but this coulde bée no let, but that when hée had gotten occasion, hée vsed the same: because hée preferred the womans sal­uation, before his owne necessitye.

Therefore, forgetting his Thyrst, and [Page 108] taking tyme and occasion to talke, that hée might instruct her in true Godlinesse, hée bringeth her from the consideration of visible water, vnto that which is spi­rituall, and watereth her mynde with heauenly Doctrine, which denied to geue him water.

8. For his Disciples were gone awaye into the toune to buie meate.

Bv. This the Euangelist addeth of him selfe, least any man shoulde aske: And why did he not commaunde his Dis­ciples to drawe Water?

This occasion which the Lorde offe­reth to the sinful woman, séemeth to be very base and contemptible: and no mar­ueyle, séeing to the most parte of vs, at this daye, they séeme small occasions, which the Lorde offereth vnto vs, to put vs in minde of amendment. But the faithful man despiseth no occasion, which maye mooue him to repentaunce.

M. Moreouer, in that our Sauiour Christ was solitarye, and alone, the wo­man, might the more bouldly put awaye shamefastnesse, and also the better con­sider of her faulte. Therefore, the wis­dome, and Ciuillitye of Christ is com­mended vnto vs in this place, that wée might followe the same, so often as we haue to doe with sinners, and weake personnes, least we offende them, dashe them out of countenaunce, or dryue them awaye. A. Furthermore, when the E­uangelist addeth that the disciples went into the Citye to buie meate, he declareth that they were not altogeather without Money: as we maye also easilye gather by another Euangelist, where the Dis­ciples are reported to saye, Shall we goe and buie twoo hundred Peny woorth of Bread, Mat. 6.37. Iohn. 12.6 and .13.29. and geue them to eate? Also Iudas was Treasurer, and caryed the Bagge. M. Therefore the Euangelist sayeth, they went to buie, The Disciples of Christ were no begging Friars. Mat. 23.14 and not to begge. For they were not of the order of Begging Fryers, which thinke it greatlye apper­tayning to the Gospell, not to liue of theyr owne Labour, but of the sweate of other mennes browes, and to deuoure Widdowes houses, vnder the pretence of long Prayers: as Christ vpbraideth the Pharisées, theyr Predecessours.

9. Then sayth the Wo­man of Samaria to him, Howe is it that thou being a Iewe, as­kest drincke of mee, which am a Samari­tane? For the Iewes meddle not with the Samaritanes.

The woman of Samaria, suspecteth Iesus to bée a Iewe, both by his Appa­rell, and also by his tongue. M. For she could by no other meanes know him, than by that which she both hearde and sawe. For that Nation aboue all other had a speciall kinde of Apparell, and a speciall Language, whereby they might be easelye knowen from other Nations there aboutes. Christ [...] lowed [...] fashion [...] his Co [...] trey in ap­parell. Christ therefore obser­ued the manner and fashion of his Coun­treye, both in his Apparell, and also in Language: the which is a great token of Grauitye. Euen so the Fathers of Auncient time, framed them selues to common decensie, and Grauitye, be­cause they woulde not excéede the maner and fashion of theyr Countrey in theyr Apparell, and behauiour. But at this daye, all men for the most part, put vpon them vanitye and lightnesse: in so much that a man can not knowe a Frenche­man from a Germane, nor an Italian, from a Spaniarde, nor a Spaniarde from a Germane: and as for the Eng­lish man, hée in his Apparell, is so dis­guised, that of all other people, he sée­meth this waye to bée most vaine.

This lightnesse, doeth not onely chaunge [Page 109] the apparell, but also banisheth awaye, the countreye affection and minde, in so muche that a man maye truelye saye of these kinde of men: Affectus Patrios, Pa­tria cum veste relinquunt. That is,

C. But the aunswere which the woman maketh here, is a reprooche or taunte, by which shée doeth obiect vnto him the common contempte of her Countreye. As if shée should saye. Is it méete for thée to aske drinke of mée, when as the Iewes accounte vs Samaritanes so prophane? For that which is added, ‘For the Iewes medle not with the Samaritanes.’ séemeth to bée spoken by the Woman. Howebeit othersome thinke it to be spo­ken by the Euangelist, in stéede of an exposition. A. But concerning the hatred, Verse. 52. which the Iewes bare toward the Samaritanes, and of the Originall of the same, reade the ninth Chapter of Saint Luke.

10. Iesus aunswered: and sayde vnto her, If thou knewest the gyft of GOD, and vvho it is that sayth to thee, Geue mee drinke: Thou vvoul­dest haue asked of him, and hee would haue geuen thee wa­ter of life.

C. Nowe taking occasion Christ be­ginneth to preach of the grace and power of his Spyrite, and that to a Woman, whiche was altogeather vnworthy once to talke with him. A wonderfull ex­ample truelye of his goodnesse: For what was in this miserable woman, that of a Strumpet, shée shoulde sodainly be­come a Disciple of the Sonne of God? Howebeit hée hath shewed also no lesse mercye vpon euerye one of vs, as wee haue sayde a litle before.

Bv. But Christ maketh no aunswere to the obiected dissention betwéene the Iewes and the Samaritanes, but rather maketh haste to saue, and to reueale his Heauenlye treasure. For he did not a­lowe this behauiour of the Iewes, because they did not withdraw them selues from the fellowshippe of the Samaritanes, for that they hated impietye, but because of disdaine, and vaineglorye.

M. Here therefore wée are taught, not to aunswere to euerye obiection, but so to make our aunswere, that wée forsake not edification. It is not onelye worldlye, but also Heauenlye wisedome, fyrst of all to propounde some certaine proposition, which maye tende to edification: and then diligently to directe all thinges that shalbe spoken vnto the same: and not to suffer our selues to bée drawen away therefrom, by the obiection of the ignoraunt and vn­learned: therefore hee sayeth: ‘If thou knewest the gifte of GOD.’

C. These twoo members, If thou knewest the gifte of God: and who it is that talketh with thee: are so distinctly to bée reade, that the latter should be an interpretacion of the first. For this was the singuler goodnesse of God, to haue Christ present, whiche brought with him eternall life. A. Euen as hée him selfe sayde, Blessed are the eyes which see those thinges that ye see. For I saye vnto you, that many Prophetes and Kinges, Luk. 10.23. haue desyred to see those thinges that ye see, and haue not seene them: and to heare those thinges, that ye heare, and haue not heard them.

[Page 110] M. Christ therefore declareth to the woman, what shee ought to haue done, rather than to haue denyed the Water which hée asked. For thus shée shoulde haue sayde, I haue néede to aske of thée that water of lyfe, whereby I maye mitigate the Thryst of my languishing and pyning Soule: and doest thou aske this earthlye water of mée? Or thus: Howe commeth it to passe that thou, which art the well of lyfe, askest drinke of mée, which am a myserable woman, and more drye than any Sponge? But rather geue thou vnto mée, out of thy Well, the water of lyfe. But in that the Woman dyd not thus, Christ ascribeth it rather to ignoraunce, than to malice, saying: If thou knewest, thou wouldest haue asked.

C. Moreouer, wée are taught by these wordes, that then at the leangth wée knowe what manner of person Christ is, when wée vnderstande what the Fa­ther hath geuen to vs in him, and what graces and benefites hée offereth vnto vs. But this knowledge beginneth at the féeling of our néede. Christ the water of life, for the Thyrstye. For it is ne­cessarye that euerye man, first féele his miserye before he séeke for a reméedye.

Therefore the Lorde calleth not the dronken, to Drincke more, but the Thyrstye: not the full bellyed to eate more, but the Hungrye. And to what ende should Christ haue béene sent with the fulnesse of the Spirite, vnlesse wée had béene emptye? Christ herewithall teacheth vs also, howe effectuall the knowledge of his graces, is, namely, of suche force, that it wyll incourage, and allure our myndes to desyre the same. If thou knewest (sayeth our Sauiour Christe) thou wouldest haue asked. Therefore hée went about to make the Woman more desyrous, least shée shoulde contemptuouslye reiect the lyfe offered vnto her.

This is a playne argument of Gods great goodnesse, and lyberallitye, by which he doeth not onely consider howe miserable wée are, and of what bene­fites we stande in néede, but also allu­reth vs to craue those thinges which are prepared, and readye to bée offered vn­to vs, so that we aske them. For hée testifieth that if wée make our Prayers vnto him, they shall not bée in vaine.

And truelye without this perswasion and trust, wée shoulde haue but a colde desyre to praye. But séeing Christ mée­teth by the waye, with those that come vnto him, and is readye to fyll euerye Hungrye Soule, there is nowe no place or excuse, left for slouthfulnesse and neg­ligence. But there is none but wyll thinke that this is spoken generally vn­to all menne, except he bée stayed by incredulitye. A. For it is not pro­mised in vaine: Aske and ye shall re­ceyue: seeke and yee shall finde, Math. 7 [...] Mar. 11. [...] knocke and it shalbe opened vnto you. VVhat­soeuer thinges ye desyre, when ye praye, beleeue that ye receyue them, and yee shall haue them.

C. Yea, we sée that not onelye the liberallitye of God, but also (whiche is greatlye to bée wondered at) the Lord of all thinges, hath put vpon him such entire loue, that hauing taken on him our fleshe, and therewith also our mi­serye, is come downe vnto vs, and be­ing Hungrye and Thyrstye, craueth of vs those thinges whiche bée Earthlye, that by this occasion, he might bestow vpon vs in lyke manner, his heauenlye, and euerlasting treasures.

Hée, who him selfe is the well of lyfe, desyreth water to bée geuen vnto him, out of a Well, by a base and abiecte woman: and hée promiseth vnto her, againe the water of lyfe. Euen so, 2. Cor. 8.9. for our sake, hée was made poore, that wée by him might bée made Ritche. So in lyke manner, he became Hungrye and Thyrstye, that he might féede vs with heauenlye Foode, and refreshe vs with the Water of lyfe. A. And so often as the Poore shall craue our Almesse, Almes deedes. to bée refeshed, let vs remember that Christ beggeth in theyr personne, not to spoyle vs of our goodes, if wée geue [Page 111] any thing in his name, but rather to ex­chaunge with vs heauenlye and euerla­sting thinges, for those thinges which are corporall, and transitorye: As wée may reade in the Gospell. Mat. 10.42 and .25.40 B. Fur­thermore note here, howe Christ ma­keth a comparison betwéene Drinke and the holye Ghoste, whome metaphori­callye, hée calleth water of lyfe. C. And this Metaphor, as it is common, so it contayneth notable reason. For wée are lyke vnto drye and barren grounde, without any dewe or moysture, vntyll suche tyme as the Lorde doeth water vs by his holye Spyrite. In another place also, the spirite is called cleare Water, but in another sence: because it purgeth and washeth awaye the Spottes, with the which wée are polluted and defiled.

But here and in suche lyke places the secréete refreshing is handeled, by which hée quickeneth, defendeth, and perfi­teth life in vs. B. As therefore the liue­lye and springing water doeth euer flowe to asswage, and coole the thyrst of men: euen so the holye Ghost, bearing wit­nesse to our Spirites, that we are the Sonnes of God, doeth for euer expell the thyrst of the Godlye, vntyll at the last it doeth make them perfectlye bles­sed, and doeth perpetuallye comfort them by a sure and certaine Fayth: con­cerning the which, reade the Epistle of Saint Paul to the Romanes. Rom. 8.16. Gala. 4.9. C. There­fore Christ thought good to oppose, or set Water against the vanitye of all good men, with the which mankinde is trou­bled and oppressed. And he calleth it the water of lyfe, not onely of the effect, as of quickening, but also he alludeth to di­uers kindes of waters. Therefore it is called liuelye, because it springeth, and floweth from a liuely well. So that, in these wordes, Christ doeth excellentlye and brieflye declare, what manner of person hée is, and what hée bestoweth vppon his faithfull seruauntes, name­lye, all fulnesse of lyfe, and perfection, of felycitye.

B. If therefore, a man shall make Metaphors, and Allegories, after this manner, they shalbe firme and very pro­fitable to teache in the Churche.

11. The Woman sayeth vnto him, Syr, thou hast nothing to draw with, and the Well is deepe: From whence then, hast thou that Water of life?

M. This Woman calleth our Sauiour Christ, Maister, or Syr, after the common manner of Wiues, which are accustomed to call theyr Husbandes so, for reuerence sake: and not one­lye women vsed this manner of speache, but also menne, speciallye towardes suche as were Straungers. Gene. 24.18. Rebecca sayde vnto the seruaunt of Abraham, Drinke Syr.

Marye Magdalene, sayd vnto Christ, suspecting him to be a Gardiner, Syr, Ioh. 20.15. if thou haue taken him awaye. &c.

Abraham, Lot, and Gedeon, Gen. 18.3. Gen. 19.8 Iudg. 6.13 Acts. 16.30. called the Angelles which appeared to them in the lykenesse of Straungers, by the name of Lorde, or Syr. The kéeper of the Prison also called Paul, and Silas, whiche were Prisoners, by the same name. Wherefore, they haue slender reasons to alleadge, which by this name thinke that this woman beganne nowe to haue more than common knowledge of Christ. C. Naye, rather shee despi­sed Christ, and deryded him: Shée vn­derstoode well inough that Christ spake figuratiuelye: but shée reprehendeth him by a contrary figure: as if shée had sayd, that hée had promised more than he was able to performe.

As therefore the Samaritanes were despised of the Iewes, euen so the Iewes were despysed of the other in lyke ma­ner.

12. Art thou greater, than our Father Iacob, [Page 112] whiche gaue vs the well, and he him selfe dranke thereof, and his children, and his cattell?

B. Shée thought that the Lorde arro­gated to him selfe, power to make a wel, as dyd Moyses, who caused Water to flowe out of the harde Rocke. C. Wher­vppon shée accuseth him of arrogancye, because hée preferred him selfe before the holy Patriarche Iacob: as if he should say, Iacob was contented with this well for his owne vse: and for the vse of his whole familye, and hast thou better wa­ter? What an vngodly comparison this is, it maye hereby appeare, that shée compareth the seruaunt with his Lorde, and a mortall man to the liuing God: and yet notwithstanding, howe many be there at this daye, which commit the same faulte? Wherfore, we must take the more diligent héede, least we so farre extoll the personnes of men, that we ob­scure thereby the glorye of God. The giftes of God, truelye are reuerently to be imbraced, where so euer they appeare. Therefore it is méete and lawfull to ho­nour notable men, which are indewed with godlinesse, & with other rare giftes: but they must bée honoured no farther, than that God him selfe maye haue the preheminence & glorye, that Christ with his gospel, may shine most clerely. For to him y ^e whole glory of the world must giue place. B. We must also note, y ^t although the Samaritanes were Straungers, yet notwithstanding, afterward when the Iewes prospered, they boasted that they sprang of Ioseph: Ioseph last chap. of the 9. booke of the Anti­quities of the Ievves. as Iosephus testifieth. Herevpon this woman called Iacob her Father. C. Euen so at this day, the Pa­pistes being Basterdes, and an Adulte­rous séede, verye arrogantly bragge and boast of the Fathers, & exalt them selues aboue the lawfull sonnes of God. For al­though the Samaritanes sprang of Iacob, according to the fleshe, yet notwithstan­ding, because they dyd degenerate, and swarue from true Godlinesse, this was a preposterous bragging: Now they be­ing the ofspring, of the people of Cuthah, (so called of the Ryuer Cuthah) C. or at the least wise, 4. King. 17 24. gathered from among other prophane Nations, yet notwith­standing, let not to bragge falselye of the name of the holye Patriarche: but without any profite.

Euen so it must necessarily happen vnto all those which ioye amisse in the light of men, as, to bée depriued of the light of God, and to haue no society with the holy Fathers, whose title they haue abused.

13. Iesus aunswered and sayde vnto her, who­soeuer drincketh of this Water: Shall thyrst againe.

M. Againe, the Lord aunswereth not vnto all the wordes of the woman, but rather to that which appertaineth to the purpose, & that because shée had so great­lye exalted this Well, as though there could no better water be geuen. For this cause he expoundeth his former sentence concerning the water. C. And although he seeth, that he profiteth litle, and that his Doctrine is made but a Iest: yet not­withstanding, he goeth foreward more plainelye to expounde that which he had spoken, R. to the ende he might the more styrre vp the woman to séeke that water of lyfe. For hée putteth a difference betweene the vse of both Waters, as, that the one belongeth to the bodye for a tyme: and that the other perpetuallye serueth for the refreshing of the Soule. For as the bodye is subiect to corruption, so the Preseruatiues belonging to the same, must néedes bée temporall and transitory: but that which quickneth the soule, must néedes bée euerlasting.

14. But whosoeuer drin­keth of the Water that I shal geue him, [Page 113] shall neuer be more a thyrste: but the water that I shall geue him, shall be in him a well of water, springing vppe into euerlasting life.

R. The maner of Drinking of this water is, by fayth. Therefore euerye one which Drinketh of this water, (that is to saye, euerye one that beléeueth in mée, and receyueth of me the promised spirite) shall neuer Thyrste: but there shall be in him a Well of water, sprin­ging into euerlasting life. This is the verye same which he sayeth in another place: Ioh. 7.39. Hee which beleeueth in me, shall haue flowing out of his bellye, ryuers of water of lyfe. This also hée spake of the Spirite, which all the beléeuers in him should receyue. For hée which hath receyued the holye Ghost by fayth, he hath a veyne or spring, flowing from sinne to righteousnesse, from damnation to Saluation, from death to lyfe, and from earth to Heauen.

B. It is most certayne therefore, that this Water is the holy Ghost. Where­fore, if he that hath once Dronke of this Spiryte, can neuer Thyrst a­gayne, it is manifest, that hée which hath once this Spiryte, (that is to saye, to whome it is once geuen to beleeue) shall neuer fall from the grace of GOD. Therefore Paul glo­ryeth that nothing from aboue, ney­ther from beneathe, Rom. 8.35. can remoue him from the loue of GOD, which is in Christ Iesu. C. Moreouer, it is not repugnaunt, nor disagréeing with the wordes of Christ, that the faithfull, e­uen to the ende of theyr lyfe, haue a feruent desyre to haue more plentye of grace. For his meaning is not, that we shall drinke our fyll the first daye, that hée geueth vnto vs his holye Spi­rite: but that hée onelye séeketh to geue vs to vnderstande, that the holy Ghost is a Spring flowing perpetuallye: and so, He which once recey­ueth the spirite of God by faith, is sealed to e­ternal life. that there is daunger lest they should wyther awaye, whiche are renewed by Spirituall grace. Therefore al­though wée Thyrst all our lyfe tyme, yet notwithstanding it is certaine, that wée haue not receyued this Spirite for one daye, or for a short time, but that the same flowing perpetuallye, shoulde neuer forsake vs. Thus the faithfull Thyrst during all the tyme of their mor­tall lyfe, and that feruentlye: and yet notwithstanding, all that tyme they are full of liuely Licour: because, howe litle grace soeuer they haue receyued, the same doeth daylye moysten them, that they can neuer be quite drye. Where­fore, this fulnesse is not opposed or set against desyre, but only against drinesse. The which thing in the words folowing, as yet he doeth more plainelye expresse. There shall (sayeth hee) bée a Well of water, flowing into eternal life: for here is a continuall watering noted, which in this mortall and transitory life, foste­reth and increaseth in them heauenlye eternitye. B. For as he can neuer, wy­ther away by drouth, which hath a spring continuallye flowing in his Bowelles, euen so he must néedes be ful of all good­nesse and grace, and must alwaies, and in all thinges haue present consolation, in whome the Spirite of the Lorde, the Spirite of Gods children doeth dwell.

C. Therefore the grace of Christ, doth not flowe in vs for a short time, but doth continually powre out it selfe, vn­tyll wée come to the blessed state of Im­mortalytye.

15. The Woman sayeth vnto him, Syr geue mee of that Water, that I thyrst not, ney­ther come hyther to drawe.

B. This Woman séemeth to bée but a [Page 114] pratler, and talker, how soeuer shée was elected to eternall life, and had the séede of God. For there is no doubt but that shee knewe well inoughe, that Christ spake of Spirituall water: but because shee contemneth him, shée maketh no ac­count of all his promises. For there is no way to teache, so long as hée which spea­keth, is of no aucthoritye with vs. The Woman therefore verye ouerthwartly replyeth against Christ, B. and speaketh these thinges Ironicè, that is to saye, in a contrarye sence, as if shée should saye, thou braggest much, but I sée nothing: if thou canst doe as thou sayest, doe it in déede. M. Therefore by this example we sée that the elect sometimes, so long as they are in darkenesse, without the knowledge of Christ, doe deride the doc­trine of the Spirite, as rydiculous, and foolishe. Wherefore wée must take héede that wée doe not by and by condemne e­uerye one, whome we sée to bée deriders of the Doctrine of Christ: but rather let vs séeke to reduce them after the en­sample of Christ to the ryght pathe of trueth.

16. Iesus sayth vnto her, Goe, call thy Hus­bande, and come hyther.

B. Christ séeking to beate downe the malepartnesse of this woman, comman­ded her to goe and call her Husbande: thereby takyng occasion to put her in minde of her euyll life paste. C. For when he saw that shée scoffed, and Iested at all thinges which he spake, he proui­ded a verye apte reméedye for this euyl, for he striketh the Womans conscience, with the féeling of her sinne.

And this againe, is a notable example of his mercy: for that almost he draweth her against her will, which wyllinglye would not come. Neuerthelesse, we must here note, that they must be wounded with the féeling of sinne, which are to secure, and almost past féeling. For to such the Doctrine of Christ wyll séeme as a Tale, vntyll they being Sited to the Tribunall, and Iudgement seate of God, are constrayned to feare him as theyr Iudge, whome before they despi­sed. After the same manner also all those must bée handeled, which in scof­fing malepartnesse, are not afrayde to rebell against the Doctrine of Christ, to the ende they maye know that this their wickednesse shall not escape vnpunished. For so great is the ostinacye of a greate many, that they wyll neuer vouchsafe to heare him, except they bée constrained therevnto. Therefore so often as we sée the Oyle of Christ to bée vnsauerye, we must mingle the same with Vineger, that it maye beginne to sauour. Yea, this is necessarye for euerye one of vs: for we are not seriouslye affected, when Christ speaketh, except we bée awaked by repentaunce. M. For except we be affected with the féeling of our sinnes, the largenesse of Gods grace shalbe com­mended to vs in vaine. For this cause the Preaching of repentaunce 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 sinnes by others, (speciallye of our secréete sinnes) than if the same were done ten times in the secréesie of our conscience. This wo­man also knew that the Husband which shée had, was not her Husbande: not­withstanding, she could not in the meane time bée brought to repentaunce, by the Prycke of her owne Conscience: but was driuen therevnto by another mans admonition.

The like also happened to Dauid. 2. King. 13. For he was not ignoraunt of his sinnes, but yet neuerthelesse, he was not drawen vnto repentaunce, vntill hée was repro­ued by the Prophete Nathan. And for this cause, at the least it shalbe profitable to come to Sermons, that hauing got­ten at the length a féeling of our sinnes, we maye repent. This therefore the more principall parte, is necessarye for vs all, that we maye bée made perta­kers of Heauenlye grace. The other is, that we maye acknowledge Christ to bée that well of grace.

This commeth to passe by the Prea­ching [Page 115] of the Gospell, which leadeth vs to the knowledge of Christ. Without this, repentaunce is Preached in vaine. Bv. And certainelye, so often as the righteous Lorde, reproueth and repre­hendeth our sinnes, he doth it to no other purpose, than that we shoulde acknow­ledge our disease, and ronne to the Phi­sition, and bée healed. We must also here note the modestye and gentlenesse of Christ. He might haue sayde, What pratest thou of Heauenlye thinges, and derydest the woordes of life, seeing thou art a vile Strumpet? Or else he might haue sayde, Goe, and call that Adulterer, with whome thou hast vnlawful compa­ny. But because his purpose was to de­liuer her out of misery, hée thought good, not to prouooke her, but to bring her faire and softlye, to the knowledge and fée­ling of her owne vncleannesse.

This example of our Sauiour Christ, must bée followed, where there is hope of repentaunce: where the same is not, but by obstinate impenitencye, the Doc­trine of trueth is resisted, there greater seueritye must be vsed.

Mat. 23.13 Luke. 11.42 Luke. 20.23 Ioh. 8.44.Euen as we may reade that our sauiour Christ did in diuers places, against the Scribes and Pharisees, impudent and obstinate enemies of the grace of God.

17. The Woman aun­swered, and sayd vnto him: J haue no Hus­bande.

M. As yet shée speaketh careleslye: and although after a sorte simplye, shée confesseth that which is true, not suspec­ting what would followe, yet notwith­standing, she aunswereth not without carnall wisedome. I haue (sayeth she) no Husbande: Bv. desiring to couer her filthinesse, and denying Matrimonye, dissembled in the meane time Adultery. C. Therefore the fruite of that admo­nition, by whiche Christ intended to pricke, and prouoke the Womans mind to repentaunce, appeared not as yet.

And truelye, the Dronken loue of our selues doeth so dasell our sences, that the first prickes, and prouocations, doth no­thing at all moue vs. But Christ ve­rye aptlye prouideth for this dulnesse, more forceablye pressing the sore.

18. Iesus sayde vnto her: Thou hast well sayd, J haue no Husbande: For thou haste had fiue Husbandes: and he whome thou now hast is not thy Hus­band: In that saydest thou truelye.

C. Christ nowe plainelye layeth her faulte before her, M. and conuinceth her secréete sinne, that shée might be tou­ched with the féeling thereof, and know­ing her selfe, might desyre the Heauen­lye grace, and gift of God which was offered. Then also he doeth greatly In­sinuate him selfe, and créepe into her Conscience, and bringeth her to this passe, that shée beginneth to haue a better Iudgement of him. Bv. For by these thinges he declared his Diuinity, Iohn. 1. séeking by all meanes to profite the Woman, euen as he dealte also with Nathanael. M. And hée taketh occasion of this matter, by the womans aunswere, and that verye friendlye, and calmelye, as it were cōmending her, because in making this aunswere, shée had tolde no lye: but so, that with that her commendacion, he reuealeth that which shée for shame had kéepte secréete. C. But it séemeth here that not one faulte of whoredome one­lye, is noted. For in that shée is sayd to haue had fiue Husbandes, it is credible that shee made so often chaunge of Hus­bandes, because shée being a Malepart, and disobedient wife, constrayned them to bée diuorced from her, As if Christ should haue sayde: When God had ioy­ned thée to lawfull Husbandes, thou ne­uer [Page 116] madest an ende of sinning, vntyl by many infamous Diuorces, thou haddest brought, thy selfe to plaine whoredome. For he to whome thou kéepest thy selfe, is not thy lawfull Husbande, but a se­créete Whoremonger: and yet notwith­standing, thou in thine owne iudgement thinkest thy selfe an honest woman: thou iustifiest thy selfe, saying: I haue done no euyll.

19. The Woman sayeth vnto him: Syr, I per­ceyue that thou art a Prophete.

C. Here nowe appeareth the fruite of reprehension. For the Woman doeth not onelye modestlye acknowledge her faulte, but also sheweth her selfe prompt, & readye to heare the Doctrine of Christ, which before shée reiected. Repen­taunce the beginning of true Do­cillitye. Therefore (as we sayde before) repentaunce is the beginning of true docillitye, and aptnesse to bée taught, and the opening of the gate, to enter into the Schoole of Christ.

R. For shée being confounded by the iudgement of the Lorde, and brought to the knowledge and féeling of her sinne, is made sorrowfull and carefull, to séeke a reméedye for her terrified Conscience, by reason of sinne. M. In the which we maye beholde a difference betwéene the electe and the reprobate, when they are admonished of theyr sinnes.

The Reprobates, when they are for some cause reprehended of theyr sinne, they eyther denye that they haue com­mitted any such thing, or else subtillye excuse the same. For the plaine deniers of sinne, Actes. 5.2. 1. Kin. 15.20 committed, we haue these ex­amples: Annanias and Saphira: for the other wée haue King Saule, who subtillye excused his disobedience.

Othersome there are, who when they be reprehended, are angrye, in so muche that they rayle, and séeke to bée reuen­ged: Mat. 6.17 Mat. 21.4 [...] Actes. 7.57. so dealt the wicked Kinges of Is­rael, with the Prophetes, so dealt He­rode with Iohn the Baptist, and so the highe Priestes, Scribes, and Pharisées, behaued them selues toward Christ, and toward Stephen, whome they Martired. A. But the elect, so soone as they are admonished by the seruauntes of God, of theyr sinnes, and are called to repen­taunce by the Preaching of the woorde, fréelye confesse theyr sinne, and with great submission of minde, 2. King. 12. 12. Esay. 39.8. Actes. 2.37. call for the helpe of God: as Dauid, Ezechias, and the hearers of Peters Sermon. M.

Euen so this Woman of Samaria, so sone as shée heard that her sinne was re­uealed and obiected vnto her, she neyther denyeth it, nor is angrye, neyther yet excuseth the same, but truelye acknow­ledgeth, and confesseth the same, saying: Lord I perceiue that thou art a Prophete, that is to saye: Learned, and instructed in the Lawe of the Lorde. I perceyue that thou arte an Interpretour of the Scripture. For howe couldest thou with suche exquisite Iudgemente pro­nounce of my sinnes, if thou haddest not the knowledge of the Lawe? or howe can it bée that thou shouldest so plainelye knowe my secreete sinnes, vnlesse thou were indued with the Spirite of Pro­phesie? Wherefore, I pray thée to helpe mée sillye wretche: and teache me the waye, by which I maye escape and ex­tinguishe the fire of my Conscience, now burning by the acknowledging of my sinne. For séeing thou hast reuealed my sinne vnto mée, I thinke it méete that thou shewe vnto mée the righteousnesse, by which I maye be deliuered from my sinne: Thou hast brought mée into death, bring me therefore againe into life:

Thou hast placed mée in Hell, but exalt mée out of Hell, into the Kingdome of Heauen.

C. The woman by this her example teacheth vs, that when any teacher or Preacher, is sent vnto vs, we should vse the same occasion, least we bee vn­thankfull vnto God, who neuer sendeth Prophetes vnto vs, but he doeth as it were reache out his hande vnto vs, and call vs vnto him. For Saint Paul sayth, that they which haue the gift of teaching, are sent to vs from God. Rom. 10.15 Two sorts of Pro­phetes.

M. And here let vs note, that there are twoo kindes of Prophetes: [Page 117] 1 The first are they, which eyther foresée thinges to come, or else knowe déedes se­creetlye done by the instinct of the holye Ghost: suche were Samuel, Elias, Elizeus, 2 Esay, and Ieremy. The seconde are they which are Interpretours of Gods worde, and setters foorth of Gods wyll vnto the people, as, call them from their sinnes, and exhort them to repentaunce, and to a Godly conuersation. 4. King. 4, 1.38. And such were the Sonnes of the Prophetes, of the which wée maye Reade in the Booke of the Kinges.

1. Cor. 14.32. A. The woordes of the woman here, maye bée referred to both sortes, when shée calleth Christ a Prophete: notwith­standing properlye to the first: because shée perceyued that to bée open and ma­nifest to Christ, which shée knewe was secréete and vnknowne to others.

20. Our Fathers wor­shipped in this moun­taine: and ye saye that in Hierusalem is the place, where menne ought to worship.

B. For so muche as that which fol­loweth, sufficientlye proueth that this woman was a Daughter of Abraham, and chosen to euerlasting life, there is no doubt but that of Godly Deuocion, she questioned with the Lord, concerning the true worshippe of God. For when shée had confessed the Lorde to bée a Pro­phete, shée beganne by and by, to reason about the worship of God.

M. That therefore is false which some Imagine, affirming that the wo­man subtilly began to slide and digresse to another matter, because shée coulde not abide the foresayde reprehension.

C. But shée rather goeth from that which was perticular, to the generall, and being taught concerning her sinne, shée desyreth to bée generallye instruc­ted in the pure worshippe of GOD.

And, in that shée séeketh to learne of the Prophete, shée dealeth verye orderlye, least in worshipping God, shée shoulde erre: For there is nothing more disor­dered, than to faine and deuise, sundrye sortes of worshippe, without the word of God. M. Therfore such questions as concerne Religion, are not to bée propounded to euerye one, but to those alone as haue not onelye a zeale, but are also indued with a speciall know­ledge of pietye and trueth. C. Fur­thermore, it is well inough knowne, that there was a continuall contencion, betwéene the Iewes, and the Samaritanes, about the true manner of worshipping. For although the people of Cuthah, and other straungers, who, when the tenne Tribes were in Banishment, were translated into Samaria, had receyued the Rightes of the Lawe, being therevnto constrained by punishmentes, 4. Kin. 17.27. and pro­fessed that they worshipped the true God of Israel: yet notwithstanding, theyr Religion was lame, and diuers wayes corrupted: which was not tollerable a­mong the Iewes. But this contencion was more vehement after the Temple built vppon Mount Garizin, by Ma­nasses the sonne of Iohn the high Priest, and by the Brother of Iaddi, at what tyme Darius the last King of the Per­sians, helde Iudea by the hand and power of the Liefetenaunt Sanabalet. M. Therefore the contencion was, concer­ning the manner, and the place, of wor­shipping God. The Iewes affirmed, that God was to bée worshipped at Hie­rusalem, and in no other place. The Samaritanes had theyr peculiar, and spe­ciall Temple in Mount Garezin, where they sayde God ought to bee worship­ped onely. That Mountaine is higher than the rest, Iosep. An. 11 Chap. 7. and bordereth vppon the Citye of the Sichimites. Iosephus ma­keth mencion both of this Mountaine, and of the Temple also vppon the same. The Iewes had to maintayne theyr wor­shippe, the worde of God: first, Deu. 14.23 Deu. 16.5. because it was not lawfull to appoint vnto God, an imagined worshippe, nor any place for the same, but must retaine that onely, which God had appointed for him selfe, therby to be worshipped and serued.

[Page 118] 1. Chro. 17.12.Furthermore, after God had forsaken the Tabernacle in Silo, he chose mount Sion, there to bée worshipped. But the Samaritanes, on the contrarye part, pretended the example of the Fathers (as alwayes the forsakers of true pietye are wont to doe,) M. because they had worshipped God in that Mountaine.

Gen. 33.20 Gen. 22.2. Deu. 27.12Wee reade of Iacob, that hée erected an Alter to the Lorde in that place. Some, affirme that Abraham offered his sonne Isaac in that place. Moreouer, this moun­taine was chosen to serue God there.

But those thinges which the Iewes ob­iected out of the scriptures, cōcerning the Temple of Hierusalem, the Samaritanes did not acknowledge for Authenticall.

For they allowed not the Scriptures, sauing onely the fiue Bookes of Moises. And this is the same which the woman sayeth here: Our Fathers worshipped in this Mountaine, and ye saye, that in Hie­rusalem is the place, where wee shoulde worship. C. But the Samaritanes dyd verye preposterouslye in forsaking the woorde of GOD, and following theyr owne Imaginations in worshypping God. Whereby also wée maye note howe disorderlye they deale, which pre­ferre the examples of the Fathers, be­fore the commaundement of God. Such are the Papistes, which without any respecte of personnes, estéeme them for Fathers, which are most vnworthy of all others so to bée counted. Moreouer, let vs here vnderstande not euery kinde of worship, (for priuate Prayer might euerye where bée vsed) but that worship onelye to the which Sacrifices were an­nexed. Math. 14.23. B. For the Lorde him selfe of­tentimes, sometimes in the mountaine alone, sometimes in other places, prayed to his Heauenly Father.

21. Iesus sayeth vnto her: Woman, beleeue me, the howre com­meth, when ye shall neither in this moun­taine, nor yet at Hie­rusalem worship the Father.

Although this Womans name was not vnknowen vnto our sauiour Christ, yet notwithstanding he doeth not cal her, by her proper name, but by the common name of her sexe or kinde, VVoman.

First of all, because the same was not necessary. Shée knewe now well inough, that the Lorde had the Spirite of Pro­phesie. Secondlye, as yet shée was not made familiar with him. And it is a note of familiaritye for a man to call a­nother by his proper name.

When Christ appeared in the forme of a Straunger, to Mary Magdalen, first hée called her Woman, saying: Iohn. 2 [...] VVo­man, why weepest thou? For hytherto, he would bée vnknowne vnto her. But when hée woulde bee knowne, hée sayde, Mary: which voyce had a greate shewe of familiarytye.

Christ therefore requyreth to bée be­léeued at her hande, because without this faith, the Doctrine of the Spirite, and of the kingdome of GOD, is deliuered in vaine. Bv. As if hée should saye. Wo­man, cast out of thy minde all brawles, ouerthwart aunsweres, and contenci­ons: and, if thou beléeue me to bée a Prophete, as thou professest, beléeue my woordes. For I will not faine, I wyll not lye, but wyll simplye, and purelye, set foorth the trueth. M. Sée there­fore that thou do not deride those thinges which I speake, (as thou hast hitherto done) but beléeue them in good fayth, and doubt of the trueth of nothing, that I shall saye. A. By this place it appea­reth howe disdainefullye, and presump­tuouslye they deale, which exclude the common sort of men, from the reading of the scriptures, and from the searching [Page 119] out of those thinges which belong to the true worshippe of GOD, and soules health. For Christ aunswereth not this Woman, saying: What matter is it to thée, whether God bée worshipped in this Mountayne, or at Hierusalem, which hast so litle feare of GOD, that thou dost not abstaine from committing manifest euyll? But rather gette thée home to thy house, and looke to thy bu­sinesse: suffer the Doctours to confer, and reason among them selues, of so great misteryes: it becommeth not thée to talke of these matters. The Lord ob­iected none of these thinges to the wo­man thyrsting after the trueth, but ra­ther was contented to reueale vnto her, those thinges which excéeded the capasity 1 of such wise men. C. And this aunswere of Christ, consisteth of twoo partes. In the first, he brieflye abolisheth the Cere­moniall worshippe, which was institu­ted vnder the Lawe, with the same also which the Samaritanes had deuised with­out 2 the word of God: In the other part hée setteth downe the true waye to wor­ship God. When he sayth that the howre shall come, in the whiche there shall no peculiar or speciall place bée appoin­ted to worshippe God in, hée declareth that the same which was appointed by Moyses, was but for a tyme, the same time being then at hande when the vaile should bée taken away. By this meanes the worshippe of God, which was shut vp in a corner of Iudea, extended it selfe farther, in so much that the Samaritanes were partakers of the same also. So that Christ speaketh here of the abroga­tion of the Law, concerning the Temple and the Priesthoode, and other externall Rites and Ceremonies. M. Therfore we sée howe the worshippe of God in the newe Testament, is tyed to no place, in so muche that the lawe of God, made concerning the true worshippe of God, ought to bée abrogated, notwithstanding the euyll example of Fathers. For he sayeth not onelye, Ye shall not worship the Father in this Mountaine, but also he addeth, Question Nor at Hierusalem. What then (maye some saye) did neuer any man after that worshippe God aright at Hierusalem? Dyd not the Apostles a­bide there a certaine time after Christes death? Was not the Churche of the Faithfull there, after the resurrection of Christ, before and after the destruction of the Citye? Did not the same wor­shippe God at Hierusalem? I answere: Christ speaketh not this to exclude the true worshippers of God from Hierusa­lem, Aunsvvere. but to teache that the time is at hande, first, in the which that shadowed worshippe shall ceasse: secondlye, in the which God wil be worshipped, not one­lye in Hierusalem, or in the Mount Ga­rizin, as before, but in the whole world: to fulfill this Prophesie, Mala. 1.11. From the ry­sing of the Sunne, vnto the going downe of the same, my name is great among the Gentiles, and in euery place Incence shalbe offered to my name, and a pure offering: For my name is great among the Heathen, sayeth the Lord of hoastes. 1. Tim. 2.8. A. To the which agréeth the Apostle, saying: I wyll that men in euerye place, lyfte vp pure handes. For he meaneth that there is now no more difference be­twéene the Gentile & the Iewe, when God is acknowledged to be the Father of all. Ephe. 4.6.

C. Wherevppon Christ here calleth God the Father, whome he séemeth to oppose and set against the Father, of whome the woman had made mencion: As if he should haue sayde, God wyll bée the father of all men, that hée maye nowe be worshipped of all men, without difference of place or person. M. In lyke manner hée geueth to vnderstand, that he speaketh with an elect Daugh­ter of God, concerning the chosen, and Children of God. A. For such worship God, not onelye as God, but as the Fa­ther, the Spirite, bearing witnesse vnto theyr spirites, that they are the Sonnes of God, and crying in theyr heartes, Abba, Father.

The Reprobate, Rom. 8.16. Gala. 4.6. although they séeme to worshippe God, yet they knowe not what true worshippe meaneth, and doe alwaye abide in darkenesse, although the lyght of the trueth, doe shine more bright than the Sunne.

22. Ye worship, ye wote [Page 120] not what, we knowe what wee worship: For Saluation com­meth of the Iewes.

Because hée had sayde, that the wor­shippe of bothe, as well of the Iewes, as of the Samaritanes, should ceasse, least he might séeme to haue nowe better ly­king of the Temple of God, at Hie­rusalem, than of that which the Sama­ritanes had in Mount Garizin, Bv. or myght seeme to make the Samaritanes worshippe, equall with the Religion of the Iewes, hée putteth downe a difference betwéene them both in these words, and that no trifling one, but a difference of great waight. C. Notwithstanding, hée deuideth the sum of his oration into twoo partes. In the first he condemneth the forme of worshipping God, which the Samaritanes vsed, as supersticious, and erronious, and alloweth the worship of God among the Iewes, as good and lawfull. And he addeth the cause of this difference, namely, because the Iewishe worshippe was grounded vpon the word of God, but that of the Samaritanes, had nothing certaine from Gods mouth to maintayne the same. Secondlye, hée declareth that the Rites which the Iewes had hytherto obserued and kept, shoulde shortlye haue an ende. B. Therefore because the worshippe whiche was at Hierusalem at that tyme, was stayed vp­pon the worde of God, and that of the Samaritanes false, by the Immitacion of the Fathers, without the worde of God: he repressed here the vaine brag­ging of the Samaritanes, and affyrmeth that they worship they knowe not what. That is to saye, they worshipped God after a fashion of the whiche they were vncertayne, whether it were acceptable before God or no: naye it was reiected by playne oracles from God. There­fore he taught the Woman, that it was not méete for the Samaritanes to boast of theyr Religion, and to preferre the same before the Religion of the Iewes.

C. This sentence of our sauiour Christ is worthy to bée noted, by which wée are taught, that wée ought to doe nothing rashelye or vnaduisedly in Religion: be­cause vnlesse knowledge be present to di­rect vs, wée worship God no longer, but a phantasie. Wherfore by this sentence, Good intencion ouerthrow all good intencions (as menne call them) are ouerthrowen: for we knowe that men can doe nothing else but erre, when they are ledde by their owne opinion, and imagination, without the worde of God. M. For in the true worshippe of God there is required not onelye an Intenci­on to worshippe the true God, but it is néedefull also that we haue knowledge to worshippe, that we may bée certaine of our worshippe, whether it please God or no.

B. Some restraine this vnto Christ, who being the Sauiour of the worlde, Rom. 1. [...] was a Iewe by byrth. C. But because there is no doubte, but that Christ there­fore preferreth the Iewes, because they worshipped one God alone, and no vn­knowen God, which reuealed him selfe vnto them, and had chosen them to be his people: vnder the name of Saluation, that sauing manifestacion or reuelation, which they had out of his worde ought to bée vnderstoode. But why doeth hée say, that saluation commeth from the Iewes, when as rather it was hidde, Question and layde vp in them, that they alone might enioye the same? Hée séemeth to allude vnto that whiche was spoken before by the Prophetes: Aunsvvere. Esay. 2.3. That the Lawe should come from Sion. For therefore were they se­gregated for a time, from other people, that from them at the leangth, the pure knowledge of God, might flowe to the whole world. B. For the Gospell was deriued and brought from the Iewes to the whole worlde. Lu. 24.47. And before the time of the Gospell, the pure knowledge and Doctrine of God florished in no other [Page 121] nation than among the Iewes, and it is likelye, whatsoeuer the wyse men of the Gentiles haue euer taught, that the same was euer borrowed of the Iewes. Rom. 1.17 C. But this is the summe, that if wee wyll haue our Religion allowable before God, we must staye the same vpon the knowledge conceyued out of the worde of GOD.

Wherevpon it followeth that they must néedes fall to Idolatrye, which forsake the word of God. M. Moreouer, Christ ioyneth him selfe with the worshippers of God, who notwithstanding is not on­lye worshipped as true God of the faith­full, but of the Angels them selues, with the Father and the holye ghost. But in that hée tooke vppon him the forme of a Seruaunt, and was made man, in that respect he worshipped the Father, and was made obedient to him, Phili 2.8. euen to the death of the Crosse.

23. But the houre com­meth: and nowe is, when the true wor­shippers, shal worship the Father in spyrite, and in the trueth: for such the Father also requireth to worship him.

C. Nowe followeth the seconde part concerning the abrogating of the Legal worship: M. whereby he teacheth what is the worship of the New Testament, at the comming whereof, those olde Ce­remonies, which were eyther at Hieru­salem in vse, or in any other place, ought to ceasse. And so hée admonisheth that the time of reformation is fulfilled. Heb. 9.10. There­fore wée must note here the Antithesis or comparison betwéene the spirite, and ex­ternall figures: as betwéene shadowes & the trueth. Therfore the worship of God is sayde to stand by the spyrite, because it is nothing else but the inward faith of the heart, which bringeth forth inuocati­on: secondlye, the puritye of Conscience, the denying of our selues, that we maye bée whollye addicted and bent to the ser­uice of God. Herevpon aryseth a que­stion. Question Did not the Fathers worship God spyritually vnder the Lawe? I answere, for so much as God is alwayes one God, Aunsvvere. hée hath not from the beginning of the worlde, allowed any other worship, than that which is Spyrituall, which might a­grée with his nature. Of the which mat­ter Moyses him selfe is a sufficient wit­nesse, who declareth in many places, that this is the onelye ende of the Lawe, that the people cleaue vnto God, in faith, Deu. 10.12. and in a pure conscience. But the Pro­phetes more plainely haue expressed this thing, when they doe seuerelye inueye against the Hipocrisie of the people, be­cause they thought that God was pleased with that externall worship onelye, Psal. 50.8. Esay. 1 11. Mic. 6.7. Amos. 8 14 with the offering of sacrifices. Of the which wée may reade in the fiftéene Chapter of Mathew, beginning at the eyght verse.

M. This is the reason, why the true worshippers worshippe the Father in Spyrite and in trueth, namely, because so it séemeth good vnto God, so the father wyll bée worshipped.

Therefore the wyll of God is, that wée worshippe and serue him. Psa. 14.2. The Lorde looked downe from Heauen, to see, if there were any that would vnder­stande and seeke after GOD. And in another place, Psa. 50.15. Call vpon me in the time of trouble, and I wyll heare thee, and deliuer thee, and thou shalt glorifye me. For that mightye God wyll be worship­ped and called vppon of vs, whome all the Angelles worship, that we maye bée made pertakers of his grace, and maye haue occasion to glorifye his name. So hée sayeth in another place, Esay. 43.7 Euerye one shalbe called by my name: for I created him for my glorye, formed him and made him.

[Page 122] Bv. This therefore is an argument, taken of the good pleasure of God, which is oftentymes reuealed vnto vs in the Scripture. M. Wherefore all those I­magined and false worshippes are reiec­ted, which man hath deuised: and this is prescribed to bee a true note of the wor­ship of God, that the same bée according to his Diuine wyll. The which Socrates, also is sayd to knowe and acknowledge.

24. God is a Spirite, and they that worshippe him, must worship him in spirite, and in the trueth.

Bv. The other argument of the Lord is taken from the nature of God. God (sayeth hée) is a spirite: where, spirite is opposed against corporall substaunce.

Therefore God, by his nature and sub­staunce is without a bodye. Therefore he néedeth not, neyther is hée delighted with corporall thinges, neyther can wée winne his fauour with any thing, but with the spirite. He delighteth in pure, sincere, and spyritual thinges. C. But séeing men are fleshe, it is no maruaile if those thinges please them, which bée a­gréeable to theyr disposition. Herevpō it commeth that many thinges are myxed with the worship of God, which are full of corruptions, and imperfections. But it should become them to consider this a­boue all things, that they haue to do with God, Question who hath no more agréement with fleshe, than fire hath with water. B. But thou wylt saye, if God bée a spirite, and therfore wyll haue no other worshippers of him, but such as worship him in spirite and in trueth, why then gaue hée so ma­ny Ceremonies to them of olde tyme?

Aunsvvere.For he was then also a spyrite. In déede hée was a spyrite: neyther dyd God then regard any other worshippe, than that of the spyrite: but because the people was then more rude, and lyke vnto a Childe, it seemed good vnto him, so to declare his glorye, in a rude and Childishe people, and to haue some worshippe: especiallye hée required to bée feared, and to haue his worde obeyed, and that with the whole heart. Beholde the worship of Spirite and truth. C. Moreouer, wée must note, that truth is not here cōpared with a lye, but with the externall addition of Fi­gures: that y ^e substance of spyritual wor­ship might bée pure & simple. M. But the Bishops could not abyde this simpli­city, which was most acceptable to the A­postles, and to the primitiue Church: but so added Ceremonies vpon Ceremonies, and beautified the same with outwarde shewe, and made it glorious to the eye, AV. that (as this daye testifieth) Chri­stians farre excéede the Gentiles, and the Iewes, in superstition, of external wor­shippe. The which speciallye then pre­uayled, when worldlye wisedome reiec­ting the word of God, ruled the Religion of Christ. For howe many is there at this daye, which being contented with spirituall worshippe, desyre not some ex­ternall Ceremonies, to worshippe God withall? B. When as notwithstanding, Christian Religion for many signes, re­ceiued of Christ a fewe, by which the true worship consisted: and the same fewe ea­sie to bée done, r [...]yall to bée vnderstoode, & pure to bée obserued. M. Therefore this argument taken of the nature of God, is most strong of all other, and such, that it is not onely knowne to the Godlye and faithful, but also to many of the Heathen Philosophers, and Poetes. Whereby theyr madnesse appeareth to be the grea­ter, which thinke that they doe greatlye please God, with Gold, with siluer, with Tapers, with Images, with Bels, and with such lyke Gentillity. A. Therfore let vs content our selues with this, that God wyll be worshipped in spyrite and trueth, and not with mans inuentions.

25. The Woman sayeth vnto him, I wote that Messias shall come, which is called christ: when he is come, he wyl tell vs all thinges.

C. Although the Religion of the Sa­maritanes was impure, and confounded with many errours: yet notwithstan­ding, they styll beare in minde, certaine principles which they had taken out of the Lawe: as this of the Messias M. For they also looked for Christ, thus farre a­gréeing with the Iewes, although in wor­ship, without Christ, they greatly disa­greed. To this Messias therefore the wo­man appealed, when shée knew not how to aunswere the wordes of the Lorde.

C. For it is probable or likely, that when the Woman gathered by the wordes of Christ, that there was a wonderfull and strange alteration of the Church at hand, shée straight way remembred Christ, vn­der whome they loked for a perfect refor­mation of all thinges. B. Wherevpon, the woman as it were to make an ende of theyr talke, I am not ignoraunt (sayth shée) that Christ promised of God, & loked for alreadye of thus many ages, shall come, vntyll whose comming I wyl re­serue these questions, for hee shall at large declare vnto vs all thinges what­soeuer thou hast vttered, concerning the abrogating of the worship of the Iewes, of the Samaritanes, and of the Gentiles, concerning Religion, and concerning the Well and water of lyfe. C. Therefore when hée sayeth that Messias shall come, hée séemeth to speake of a tyme, neare at hande. And truelye it maye appeare by many reasons, that the mindes of all men for the most part, were greatlye comforted by hope of the comming of the Messias, which shoulde helpe those that were in miserye, and euen at the brinke of destruction. Bv. For all the Pro­phesies were fulfilled, the kingdome was taken awaye from Israel, and the Priesthoode, Gen. 49.10 was subiect to the power, and gouernment of the Gentiles, accor­ding to the olde Prophesie of Israel.

M. Therefore they which looked for Christe, first acknowledged that knowledge of GOD, which they had before his comming, to bee obscure and imperfect: Secondlye, that the same should bée made perfect by the comming of Christ, because hee should plainelye declare all thinges. The whiche twoo thinges are verye necessarye for our times: For vnlesse wee knowe that all thinges are obscure, and vnperfecte, without the knowledge of Christ, and that by Christ, all thinges necessarye for our Saluacion, and the knowledge of God, are plentifullye set foorth, it can not bee that wée shoulde imbrace the Doctrine of Christ, as necessarye to our Saluation. C. Wherevppon wée see, that this Woman preferreth Christ before Moyses and the Prophetes, in the office of teaching. For in her words is contained a secréete Antithesis, or com­parison betwéene Christ and the Pro­phetes, in that shée maketh them to bée but Disciples, as it were vnto Christ. Furthermore, shee meaneth that Christ is the vtmost ende of wisedome, be­yonde the which it is vnlawfull for any man to goe.

I woulde to GOD that they which nowe boast them selues to bée the pyl­lers of the Churche, woulde but fol­lowe this sillye Woman, that they might bée rather contented with the simple Doctrine of Christ, than to take vnto them selues suche aucthoritye, as to ioyne therewith theyr owne inuen­tions. Bv. For they make Lawes to daye, whiche to morrowe they abro­gate, and they thinke that they maye doe what they lyst them selues. But this place prooueth that Christe hath taught all thinges that are necessarye to the knowledge of GOD: and not fri­uolous, or curious thinges. C. Where­vppon commeth the Popishe, and Ma­humetishe Religion, but onely of those wicked forged inuentions, which they haue deuised to fyll vp the Doctrine of the Gospell, and to profite the same, as though without such doting dreames, it shoulde bée lame.

But whosoeuer wyll be well instructed in the Schoole of Christ, let him séeke no [Page 124] other Maysters, neyther admitte them, being fullye perswaded, that treasures of all wisedome and knowledge, are layde vp in Christ: in so muche that hée ought to be hearde, and no other, euen as the Father hath commaunded.

26. Iesus sayth vnto her, I that speake vnto thee, am hee.

M. Because it séemed that the woman now lacked nothing, but this one thing, that shée shoulde know the instructour, & heauenly teacher of al thinges, (whose cō ­ming she looked for) to bée nowe present: therefore without all dissimulacion, hée manifesteth him selfe vnto her, saying: ‘J that speake vnto thee, am hee.’

R. By which voyce the woman dyd not onelye receyue full iustification by fayth, but is also certified in her consci­ence, that this is that very Christ, which is righteousnesse, 1. Cor. 10.1. sanctification, and re­demption. This is that voyce, the which if Christ speake in our heartes, it cannot be but, we must féele most passing swéetenesse of Gods grace, or shalbe re­plenished with all Heauenlye ioye. For it is the force of the Gospell, to pacifye the conscience terrifyed with the know­ledge and féeling of sinnes: because it is the power of God to saluation to eue­rye one that beléeueth. Rom. 1.16. When the Lord confesseth him selfe to the woman, to bée the Messias, he offereth him selfe no doubte to be her teacher, to the ende hée might satisfye her conceyued hope.

Therefore it is likely that there folowed more plentifull Doctrine, to quenche her Thyrst. And he thought hée would shew suche a document, and example of his grace, vppon this poore woman, that hée would manifestly declare vnto all men. that hée wyll neuer forsake his office, where a teacher is requyred.

Therefore there is no doubte, but that he shalbe wel instructed and taught, whome hée findeth a prepared and apte Disciple: but they whiche disdayne to submitte them selues vnto his lore, (as we sée that many proude and prophane men do) or they which looke for more per­fecte wisedome from some other (as doe the Turkes and Papistes) are worthy to bée drowned in the Labyrinth of all errours. M. Wheras he doth not onely saye, I am hee, but addeth also, whiche speake vnto thee, hée doth it to this ende, that the woman might waye and consi­der the gifte of God, of the which hée had made mencion, in the beginning of this communication, to whome it was geuen not onely to see and knowe Christ the sonne of God, but also to haue him with her alone preaching vnto her, with all gentlenesse the wordes of lyfe.

A. Truelye, a great and vnspeakeable gifte of God, that not onely the sonne of God came into the world, but also spake to sinners, that they which reiecte him, might haue no excuse. Wherefore, Psa. 95. [...] if wée wyll heare his voyce, let vs not harden our heartes, Deu. 18. [...] least God powre his venge­aunce vppon vs, who hath sent so great a Prophete vnto vs, yea, the Lorde of all Prophetes. Question M. But here it may be demaunded, why the Lord doth ma­nifest him selfe in so plaine wordes, de­claring him selfe to be Christ, when as he forbade his Disciples, to declare the same to any man, before his death, and resurrection. I aunswere: Aunsvvere. Although of it selfe, it be not only indifferent, but also good, that hée was knowen to bée Christ, yet notwithstanding, for certaine causes, he would not haue the same made cōmon vnto many, but vnto certaine selected & speciall personnes, before the fulnesse of time was come. But these were not knowne vnto the Disciples: therfore hée forbad them to reueale this secréete to a­ny. Notwithstanding, what was the let why hée dyd not manifest him selfe to those whome he would, séeing hée knewe well inough, & that from the beginning, who they were which should not beléeue on him? Ioh. 6.64. There are certayne dispensati­ons of good thinges, which are not to bée committed to euery one, but to those one­lye, which by their wisedome know how to bestowe and direct all thinges to the edification, and profite of the elect.

[Page 125]Wherefore, wee are here admonished, not to require an account of the Diuine dispensation or disposing, why the Lord geueth to one, and denyeth to another, the verye selfe and same thing, in it selfe verye good. Bv. By the verye same reason we sée, that the Lorde doeth not at the beginning of the talke, declare him selfe to the Woman, to be the Mes­sias. For no doubte shée had slyded a­waye from him, as accounting him to be but aproude, and arrogaunt boaster of him selfe. But nowe going forewarde by degrées, shée not perceyuing where­about he went, he conueyed him selfe wholye into her breast, and so made her beléeuing.

27. And immediatelye came his Disciples, and maruayled that hee talked with the Woman: Yet no man sayde, vvhat seekest thou? Or vvhy talkest thou with her?

M. These thinges are not added by the Euangelist, without great diligence. For hée meaneth hereby that the pro­uidence of GOD kepte backe the Dis­ciples whiche were absente, so long as the Lorde was vnknowne to this Wo­man: least they by any maner of meanes might hynder theyr communication: but so soone as the Lorde had made him selfe manifest vnto her, they returned.

For wée maye reade howe the Dis­ciples went about at one time or other, Math. 19.13.14. Mar. 10.13. to hynder, eyther by theyr importu­nitye: or else by theyr vndiscrete zeale, the good workes of our Sauiour Christ: as the Euangelistes testifye.

Bv. Least therefore by any manner of meanes, this godlye conference might bée broken of, and not continue to the ende: Christ woulde not haue his Disciples returne before he had mani­fested him selfe to the Woman.

C. There maye bée twoo causes of this admiration: eyther because they were offended at the vilenesse of the per­sonne, or else because they thought that the Iewes were polluted, if they talked with a Samaritane. And although this admiration arose of the Godlye re­uerence which they shewed toward their Mayster, yet notwithstanding they doe amysse, if they maruaile, as at an absurd thing, in that hée vouchsafed to talke with so base a Woman. For why haue they not rather respect vnto them selues? For there they shoulde haue founde no lesse matter to bee amased at because they being base menne, and as it were the ofscouringes of the people, were so highlye exalted.

And yet notwithstanding, in that the Euangelist sayeth, that they durst not aske, it is profitable to bee noted. M. For it is not the parte of a good Dis­ciple, rashlye to examine his Maisters doinges, but rather to bée so perswa­ded of his goodnesse and wisedome, that hée in no wyse doubte, but that what­soeuer he doeth, is done by excellent rea­son and wisedome. C. Therefore if at any time something in the wordes, and workes of GOD, and of Christe, doeth mislyke or displease vs, let vs learne not to controule, eyther in woorde or thought: but rather mo­destlye to kéepe silence, vntyll such time as that bée reuealed to vs from heauen, which is hidden from vs. And the foun­dation of this modestye, is the feare of God, and the reuerence of Christ.

M. But out alas, that reuerence which wée owe vnto God alone, men haue ge­uen to the Pope of Rome, in so much that by certayne of his Lawes, it is de­créed, that no man shall presume to call him to account, although he carrye with him infinite numbers of soules vnto hel.

[Page 126] 28. The Woman then left her water Potte, and went her waye into the Citye, and sayeth to the men.

Bv. The Woman made no answere at all, being amased, and wholye ouer­come with the admiracion of the matter. For so soone as the Lorde had sayde, I am hee which speake vnto thée, the Dis­ciples being therwithall come, shée went awaye leauing the water pot behind her. M. For howe coulde it bée, that shée shoulde not bée amased, séeing him to talke with her, face to face, at whose comming, all men looked to sée notable thinges? R. Behold therefore the fruite of fayth. For as Peter sayeth, when wée haue once tasted of Christ, and re­ceyued him by fayth, wée forsake all thinges: Mat. 19.27 Beholde, wee haue forsaken all and folowed thee. For hée which hath put vpon him Christ, is a newe creature, séeketh for those thinges that are aboue, careth for heauenlye thinges, and not for earthlye thinges: hath his abyding place, in heauen, and not in earth: he séeketh those thinges that belong vnto God, and not his owne. Bv. Therefore this wo­man nowe thirsted no more for water, when shée had once tasted of the water of lyfe, which Christ had promysed vnto her. Fayth therefore speciallye brin­geth to passe that wée, as it were, forget­ting our selues, geue our selues whollye to the seruice of God.

29. Come see a Man, which tolde mee all thinges that euer I did: Is not he Christ?

M. Here is a difference betwéene temporall and spirituall benefites. For if a man shoulde finde Treasure in the Fielde, hée alone woulde vse the same, and would reueale it to none. B. But it is the nature of the true knowledge of Christ, that he which hath once gotten the same, shall desyre nothing more than to communicate the same to others. C. For the knowledge of god can not lye se­créete, or hyd, in the heartes of the fayth­full, but wyll shewe forth it selfe to men. For this must néedes bée true: I beleeue, and therefore I wyll speake. Psal. 119 1 [...] 2. Cor. 4.13 Rom. 10.10 R. Also it is sayde, VVith the heart man beleeueth to righteousnesse: and with the mouth man confesseth to saluation. C. And so much the more wée must note: the vehe­mencye, readines, and chearefulnesse of the Woman, because a litle sparke of fayth onely inflameth the men of the Ci­tye: For she had scarslie tasted of Christ, when she proclaymed him in the whole Citye. Therefore they which haue but meanely profited in the schoole of Christ, maye bée to muche ashamed to bée slouth­full. For she sayeth not, Goe ye forth, and see, but, Come ye, and see. For here we sée the nature of those whiche haue once tasted of the trueth, howe con­stantly they retaine the loue of the truth, vntyll they haue styrred vppe a desyre in others to knowe the same, and wyll not separate them selues from them, but de­syre to haue their company and fellow­shippe in vnderstanding the trueth. Iohn. 1.4 [...]

A. As we may sée in Andrewe and Phi­lippe, at another time. C. But this sée­meth rather worthy reprehension in the woman, because shée being as yet rude, and not sufficientlye taught, passeth the boundes of her fayth. I aunswere, that shée had done vnaduisedlye, if shée had taken vppon her the office of teaching: but nowe, séeing shée desyreth nothing but that her Citizens, should heare Christ speake, we may not saye that shée forget­ting her selfe, went beyond her bondes: for shée plaieth the part onely of a Trom­pet or Bell, in calling men vnto Christ.

Hereby we sée the Godlye zeale of the Woman, who nothing regarded her [Page 127] estimation and credite, to magnifye and extoll the name of Christ. Actes. 22.3. Actes. 26.9 1. Cor. 15 9. Gala. 1.13. 1. Tim. 1.13 For shée doth not abstaine from repeating her owne reprooche and shame. A. Euen so the Apostle Paul in diuers places maketh mencion of his former lyfe, which he led without the knowledge of Christ, to the ende he might thereby, the more nota­blye commende the grace of God.

C. Because shée speaketh here doubt­fullye, shée might séeme, not to be much moued by the aucthoritye of Christ. Be­cause shée was not fytte to reason of so great misteryes, shée, according to her power, séeketh to bring about, that her Citizens myght be taught of Christ.

And this was a notable prouocation to styrre them vppe, when shée vppon her owne experience, declared him to bée a Prophete. For, because they could not iudge of his Doctrine, this inferiour pre­paratiue, was profitable and méete for them.

30. Then they went out of the Citye, and came to him.

M. Thus much the woman brought to passe by her preaching, that the people of the Citye went out to Christ, of whome notwithstanding, as yet they knewe nothing. They were not hinde­red by the vilenesse of the womans per­son. For this matter was wrought by the instincte, and prouidence of God.

Bv. They obiect not to the woman her faultes, as wée maye reade that the Iewes, dyd to the blinde man, saying: Thou art altogeather borne in sinne, Iohn. 9.34 and doest thou teache vs? But goe foorth, and in verye déede, haue experience of that thing which the sinfull woman be­fore in wordes had Preached. Where­fore wée must not haue consideracion, so muche of the speaker, as of that which is spoken vnto vs. B. Here also is to be noted the force of the word of Christ, when he purposed to perswade the truth. For nothing can staye, or holde backe them whome hée hath purposed to call, but they wyll forsake all and folow him, whome they knowe to bee the Sauiour.

A. As for example, Zache, Mathewe, Paul, and the other Apostles.

31. In the meane vvhyle, his Disciples prayed him saying, Mayster, eate.

Bv. Here also the Euangelist, incer­teth or weaneth in, the talke betwéene Christ and his Disciples, begonne con­cerning the Apostleshippe, and Prea­ching of the Gospell to the Gentiles. The which verye well agréed with this pre­sent place, a great number of Samari­tanes and Gentiles, comming nowe apace to the Preaching of the Gospell.

M. Therefore the Disciples being ig­noraunt what the Lord had done, and seeing that hée had no appetite to eate, and yet notwithstanding, knewe that he was wearye of his Iourneye, and tra­uayle, put him in mind, and prayed him also to eate: that is to saye, that hée woulde refreshe and strengthen his bo­dye by eating. And this which the Dis­ciples did, was not rashlye, or vnman­nerlye done, but procéeded rather of a Godlye care, which men alwayes haue for those whome they loue: otherwyse it might séeme verye vnciuill, and rude, that the Seruaunt, shoulde wyll his Mayster to eate.

32. He sayde vnto them, I haue meate to eate, that ye vvote not of.

R. Looke what manner of person the man is, so he speaketh, and so he thin­keth. Herevppon the Apostles, as yet but carnall, speake of carnal meate, and carnally vnderstand the word of Christ: but Christ being Spyrituall, speaketh of Spyrituall foode. A. And as hée tooke occasion vppon the water, which the wo­man would haue drawne out of the well, to speake of the Spyrituall water, and [Page 128] to teach the woman: euen so he toke occa­sion of the meate which the disciples offe­red him, to prepare them, & to make them readye for that Ambassage, on which hée meant to sende them. C. And in déede, the Metaphor of the Meate and Drinke hath the greater Grace, because it was brought in very aptlye, and in good time, of the present talke. CYR. Because therefore they shoulde bée the teachers of the whole worlde, hée teacheth them by his example, that they must haue grea­ter care, for mennes Saluacion, than for theyr owne bodyes, and must prefer the Kingdome of God, before all bodyly commodities. M. Hée sayeth not, I am not Hungrye, eate ye: But, I haue meate to eate. By which wordes hée meant to styrre vppe the mindes of the Disciples, and to make them attentiue to those thinges which should followe:

And so taking occasion of theyr request, he applieth his talke vnto the present bu­sinesse, to prouoke them to desyre that meate. C. God verylye permitteth vs to Eate and Drynke, so that we bée not drawne from that which is principall, and a greater matter than meate. That is to saye, that euerye one maye followe his vocation. M. So that, Christ doth not here forbidde his Disciples to eate meate, which they had bought for the necessitye of the bodye, and to satisfye nature, but hee putteth them in minde of farther matter. It is no holinesse, but rather Hipocrisie, to constraine men against theyr wylles to abstaine from necessarye meate.

A. But of this matter wée haue spo­ken before in our Commentarye vpon Mathewe. Chapter twelue, Verse fortye and eyght.

33. Therefore sayde the Disciples among them selues: Hath any man brought him ought to eate?

Mat. 16.7. M. The Disciples vnderstoode him that hée spake of the meate of the bodye: as in other places also when hée spake of the Leuen of the Pharisées: And when hée sayde that Lazarus sléepte, Iohn. 11.11 they vn­derstoode him that hée spake of bodylye sléepe.

M. And because they sawe him talke familliarly with the Woman, it may be that they suspected her to haue brought him some notable meate, which hée had eaten. But he sayde not, I haue nowe eaten meate which ye knowe not of: but, I haue meate to eate which ye knowe not of. A. What maruaile is it then, if sometimes we be not able to vnderstand the wordes of Christ, when we sée that the same happened here to the Apostles them selues? M. But in that they doe not rashelye demaunde of this matter, but saye among them selues, Hath any man brought him ought to eate? It is to bée imputed to the lyke modestye, wher­of wée spake before in the Seuen and twentye verse, naye, rather the confyr­mation of the same: M. the which the Euangelist thought not good to omitte.

34. Iesus sayeth vnto them: My meate is to doe the wyll of of him that sent me.

M. The Lorde beareth with the modestye of the Disciples, wyllinglye, and of his owne accorde declaring vnto them, that whiche they durst not de­maunde, to the ende they might vnder­derstande of what meate hée spake. The meate which hée had then to eate, he cal­leth the execution of his Fathers wyll, signifying that the same to him is not onelye most auncient, but also that there is nothing in the which he more deliteth, or in the which, he woulde more wyling­lye exercise him selfe. As for example Dauid, who to the ende, Psal. 19.11. he might com­mende the Lawe of God, doeth not one­lye saye, that the same is precious vnto him, but also more swéete than Honye. Therefore to the ende we maye followe Christ, we not onelye diligentlye must [Page 129] serue God, but also so diligent to doe his commaundements, that the same should not bée painefull or gréeuous vnto vs.

M. But Christ meaneth here, that worke and labour, which hée had taken alreadye with the woman, namelye, that hée might bring to this Citye, the true knowledge of God, by the preaching of the Gospell. B. As if he shoulde saye, I desyre this aboue all thinges, that the wyll of my Father maye bée fulfilled, which is, that many men maye knowe and féele his goodnesse which is in mée, and by mée. A. Euen as he sayeth in a­nother place: This is the wyll of him that sent mee, Iohn. 6.40 that euerye one whiche seeth the Sonne, and beleeueth in him, shoulde haue euerlasting life. And againe hée sayeth, I must bee Baptized with a Baptisme, Iohn. 10.18 and howe am I pained, tyll it bee ended. By which wordes he de­clareth, that hée earnestlye desyreth to doe the wyll of his Father: that is to saye, to dye for the Saluacion of his people, euen as he had receyued a com­maundement from the Father.

C He doeth plainelye enough declare, what was the wyll of his Father, which hée sought to fulfyl, namely, to discharge that office committed vnto him. Euen so in lyke manner, euery man must haue respect vnto his vocation: least he attri­bute that vnto GOD, which hée hath rashelye taken vpon him, after his owne phantasie.

Moreouer, what the office of Christ was, it is well enough knowne, name­lye, to enlarge the Kingdome of God, to restoore lost soules to lyfe, and to set foorth the lyght of the Gospell: and last of all, to bring Saluacion to the world: Christ being wéeryed and hun­grye, with the excellencye of these thinges, quite forgatte his meate and drynke. And this is a singuler consolati­on vnto vs, that Christ was so carefull, for the saluacion of men, that he concey­ued most pleasure in séeking the same.

And there is no doubte, but that he bea­reth toward vs the lyke affection at this daye.

M. Also Christ admonisheth vs, by this sentence, that whosoeuer are sent of God, haue onelye this care, to doe the wyll of him that sent them, and to doe his worke, for the which they are sent, and called. Let Bishoppes, and all others, which saye that they are cal­led and sent of God, haue respect vnto this example.

35. Say not ye: There are yet foure monethes, and then commeth Haruest? Beholde, I saye vnto you, lyfte vppe your eyes, and looke on the Regi­ons: For they are whyte alreadye for Haruest.

Here our sauiour addeth certaine ar­gumentes, whereby he maye styrre vp his Apostles, which shoulde be the tea­chers of the whole worlde, to Faith and diligence in theyr Apostleshippe. Some gather hereby, what tyme of the yéere these thinges were done, affyrming that it was the beginning of the Spring. But here notwithstanding, there can no suche certaintye of tyme bée gathe­red, by reason of the inequallytye and difference of places and Regions.

C. By these fewe woordes, ‘Saye not yee.’ He meant to note howe much more men doe séeke after earthlye thinges, than af­ter Heauenlye thinges: For they so earnestlye desyre the comming of the Haruest, that they kéepe reckening of [Page 130] euerye Moneth, and daye: and in the meane tyme, they forestewe, and neg­lect the gathering in of the Heauenlye wheate. And daylye experience tea­cheth vs, that this wickednesse is not onelye naturallye in vs, but also so fast ingrafted, that it can not bee easelye pulled awaye. For when all men gape so greedelye after the earthlye lyfe, what small care or remembraunce haue they of heauenlye thinges? Euen so Christ him selfe in another place, Math. 16.3 sayeth, You Ipocrites, ye can discerne the face of the Skye, and can ye not discerne the signes of the tymes?

M. The purpose of our Sauiour Christ was, to call the mindes of the Disciples from the care of the earthlye Haruest, vnto that which was more principall, and better agréeing with theyr calling and profession. R. Ther­fore hée vseth here a certaine kinde of correction: as if hée should haue sayd, Ye saye, that Haruest is as yet, a farre of, namelye, foure Monethes hence: but I saye, that the same is nighe. I speake not of the corporall Haruest, which is foure Monethes of, but of the Spirituall, which is alreadye come.

That is to saye, behold and sée, howe that not the Iewes onelye desyre salua­tion, but the Samaritanes also aspyre to the Gospell, and thyrst after saluacion.

So in like manner, hée sayeth in another place, Mat. 9.73. The Haruest is great, but the Labourers are fewe: Praye therefore the Lord of the Haruest, that hee wyll rhrust out Labourers into his Haruest.

C. Therefore, euen as soone as the Corne is readye and rype, it maye tarrye no lenger for feare of shéeding: euen so nowe the spyrituall Corne be­ing Rype, Christe sayeth, that haste must bée made, because delaye is daun­gerous. So that we sée to what ende the Similitude is brought, namelye, to expresse the cause of making spéede.

36. And he that reapeth, receiueth wages, and gathereth fruite vnto lyfe eternall: that both he that soweth, and he that reapeth, might reioyce toge­ther.

M. This is an argument taken of the reward of the reapers. By the Rea­per hée meaneth, not the Husbandman him selfe, to whome the séede belongeth, but the hyred Labourer. To this man the fruite which hée reapeth, belongeth not, and yet notwithstanding, hée loseth not his labour in reaping the Corne, in that hée receyueth his dewe hyre, and re­warde. C. Therefore by this argument hée proueth, how diligent the seruantes of the Lorde ought to bée in the worke of God: because there is a large rewarde layde vppe in store, to requite theyr la­bour. For hée promiseth fruite, and that neyther corporall nor momentany.

Howebeit, that which hée addeth con­cerning the fruite, maye bée expounded twoo wayes, eyther to bée a declaracion of the reward, (and so hée should speake one thing twise in dyuers woordes) or else to commende theyr labours whiche enritche the Kingdome of God, euen as hée sayth in another place, I haue ordai­ned you to go and bring forth fruite, Iohn. 15.16 and that your fruite should remaine. And truly, both these ought greatly to encou­rage the Ministers of the worde, that they faynt not at any tyme vnder theyr labour, when they heare that there is a Crowne of glorye prepared for them in the kingdome of Heauen: and knowe also that the fruite of theyr reaping shall not onelye bée precious before God, but also euerlasting.

[Page 131] M. Here also is offered to the Godly no small matter of comfort, when they vnderstande that they by the Ministers of the Gospell, the Lordes Haruest men, are gathered not to consumption, and the seruitude of corruption, (as earthlye fruites are) neyther to bée at the plea­sure, or to suffer the tyranny of the rea­pers, but from eternall death, to euer­lasting life. Let euery man behold and consider what hée is, and from whence, and wherevnto hée is eyther gathered or dispersed. And concerning the large re­warde of Sheepheardes, reade 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.

This is an argument taken of the ioye which the Haruest commonly brin­geth with it, and that not onelye to the Reaper, but also to him that soweth.

C. For by these wordes Christ teacheth that it shalbe without the complaint and finding faulte of any man, that the A­postles shoulde reape the fruite of other mennes earing, and tyllage. R. For it is a comparison betwéene the Prophetes of the olde Testament, and the Apostles of the Newe. The Prophetes are the sowers, and the Séede was sowen in the olde Testament. For the sowing was the Doctrine of the Lawe and the Pro­phetes: for then the séede which was cast into the grounde, laye as it were hyd: but the Doctrine of the Gospell, because it bringeth men to perfect ripenesse, is apt­lye compared to the Haruest. For the Lawe was farre from that perfection, which at the length was offred in Christ. R. For the Lawe is our Schoolemai­ster vnto Christ. Gal. 2.24. Heb. 7.19. And, the Lawe hath brought no man to perfection. Wée knowe also the comparison which Paul bringeth betwéene the Age of a Childe, Gala. 4.1. and the full and perfect age: the whiche tendeth to the same effect. And yet not­withstanding this letteth not, but that the Fathers might bée gathered into the Lordes Barne: but the manner of tea­ching was farre otherwise: for as the Childhoode of the Church continued vn­tyll the ende of the Lawe, and the flou­rishing Youth succéeded the Preaching of the Gospell: euen so then saluation began to waxe rype, the which the Pro­phetes had onelye sowen before.

37. And herein is the say­ing true, That one soweth, and another reapeth.

R. Therefore the Prophetes are the sowers, and the Apostles are the Rea­pers. That which the Prophetes sowed, the Apostles reaped. Also, to sowe, is to Preache the Lawe, and to Preache the Gospell, is to Reape the offered Christ. C. For this was a common Prouerbe, by which was meant, that many oftentimes receyued the fruite of other mennes labours. Howbeit this (namelye, that hee which laboureth, is greeued that another man shoulde take awaye the fruite of his labour) is other­wyse, because, the Prophetes and the Apostles, were pertakers one of the o­thers Ioye. And yet neuerthelesse, it followeth not herevppon, that the Pro­phetes, are witnesses, or priuye to those thinges, which at this daye are done in the Churche: because the purpose of Christ tendeth to no other ende, than to shewe, that the Prophetes taught with this mind and desyre, that they might re­ioyce ouer that fruite, which they had not leaue to gather. The comparison which the Apostle Peter vseth, 1. Pet. 1.12. is not much vn­lyke this: sauing that he generallye ex­borteth all the Faithful: whereas Christ speaketh to his Disciples onelye.

38. I sent you to reape that whereon ye be­stowed no labour: o­ther men laboured, and ye are entred into theyr labours.

[Page 132] Bv. As if he should saye: The Pro­phetes by theyr labours, made the fal­lowes, and by theyr Doctrine prepared the worlde, being as yet vnrulye and stubborne, for the Gospell: yée, nowe succeede them, and enter into theyr La­bours, and take a worke in hand, alrea­dye begonne, the worlde euen now wyl­linglye receyuing the Gospell, and mor­tall men séeking violentlye to enter into the kingdome of Heauen. R. In say­ing, I sende you, hée declareth that they were appointed Reapers, by his meere grace, and not by theyr merite. Accor­ding to that which hee sayeth in another place, Ioh. 15.16. I haue chosen you, and ye haue not chosen mee, Question &c. M. But here it may bée demaunded howe the Apostles were sent to Reape, when Paul sayth, I haue plan­ted, i. Cor. 3.6. Apollo hath watered: but God hath geuen the encrease. Also hée sayth, Ye are Gods husbandrye. Agayne, I haue layd the foundation, and another hath buil­ded thereon. And in another place hée sayeth, i. Cor. 9.11. If wee sowe vnto you spyrituall thinges, thinke not much, if we reape your carnall thinges. Therefore Paul was sent of the Lorde, rather to Sowe than to Reape. Was then the Apostle­ship of Paul, Aunsvvere. differing from the Apostle­ship of the rest? Surelye, it was diffe­ring from the rest, so long as they Prea­ched to the Iewes, and hée to the Gentiles. For that which Christ here speaketh vn­to his Disciples, séemeth to appertaine chieflye to that first sending foorth, in the which the Apostles were sent foorth to y ^e lost Shéepe of the house of Israel: as we reade in the tenth Chapter of Mathew: in the which Nation the Prophetes also laboured. It was one thing to preach the kingdome of God among the Gentiles, and another thing to preache the same a­mong the Iewes, for the one knewe not God, and the other were trained vp in the Lawe and the Prophetes.

Bv. Moreouer, these woordes of the Lorde ought alwayes to bee before the eyes of all Preachers of Gods worde, that thereby they maye be encouraged to bee faithfull, and dilligent in discharging the office committed vnto them, when as they knowe that the Labour which they bestowe in teaching, shalbe so profi­table for them, and so fruitefull to Christ and the Churche.

39. Many of the Sama­ritanes of that Citye beleeued on him, for the saying of the wo­man, which testifyed that hee tolde her all that she had done.

Bv. The Euangelist now returneth to the former Historye, and more fullye describeth the prompte obedience, and the growing of fayth, of the Citizens of Sychar, otherwise called Samaria. The cal­ling of the Gentiles foreshewed. R. And hée declareth howe greatlye the re­porte, which the woman made of him preuailed with them. Whereby it ap­peareth that they had a hope and desyre of the promised Messias. B. Moreouer, this soddaine conuersion of the Samari­tanes, was a foreshewing of the calling of the Gentiles: and therefore the Lorde would haue the same magnified: as may plainelye appeare, when as at the testi­monye of one sillye Woman, scant of good name, many straight way, and that Samaritanes, beléeued the Gospell, and imbraced Christ. M. For what had she sayde of Christ? Sayde shée, that by the word of his power, he could cōmaund all thinges, as Men, Spyrites, Death, Life, Diseases, the Sea, and the Winde: ma­ny of the which thinges, the Iewes sawe, and yet beléeued not? Shée neyther saw nor spake of any of these thinges, but this onelye shée sayde, that Christ had tolde her all thinges that euer shée had done. Who therefore séeth not howe soone these Samaritanes beléeued, and the readinesse and maturity of this Har­uest? What else maye wée note here, but that when the hartes of mortal men, are made apte by the inspiration of the holye Ghost, to receyue the trueth, Faith commeth by the holye Ghost. the kingdome of God is set forewarde with litle labour, and oftentimes, by such personnes as are verye base.

[Page 133]The ripe apple often times falleth from the trée, without much labour, yea, at the onely shaking of the same by a childe: but such as are scant ripe, will scarce fall with the hurling and beating of a Cud­gell, and being by violence shaken downe they are so sower, that they were better vntouched. Euen so in like maner, where the spiritual haruest is, there euen a Sa­maritane woman bringeth many vnto Christe: The har­uest of the spirite is easy. but where the spirituall haruest is not, there the Apostles them selues sweate and labour in vaine. C. This woorde (beléeued) signifieth herein pro­perly, that they were stirred vp by the woordes of the woman, to acknowledge Christe to bee a prophete. For this is as it were but the beginning of faith, when mens mindes are prepared to re­ceaue the profered Doctrine. Such en­terance into faith, is here called honoura­bly, Faith, to the ende we might know how reuerently God estéemeth of his woorde, in making their onely docillity, so honourable, which are not as yet taught. But in this, that Faith of theirs sheweth it selfe, that they haue a desire to profyte: for the which cause they desire to haue Christe abyde with them.

40 So when the Sama­ritanes were come to hym, they besought hym that he would tarry with them: and he aboade there two dayes.

M. In these woordes is described the quallity of faith, which commeth by the ministery of the preached Gospell.

By this the minde of the beleeuer is in­flamed, firste to sée him, of whom so great things are published and beléeued. Euen so these Samaritanes, so soone as they had hearde the testimony of the wo­man concerning Christe, and did béeleue, firste of all they wente out of the Citie, to sée him on whom they beléeued. Then hauing so done, and being not contented to haue séene him once, they desyred to abide with him for euer: and therefore, they requested him to tarrie still with them. Phili. 1.23. Thus are they alwaies affected which truely knowe and loue Christe.

So Paule desired to be dissolued and to be with Christe. The which Christe also promised to his disciples, saying, Ioh. 14.3 I will come againe, and take you to my selfe, that where I am, there may ye be also.

Also Paule foresheweth that this shall not be without greate consolation, Thes. 4.17. say­ing, And so shall we alwaies bee with the Lorde. PAR. Therefore when they had obteyned their desire, and sawe him standing before their face, they were no­thing offended at his base and con­temptible forme, hauing no manner of kingly shewe, but they rather inuite him as the geuer of greate benefites, & beseech hym that he would vouchsafe to lodge in their Citye.

M. Being intreated he taried for a time: such is his humanitie and facili­tye, by which he willinglye receiueth the petitions of the faithfull, specially when they do appertaine to the corroborating and confirming of their faith, euen as this petition of the Samaritanes. did.

B. But notwithstanding, hée gaue commaundement to his disciples, that they shoulde not enter into the Cities of the Samaritanes, beecause 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, [Page 134] hee minded to manifest the calling of the Samaritanes, The calling of the Gentiles. Actes. 8.5. which were a certaine kind of people betwéene the Ethnikes, and the Iewes, & the fyrst that receyued the Gos­pell after the Iewes. Wherevpon he tar­ryed onely twoo dayes with them, wher­as hée continually Preached the Gospel to the Iewes. Rom. 15.8 Mat. 15.24 For hée was the Minister of Circumcision, and was specially sent to the lost Sheepe of the house of Israel. M. Hée woulde not therefore geue any occasion of offence vnto the Iewes.

41. And many mo be­leeued, because of his owne vvorde.

C. Here this word (beleeued) is vsed in another sence, than it was before in the nine and thyrtye verse, because it doeth not onelye signifye that they were prepared vnto faith, but also endewed with a true faith. M. Here therefore we sée howe true that is, which the A­postle speaketh of faith, saying: Faith commeth by hearing, Rom. 10.17 and hearing by the worde of God.

R. Therefore, as the Samaritanes at the first beléeued because of the womans wordes, but afterwardes are confirmed in the faith, by the woordes of Christ, e­uen so all the faithfull, at the fyrst be­leeue, because of the Apostles woordes, and the wordes of the Preachers, but are not as yet confyrmed in the faith, except Christ by his voyce speake to our hearts, and seale vs by his holye spyrite, which is the earnest and assurance of our heart. For when the spirite of truth shal come, Ioh. 16.13. hée wyll leade vs into all trueth. Also, Paul planteth, 1 Cor. 3.7. Apollo watereth, but God geueth the increase.

42. And sayd to the vvo­man: Nowe vve be­leeue, not because of thy saying, for vve haue heard him our selues, and knowe that this is euen Christ, the sauiour of the vvorld.

M. These thinges are not therefore spoken, to the ende we might thinke that the ministerye of this Woman, which they had wel vsed, was contemned. God forbyd: but rather to extoll those thinges which they had heard of Christ him selfe, aboue the testimony of the woman.

Naye, they séeme to knowe, and ackow­ledge well inough the Womans Mini­sterye, by which they at the first belée­ued, because they talked with her: then they call to minde her wordes, by which shée had testifyed of Christ: neyther doe they saye, Wée neuer beléeued because of thy woordes, but: ‘Now we beleeue, not because of thy wordes.’

Bv. As if they shoulde haue sayde, Thou hast not spoken so largelye of Ie­sus, as hée hath deserued. For nowe wée our selues hauing had plaine experi­ence of his Diuine power, knowe what manner of personne hée is: neyther as perswaded by thy woordes onelye, doe wée beléeue him to bée the Messias, but being conuicted rather by his euident Doctrine, wée knowe, and vndoubtedly beléeue, and truelye confesse, that the same Iesus, is not onelye the Sauiour of the Iewes, but also of the whole world. C. Therefore, the Euangelist here ex­presseth what their faith was, name­lye, suche a faith, as was conceiued, by the woorde of God, in so much that they might boast that they had the Sonne of God to bée theyr teacher, which is hée alone, vppon whose aucthoritye we may safelye staye our selues. Hée is not nowe present before our eyes, that hée might talke with vs mouth to mouth: but by whome soeuer we shall happen to heare him, yet our faith can bée reposed in none but in him.

[Page 135] M. The Samaritanes which speake here, speake not as doubtfull, but as most assu­red, and that which they beleeue with the heart, Rom. 10.10 they most constantlye professe with the mouth. For with the heart wée beléeue to righteousnesse, and with the mouth wée confesse to Saluation.

But howe come they to haue this cer­taine knowledge of Christ? They saye not, wée haue séene his Miracles, but, ‘Wee haue hearde him our selues.’

Therefore, they attaine vnto fayth, not by Myracles, but by the hearing of the verye worde of God. Iohn. 8.17 He which is of God, heareth Gods wordes, sayeth the Lord. The vnbeléeuing and froward Nation, require signes, but the elect doe not so, but by the hearing of the woorde of God, come to the knowledge of Christ. So sayde Peter, Iohn. 6.68 Lord, to whom shall we goe? thou hast the wordes of eternal life, and wee beleeue and confesse, that thou art the sonne of the lyuing God.

C. This no doubte they haue by hearing. Whereby wée gather that the summe of the Gospel within these twoo dayes, was more familiarlye Preached vnto them by Christ, than afore tyme it had béene at Hierusalem: Bv. Also, the prompte & ready faith of the Samaritans shall condemne the inuincible increduli­tye and obstinacye of men in our tyme.

For the continuall Preaching of the Gospell amongest vs, not two yeres, but many yeres, can litle or nothing at all perswade many of vs.

Christ testifyeth that the saluacion whi­che hée brought, is common to the whole worlde, to the ende the Samaritanes might the better vnderstande that it ap­pertayned also vnto them. For he cal­led not them to the pertaking of the grace of saluacion, as lawfull heyres, but he taught that hée came, Eph. 2.17. to admit forrey­ners into the householde of God, and to bring peace to them that were farre of.

43. After two dayes hee departed thence, and went away into Ga­lilee.

B. Hée abode twoo dayes onely with the Samaritanes, because as yet the houre was not come, for the kingdome of God more magnifycently to bée reuealed vn­to them. First it was necessarye that the Gospell of the kingdome should bée offe­red to the Iewes, and then by the death of Christ, the middle gate, which deuided o­ther Nations from the Iewes, was to be broken downe.

M. The course or iourney of Christ was dyrected by the wyll of God, from Iewry to Galilee, but by the waye as hée went, hée was as it were stayed, abyding twoo dayes in Samaria: notwithstan­ding after twoo dayes were past, hée pro­céeded in the same. Hereby let vs learne to knowe, the certaintye of the course of the Gospell, which is begonne and ended according to Gods Deuine wyll.

44. For Iesus him selfe testified that a Prophet hath no honour in his owne countrey.

Bv. The Euangelist briefly, and ther­fore obscurelye telleth the departure of Christ out of Samaria: But if we con­fer with the other Euangelistes, it shall appeare that hée leauing the Citye of Nazareth, went another waye into Ga­lilee. C. For when he sawe that he was contemned in his countrey of Nazareth, hée thought good to turne out of the way to another place. A. Concerning this cō ­tempte, reade in the thirtéene chapter of [Page 136] Mathew, verse fiftye and seuen Marke the sixt, verse foure. And in the twentye and foure verse of the fourth Chapter of Luke.

45. Then as soone as hee vvas come into Gali­lee, the Galileans re­ceyued him, vvhen they had seene all the thinges that he dyd at Hierusalem, at the daye of the feast: for they went also to the feast daye.

M. It appeareth that the Euange­list endeuoureth him selfe to shewe how Christ founde more fauour and friend­ship, among these abiect and rude Sama­ritanes and Galileans, than among the Iewes, which were instructed in the lawe and the Prophetes, and excelled others in the outwarde shewe of holinesse.

Euen so the ignoraunt and ruder sort of men, are more readye to imbrace the truth, than they which boast them selues to knowe Religion, and to loue godli­nesse. So that hauing made mencion howe the Samaritanes, receyued Christ, hée nowe commendeth the same also in the Galeleans, being a Nation so much contemned, that the Pharisées boldlye sayde, that it coulde not bée founde in the Scriptures, that euer any Prophete came out of Galilee: Iohn. 7.52 and for this cause they reiected Christ as a Galilean.

C. Moreouer, whether this honour continewed any long time, which the Galileans gaue vnto Christ, it is not per­fectlye knowne. For there is nothing more ready, than the forgetting of Gods giftes and benefites.

A. Of these signes it is spoken be­fore in the three and twentye verse of the second Chapter: these thinges wan­ted not theyr fruite. C. For in sée­king to prepare a waye to Doctrine, they bring to passe that Christ maye bée re­uerentlye thought of.

M. The Euangelist putteth not downe this without cause: for beside that it apertaineth to the purpose it hath also a commendacion of the godlinesse of this people, which so carefullye obeyed the Lawe of GOD, that dwelling farre of, they came to Hierusalem at the feast dayes appointed. A. Hereof also wée maye take an example of the obedience and dilligence which is due to the word of God.

46. So Iesus came againe into Cana of Galilee, where he turned the vvater into Wyne. And there was a cer­taine Ruler: whose Sonne was sycke at Capernaum.

A. Concerning this Citye, and the Myracle there shewed, reade in the se­cond Chapter going before. M. The Euangelist maketh mencion of this, in this place, bothe to call to memory, a freshe 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 growe, by shewing his power and [Page 137] light agayne, which of late in the begin­ning of his Myracles he had planted. Heauenly thinges are soone for­gotten.

For such is our nature and corruption, that howe soeuer we haue attained, and gotten heauenlye and good thinges, ex­cept they bee afterwarde caused to pros­per, of all other thinges they wyl most easylye bee forgotten: But it is not so with those thinges that are euill: and which are agreeable to our corruption, the which, although they bée lightlye gotten, they wyllingly increase and goe forward: insomuch that it is truely sayd,

The which verses certainely cannot be veryfied of good thinges. A. For this cause Christ him selfe a lytle before his death, Iohn. 12.1. went to sée Bethany, where he had raysed Lazarus from the dead. The A­postles also were wont to sée againe the Churches which they had planted by the Gospell of Christ, Acts. 15.41. to confyrme them in the faith which they had receyued.

M. Wherefore by these examples let vs learne to sée, and ouersée againe, and by dilligent husbandry, to set foreward ey­ther in our selues, or in others, the be­ginninges of good thinges.

Bv. These thinges also which followe pertaine to that which went before: for they proue that Iesus is euen the verye same, whome hytherto he preached him selfe to bée, and whome the Samaritanes acknowledged and receyued, namely, the sonne of God, the Messias, and sauiour of the world, & the Lord of all thinges, euen of lyfe and death: for this thing, he most manifestly declareth by his present acte. M. It appeareth that this Ruler, was one of the seruauntes and Lieftenaunts of Herode, as maye appeare in the thrée and twenty of Luke the seuenth verse. C. And the Euangelist plainely expres­seth his state & condicion, because in such a personage the myracle was more no­table. M. For it commeth very seldome to passe, that suche a one beléeueth in Christ, speciallye being the Seruaunt of such a King as Herode was. These ex­amples are very rare, and yet notwith­standing, nothing impossible. Where­fore, we must not despayre of such: A. but rather praye that the Lorde wyll bring them to the knowledge of his trueth, e­uen as the Apostle exhorteth: i. Tim. 2.1. for great is his mercye.

47. Assoone as the same hearde that Iesus was come out of Iewry, into Galilee, he went vnto him, and besought him that he woulde come downe and heale his sonne: for he was euen at the point of death.

R. The Ruler is here descrybed to haue a rude and a Childyshe fayth. For hée requesteth Christ, that he would goe downe to Capernaum, & heale his sonne: In that hée prayeth Christ to heale his sonne, it belongeth to a fayth conceyued by those myracles which he sawe to bée wrought by Christ: (for he saw him to be suche a one as healed all men that were sicke.) but in that hée prayeth him to goe downe to Capernaum, it belongeth to imbecillity, & a Childishe faith: as though Christ coulde not restore to health by his worde onelye, or by the breath of his mouth. Such weakenesse of fayth wée maye beholde in another place, in the Disciples of Christ.

[Page 138]For when the Shippe was ouerwhel­med with Waues, they beléeued that Christ was able to saue them, but not except hée were awake: for hée slepte, and they awooke him, Math. 8. saying: Lorde saue vs, wee perishe. C. This man therefore had conceyued no other thing, than that hée was a Prophete, sent of GOD with this commaundement, and commission, that hée should proue and declare him selfe to bée the seruaunt of GOD, by shewing myracles.

M. Hee requesteth that Christ would goe downe with him, and heale his Sonne.

2. King. 5.11So Naaman the Syrian trusted that Elyzeus woulde haue come downe to him, and haue touched the place of the Leprosie with his hande, and standing woulde haue called on the name of his GOD, Christ imagined of the people to be but a Prophete. Math. 16.14. Math. 22.46. and so haue healed him. And this Fayth whiche imagined Christ to bée a certayne Prophete, in the begin­ning was in many men, as maye ap­peare by the aunswere whiche Peter made vnto Christ. This also was the first opinion that the Woman of Samaria had conceyued of Christ: the which notwithstanding, the Lord con­tempned not, but so increased the same, that not onely shée, but also many of her Cityzens, knewe him to bée Christ the Sauiour of the world: Euen so here, hée whiche doeth not quenche the smo­king Flaxe, Esai. 42.3. Mat. 12.20 enlargeth and helpeth the Rulers faith.

48. Then sayd Iesus vn­to him: Except ye see sygnes and wonders, ye wyll not beleeue.

M. In that the Lorde here vseth the plurall number, saying: ‘Except ye see signes and wonders, ye wyll not beleeue.’ C. hée séemeth generallye to reprehend all the Iewes, because they were to desi­rous of Myracles. M. As if hée should saye, Howe long are ye so harde harted to beleeue the trueth, and by a true faith to embrace the kingdome of GOD which is Preached vnto you, that yée wyll not beleeue at all, except ye bée con­strayned thereunto by signes and won­ders. Theyr fayth and trust is accep­taple vnto mee, which beleeue my bare worde confirmed by no Myracles: you beleeue not mée, except ye sée signes and wonders. M. All they haue this di­sease of distrust, whiche followe the iudgement and wisedome of humane rea­son, rather than the Oracles of God.

For such is humane reason, that except it bée conuinced by euident signes, and perswaded by vndoubted argumentes, it wyll not beléeue. And this is the very same which Paul sayeth, The thinges that belong vnto God, i. Cor. 2.14 seeme foolishe to worldlye wisedome, and are not vn­derstoode: Wherevppon the Apostle exhorteth vs to become fooles, (that is to saye, beléeuers) to vnderstande them. For except they bée beléeued, they shall not bée vnderstoode. But with this di­sease, were both Iewes and Gentiles in­fected. Concerning the Iewes, this place speaketh, and also the thyrtye and nine verse, of the twelfth of Mathew. Con­cerning both Iewes and Gentiles the A­postle sayth, The Iewes require signes, and the Greekes, wisedome: i. Cor. 1.21 that is to saye, both are distrustfull, and beléeue not the woord of GOD in the cause of the kingdome of GOD (where fayth is requyred) requyring certayne per­swations of signes and argumentes.

C. But howe commeth it to passe, that Christe is so sharpe nowe, who was wonte, gentlye to receyue others which desyred Myracles: as wée maye reade here and there of diuers blinde and lame personnes? Hée had then verylye some certaine reason which is hydde from vs, why he dealt more seuerelye with this man, than he was wont to doe with o­thers. And peraduenture hée had not so muche respect vnto this man, as hée had to the whole Nation. He sawe that his Doctrine was litle estéemed, and not onely neglected, but vtterlye despi­sed: [Page 139] all men depending vpon Myracles, and being rather amased, than wonde­ring at them. Increduli­tye a dete­stable vice. Therefore, that wicked contempte of Gods worde, which com­monly raigned in them, caused him to make this complaint. M. For moste detestable is this vice, incredulitye, by which, men refuse to beléeue the worde of God, except they bée dryuen therevn­to by signes. Verye true it is, that some of the Fathers in old tyme, haue wished a confyrmation by signes, least they shoulde doubte of the trueth of the pro­mises: we sée also that GOD was not offended with theyr desyres, as we maye reade of Gedeon, Iudg. 6.7 Esa. 38.22. of Ezechias, and of o­thers. C. But Christ noteth here a farre greater wickednesse. For so the Iewes depended vpon Myracles, that they had no regarde vnto the worde of God. So that all theyr Religion, all theyr know­ledge of God, and all theyr Godlinesse, was in myracles. R. But that is no true fayth, which is conceyued, eyther of myracles, of signes, or wonders. For myracles are onely seales and witnesses. Therefore they doe not make him which is vnbeléeuing, a true beléeuer, but they doe confyrme him, which is fyrst a be­léeuer, in his fayth. C. They therefore at this daye greatlye offend, which crye, saying: Let vs first sée miracles, and then wée wyll geue eare to this Doctrine, as though the truth of Christ ought to bée so base in our eyes, vnlesse it haue some o­ther stay. But although god should heape vppon them an innumerable sort of my­racles, yet notwithstanding they lye, when they saye they wyll beleeue. Exod. 5. Ioh. 12.37. There woulde aryse a certaine externall admi­ration, but there woulde followe neuer a whit the more attencion to Doctrine. The which wée may plainely behold in Pharao, and in the Iewes. For the woorde of the Lorde abydeth for euer, If they wyll not heare Moyses and the Prophetes, Luk. 16.31. neyther wyll they beleeue, though one should ryse againe from the dead. It is no maruayle therefore, if the Lorde doe first of all séeke to cure the diseased Father with distrust, before hée restore his Sonne to health. For they are more daungerous sicke, which are sicke in mynde, and ought rather to bée healed, then they which are sicke in bodye. A. Christ therefore doeth the office in déede, of a Byshop, of a Pastor, and of the Sheepheard of our Soules.

49. The Ruler sayeth vnto him: Syr, come downe or euer that my Sonne dye.

Because this Ruler was whollye oc­cupyed in minde to delyuer his Sonne from perryll of death, hée aunswereth nothing, but rather vrgeth the Lorde to make haste, before his Sonne geue vp his soule. Fatherlye care and affection. M. We sée therefore in him first, an Image of the affection of Fathers towarde theyr Children, by which euerye Father naturallye desy­reth the sauing health of his Children, the which the Children verye seldome consider. Thou shalt neuer finde in all the Euangelicall Historyes, any one Sonne, which came vnto Christe and sayde, Math. 17.14. and .9.18. and .15.22. Lorde come downe before that my father dye. But ye shall often reade of this affection, and care of Parentes for theyr Children, which they haue vt­tered vnto Christ.

M. Howebeit also, it appeareth in this man, what corrupt & preposterous loue, some Parentes beare toward their Children. For hée onelye séeketh the corporall health of his Sonne, neglecting the Spirituall and true lyfe, which the Lorde had begonne to teache. He sayth not, Lord helpe our fayth, and the salua­tion of our Soules, but as for our body­lye health, Loue in many Pa­rentes cor­rupte to­ward theyr Children. let that bée as it séemeth good in the eyes of God: But hée sayeth, and that earnestlye, Lorde come downe be­fore my Sonne dye. And, what Father at any time, came to the Lorde, and sayde, Lorde, my Sonne hath no feare of God: whereby I perceyue that hée is sicke in Soule, and in great perill: helpe him I beséeche thée. Also, they which at this daye desyre the Prayers of the Churche, howe many of them is there I praye you, which desyre the congre­gation [Page 140] to praye vnto God for them, that they maye haue fayth, the feare of God, and patience.

50. Iesus sayth vnto him, go thy way, thy sonne lyueth. The man be­leeued the worde that Iesus had sayde vnto him, and went his waye.

Bv. The Lorde in verye déede con­fesseth that hée can doe muche more then the Ruler trusted he coulde do, being the Lorde of lyfe and death, which can both retayne the lyfe when it is departing from the body, and also, when it is cleane gone, call the same againe: For hée sayeth, ‘Goe thy waie, thy Sonne liueth.’

C. signifying that hée is escaped out of the perrill of death. But séeing this man procéeding and perseuering in in­treating and praying Christ, obtained at the leangth his heartes desyre, thou mayest gather that Christ dyd not repre­hend him, because he would wholly reiect him, and refuse his praiers, but rather to correct that vice, which staied him from comming to the true fayth. And we sayde alreadye before that this reprehen­sion belonged rather to all the people, than to one man. Moreouer, here the singuler humanitye, and gentlenesse of our Sauiour Christ appeareth, in that hée bearing with the mannes rudenesse, extended his power farther than hée loo­ked for. Hée requested that Christ would heale his sonne by comming vnto him.

Hée thought that he could heale his sicke Sonne of his disease, but he dyd not be­léeue that he could rayse his Sonne being dead, from death to lyfe: and therefore hée vrgeth him to make haste, least death preuent him: R. and by this making of haste, hee declareth his incredulitye.

For vnbeleefe maketh haste, but Fayth wayteth and tarieth the Lordes leasure. Faith taryeth the Lordes leasure. Esa. 28.1 [...] And therefore the Prophete sayeth: Hee which beleeueth, shall not make haste. C. Seeing then, Christ beareth with both these infyrmityes, we maye hereby gather, of howe great price hée esteemeth euen the least faith. This also is worthy to bée noted, that Christ in not satisfying his wil and desire, wor­keth by meanes which we thought not of to helpe vs, to the ende wée might learne not to prescribe vnto him any thing.

R. Therefore by this word of Christ, not onelye the Sonne is healed, but al­so the Fathers fayth encreased and con­firmed. And as the Sonne by this woorde, as by a soueraigne Medicine, re­ceyueth health so also the Father recey­ueth strength of Faith. For that fayth is strong and firme, which is conceyued by the woorde, and not by Myracles.

A. But dyd he not beleeue at the first? Howe had hée come vnto Christ to ob­taine any thing at his hande, except hée had béene indued with some faith? I aun­swere. Bv. Hée dyd at the first be­léeue the Lorde: for hée had not come vnto him, if hée had not first conceyued some notable hope of his power, and clemencye: but so soone as he heard his worde, and vnderstoode his promise, he beléeued more firmelye.

Therefore hée troubled the Lorde no farther, but went his waye, and as hée beléeued, hée founde his Sonne restoored to health. C. For because he came with this perswacion, that Christ was a Prophete of God, therefore hée was so readye to beléeue, that taking holde of one worde, he printed the same in his mynde. And although hée dyd not so reuerentlye estéeme, and thinke of the power of Christ, as it became him, yet notwithstanding, a short promise made him to conceyue sodainelye an assured [Page 141] hope: insomuch that he beleeued the lyfe of his Sonne, to bée included in the onelye woorde of Christ. Prompt­nesse in be­leeuing the worde of God. With this promptnesse and readinesse, ought euery one of vs to receyue the worde of God: but sildome or neuer shall suche present effect followe in the hearers. For howe many bée there which profite so much at the hearing of many Sermons, as this prophane man profited at the hea­ring of one worde? Wherefore, wée must vse the more dilligence in shaking of our dulnesse and s [...]outh: and especially wée must praye vnto God, that it wyll please him so to worke in our heartes, that wée maye bée no lesse readye to be­léeue, than hée is gentle and readye to promise.

51 And as he vvas nowe going downe, the ser­uauntes met him, and told him saying: Thy sonne lyueth.

Bv. That whiche nowe followeth, doeth set foorthe as well the power of Christe, as the effecte and nature of Fayth, to the ende the Myracle maye bée more notable and more purelye pur­ged from all euyll suspicion, and also that the force of fayth, maye more and more appeare. A. For there is no doubt but that all these thinges were done, by the prouidence of God. M. The Lad was healed by the power of the woord of Christ, otherwyse hée had dyed by the contagiousnesse of his sicknesse. But this was knowen as yet to no man.

The Seruauntes brought woorde that his Sonne was recouered: but howe, and by whose power hée was reuyued, that they knewe not. Therefore the méeting of the seruauntes with him by the waye, and the glad tydinges which they brought vnto the sorrowfull Fa­ther, serued thus farre to the setting foorth of the glorye of Christ, that hée might bée sayd to haue spoken the trueth, concerning the sonne restoored to health, though hee were absent: the which see­meth to bée done by the spyrite of Pro­phesie, and also to bée beléeued of the Father as a Propheticall Oracle.

C. Moreouer, with the efficacye of the worde, here is also described the effecte of Fayth. For as Christ restored the Sonne to lyfe, which was nowe at the poynt of death, euen so the Father by his fayth: in a moment, recouered and receyued againe his Sonne, safe and sounde. Let vs knowe therefore, that so often as the Lorde offereth vnto vs his benefites, his power is euer at hand to performe whatsoeuer hée promiseth, so that our vnbeléefe bée not a let vnto the same.

Wée confesse that this is not alwaies, often, or commonly séene, that the Lord by and by, stretcheth foorth his hande to helpe vs: but so often as hée differreth the same, hée doeth it vppon good con­sideration, and for our profite.

And although it doeth not alwayes, by one manner of meane helpe his ser­uauntes, yet notwithstanding, no mans Fayth shalbe in vaine, but wée shall know that it is very true, which the pro­phete teacheth, that the promises of God, Abac. 2.3. when they seeme to tarrye long, do then most spéedelye come.

52. Then enquyred hee of them vvhen he be­ganne to amende: and they sayde vnto him, Yesterdaye, at the se­uenth houre, the fe­uer left him.

M. To the ende it might appeare whether his sonne were healed by chance or by the singuler power of Christ, the father enquyred what tyme his Sonne beganne to amende. C. The which hée dyd, being moued therevnto by the se­créete impulsion of Gods spyrite, to the ende the trueth of the Myracle might the moore euidentlye appeare.

[Page 142]For we are to proane and readye by nature to obscure and darken the lighte and glorie of God, and Sathan also sée­keth by all meanes possible, to kepe from vs the sighte of all hys wounderfull woorkes. Wherefore, to the ende all his woorkes maye haue their deserued prayse, it is necessarye that they bée made so euident and playne vnto vs, that there bée no occasion of doubting lefte. How vnthankefull therefore so­euer men be, yet notwithstanding, this circumstance will not suffer so notable a woorke of Christe, to bée ascribed vnto fortune. M. Therefore the truthe and power of the woorde of Christe is suche, that it neuer passeth without a sure and vndoubted experiment of it selfe: and the more diligentlye it is examined, the more manifest and certaine it is. Truth, the more it is examined, the more certaine it is. The power which Christe shewed in healing of this childe, had bene hydden, yf so bée the curiositie of the father, had not en­quired after the hower of his healing.

Thomas woulde not beléeue them that toulde him of the resurrection of Christe, Ioh. 20.28. except he might haue experi­ment, bothe by séeing and féeling the same. But this kinde of experiment was so farre from detracting any thing from the truthe of Christes resurrection, that it could not be made more manifest and certaine by any other waye.

R. This Ruler therefore enquireth the hower, firste to declare his faithe, which he hadde conceiued before by the woorde: and secondly, to the ende he might drawe his whole familye vnto faithe.

57. So the Father knewe, that it was done the same hower, in the which Iesus said vnto hym, Thy sonne ly­ueth: And he belee­ued and al his hous­holde.

A. Let vs also learne after this man­ner to behaue our selues, that the truthe of our woordes and actions, may appeare more in déede than in woordes, yf so be they be examined. We sée that the Lorde vsed not manye woordes, to shewe and commend vnto him the myracle, but lefte the same to the truthe of that whiche hée intended to do, which shoulde sufficiently declare the truthe of his woorde.

R. Did he not also beléeue before? What is it then whiche the Euangelist sayth now? C. For this séemeth verye absurde, to make mencion of the begin­ning of Faith in that man, whose faith he commended at the firste: neither can the woorde of beléeuing in this place he referred to the procéeding of faithe.

But we muste note that the man being a Iewe, and trayned vp in the doctrine of the lawe, had some taste of faithe when he came vnto Christ. And whereas af­terward he beléeued the woorde of Christ, that was a perticuler faithe, which ex­tended no farther then to the life of his sonne: but now he began to beléeue af­ter another maner, because he hauing im­braced the doctrine of Christ, professed him selfe to be one of his disciples. So that now, he doth not onely beléeue that his sonne is restored to health againe by the benefite of Christe, but also acknow­ledgeth Christe to be the sonne of God, and geueth his name to the Gospel.

M. Beholde therefore the fruite of this miracle, namely the increase and confirmation of faithe.

C. This Ruler had his whole houshold fellow professors with him of the Gos­pell, who were witnesses with him of the miracle. Of the whole houshould there was not one whiche knewe what aunswere the Lord had made to the good man of the house, but onely he him selfe which hearde the same: but he toulde [Page 143] them all thinges, and reuealed vnto them the vertue and power of Christe, Bv. to the ende his whole familie might come with him to Christianisme.

The which thing, not onely the maisters of houshouldes, but also their whole families, ought to consider, thereby to learne, what is their duetye yf so bée they wyll lyue godly in Christe: namely, to geue themselues wholly vn­to God, and to beleeue in Christe the sonne of God, M. and by mutuall conference of the woord of God among them selues, to edifie one another in the faith of Christe.

54. This is againe the seconde miracle that Iesus did, when he was come out of Iu­rie into Galilee.

Bv. The Euangelist maketh mencion of this, to the ende we might vnder­stande, that the Lorde woulde by this meanes builde vp the foundacion of his kingdome, which was layde among the Galileans: and herewithall hée declareth that his purpose is to describe certayne speciall, and notable miracles of our Lord and sauiour Christe, to the setting forth of his power, and to the teaching of the trueth of faith.

M. Neither ought it to séeme ab­surde to any man, that the Euangelist so diligently declareth this thing, séeing one only houshould or family, was wonne by this miracle: for this is not vnwoonted or straunge, yf we waye and consider first of al, how much the Lord esteemeth the saluation of one, which is not compara­ble to so great a houshould as this was: and also what small béeginninges of heauenly thinges, and of the kingdome of God, are woont to growe into a greate masse. One house maye bée to a whole Citie, euen as that littell lea­uen of the number of the Appostles was to the whole worlde.

For in what great estimation the faith­full are with God, though they bée fewe in number, and amount to the number of ten, the family of Lot may bee an example for euer.

❧The fyfth Chapter.

1. After this was there a Feast day of the Iewes, and Iesus went vp to Hierusalem.

THIS PRE­sent Historye doeth special­lye teache and declare vnto vs, the corpo­rall benefite whiche the Lorde besto­wed vppon the Lame Man, and howe hée tooke from him his disease, which by no arte was Curable, and therefore without hope of recouerye: whereby he declared againe, that hée is the omnipo­tent Lorde of all thinges.

Notwithstanding, before the Euange­list describeth the benefite it selfe, or mi­racle, he beginneth with certaine things, according to the Historical manner, by which hée both noteth the time, and also the place, when, and where it was done: all which thinges pertaine to the grea­ter confyrmation of the Historie. C. And although the Euangelist doth not plain­lye expresse what daye this was, of the which hée maketh mencion here, yet not­withstanding, by coniecture it is likelye that it was the Feast of Pentecost, if notwithstanding, this which is here de­clared, were done straight after Christ came into Galilee. For hée departing from Hierusalem, straight after the feast of Passeouer, and passing by Samaria, spake vnto his Disciples of the time of Haruest, Note here that the Iewes har­uest was alwayes redy at the feaste of Whitson­tide by rea­son of the whotnes of the coun­trey. (as you maye reade in the fiue and thirtie verse of the fourth Chapter) and comming into Galilee, hée cured the Rulers Sonne: after the which the E­uangelist sayeth, that this Feast day fol­lowed. Therefore the order of time leadeth vs, to vnderstande the same of Pentecost. Howebeit, wée ought not greatlye to contende about this matter.

For what cause Christe went vp to Hierusalem at the Feastes of the Iewes, is declared already in the thirtéene verse of the second Chapter going before.

2. And there is at Hie­rusalem, by the Sheepe Markette, a Poole vvhich is cal­led in the Hebrewe tongue, Bethesda, hauing fiue Porches.

C. By the cyrcumstance of the place, wée gather, that this Myracle was not hidden or knowne to a fewe. For the place where this miracle was wrought, [Page 145] was muche frequented of many men, as maye prooue the fiue Porches, and the néerenesse of the Temple. Moreouer, the Euangelist sayeth, that there laye many sicke persons.

Of this name, there are diuers inter­pretacions, and dicters translations also. For according to the Hebrewe woorde, it is sometime called, Betzaida, some­tyme Bethesda, and otherwhile Bethe­der: Wherevppon some interprete this woorde to signifie the house belonging to the flocke, and othersome, the place of fishing. C. But theyr opinion is more probable, whiche expounde the same to bée the place of effusion: For so muche doeth the Hebrewe worde, [...] Eshed, sounde. But the Euan­gelist, hath pronounced, the twoo last sillables thus, Esda, (as, Beth-esda), ac­cording to the Chaldee tongue, which at that time was muche vsed. It is very likely that the water was brought to this place by Conduicte Pipes, that from thence the Priestes might drawe of the same. It maye also bée that this name was geuen to the place, be­cause the water passed into the same by Conduicte Pipes. Also this place or Poole was called in Latine, Probatica, Piscina, That is to saye, The Ponde, where the Priestes dyd washe the shéepe that shoulde bée Sacrificed: for the Gréeke woorde [...], or Probaton, signifieth a Shéepe.

M. It is lykelye that these Por­ches were erected for the easement of the multitude of sicke persons, whiche came thyther to recouer theyr health: out of the whiche Porches they might goe downe by a payre of Gréeces, or Stayers, into the Poole. So that they, which were but méere Hipocrites, and whose déedes had onelye a shewe of Godlinesse, had notwithstanding this consideration and care, for those that were sicke among them, to prouide that they might bée holpen and cured.

3. In which laye a great multytude of Sicke Folke, of Blynde, Halt, and wythered, wayting for the mo­uing of the water.

C. It maye bée that the Sycke per­sons laye in the Porches, to aske the Almes of the people, which passed there­by to the Temple to worshippe. Al­so the Beastes whiche were offered in Sacryfice, were commonlye bought there. M. But wée must thinke, that there is nothing done in humaine af­fayres, without the disposition of God. God coulde by other meanes haue cu­red the diseases of his people: but it pleased him so to order and appoynt this thing, that all manner of Sicke and diseased personnes shoulde bée ga­thered togeather from farre, into one place, and that, in the same Citye, where there abounded Pride, and dis­dayne, and to the whiche the people resorted from farre, and from euerye quarter of Iudea: to the ende, they ha­uing diuers kindes of miseryes, The ende of spittell houses. set be­fore theyr eyes, might bée called to mo­destye, to humillitye of the minde, and to true repentaunce And to this ende and purpose, the Spitle houses, which belong to all Cities, are appointed of God by his prouidence.

C. The Euangelist hath reckened vp certaine kindes of the diseases, to the ende wée might knowe that the Lorde dyd not heale the common and mea­nest sort of the diseases: For mans helpe can not cure the Lame and the blynde.

[Page 146]This vndoubtedlye was a lamentable spectacle, to see in so many men, so great deformitye of members. But notwith­standing, the glory of God did ther more brightly shine, than in the beholding of a great, and well appointed armye.

For there is nothing more magnificent, than when the wonderful power of God doeth correct and repayre the defection and decaye of Nature: neyther is there any thing more excellent and pleasaunt, than when God, according to his vn­speakeable goodnesse, helpeth mannes miseryes.

4. For an Aungell went downe at a certaine season into the poole, and styrred the wa­ter: who soeuer than first after the styr­ring of the Water stepped in, was made whole, of whatsoeuer disease he had.

It is vncertaine, when or howe of­ten, the Aungell came downe to the water, whether once in a yere, or oftner. Some thinke that hée des­cended euerye Festiuall daye, and that then some one sicke personne or other was healed. Othersome, thinke that this was done onelye vppon the daye of Pentecost. Notwithstanding, this is most certayne, that the benefite is to bee ascribed vnto God, who in wor­king, hath euer vsed the Ministery of Aungelles, of men, and of Elements.

For that which the Aungell dyd here, hee dyd it as the Minister of God. For it is a worke proper to God, to cure the sicke, but as hee hath euer vsed the hande and worke of Aungelles, so hée hath committed these partes in charge, to the Angell.

For the which cause the Angelles are called, powers, or vertues, Ephe. 1.21. not because GOD resigning his power vnto them, sytteth him selfe idle in Heauen: but because hée working mightely in them, mightelye declareth vnto vs his power.

Therefore, they doe verye wickedlye, whiche ascribe any thing to Angelles whiche is proper to GOD, or whiche make them suche mediatours betwéene God and vs, that they obscure the glo­rye of GOD: when as wée ought ra­ther directlye to come vnto Christ, that by his conducting, ayde and commaun­dement, wée maye haue the Aungels helpers, and ministers of our Salua­tion. Furthermore, the Lord coulde heale in one moment, all men at once, without any space betwéene: but as myracles haue theyr ende, so also they ought to haue their meane. Euen as Christ also teacheth, 1. King. 4.32. 1. Kin. 17. [...] Luke. 4.25. when he sayth that so many dyed in the dayes of Eli­zeus, and none were raysed vp, sauing one onely Childe: and that there were so many famished Widdowes, in the time of drought, and one alone was reléeued by Elias.

Euen so the Lorde thought it suffici­ent, to make declaracion of his presence to a fewe sicke personnes. M. More­ouer, the Euangelist sheweth that this was a myraculous kinde of healing of sicke personnes, in thrée thinges: fyrst when hée maketh mencion of troubling of the water, to the ende thou mayest knowe, that before this styring, or troubling, the Poole had no force or vertue at all to heale. Secondlye, hée sayeth that hée was made whole, which descended first into the water: to declare that after the sayd first, any other what­soeuer, descended into the water in vaine. Thyrdlye, hée addeth, that hée was made whole of whatsoeuer disease hée had: to the ende thou mayest knowe that this vertue of healing was deuine, and most perfect.

[Page 147] C. But the manner of healing which is here described, doeth sufficiently teach vs that there is nothing more vnméete, than that men should make the workes of God subiect to theyr iudgement.

For what helpe or remedye maye a man hope to haue of troubled wa­ter? Faire and cleare water is more apte and méete to restoore health, than that whiche is troubled. Wherefore then is it troubled? C. But thus the Lorde doeth make vs to forsake our owne iudgement, and to yéelde to the obedience of Faith. Wée followe to gréedelye those thinges, whiche please our carnall reason, without the woorde of God. Therefore, to the ende hee may make vs obedient vnto him, hée doeth oftentimes set before vs those thinges, which are contrarye to our reason.

R. For the Lorde executeth and fi­nisheth his workes vnder a contrarye shewe. Hée worketh lyfe by death, than the which there is nothing moore contrarye to life: hée worketh ioye by sorrowe, libertye by Captiuitye, the which is most contrarye to libertye.

C. Example wée haue in Naaman the Syrian, (whome for the curing of his Leprosie, the Prophete sent to Iordan, who at the first made a Iest of that, which afterward hée felte in déede) that God doth so worke contrary to humane reason, that notwithstanding, hee doeth neuer frustrate or deceyue vs. R. So Elizeus healed the waters of Hierico, 2. Kin. 5.10 in casting salt into them, in which there was death, and barrennesse, the thing being quite contrarye: for otherwise, Salt being put into water, 2. Kin. 2.20 bringeth barrennesse and not fertillitye. But as the waters of Hierico were not healed by Salte, euen so in this place, the troubled water, healed not the sicke: otherwise it hadde healed all those that had come into it, at all tymes, with­out respect of fyrst or last.

C. But hée so commendeth the ex­ternall signe, that by the syght there­of, all sicke menne might bee constray­ned to haue respect vnto him, the one­lye aucthour of grace.

Bathes, without God are of no force or vertue. Bv. If therefore the Bathes that bée in Swicerland, in Iuliers, in Sicilie, in Valeria, in Englande, and diuers o­ther Countreyes, doe helpe those that are diseased, the same is to bée attribu­ted to the goodnesse of God. For there are no earthlye thinges which haue in them any force or vertue to helpe men, except they bée made effectuall by the power of him that is omnipotent.

Neuerthelesse, those benefites whiche are geuen to vs by meanes, are not to bée contempned, neyther ought wée to a­buse them. For all the giftes of God ought to bée vsed to the glorye of God, to our soules health, and for the neces­sitye of our bodye. C. But wée must alwayes beware that wée doo not ascribe that to creatures, which belongeth onely to God.

5. And a certayne man was there, whiche had beene diseased, thyrtye and eyght yeeres.

Bv. After the description of the place, of the time, & the occasion of the benefite of Christ, the benefite it selfe is now added, with the circumstaunces, by which it was made more manifest. For the Lord dyd not take at a venture some one sicke person from among the multitude, to heale the same, but hée chose out one a­mongst all the rest, which was most mi­serable, both for the daungerousnesse of the disease, and also for the long continu­aunce of the same, and finallye, suche a one as especiallye wanted the helpe of o­thers. R. So that the Euangelist ther­fore maketh mencion of the continu­aunce of the disease, fyrst of all, that the greatenesse of the Miracle might bée commended: secondlye, to teache that hée was not by chaunse troubled with so gréeuous, and languishing a di­sease, the space of eyght and thyrtye yéeres, and that his griefe was not pro­longed by chaunce, neyther that hée was without any consideration preuented by others which went into the water before [Page 148] him, neyther that without cause he wan­ted a man, which might put him into the Poole, after the troubling of the water. For all these thinges were thus disposed and ordered by the wyll of God, that Christ might bée gloryfied.

Iohn. 9.1. A. The lyke maye bee sayde of him which was borne blinde: And of La­zarus, Iohn. 11.39 which was not onelye sicke, but also dyed, and laye foure dayes in the Graue, wayting for Christ: Also of the woman whiche was diseased with the bloodye flyre, Math. 9.20 for the space of twelue yeres: and of that other woman whiche had the spirite of infirmitye eyghtéene yeres, & could not lyft vp her selfe aright, vntyll such time as Christ healed her. R. Euen so, let vs certainelye beléeue that all our infirmityes, Luk. 13.11. and afflictions doe continue with vs the longer, especi­allye by the wyll and pleasure of God, that hée at the length maye bée glory­fied. And the name of GOD is glo­ryfied, when as by some déede or other the power, wisedome, or mercye of God is manifested, that thereby the godlye maye beginne to prayse him, and learne to trust in him, and to feare him: according as it is sayde in the Psalme, Psal. 50.15. Call vppon mee, in the daye of trouble, and I wyll delyuer thee, and thou shalt glorifye mee.

R. If therefore thou bée afflicted, not with an hourelye, but with a con­tinuall Crosse, suffer the hande of the Lorde, I beséeche thée pacientlye, which afflicteth thée of good wyll, I woulde not haue thee throughe infidellytye to grudge, or to thinke the time long, but by Fayth abyde his leasure, being assured that although the Lorde tarrye long, yet notwithstanding, when hée commeth, hée wyll come quicklye, and wyll not bée slowe. Habac. 2.3

M. But concerning the name of this sicke man, there is no mencion made: for hée had no manner of esti­mation in this worlde, by reason of his miserable state and condition. For suche is the manner of the world, that it maketh no accounte of any, but of those alone which excell in rytches, or dignitye.

Wherevppon, Gen. 6.4. among the Hebrewes they were called men of renowne. Al­so, what maner of disease it was wher­with this man was troubled, there is no mencion here made. CHR. It is verye likelye, that hée had the Paul­sey. M. But what disease so euer it was, this is euident, that it was incu­rable, especiallye it hauing continewed so many yeres.

6. When Iesus sawe him lye, and knewe that hee nowe long time had beene diseased, hee sayeth vnto him, wylt thou bee made whole?

Bv. Christ asketh not this question as though hée were ignoraunt of his desyre: B. but by this demaunde, the Lorde went about to styrre vp in this sicke man, a desyre of health: to the ende hée might the more thankfullye, and with greater admiration, receyue the benefite: C. to the ende also, hée might make the witnesses which were present, the more attentiue, who being otherwise occupyed, might haue neg­lected the myracle, as oftentymes it commeth to passe in matters that are sodainelye done.

Bv. Furthermore, the purpose of the Lorde was to declare, that no man coulde haue health, excepte hée hated the disease, with the which afore time hée had béene gréeued, and vnlesse hée earnestlye desyred health.

R. As Christ therefore preuented the Supplication, and request of the Sycke Man (for hée asked him the question before hee desyred healthe) euen so by his vnspeakeable goodnesse hée preuenteth the Prayers of all [Page 149] those which labour through fayth, as hee him selfe testifyeth, saying: It shal come to passe, that before they call, I wyll aunswere, Esa. 45.24 and before they speake I wyll heare. CHR. Hée sayeth not, Wylt thou that I heale thée? Neyther doeth hée requyre Fayth of him, say­ing: Doest thou beléeue that I am able to cure thée of thy Disease? For Christ was altogeather vnknowne vn­to him: as shall appeare by that which followeth.

7. The sicke man aun­swered him, Syr, I haue no man, when the Water is trou­bled, to put mee in­to the Poole: but in the meane tyme, while I am about to come, another step­peth downe before mee.

Bv. The sicke man according to his grosse vnderstanding, not perceyuing whereabout the Lorde went, doeth at large declare vnto the Lorde his cala­mitye, signifying neuerthelesse, that hée wanteth not good wyll, but rather abil­litye, for that hée coulde perswade no man when the water was troubled, to ducke him in the Poole. M. In that hée calleth Christ, Ioh. 20.13. Lorde, hée so doeth according to the manner of that Coun­treye. So Mary called Christ, Lord, whome shée supposed to bée a Gardiner. This man knewe not the Lord: there­fore hée sayde not, Lorde, I woulde be made whole, helpe mee: But simplye hée maketh his complaint, what hath hindered him hytherto from receyuing his health, hoping that peraduenture it might come to passe by the meanes of Christ, who spake so friendlye, and familliarlye vnto him, hée might in conuenient time, bée put into the wa­ter.

C. But this sicke man behaueth him selfe, euen as wée all are wont to doe, For hée includeth Gods helpe in his owne cogitation, not daring to war­rant more vnto him selfe, than hée could conceyue in his minde. And whereas Christ beareth with his infirmitye, wée haue therein a spectacle of his clemency, of the which euery one of vs daylye hath experience, when wée staying our selues whollye vppon those meanes which are next vnto vs, he stretching out his hande, contrarye to our expectation, out of se­crete and hidden places, sheweth howe greatlye his goodnesse, surmounteth the straites of our fayth.

Furthermore, by this example, Patience. wée ought to learne sufferaunce. Long was the tearme of eyght and thyrtye yéeres, all whiche tyme GOD deferred his benefite of healing this miserable crea­ture: the which notwithstanding, hée had determined to bestowe vppon him, from the beginning.

R. Notwithstanding, hée doeth not ac­cuse or complaine, neither doeth he curse those which preuented him: but quietlye and without the reprooche of others, hée telleth that he hath béene preuented. Furthermore, hée doeth not wishe him selfe forlorne, neyther doeth hée curse the daye of his Natiuitye, but patiently he bewayleth his callamitie. M. Final­lye, we sée howe lytle pitye and huma­nitye there was in this notable Citye, insomuch that there was not one found, which would any whit helpe this mise­rable sicke man to his health, and yet notwithstanding, the true worshippe of God was professed in this Citye. Wher­vpon Christ iustlye sayd to the Iewes, Mercy is preferred before Sa­cryfice 1. Sam. 15.22. Math. 9.13 I wyll haue mercye and not Sacrifice. And yet notwithstanding, this inhumanity, and pitilesnes happened not to the sicke man without Gods diuine counsaile: for God had otherwise appointed for him.

[Page 150]Let them remember this, which in like maner, are destitute of mans helpe, that they murmure not against the Lord, and that they accuse no man but theyr owne sinnes, of the which our outwarde cala­mities, ought to put vs in minde.

8. Iesus sayeth vnto him, Ryse, take vp thy bed and walke.

Bv. The Lorde minding to shewe him selfe to bée euen the verye same, whome Angelles serue, by whose force the wa­ter is troubled and the sicke healed, and to bée the verye same in lyke manner, which at his becke onelye taketh awaye the diseases, both of bodye and Soule, sayeth vnto the sicke man, ‘Rise, take vp thy bed, and walke.’

M. The sicke man for this cause, sayd that hée was myserable, for that he had not a man to put him into the water, by and by, after the troubling of the same: but the Lorde going about to declare vnto him by his Vertue and Grace, that hée is not miserable whi­che wanteth mannes helpe, if so bée he maye haue the helpe of God, sayeth, Ryse, take vp thy Bed and walke. He might haue sayde, Bée thou whole, and frée from this Disease, but hée thought it better to commaunde him to doe that, which might bee a manifest signe vnto him of true and vndoubted health: and also a manifestacion of Gods power, in the eyes of all men. So, to the Ruler of the synagogues Daughter, which was dead, hée sayde not, Daughter liue, nor to Lazarus, Lazarus liue: But he sayde, Daughter aryse, and hée commaunded meate to bée geuen her: Mat. 5.43. Ioh. 11.43 Math. 9.6 Also, Lazarus come foorth: and againe, lose him, and suffer him to come foorth. So also he sayde to the man sicke of the Palsey, Ryse, take vp thy bed, and goe home to thine owne house.

These tokens toke awaye, all suspi­cion of false and counterfaite health and lyfe, and gaue testimonye of the trueth without all contradiction.

9. And immediatelye the man was made whole, and tooke vp his bed, and walked: and the same daye was the Sabboth.

R. Here the efficacye of the woord is declared, to the ende that wée might know for a suerty, that the woord of the gospel, Rom. 1.17. is the power of God to saluation to all that beléeue, howe contemptible soeuer it appeare in outwarde shewe, and suffereth persecution of the worlde. M. Here the sicke man is not onely hea­led without all delaye, but by the power of the word of Christ, he is so restored to health, that without all helpe of man he stādeth boult vpright on his féete, taketh vp his Bed on his shoulders, and stout­lye goeth foreward on his waye. By which tokens the power of the word of Christ was sufficientlye declared. O­therwyse, if hée had abode styll in his Bed, how whole soeuer he had béene, the restoring of his health had béene ob­scure. But when hee rose vp in the sight of all men, and went on his way with his Bed on his necke, there appeared a most euident declaration of the power of Christ.

C. Chrste was not ignorant how great offence woulde follow, when the man shoulde be séene to carrye a burthen on his necke. Ier. 17.21. For the lawe expresly forbid­deth [Page 151] to carry any maner of burthen vp­pon the Sabboth daye. B. But Christe intended to shewe by this miracle, that he is the Lord of the Sabboth, and of al thinges els: whereuppon he did this vp­pon the Sabboth daye: and to the ende it might be the more openly knowne, he commaunded him which so long tyme was carried of his bed, to take vp the same now, and to carie it in like maner on his shoulders. The which being such impietie as was not woonte to bée she­wed, it moued the mindes of the mul­titude very much to enquire of the cause of so great bouldnes: and so to learne the power and aucthoritye of the Lord, who setting forth the glorye of his Father so greately by that miracle, did a woorke belonging to the Sabboth daye.

C. Therefore, he commaunded the bed to be caried, that the miracle might be the more generally known: secondly, that oc­casion might be geuen & as it were a way prepared to that notable sermon whiche he made afterward. And, of so greate waight, was the knowledge of that mi­racle, that he ought not to regarde the offence of the people, especially, sée­ing hée hadde so iust a defence in a re­dines, by which although hée pleased not the wicked, yet notwithstanding, he mightely refuted their cauils.

Therfore, we must holde this for a ge­nerall Rule, That although the whole worlde shall rage against God, yet ne­uerthelesse, we must publish the glory of God, and must preach forth his woorks, so far forth as it shall be méete to make his glory knowne. And we must not be wearye and discouraged, although this our endeuour haue not good successe, so that we séeke onely the glory of God, and goe not beyonde our boundes.

10. The Iewes therefore sayde vnto him, that was made whole: It is the Sabboth daye, it is not lawfull for thee to carrye thy bed.

M. Hitherto the Euangelist hath made mencion of the power, and also of the goodnes of Christe declared by the miracle, and now consequently he de­clareth the blindnes and mallice of the Iewes, by which reprobate and obsti­nate persones, did caluminate and stan­der the deede of Christe, bothe in the man healed of the Paulsey, and also in Christe hym selfe. R. For in these Iewes, thou shalt fynd neither faith nor charitie. For at the sight of so greate a miracle, they should haue confyrmed their faith, and wondered at the power of God, glorified his name, and also haue reioyced through loue with the man which was healed: but the wicked are made more obstinate by the wonderfull workes of God, Exod. 5.7. and .9. as we may sée by the ex­ample of Pharao.

M. These miserable men went about to obscure and hide the miracle of Christ: the which to doe, they take occasion of the circumstance of tyme. It is (say they) the Sabboth daye, it is not lawfull for thée to carry thy bed. C. The which thing they séeme rightly & iustlye to condemne, for so much as the lawe expresly forbad the same. But when the excuse which hée brought would not satisfie them, they began then to offend in that: for the cause being knowne, hée ought to haue ben borne withall. The bearing of a bur­then as is alredye sayde, was the brea­king of the Sabboth daye: but Christ which layde the burthen vpon his shoul­der by his aucthoritye discharged him.

11. He aunswered them, Hee that made me whole, sayde vnto mee, Take vp thy bed, and walke.

M. Hée coulde not haue aunswe­red better, nor more briefelye.

[Page 152]He doth not dispute eyther about the ob­seruation or breaking of the Sabboth, neither doth hée alleage any thing to ex­cuse him selfe: B. but goeth about to declare, that he doth of right obeye him which had healed him by his deuine power, in carrying his bed, yea though on the Sabboth daye: as yf he should saye, that he cannot commaunde anye thing against God, whiche hadde declared so greate power of God to bée in him.

CRY Therefore, hée referreth all the whole matter vnto him which had made him whole, and séemeth to affirme stout­ly, that he is rather to be honoured then the sabboth, in whome there is so greate vertue and grace, that hée coulde heale this so olde a disease with his word one­lye. For it belongeth onelye to God and not to man to doe suche a déede.

Rashe iudgement. C. We are taught therefore by this ex­ample to beware of rashe Iudgement, vntill the reason and consideration of e­uery facte do fully appeare vnto vs.

Whatsoeuer is contrary to the woorde of God, deserueth without all controuer­sie to be condemned: but because we are here often times deceiued, let vs first modestly and quietly searche out the mat­ter that we may haue a sober and sound iudgement. For, because the Iewes were euill affectioned, they make no en­quirye, but fall to rashe iudgement.

Whereas yf they hadde suffered them selues to bée taught, the offence had not onely béen taken away, but they hadde béen brought with much more profite to the knowledge of the Gospell.

12. Then asked they him, what man is that which sayd vn­to thee, Take vp thy bed and walke.

Bv. It is likely that the Pharisées, vnder­stoode the plainnesse of his speache, and perceiued that Iesus was the aucthour of this matter, whom they knewe well inough hadde done hitherto greate mi­racles: notwithstanding, dissembling the same with wonderfull subtilty, and couering their poysoned spite, they de­maunded what manner of man hée is, which commaunded him to carrye his bed. By which woordes there séemeth to be included an opposition betweene God and man. M. As yf they shoulde haue sayde, séeing God hath so seriouslye commaunded the obseruation of the sab­both, and hath playnly forbidden vs to do anye manner of woorke vppon the Sab­both daye, what man is he that dare pre­sume to set him selfe so rashly againste God? They say not, what is he that hath made thée whole? because this serued not their tourne to caluminate, but they saye, ‘What man is he that.’

Thus blinde and malicious flesh and blood is woont to deale. That which ser­ueth their turne to cauill, they take: but that which toke away all occasion of ca­uill, they let alone. A. So in the cause of the blinde man, the Pharisées make mention onely of the claye which Christe made on the Sabboth daye: but of so greate a miracle, they speake not one woorde.

13. And he that was hea­led, wist not who it was: for Iesus had gotten him selfe away, because there was prease of people in that place.

M. A wonderful thing. Christ was vnknowne to this sick man, which was the aucthour of his health. He remembred [Page 153] nothing concerning Christ, but these two thinges: namely the woorde which he had harde, the which he obeyed, and the health which he recouered by the vertue thereof: but he was, he knewe not, no, not so much as his name. C. Herebye therefore we gather that it cannot bée attributed to this mans faith that hée was made whole, who beeing made whole, knewe not his Phisition: and yet notwithstanding in that hée toke vp his bed at the commaundement of Christ, it séemeth to be done by the directrix faith. In very déede, as we muste confesse that there was some impulsion of faith in him, so by the order of the texte it eui­dentlye appeareth that he was whollye expert of sound doctrine, and of the pure light, vpon the which hee shoulde haue stayed him selfe.

Bv. Therefore at this time he aunswe­reth nothing to their question, but deli­berateth with him selfe, and considereth of more dilligent enquirie and examina­tion. But the Euangelist Iohn addeth the cause why many knew not the auc­thour of so greate a miracle, saying, ‘For Iesus had gotten him selfe away.’

C. Christ woulde not haue the glorye and praise of so notable a woorke to va­nish away, and to bée quite out of re­membraunce, but would haue the same knowen, before that he professed hym selfe to be the aucthour thereof.

Therefore, he got him selfe out of the way for a littell while, that the Iewes might Iudge of the matter it selfe with­out hauing any respect of the person.

M. And also that he might not séeme to desyre the common praise of the peo­ple, thinking it better to suffer the mat­ter it selfe, to prayse and extol the diuine power. Vaine glo­ry auoyded by Christe. Thus they alwayes behaue them selues which séeke not their owne glory, but to do good. Othersome say that he went apart lest he might prouoke the malice of the Iewes to bée more ve­hement against him by his presence.

R. Therefore, although he could haue destroyed his aduersaries with the breth of his mouth, yet he abased him self, euen to extreame impotencie, and went a­parte priuily from among the multi­tude: not because his nature feared death, but to the ende we might learne by his example not to tempte God, but to shunne the madnes of such as are angry vntil their anger be somewhat asswa­ged. For, Heauie (saith Salamon) is a stone, and the sande waighty: but a fooles wrath is heuier then them both.

14. Afterwarde Iesus found him in the temple, and sayd vnto him, Beholde thou art made whole: synne no more, lest a worse thing comme vnto thee.

Bv. Hitherto the truth of the miracle hath béen dilligently discussed: and now Iesus shalbée declared manifestly to be the aucthour of the miracle. For Iesus offereth him selfe againe to the man that was healed, more fully instructing him, that he is euen the verye same of whom he receiued his health. C. It appeareth therefore that Christe did not hyde him selfe for a time, that the remembraunce of his benefite might perishe: for now of his owne accorde hée openly shewed him selfe. In the former place, he ment to haue the woorke onely knowne, and now hée would haue him selfe proclai­med to bée the aucthour. B. leste the deuine woorke shoulde bée oppressed through enuy, but being receiued (as it was méete) it might proue vnto the godly that he is the sonne of God, and so they [Page 154] might be confirmed in the faith: but the wicked, to whom al thinges turne to the woorst, might be the more blinded.

M. Let vs note here into what pla­ces the Lord got him selfe, when he was come to Hierusalem vppon occasion of the feaste dayes. Before, it is saide that hee came to that famous Lazarhouse, in which laye a great multitude of sicke persons. Here also we sée that he en­tred into the temple: of the which is spo­ken before in the fourteene 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 lawe, The tem­ple is the place of worship. but to aduance the kingdome of God: neuer­thelesse, we are taught by his example, to come into Ecclesiasticall places with reuerence, 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 charitie towardes our neighbour. Also it séemeth that the man which was restored to health, went straight way after he was healed, into the Temple, to geue thankes to God, (from whome he knewe all good thinges, to come) for his health.

A. Let vs also therefore learne to geue condigne thanks for those benefyts which God bestoweth on vs, lest the same ingratitude which was found in the nine Lepers that were clensed, Thankes geuing for Godes be­nefites. do make vs altogether vnworthy of the fa­uour of God.

M. Hée which hath cured the sicke, admonisheth those whome he hath healed (after the manner of Phisitions) to pre­serue their receiued health by good dyet, lest by sinning, they loose that which they haue receiued through grace. What is the meaning of this els, then to desire that we may constantly and firmely re­taine that benefite which we haue re­ceiued at his handes?

And in very déede Curates haue néede to be verie vigilant, lest the grace recei­ued, be lost againe by negligence.

C. Christe therefore declareth by these woordes, that we do abuse the benefits of God, vnlesse we be thankful for them. For Christ doth not cast the man in the téeth with that which he had geuen him: but doth onely teach that hée is therfore healed, that being mindfull of the grace receiued, he may woorship God his deli­uerer, all the daies of his life. And to this ende God hath redéemed vs, and be­stowed an infinite nomber of other bée­nefits vpon vs, that we might be thank­full vnto him. Bv. Furthermore, Sinne is the cause of sicknes. let vs learne by these woordes of our saui­our Christe, that the vices of the minde, are the cause of the diseases of the bodye for the moste parte. For the Lorde doth often times scourge our sinnes with the whip of sicknesse and corporall griefes. C. What euyl soeuer therefore we suf­fer, we must impute the same to our sinnes: 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 haue diseases euen from their birth, which they séeme not as yet to haue deserued, yet notwithstanding that naturall sinne which cleaueth so fast vn­to them is the cause thereof. For those diseases which God sendeth vnto his children, he layeth on them, not onely to bring them into the waye by chastise­ment, but also often times to kéepe them within the compas of their duety, and also to driue them from hainous of­fences. C. First of all therefore, when we are sicke, we muste acknowledge the same to be the hande of God, and not the stroke of blind fortune: secondly, we must knowe that he is our most merci­ful father, who delighteth not in our mi­series, and therfore he dealeth not with vs extremely, except our sinnes prouoke him therevnto.

Bv. Moreouer, Christ is a Phisition of body and soule. Math. 9.5. hereby we gather that the Lorde Iesus doth not onely take a­way the diseases of the body, but also cu­reth the sicknes of the soule. As may ap­peare in the curing of another man sicke of the paulsey in the nienth of Mathew.

[Page 155] C. When Christ forbyddeth the man here to sinne, he doth not require that he shoulde be free from all sinne, but it is a comparison of the former life. For the Lorde exhorteth him euer after to repente, and not to continew styll in sinne. Bv. Wherein is declared the vse of Gods benefyts: for mortall men are not restored to health, to riot and surfet in eating and drinking, but to serue God more deuoutly.

C. Yf so be God cannot preuaile any thing with vs by stripes, by which he doth gently chastise vs as a most louing father doeth his tender children, he is constrained to deale with vs after a­nother manner of fashion. Therefore, he taketh the rod and scourge in hand, Leui. 26.14 Deut. 28.15 Psal. 32.9. to tame and bridel our wildenes, euen as he prononceth in the lawe. Therfore, when we are daylye corrected anewe, we ought to attribute the cause therof to stubbornnes. For we are not onely like to vnbroken horses and Mules, but we are also more then vntamed beastes.

R. The Lorde complayneth by the mouth of the Prophete saying, The people turneth not vnto him that smiteth them, Esay. 9.13. neither do they seeke the Lorde of hostes.

C. Wherefore, it is no maruaile if the Lorde do vse more sharpe punishe­ments, and do bruise them as it were with Iron Maules, which will not bée conuerted by meane punishment: for it is méete that he be broken like a potters vessell, which will not suffer him selfe to be corrected. To be shorte, this is the vse of punishments, namelye, that we may bée made more ware after­warde.

M Also this is to bée noted, that the life of this manne was not vn­knowne to Christe. Yf this mans life were not knowne vnto him, bée­ing a straunger, what shall we thinke of our life, which are vnder the pro­fession of his name?

A. Let vs learne therefore, to walke in the feare of the Lorde, euen as if we were alwaies before his eyes, as we are in déede. Psal. 7.10 For hée is a searcher of the harte and reines.

15. The man departed and tolde the Iewes, that it was Iesus which hadde made him whole.

B. This man went to the Iewes no doubt, to commend Iesus as a man of God, and as a prophete of all men to be reuerenced.

Bv. For he thought it to be verye ne­cessarye that he should be knowne vnto many, which could with his woord heale a disease incurable, because others which were also afflicted, might peraduenture come vnto him.

C. Therfore, by this his act he intended nothing lesse then to cause Christ to be hated, & he little thought that men would haue béene so outragious against Christ:

CYR. but he manifested the Phisition to the Iewes, not to the ende they im­magining any euyl of him, should bur­then him with impietie, but to the ende they shoulde not be ignorant of the Phi­sition, if so bée anye of them hadde néede to bée cured.

C. So that this his acte procéeded of a godlye affection, when he woulde haue the Phisition to haue his due honour.

B. But they, the more they felt and perceiued the Lordes deuinity, the more they raged againste him, Sathan Godes enemie prouoking them thereunto.

M. Last of al, we must note that they which haue tasted of the grace and po­wer of Christe, and haue knowne the heauenly sauiour, are of this mind, that they cannot chuse but to set forth hys glory by whome they are saued: also they séeke through loue to helpe their neigh­bours, being in misery and afflicted, in shewing vnto them the Phisition and sauiour by whom they may bée healed.

[Page 156]Let vs also follow this example, that we may declare his power which hath called vs into his wonderful lighte: 1. Pet. 2.9. and let vs seeke the profite of our neigh­bour.

16. And therefore did the Iewes persecute Iesus, and sought the meanes to sley hym, because hee hadde done these thynges on the Sab­both daye.

Bv. Here the preposterous & counterfeit deuocion of the Iewes is touched, who thought that Iesus had broken the Sab­both daye, because he hadde healed the man of the paulsey, and had commaunded him to take vp his bed, for which cause they conspire to murder him, and burst forth into extréeme madnes.

M. But séeing by order men ought to consider what is done, rather then when any thing is done, they should first haue considered what the Lord had done, and then afterward of the time when he had done it. But their hipocriticall disposi­tion doth here appeare: for they toke it in very euyll parte that Christe hadde done such thinges. Therefore, when they could not condemne the déedes of Christe as they were done, they obiec­ted, the breaking of the Sabboth: by which pretence they wente about to ex­tingush the light of Christes miracles.

Thus malice persecuteth, and goeth about to extingush righteousnes & hones­ty, and the enemies of the glory of God, séeke the death of the Sonne of God. So he which is borne after the fleshe, perse­cuteth him which is borne after the spi­rite. But why did they not kil him? Be­cause his houre was not yet come. Gala. 4.29 In another place he saith, I was dayly with you in the temple and ye tooke me not: Mat. 26.55 but this is your houre and the power of darcknes. Whatsoeuer the wicked Iewes went about before this houre, was al­together in vaine. Our life is not in the handes [...] the wick [...] Euen so in like man­ner our life is not in the hand of the wic­ked, but in the hande of God, inso­much that what soeuer they practise they cannot preuaile, but do onely be­wray their malice, and trouble them selues with vaine counsailes. Herevp­pon the Prophete saith, Psal. 37. The vngodly seeth the righteous, and seeketh occasi­sion to flea him: but the Lorde will not deliuer him in to his hande.

B. To conclude, it appeareth what it is to be a captiue to Sathan. Let vs not then marueyle, yf so bée the worlde at any time doe persecute vs for our well doing. Sathan is the enemie of God: and where he perceiueth most godlynes, there he most rageth.

17. And Iesus answe­red them, My Fa­ther worketh hy­therto, and I worke.

M. Thus farre forth the Euangelist hath noted the Supersticion, malice, and cruel dealing of the Iewes: and now he commeth to the Appollogie of Christe: in the which it is wonderfull that the most méeke and gentle Lorde woulde vouchsafe to answere these blind and per­uerse men to so vnhonest and shamefull a Cauill, and not onely to answere vn­to it, but also to reueale vnto them the misterye of the dispensation, and of his diuine power. But this was not done for the wicked cauillers sake to satisfie them, but for the peoples sake, which attended vppon him to be taught. Fur­thermore it was done, that we might learne truth out of the mouth of the Lord to confirme and stay our faith.

C. Let vs therfore sée what kinde of de­fence it is which Christe vseth. Hée doth not answere, that the Lawe con­cerning the obseruation of the Sabboth was temporall, and now to be taken awaye: but rather denieth that he hath broken the lawe, because that which [Page 157] hée had done was a diuine worke. That was a shadowed Ceremonye, the which Christ ended by his comming (as the A­postle teacheth) but the whole state of the cause doeth not consist in this point. Colo. 2.16. For men are commanded to ceasse from their workes onelye: and therefore Circum­cision whiche was a diuine worke, and not of men was not against the Sab­both. Christ standeth vpon this point that the Sabboth, or holye rest, which Moyses commaunded, was not broken by diuine workes. And by this reason hée doeth not onelye excuse his owne déede, but him also, which tooke vp his bed on his necke: for it was an appendix, or as it were a part of the Myracle, be­cause it was nothing but an approbati­on of the same.

Furthermore, if so bée the thanksege­uing bée reckened among the workes of God, and the setting foorth of his glorye also, then it was not the prophanation of the Sabboth, to testifye the grace of God by féete or handes. Notwithstan­ding, Christ speaketh speciallye of him selfe, whome the Iewes enuied more than any other.

Neuerthelesse, hée testifyeth that the health which hée had restored to the sicke person, was a proofe of his diuine power. Hée preacheth him selfe to bée the sonne of GOD, and that his Father and hee worke all one manner of waye: PAR, as if hée shoulde saye, As the Father be­cause of the obseruation of the Sabboth, on the which hée is sayd to rest from the workemanshippe of the world, ceasseth not to doe good daylye to mortall men, and to all other creatures: euen so I which am his sonne, hauing power and example from him to worke those things which pertaine to the health of mankind, am not let by the obseruation of the sab­both, to finishe those thinges which my Father hath commaunded.

CYR. For because the sonne is of the same nature that the Father is of, and differreth nothing from him in vnitye of substaunce, therefore hée cannot wyll a­ny thing contrarye to the wyll of his fa­ther. For he is the lyuing counsayle, and the subsisting power of his Father, and therefore hée worketh all thinges with the father. Bv. If therefore the father by preseruing, gouerning, and blessing, doeth not breake the reste of the Sab­both, neyther dyd Christ violate the Sabboth in doing good to the miserable man. C. In sixe dayes the creation of the worlde was finished, but the gouern­ment thereof is perpetuall, and GOD doeth continuallye worke in preseruing and maintaining the order thereof. C. E­uen as the Apostle teacheth saying, Acte. 17.28. Psal. 104.29. In him we lyue, moue, and haue our being.

Bv. So that place commendeth vnto vs Gods diuine prouidence. Therefore when thou séest the Sunne rysing, the course of the Moone, and of the Starres, Welles, Ryuers, the force of nature in séedes, and the increase of our bodyes, and of the bodyes of brute Beastes, con­sider then the prouidence of God, and the continuall working of the father and the sonne. C Neither doeth God by his ge­nerall prouidence onelye defende the nature which hée hath created, but doeth order and frame euerye parte thereof. But especiallye hée defendeth and pre­serueth the faithfull, whome hée taketh into his protection. When he sayeth, ‘And I worke.’ Hée chalengeth vnto him selfe that whi­che is proper vnto the diuinitye: Heb. 1.3. euen as also the Apostle sayeth, that hée sustay­neth all thinges by his mightye power.

CH. Therfore to the ende thou mightest vnderstand the sonne to bée the creator, and not the creature, hée brought not an example of the working creature, but of the father which hath created al thinges. C. And therefore he affyrmeth him selfe to bée God, that being manifested in the fleshe, hée might performe the office of Christ: so hée affyrmeth that hée came from Heauen, because hée woulde haue men principally to knowe wherefore he descended into the earth.

18. Therefore the Iewes sought the more to [Page 158] kyll him, not onelye because he had bro­ken the Sabboth, but sayde also that God was the Father, and made him selfe equal with God.

Bv. The mindes of the Iewes were so farre from being mitigated by the A­pology or defence of Iesu, that they were the more exasperate and outragious, lay­ing vnto his charge not onely the breach of the Sabboth, but also blasphemy, for the which cause they thought him wor­thy to bée put to death, because he compa­red his workes with the workes of God, and boasted him selfe to be the sonne of God, and so equall with GOD in all thinges. C. But Christ was not igno­raunt of theyr malignaunt and dishonest dealing, and of theyr stéelye and flintye obstinacie: but he principally sought for this, that he might profite that small number of the Godly, which were there present, then, that he might be wray vn­to all men theyr incurable mallice.

And he hath taught vs by his example that we ought neuer to geue place to the furor of the wicked, but to séeke to main­taine Gods trueth, so farre forth as ne­cessitye shall requyre in despight of the whole worlde. Neyther is there any cause why the seruantes of Christ should be gréeued, if so bée they profite not all men, when as Christ him selfe the one­lye begotten sonne of God, obtayned not thus much.

Bv. This is, also to bée noted that the Iewes well vnderstoode that Iesus dyd not so call God his father, as we men call God our father. For y ^e Iewes themselues say afterward, we haue one Father, Iohn. 8 [...] euen God, neyther doe they thinke that they offended any thing at all therein. And in another place it is sayde, Iere. 3 [...] I am Israels Father, and Ephraim is my first begotten sonne. But Iesus called God his Fa­ther after a certayne singular fashion, namelye, because hée was naturally be­gotten of the Father from euerlasting, to bée the proper, naturall, and on­lye begotten Sonne of God, coequall with the Father in all thinges, of the same essence, glorye, and power, and not his adopted sonne, as all the Saintes are called the sonnes of God. AV. Where­vppon it is added.

Otherwise wée saye all, Our Father which art in heauen. Math. 6. [...] Wée reade also that the Iewes sayde, Esa. 63.16. Seing thou art our Father. Therefore they were not an­gerye, because hee sayde that God was his Father, but because hée dyd so call him after a farre other maner than men doe. Beholde the Iewes vnderstande that which the Arrians vnderstand not, who so confessed Christ to bée GOD, that they dyd not acknowledge him to be equall with his Father: as though there coulde bée founde any inequallitye in one simple essence of God. AV. Therefore hée being in the forme of GOD, Philip. 2.6. thought it no robberye to bee equall with God, that is to saye, but hée was in that, in the which he was borne, because the Father had begotten him equall.

19. Then aunswered Ie­sus and sayde vnto them, Verylye, ve­ryly, I saye vnto you, [Page 159] the sonne can doe nothyng of hym selfe, but that he seeth the Father doe: for whatso­euer hee doeth, that doth the sonne also.

C. That which the Iewes obiected, though it were sclaunderous, yet not­withstanding, Christe is so farre from confuting the same, that he openly affir­meth it to be true. Bv. For he proueth by strong argumentes, that hée is the naturall sonne of God, equall to the Father in all thinges, M. affirming that his workes are none of his, but the workes of his father, and that there­fore the Sabboth is not broken by them. Neither doth he simplye affirme this, but that which is more, namely that it cannot be that the Sonne should do any thing that the father doeth not. C. And first of all, he standeth vppon this poynte, that the same was a diuine worke which the Iewes founde fault withall, to the ende they might knowe that they muste contende with God, yf so be they condemne that, which of ne­cessitie must be ascribed vnto him.

Iohn. 6.38. B. And nowe these wordes, The sonne can doe nothing of him selfe, I seeke not mine owne will. Also, If I beare witnesse of my selfe, my witnesse is not true, are spoken by imitation. Hitherto the Lorde imitated the Iewes, who thought him not to be all one with the father, and yet notwithstanding he was of some substaunce with the father, & made man after the wil of his father, insomuch that he neither thought nor did any thing, which was not both the wil and worke of his father. Also this place the Arrian hath abused, seking to proue here­by that the sonne is lesse then the father. But there is no mencion here made of the bare diuinitie of Christe: neyther doth that which followeth symplye be­long to the eternall worde of God: but doth onely belong to the sonne of God, in that he was manifested in the fleshe. And his purpose is to declare by these wordes, that they doe greatlye erre, which thinke that they haue to do with a mortall man, when they accuse Christe concerning diuine workes. For this cause he so vehemently affirmeth that he and his father wrought this worke ioyntly togeather. Bv. And, lest any man shoulde imagine anye other infir­mitie or imbecillitie in the sonne, he ad­deth by interpretation, saying: ‘For whatsoeuer hee doth, that doth the sonne also:’ to the ende that nothing might be left to the working father, which the sonne in like manner worketh not.

M. This place ought well to bée wayed and considered of vs, to this ende that we might heare and waye whatso­euer our sauiour Christ hath said or don, not as the wordes and déedes of a man, but as the wordes of God the Father, that we maye knowe that the Father doeth speake and worke in Christe.

20. For the father loueth the sonne, and she­weth him all thinges that hee him selfe doth: and hee wyll shewe him greater thinges then these, because yee shoulde marueile.

M. Hée speaketh after the man­ner of men of Diuine matters, the which notwithstanding can neuer be pro­perlye, and fullye set foorth by humane thinges. For who is so sencelesse, that hée knoweth not howe weake, imperfect, and corrupt fatherlye loue is, in humane nature, nor lyke in any point almost to that deuine loue which GOD beareth towarde his sonne: and yet notwith­standing, hée hath taken an argument from the same of his Fathers loue to­ward him: euen as in another place spea­king of the vngodly, Luk. 11.13. sayeth: If ye, be­ing euyll, knowe howe to geue good thinges vnto your children, howe much more shall your heauenlye Father geue his good spirite, to those that aske the same? C. But Christ speaketh here as a mediatour, least any man should re­ferre it to that internall loue of the di­uinitye. For it agréeth verye wel, that Christe hauing taken vpon him our fleshe, should bée loued of his father. Yea, wée knowe that hée was disceuered as wel from Angels, as from men by this no­table title, This is my beloued sonne. &c. For wée knowe that Christ, Mat. 3.17. Mat. 17.5. in whome the whole loue of God should rest, was elected, that from thence, as from a flowing well, it might flowe vnto vs. For Christ is loued of the father, as hée is the head of the Churche. Hée tea­cheth that this loue is the cause why the father bringeth all thinges to passe by his handes. Gods loue commeth to vs by Christ. For when hée sayeth here that the father sheweth all thinges vnto him, he meaneth that hée doth commu­nicate all thinges with him. As if hée shoulde saye. As the father hath made mée partaker of his minde, so also hée hath powred vppon me his power, that in my workes, the glorye of GOD may shine: yea, & to the ende that men might séeke for no Diuine thing, which they shoulde not finde in mée. And verylye without Christ, Gods power shall bée sought in vaine.

CYR. Therefore the father sheweth vnto the sonne those thinges which hée doeth, not as paynted or written in Tables, or as teaching him being ig­noraunt: (for the sonne knoweth all thinges as God) but so expressing him selfe whollye in the nature of his sonne, that whatsoeuer hée hath in him selfe, hée sheweth the same in his sonne.

Therefore it is sayde, Mat. 11.27. No man knoweth the Father but the Sonne: and no man knoweth the Sonne but the Father.

R. Therefore, if thou wilt knowe and vnderstande the secretes of the fa­ther, make haste to the Sonne, Heb. 1.3. who is the lyuelye and expresse Image of the father. For the iudgementes of God are vnsearcheable, and his wayes can not bée founde out: but yet in Christ, Rom. 11.3 [...] and by Christe, his iudgementes are knowne, and his wayes manifest vn­to vs.

M. This is to be vnderstoode of those thinges which Christ dyd at that time, and which hée intended to doe afterward vntyll his ascention. C. For he decla­reth by these woordes, that the myracle which hée had shewed in healing the sicke man, was not the chéefest of those works which the father had committed vnto him. For we must note that he had ge­uen there a taste onelye of that grace, of the which he was properly both a Mi­nister and the aucthour, namelye, that he might restore lyfe vnto the worlde.

B. Therefore, where he speaketh here of greater thinges, he meaneth, the ray­sing againe of men from death to life: the which was a liuely Image, both of the generall resurrection of all men, which should be in the latter day, and also of the internal iustification of the elect by faith: both which we shal enioye by his power, as hereby he hath declared: What grea­ter workes than these, can the father do?

Here he doth geue a secrete nyp, to their ingratitude, because they despised that so manifest a shewe token of the power of God: As if he should say, Although ye bée [Page 161] dull and sencelesse, yet those things which God shall doe hereafter by mee, shall make ye to maruayle, whether ye wyll or no. Notwithstanding, this seemeth not to bée fulfilled, séeing yee knowe that in séeing, they sawe not, according to the saying of the Prophete. Aun­swere is made, Esay. 6.9. that Christ spake not here of theyr affection, but onely no­ted howe magnificently hee would with­in a while after declare him selfe to bée the Sonne of God.

M. Wherefore hée sayde not, That yee might beleeue, but he sayde, That yee might maruaile: because the wic­ked, of whome hée speaketh here, would easylye bee caused to wonder, but would not in any wyse bee brought to fayth. They maruayled when Lazarus being raysed vp, they sayde, This man doeth many signes: Ioh. 11.47 but they dyd not herevpon by and by, beléeue on him, but consul­ted the more to kyll him.

AVG. They maruailed therefore, but they were not conuerted. M. But this kinde of admiracion brought to passe that they had no excuse for theyr mallice and impietye, as wée shall sée in the two and twentye verse of the fif­téene Chapter following.

21. For lykewyse as the Father raiseth vp the dead, and quicke­neth them: euen so the Sonne quicke­neth whome he wyl.

Bv. By euident actes, or by opera­tion hée prooueth, that the Father, and the Sonne, doe all one thing, and are therefore equall in the vnitye of sub­staunce, being one true God.

C. Therefore, briefelye hée here de­clareth, what office was committed vn­to him of the Father. For although hée séemeth to chose one kinde, yet not­withstanding, his Doctrine is gene­rall, in the which hée Preacheth him selfe to bée the aucthour of lyfe. For it contayneth in it, Lyfe, Righteous­nesse, all the gyftes of the holye Ghost, & al the partes of our Saluacion. Bv. As if hée shoulde saye, It is proper to the higher substance, to rayse from the dead, to preserue, and to quicken: but I rayse from the dead, preserue, & quicken: I dif­fer nothing therefore from the substance of the Father. Yea, by what meanes and power soeuer the Father doeth quicken, by the same doe I make alyue also. But wée must note howe Christ bringeth lyfe vnto vs: for hée founde vs all dead, therefore we must néedes beginne at the resurrection. Neuer­thelesse, it is not superfluous, that hée ioyneth these twoo wordes, to rayse, and to quicken, togeather: because it is not sufficient that wée are deliuered from death, except Christ fullye, and perfectlye restore vnto vs, lyfe. M. Fur­thermore, wée ought not to gather out of these woordes, that the father rayseth vp some, and the Sonne othersome from death, when as they are not onelye e­quall, but also doe worke a lyke, as is sayde afore. Wherevpon, Iohn. 11.41 when hée ray­sed vp Lazarus, he lyfting vp his eyes towarde Heauen, gaue thankes to his heauenly Father, to the ende wée maye beholde in that worke, not onelye the power of the sonne, but the power of the Father also. Bv. This Parcell, ‘Whome hee wyll,’ doeth chalenge vnto the Sonne, not one­lye full and frée power, but also noteth the order of redemption and Saluacion. C. For hée maketh not this life apper­tayning to all men, but signifieth that he doth specially bestow this grace vpon the elect. Thhe be­leeuing are the elect. Bv. And they are the elect and cho­sen of God which beléeue. A. There­fore as Christ when hée was vpon the earth, coulde haue raysed all the dead to lyfe agayne, if it had so pleased him, and yet notwithstanding, Math. 9. is read to haue raysed onelye a fewe (as Iai­rous Daughter, the Widdowes sonne, [Page 162] and Lazarus): Luke. 7. Iohn. 11. euen so, although hée hath free and full power in him selfe, to quicken, yet notwithstanding, he vseth the same onely towarde the elect: for the Sonne quickeneth whome hée wyll.

22. Neyther Iudgeth the Father any Man: but hath committed all Iudgement to the Sonne.

C. Nowe hée more plainlye expoun­deth the whole, affyrming that the Father in the personne of the Sonne doeth gouerne the worlde, and by the same ruleth all thinges. B. For it is méete that as God made all thinges by his word, euen so also he doth iudge, rule and gouerne all thinges by the same.

C. For the Euangelist taketh iudge­ment for Rule, and Power, according to the Phrase of the Hebrewe tongue. Nowe wée haue the same, namelye, that Christe hath receyued the King­dome of Heauen, of the Father, to go­uerne and rule Heauen and Earth at his pleasure. A. For all thinges are geuen to him of the Father. Also, all power is geuen to him in Heauen, Mat. 11.27 and in earth. C. But this is not spoken so muche in respect of GOD, Mat. 28.18 as of menne, least any man shoulde Ima­gine that the Father hauing resigned his imperiall ryght, shoulde bée idle as a priuate man in Heauen. But there is nothing chaunged in the Father, in that hee hath made Christ, King, and Lorde of all: Christ Lorde of Heauen and earth, with the Father. Colo. 1.15. for hée is in the Sonne, and worketh in him. But so soone as we séeke to ascende vnto GOD, all our sences fayle vs: Christ is set before our eyes, as the liuelye inuisible Image of God: in whose face GOD the Fa­ther, (who otherwyse is farre from vs) appeareth vnto vs, least the bare Maiestye of GOD, by his excéeding brightnesse shoulde ouercome vs.

M. But the Bishoppe of Rome, that Antichrist, the Sonne of perditi­on, doeth not without blasphemye, chalenge to him selfe this power, of iudging all men, and with great im­pudencye, being a sinnefull man, ney­ther Iudging iustlye, nor being exemp­ted iustlye from the iudgement of other men, The B [...] shoppe o [...] Rome [...] blaspheme [...] sayth that hée ought to bée iudged of no man. A. This is his Sacrilegi­ous Tyrranny, by which hée is not a­shamed, to take that to him selfe, which belongeth onely to the Sonne of God. As though Christ ascending into Hea­uen, had vtterlye forsaken this office, and ought not rather to raygne vntyll hée haue put all his enemies vnder his féete.

M. If therefore Christe bée ap­pointed of the Father, Psal. 110.1. to bée the Iudge of all menne, 1. Cor. 15.25 hée must néedes bée most wyse, and suche a one as no man can deceyue. Herevppon hée is sayde to bée a knower of secréetes, and a sear­cher of heartes, M. that wée hauing gotten suche a Iudge, maye learne to walke before him all the dayes of our lyfe, in sinceritye of the heart, euen as if wée were alwaye before his face, and in his sight.

23. Because that all men shoulde honour the Sonne: euen as they honour the Father, Hee that honoureth not the Sonne, the same honoureth not the Father, whiche hath sent him.

R. As the father hath geuen all po­wer of Iudgement to the sonne, so he will be honoured in the person of his [Page 163] sonne. C. For he doth not so raigne in the person of Christe, as though hée him selfe liued idelye in heauen, as slouth­full Kinges are wount to do, but bée­cause he might declare his mightie po­wer & presence in Christ. For what other thing signifieth these woordes, Because that all men shoulde honour the sonne, then that the father would bee knowne and woorshipped in the Sonne? God the Father in Christe. There­fore, it is our parte to séeke God the fa­ther in Christe, there to beholde his power, and there to worship him. For the father hath wholly poured him selfe into the sonne. To what ende? Surely to the ende that al men might honour the Sonne: that is to saye, that whoso­euer will attaine to saluation in God, worship God, and beléeue in God, hée might do this by his sonne Christe. For no man can obtaine saluation in God, without Christe, Saluation onely in Christe. because Gods sauing health is placed wholly in Christ.

In like manner, no man can worship God, but by Christe, because Christe is the wisdome, and power of God. More­ouer, Iohn. 10.9. Iohn. 14.9 no man can beléeue in God, but by Christ, because Christ is the Dore, the waye, the truth, & the life. Wherefore, ‘He that honoreth not the sonne, the same honoreth not the Father.’

C. All men will confesse that God ought to be worshipped: insomuch that we haue this féeling and vnderstanding ingraffed in vs by nature, there is no man that dare deny this honour vnto God. Yet neuerthelesse mens minds erre and go astraie in seking after God.

Hereuppon come so many false Gods: hereuppon commeth such abhominable Idolatry. Therefore we shall fynde the true God no where else then in Christ, neither shall we otherwise rightly wor­ship him then in kissing his deere sonne, Psal. 2.12. as the Prophet Dauid teacheth.

Bv. Therefore if any man woulde worship the father without the Sonne, (as do the Iewes and Turkes) as though he hadde not a sonne like and coequall with him in all thinges, he misseth the worship of the father. For he cannot be a father, which wanteth a sonne.

R. We must note therefore, that the name of God, when it is separated from Christ, is nothing else but a vaine fanta­sie and Imagination. Wherefore, who­soeuer he bée that desireth to haue his worship acceptable vnto the true God, let him not depart from Christe.

R. For whosoeuer reiecteth Christ by infidelitie, reiecteth God. The Ethnicke also affirmeth that he worshippeth God the creator of heauen & earth: the Iewe also saith the like of him selfe, and the wicked man which is a Christian onely in name, braggeth of the same: but be­cause Christ to the Ethnike is foolishnes, to the Iewe an offence, and to the wic­ked contempte, 1. Cor. 1 23. none of them do truely beléeue in God, neither truely worship God: for he will not be worshiped but by Iesus Christe. C. Whereuppon the Euangelist Sainct Iohn saith in his Epistle, 1. Ioh. 2.22. The same is Antechriste which denieth the father and the sonne.

And the Apostle Paule writeth that it is the will of God that euery tongue shal confesse that the Lorde is Iesus Christe to the glory God the father. Philip. 2.11 C. Nei­ther was the condicion of the fathers otherwise vnder the Law. For although they had an obscure sight of Christ vnder shadowes, yet notwithstanding, God neuer reuealed him self without Christ. But now, so soone as Christ was ex­hibited in the fleshe, and was appoynted to bee our King, all the world ought to haue submitted it selfe vnto him, as vn­to God the Father. For séeing the father hath commaunded him to sit on his right hand, whatsoeuer he be that imagineth a God without Christ, he maymeth one halfe of him. R. But what honour is that which appertaineth to the sonne? It followeth.

24. Veryly, Verylye, I saye vnto you, He that heareth my [Page 164] woorde, and bee­leeueth on him that sent mee, hath e­uerlasting life, and shal not come into Iudgement, but is escaped from death to life.

C. Here is expressed what manner of honour is required, lest any manne shoulde thinke that the same consisteth in some external right only, or in vaine ceremonies. R. For Christ séeketh not externall honour, which superstitious men geue vnto him: but hée séeketh for faith, because to beléeue, is to geue the greatest honour that maye bée to the fa­ther and the sonne.

The Gos­pel is the the Scep­ter of Christ. C. Whereuppon, the doctrine of the Gospell is as a Scepter vnto Christ, by which he gouerneth the faithfull whome the father hath made subiect vnto him. And this definition is firste of all wor­thy to bée noted. Nothing is more vsuall and common then the false profession of Christianisme. For the Papistes which are the moste sworne enemies vnto Christe, doe notwithstanding too impu­dently bragge and boast of his name, but here Christe requireth of vs no other honour, then that we shoulde obey his Gospel. Whereuppon it followeth, that what honour soeuer hipocrits geue vnto Christ, it is nothing els but a Iudas kisse. How often tymes soeuer they call him a king, they do nothing but spoile him of his kingdome and power, so long as they beléeue not the gospell.

M. Therefore, hée which heareth not the woorde of Christe (that is to saye, which receiueth it not as the worde of the sonne of God sent into this worlde, of the father for our saluation) he it is which greatly dishonoureth the sonne and the Father. Ioh. 4.44 He said that a Prophet was not without honour sauing in his owne country. It is a Discredite to the Prophet sent of God, yf so be his word be not beléeued. And in another place this discredit is said to be vnbeliefe, the which happened to the sonne of God a­mong the Nazarites.

R. Moreouer, Mar. 6.6. because to beléeue séemeth to many to be a thing so easy, (In somuch that they thinke they beleeue when they only heare this name, thinking that to beléeue, is nothing else then to vnder­stande, to remember, to knowe, and to thinke). Faith is not an opi­nion. M. we muste note that to beléeue Christe, is by fayth to receaue his worde: and to beléeue the father, is to beléeue that hée sente his sonne into this worlde to bée the redéemer of the same. Therefore, we must beléeue God, not symplye as God, (of the which faith the Iewes bragge) but as the father in the sonne, and as the sender in him that sent. He which wanteth this faith, may bée reckened among the blinded Iewes, & not among Christians.

Bv. Therefore, the firste thing in the or­der of saluation & iustification is to heare the worde, but not euery ones worde, but the wordes of Christe onely our Iu­stifier & sauiour. And herein is required preaching. Ro. 10.14. For how shal they heare with out a preacher? It is necessary there­fore, that the worde of Christ doe make vs redy to heare: when as the Inuenti­ons of men, and the constitutions of the fathers are excluded. For faith cleaueth to the word of God, & not to the worde of men. C. Christ afterward commen­deth the fruite of obedience, saying, ‘Hath euerlasting life, Life eter­nall the frute of faith.’ to the ende we might be the more readye and willing to perfourme the same.

[Page 165]For who can be so flinty harted, but that he can be contented willingly to submit him selfe vnto Christe, when hée séeth the rewarde of euerlasting life set be­fore him? And yet notwithstanding we sée, howe fewe he winneth vnto him by this clemencie. Such is our wickednes that we hadde rather willingly perishe, then to geue our selues to the obedience of the sonne of God, that through him we might bée saued. Furthermore, the aucthoritye of the Gospel is confirmed by these wordes of our sauiour Christ.

For Christ testifieth that he came from God, and not from man. Euen as in a­nother place he affirmeth that hée spea­keth not of him selfe, but that which the Father hath committed vnto him.

Ioh. 14.10 M. And it ought not to deminish anye thing of the sonnes honour, that hée is sent of the father: (as the Ambassadour of the Emperour is inferiour to him that sent him) Bv. But in that the sonne is sent, it belongeth rather to dispensation then to Imbecillitie. M. The Ambassa­dour hath deseruedly lesse honour then the Emperour, because he is neither the Sonne, nor the Lorde, nor yet of suche power as the Emperour is, but a Mini­ster and a seruant. But Christ was sent into this worlde not as a seruant of his Lorde, but as a sonne of his father: not as one of lesse power, but as his e­qual in al thinges: not as of another na­ture and substaunce, but as coequall and coeternall with him in euery condi­tion, Christe e­quall to the father tou­ching the Godhead. and therfore worthy to be no lesse honoured then the father, yf the father hadde taken vppon him our fleshe, and descended from heauen, as he hath done. Bv. For therfore the father sent the eter­nal word, that in him he might manifest­lye declare him selfe vnto vs. For the sonne is a most proper Character of the Fathers substance. Heb. 1.3.

AVG. Therefore, the Sonne is sent of the father, but not separated from the father.

M. Because God hath not sent his sonne into the world to Iudge the world, but that the worlde might bée saued through him, Iohn. 3.17 Christe here confirmeth the sentence going before concerning e­ternall lyfe. Math. 1.21 For he came to saue his peo­ple from their sinnes. And sinnes being taken awaye, the power of death is at an ende, Rom. 6.23. 1. Cor. 15.56 because the rewarde of synne is death, and the sting of death is sinne.

C. We therefore are out of the perill of death, because we are deliuered by the benefite of Christe: Bv. as the Apostle teacheth in the eight chapter to the Ro­manes.

Our sauiour Christe doth not without déepe consideration affirme, that we are alredye escaped from death because the séede of life by which we are called, 1. Pet. 1.23. is incorruptible in the Sonnes of God, and because they are already through hope with Christe in the heauenlye glory, Ephe. 2.6. Luk. 17.21 and also haue within them the kingdome of God. For although their life is hidden with God in Christe, Colos. 3.3 yet notwithstanding, they ceasse not to possesse the same through faith: and in that they are deliuered from death, and do knowe them selues to bée in safetye through the protection of Christ, they do not therfore, ceasse to be in peace. Neuer­thelesse, let vs remember that the faithful are so in life in this present world, that they alwaies carrye about with them the matter or cause of death. But the spirit which dwelleth in them is life, which at the length shall abolishe the re­liques of death. 1. Cor. 15 26 For that saying of Paul is most true, The last enemy that shalbe destroyed is death. And yet in this place the full deliuerance from death, or the perfite exhibition of life is not handeled. But although that lyfe is but begon in vs, yet neuerthelesse, Christ pronounceth the same to be so certaine to the faithful, that they ought not to be afraid of death: & no maruaile, they being ingraffed in him which is the bottomlesse wel of lyfe.

M. This place also maketh verye [Page 166] much to the confuting of their opinion, which most impudently affirme, that the soules of such as dye, dye togeather with their bodies: and of their opinion also which say that they slepe after death vn­til the day of iudgement. For that which Christe speaketh here, cannot be vnder­stoode of the body, The soule passeth frō death to life. (because it passeth from death to the graue) but of the soule, which passeth from the death of the body to life. Euen as Christ in plaine woordes sayde to the Théefe, This day shalt thou bee with me in Paradise. And the Apostle Paul saith, Luk. 23.43 Philip. 1.23 I desyre to be dissolued and to bee with Christ: euidently shewing that it will come to passe, that he should be in spirite with Christe, so soone as hée should be discharged and loosed from the bondes of the body. Otherwise Christe lyued in him, insomuch that he had no neede so greatly to desire the dissolution of the body to this thing, Galat. 2.10 except he had beléeued that his spirite, being entered after death into euerlasting life, shoulde spéedyly come vnto Chiste.

A Howbeit, this place ought properlye to be vnderstoode and expounded of that escaping and passage from death to lyfe, which is by faith, as we haue declared alredye. Bv. For so soone as a man true­lye beléeueth the word of Christ, he pas­seth from death to life: Christ beginneth to liue in him, which is the life of the soule.

R. Therefore death in the faithful shal be swallowed vp, and made the gate to lyfe.

25. Verylye, Verylie I saye vnto you, the houre shall come, and nowe is when the dead shal heare the voyce of the Sonne of God: and they that heare shal liue.

M. Now againe the thirde tyme he vseth this earnest affirmacion, whiche greatly expresseth his minde: first of all speaking not onely seriously, and con­stantly, but also of serious, certaine, and and waighty matters: secondly, requi­ring of the hearers an vndoubted faith also. C. For the Euangelist so often times setting before vs the sonne of God swea­ring in the cause of our saluation, we may thereby perceiue fyrst of all, howe carefull he is for vs: and secondly, how néedefull it is that the credit of the Gos­pel be established and confyrmed.

The effect of faith, of the which Christ here speaketh, séemeth to be incredible.

Therefore, by an othe hée affirmeth that the voice of his Gospell is of such quickening power, that it is able to raise vp the dead. B. There are some whiche vnderstand this worde of Christe, of the resurrection or life of mens bodyes, & go about to proue the same by the exam­ple of Lazarus, & of the widdowes sonne: C. but it is euident enough by y ^e text, that Christe doth speake of spirituall death. Fyrst of al, Christ admonisheth vs that we are all dead, before he doth quicken vs. And hereby it appeareth what the whole nature of man is able to dooe, concernyng the attaynyng to saluati­on. It is verye true that there remay­neth in the soule of man, some rem­nant of lyfe (for vnderstanding, iudge­ment, will, and all the sences are partes of life) but because there is no part which may aspire to life eternall, it is no maruaile yf the whole man, so farre forth as appertaineth to the kingdome of God, be counted deade. And of this death the Apostle speaketh in more wordes, when he saith, that we were farre from the pure and sincere reason of the mind, and in the cogitacion of our hartes ene­mies to God, and his righteousnes, and being blind, erred in darcknesse, & were geuen to euyll concupiscence. If this corrupt nature haue no strength to at­tayne [Page 167] to righteousnesse, it foloweth that the life of God is extinguished in vs. The grace of Christ y ^e resurrection from death And so the grace of Christ is the true resur­rection from death. Also this grace is gi­uen to vs by the Gospel. Not that the ex­ternall preaching of the same is of suche force, (which often times goeth in at one eare, and commeth out at the other) but because Christ speaketh within to our hartes by his holy Spirite, that we may by faith receiue the lyfe offered vnto vs. R. Therefore to heare the voyce of the Sonne of God, is not onely to heare those carnall wordes with our bodilye eares, but to beléeue with y ^e hart. Wher­fore, they that beléeue are iustified. For to beléeue with the heart maketh a man righteous. Faith iu­stifieth. Rom. 10.10 Gen. 15.6. Abacc. 2.4. Also it is sayde, Abraham beleeued God, and that was imputed to him for righteousnesse. Againe it is sayd the iust shall liue by faith. For Christe doth not speake here of dead men, but he only vnderstādeth the elect, whose eares God doeth open, that they may receiue the voyce of his Sonne, which can re­stoore them to life. Yea Christe distinctly in his wordes commendeth vnto vs two kyndes of grace, when he sayth, that the dead shall heare the voyce of the sonne of God, Two kyn­des of grace. and liue. For it is no lesse against nature for the dead to heare, then to be restoared to lyfe from which they were fallen. Therefore both these belong to the secrete powere of God. A. For ex­perience teacheth vs that the Repro­bates haue eyes, Esay. 6.9. but yet they cannot see, they haue also eares, but yet they cannot heare: and the Gospell of Christ is to thē a sauioure of death vnto death. 2. Co. 2.16. When he sayth, The houre shall come, and nowe it is, he speaketh as of an vnwonted and straunge thing. And verily the preaching of the Gospell was the new and sodaine resurrection of the worlde. A. Where­vppon when Christ taught, Mar. 1.17. many sayde, VVhat newe doctrine is this? And Paul Preaching the resurrection of the dead, some sayde, Acts. 17.18. This man seemeth to bee a tydinges bringer of newe Deuilles.

C. If any man demaund whether the word of God hath not alwayes geuen lyfe to men, aunswere maye bée made, that the Doctrine of the Lawe and the Prophetes, being ordayned for Gods people, had rather this propertye and office to maintaine those in lyfe which were begotten to GOD, The office of the lawe and gospel. then to reduce from death. But the office of the Gos­pell was to bring the Gentiles, which before were banished menne from the kingdome of God, enemies to God, and voyde of all hope of saluacion, into the society of life: R. as also the Apostle tea­cheth in his Epistle to the Ephesians. Ephe. 2.11.

26. For as the Father hath life in him selfe: so lykewise hath hee geuen to the Sonne to haue lyfe in him selfe.

M. In these woordes hée geueth a reason, why he sayd that the dead should bée raysed vp and quickened by the voyce of the Sonne of God, C. and withall he sheweth whereof it commeth that his voyce hath so great efficacye: namelye, because he is the well of lyfe, and pou­reth the same into men, by his voyce.

For lyfe coulde not flowe vnto vs out of his mouth, except the cause and originall thereof were in him. Neyther is God sayde to haue lyfe in him, onely because hee alone lyueth by his owne proper power and vertue, but because he con­tayning in him selfe the fulnesse of lyfe, quickeneth all thinges. And this belon­geth properlye to God alone, euen as it is sayde, VVith thee is the well of life. Psal. 36.9.

Hereby wée gather that this title is pro­perlye ascribed vnto Christ, in that hée was manifested in the fleshe, M. and this hée receyued of the Father, when the worde was made fleshe. Iohn. 1.14 Therefore in that hée is the sonne of God, hée hath all thinges of him selfe: but in that hée is the sonne of man, he hath receyued all thinges from the Father.

27. And he hath geuen [Page 168] him power also to iudge, because he is the sonne of man.

C. Againe he repeateth that power is geuen to him of the father, that he might haue full power of all thinges both in Heauen and in earth: for this worde (Iudge) is taken for rule and empyre, as before. But wée must principallye note the reason which hée nowe addeth, ‘Because he is the sonne of man.’

M. To bée the sonne of man, accor­ding to the phrase of Scripture, is no­thing else than to be a verye man, euen as in that he is sayde to bée the sonne of God, is meant that he is verye God: for euery one is that naturallye which he is, when hée is borne. C. The meaning of Christ is, that he came foorth vnto men, adorned with such power, that he might communicate and bestowe that vppon them which hée had receyued of his Fa­ther. And in that hée is man, he was ordained by the Father, to bée the auc­thour of lyfe, least we should seeke him a farre of. For Christ hath not receyued any thing whereof he him selfe stoode in néede: but rather to make vs ritche with his abundaunt treasure.

The summe and meaning is, that in the man Christ, the same is reuealed vn­to vs which was hidden in God: and the lyfe which men before could not attaine vnto is nowe at hand. M. Also it is wor­thy to be noted, that when he might haue sayde, Because he is man, he chose rather to saye, Because he is the sonne of man.

Let this serue our faith against those which teach that Christ tooke fleshe, not of the vyrgin Mary, that is to saye, of the séede of Abraham, (whiche the whole Scripture teacheth) but that he brought the same with him from heauen. But Christ here plainelye calleth him selfe the Sonne of man, and not man onely.

28. Maruaile not at this: for the houre shall come, in the which all that are in the graues, shall heare his voyce.

B. It was great and wonderful which Christ arrogated to him selfe, the admi­ration whereof that he might somewhat diminishe, and might cause the same to bée beléeued, hée affyrmed that he would do that which was much more wonder­full, namelye, that he woulde with his voyce, that is to saye, with his power, raise all the dead to lyfe in the last daye.

R. Before hée spake of the resurrecti­on which is by fayth, Resurrecti­on by fa [...] and the re­surrection by the fle [...] which is by iusti­fication, and nowe he speaketh of the fleshe.

C. But hée séemeth to reason verye vnfitlye, when he bringeth the confirma­tion of that which he had spoken before from the last resurrection. Obiection For it is no greater worke to rayse mennes bodyes, than it is to rayse theyr soules.

To this, aunswere maye be made, Aunsvvere. that there is not here of the matter it selfe comparison made which is greater, and which is lesse, but of humane sence and vnderstanding. For men (as they are carnall) doe wonder at nothing but that which is externall and visible. Here­vppon it commeth that they careleslye o­mit the resurrection of the soule, but haue the resurrection of the fleshe in great admiration. Moreouer, this our grosse desire bringeth to passe that those thinges do make more to the confirma­tion of fayth, which are séene with the eye, than those thinges which maye bée conceyued by fayth onelye. Because hée speaketh nowe of the last daye, hée [Page 169] addeth not this restraint, And nowe it is, as he doeth before, in the fiue and twentye verse: but doeth simplye pro­nounce that the tyme shall come.

M. This is not so to bée stretched, that wee should vnderstande that they onely shalbe raysed vp in the latter day, whose bodyes are buried in Graues and Sepulchers: and to exclude those, which eyther are drowned in the water, burnt to Ashes in the fyre, or deuoured of wyld Beasts, as we haue read of diuers Chri­stian Martyrs, who haue thus ended their lyues.

C. But because the dead are commonly for the most part buryed, by a figure cal­led Synecdoche, hée vnderstandeth all which were dead, and this is of greater force, than if hée had sayd the dead onely.

By these few wordes the faith of Chri­stians is deserued from the faith of the Iewes. For the Iewes beléeue the general resurrection of our bodies: but they doe not beléeue that the same shalbe by the power of the voyce of Christ the sonne of God. But this is here plainely affyrmed in these words, when he saith, Shal heare his voyce. This voyce the Apostle at­tributeth to the Archangel, as to the Mi­nister of Christ, 1. Thess. 4 16. saying: For the Lorde him selfe shall descende from heauen in a shoute, and in the voyce of the Archan­gell, and in the Trumpe of God: and the dead in Christ shall ryse first.

For this worke he shall bring to passe and finishe by his power, Mat. 12.30. Mat. 24.31 but yet hée wyl vse the Ministerye of Aungelles, as ap­peareth in Mathew: And the Apostle maketh mencion of the last Trumpe, at the sounde whereof the dead shall ryse.

Therefore the voyce of Christ is that Angelicall Trumpet, which by the name and power of Christ shall raise vp the dead. Euen as that is the voyce of the King which is proclaimed by the Harold in the Kinges name, so is that the voice of Christ, which by the Gospell of grace is preached throughout the whole world in the name of Christ.

M. Also this is not sleightly to bée passed ouer, that the houre of the last Iudgement is sayde to come. The last day of iudgment. This Iudgement, while we are séeking to en­ioye the vanitye of this world, and spend the time, commeth on a pace. Let vs therefore bée careful and vigilaunt in the exercise of godlynesse, first because wée heare that the houre of Iudgement shall come, secondlye, because wée knowe not the time thereof. A. The which two thinges are to bée considered, Luk. 21.36. that wée maye learne howe wée ought to stande before the sonne of man. For wée must all bée brought before the Tribunall seate of Christ, that euery man may re­ceyue the workes of his body according to that he hath done, whether it be good or bad: as Christ consequently sheweth saying.

29. And shal come forth, they that haue done good vnto the resur­rection of lyfe, and they that haue done euyll, vnto the resur­rection of dampna­tion.

R. Because the resurrection of the fleshe is common to all men, as well to the vngodlye as to the Godly, Christ nowe maketh a difference, spea­king of the state of both in this resur­rection: and bée pointeth out the faith­full by theyr good workes, euen as hée teacheth in a nother place that Mat. 7.7. [Page 168] [...] [Page 169] [...] [Page 170] the Trée maye be knowne by his fruite.

And hée commendeth their workes in the which they began to exercise them­selues from the time of their calling.

For the Théefe, to whome Christ pro­mised lyfe, which all his life time was giuen to wickednesse aspired at the last cast to godlinesse. But because hée is be­come a newe man, and beginneth of a bondeslaue of sinne to be a seruaunt of righteousnesse, God calleth not the whole rase of his former life to an account.

Moreouer those sinnes which the godly dayly committe, are not imputed to thē. For without pardon and forgiuenesse, there was neuer any man in the whole worlde, which can be thought to haue li­ued well. Good wor­kes with­out grace, are euill workes. Naye, there can be no good woorke reckened to be in any man, but in him alone, whose sinnes GOD hath forgiuen: forasmuch as our best déedes are lame and corrupt.

Therefore they are here called the do­ers of good workes, whome Paule cal­leth zealous and louers of good workes. Titus 2.14 But this estimation and iudgement de­pendeth vpon the fatherly clemency and acceptation of our God, who alloweth that fréelye for good, which deserueth to be reiected as euill and vnperfect.

M. Moreouer here shal appeare a do­ble ende of humaine things in the resur­rection, euen as also the very wordes of Christ doe sufficiently declare: and not without cause: for there is a diuersitie among mortall men, Elect and reprobate. some are elctted, othersome are reprobated, to the ende that euerye parte might haue his right ende.

Therefore Christ sayth that when he hath gathered togither all Nations be­fore him, he will seperate them as a shéepheard deuideth the shéepe from the Goates, and will place the shéepe on his ryght hande, and the Goates on his left hande. Mat. 25.33. Wherefore let it not trouble a­ny man if he shall sée in this life Tares mixt with good féede, and the stincking Goates mingled among the shéepe.

When that houre of iudgement shall come, that is to saye, when these endes that are appoynted from the beginning of the world shall come, euery man shal­be seperated and appoynted to his pro­per ende. For the reprobate shall go into euerlasting paine, that is, to the re­surrection of iudgement or condemnati­on, and the Iust into eternall lyfe, that is to saye into the resurrection of life. For the Angels shall go forth, and shall seperate the wicked from amonge the Iust, and shall throw them into the fur­nace of whot burning fyre, where shalbe weping and gnashing of teethe. Mat. 13.41 Bv. All men therefore enioy the common, natu­rall, and sensible life, as well good as e­uell, and they shall all rise from the same againe, notwithstanding by the iudge­ment of the Iust Iudge Christ Iesus, the condition and state of theire lyfe to come shall not be a lyke. Psal. 5 M. For seeing he is a God which is not pleased with Iniquity. A. When he hath gathered the wheate into his barne (that is to say when he hath called and receyued the faithfull which imbraced Godlynes to possesse his kingdome for euer) he shall burne the chaffe, that is, vnfrutefull men and workers of iniquity with vn­quenchable fyer. Mat. 3.12. The whiche Sainct Iohn expressed in these woordes, He which ouercommeth shall possesse all thinges: and I will be his God, and hee shall be my sonne. But the fearefull and vnbeleeuing, and abhominable, Apoc. 2 [...] and mur­therers, and whoremongers, and sorce­rers, and Idolaters and all lyers, shall haue their parte in the lake which bur­neth wiih fier and brimstone: which is the seconde death. For there shall enter into it no vncleane thing, neyther what­soeuer worketh abhomination, or ma­keth lyes, but they which are written in the Lambes booke of lyfe. The which also the scripture setteth foorth in other wordes, saying: Ver. 27 Esa. 66.24 Mar. 9.41 Their worme shall not dye, and the fier shall not be quenched.

M. The which manifestly maketh against those which pronounce general­ly all men to be saued. For as euerla­sting life is layde vp for the elect, euen so there wayteth for the reprobate that e­ternall fier whiche is prepared for the Diuell and his Angels.

C. Mat. 25. [...] And wheras the Papistes of these pla­ces gather that euerlasting life is gotten [Page 171] by merites, they may easely bée refuted: for Christ speaketh not only here of the cause of saluation, Merites deserue not euerlasting lyfe. but also putteth a noate and difference betwéene the elect and the reprobate, the which he doth to wyn and bring his seruauntes to holy­nesse and innocencye. And wée trulye doe not deny but that faith ioyned with a desire to lyue well and vprightly iusti­fieth: but do onely teache that we can­not repose our trust and confidence in a­ny thing else, saue in the mercy of God. A. But concerning this wée haue spo­ken more at large, Mat. 16.27 and .25.34. in our exposition of Mathew.

30. I can of my owne selfe doe nothing: as I heare I iudge, and my iudgemen is iust, because I seeke not my owne wyll, but the wyll of the Fa­ther which hath sent mee.

Bv. After the confirmation and pro­bation of his diuinitie, and that he was the sonne equall to the Father, in all thinges, hée returneth to the proposition and occation of the disputacion, from the which hée was digressed, and gathereth all thinges into a certaine particular E­piloge or conclusion. M. And because hée had arrogated to him selfe many thinges, hée sheweth that he hath done the same iustlye, and vppon good conside­racion. As if hée should saye, B. I haue declared vnto you what I am with the Father, and what I haue receyued of him, that I worke all thinges with the Father, and that with him I raise the dead to life. By these thinges you sée that I am farre from doing any thing which is contrary or against him, eyther by breaking the Sabboth, or else by or­rogating to my selfe, that which is pro­per to him alone. I confesse that of my selfe, I can do nothing, being a man as you sée: these thinges are geuen to me of the Father, hée bringeth all thinges to passe in mée. As I heare of him, and as I knowe by experience, so I iudge in all thinges: there is nothing in mée, I saye nothing, I doe nothing which be­longeth not to the Father. I knowe no part of my wyll which is not agréeing to the wyll of my Father: I desire no­thing, I goe about nothing which is not according to the good pleasure of my Fa­ther: so farre I am from prophaning the Lords Sabboth, and that which is more, from blaspheming him: the which false­lye ye obiect against me.

C. Therefore Christ speaketh not here of his bare diuinitie: but as hée is endewed with our fleshe, he admonisheth vs not to estéeme of him according to the outward shewe, because there is more in him than there is in a man. Second­lye, we must sée and consider with whom he had to do. His purpose was to refell the Iewes which sought to oppose or set him against God. Therefore he doth de­ny that he doth any thing as man, because God which dwelt in him was his guide & moderator. This alwayes we must re­member that so often as Christ speaketh him selfe, he doeth onely assume or take to him selfe that which is proper to a man, because he had respect vnto the Iewes, which wickedly sayd that he was a priuate person, and no better than one of the common sort of people. After the same manner, he referreth to the Father whatsoeuer is aboue man. This woord (Iudgement) as it doeth properly belong to Doctrine, so also it doth appertaine to the whole administration: as if he should say that he hath the Father his aucthour in all thinges, whose wyll is to him a rule in all thinges.

This is not to be vnderstoode as though [Page 172] the Father had one by him selfe, and the Sonne another, as we haue also shewed before in the nineteene verse. C. For he doth not compare his will and the will of his father together as one con­trary to the other, but onely confuteth that which they falsely Imagined, as, that he was rather caried by humayne boldenesse, than led by deuine aucthority. He doth deny this to be his owne proper affection, and contrary to the commaun­dement of his Father.

31. If I testifie of my selfe, my testimonye is not true.

M. By these wordes our Sauiour preuenteth that which his aduersaries might haue obiected against him, to tro­ble the mindes of simple and ignoraunt men: the whiche also they went about when they sayde, Iohn. 8 Thou giuest testimo­ny of thy selfe, but thy testimony is not true. Therefore hée sheweth that hée doth not leane to his owne testimonye, nor to the testimonye of any other man: but to the testimonye of his heauenlye Father, which cannot lye, and which in truth far excéedeth all other testimonye. To this ende doth those thinges apper­taine, which are spoken in this parte of the Apology. So that when he sayth, If I testifie of my selfe, my testimony is not true, he doth not deminishe the credite of his owne testimony (the which mighte­ly hée defendeth in an other place) but it is a certayne manner of concession or graunting. Because Christ was suffici­ently instructed from heauen, not to bée credited he is contented. As if hée should saye, If my testimonie be suspectted of you according to the common maner of men, let it be so, I make no account of it.

Wée knowe that nothing is counted true and lawfull which a man speaketh in his owne commendation, how truely soeuer hée spake: because no man may be a sufficient witnesse in his owne cause. And although it is wicked to deale thus with the sonne of God, yet notwithstan­ding, he was content to departe from his right, that by the aucthority of God he might conuince his enimies.

32. There is another that beareth witnesse of me: and I am sure the witnesse which hee beareth of me is true.

A. There are some which by this other witnesse bearer vnderstand Iohn the Baptist, making this to be the scence of Christes wordes, It séemeth to you that if I beare witnesse of my selfe, that the same is not true: but now there is a­nother which beareth witnesse of me, the which I know to be true: but as for you ye saye that ye will not beléeue the same. But it is better by this other witnesse bearer to vnderstande God the Father, that it may agrée with that which is sayd in another place, Iohn. 8.18. I am one which beare witnesse of my selfe, and my father which hath sent me beareth witnesse of me also.

B. So that the same which he sayth here is thus muche in effect: My wordes are far otherwise than ye take them to be. It is God and not this poore Carpen­ter, which beareth witnesse of me, and which doth acknowledge his onelye be­gotten and welbeloued sonne: the which testimonye is so sufficient for me, that I care not what men think of me. M Nei­ther doth he saye simply, His testimonye is true, But he sayth that hée knoweth his testimonye is true. By which words hée doth not onely declare that the testi­mony of his Father is true, but also that he himselfe doth know for a suertie, that he doth arrogate nothing to himselfe, which of right, and by the testimonye of the Father, appertained not vnto him.

33. Ye sent vnto Iohn, and he bare witnesse [Page 173] of the trueth.

M. Because hée had made mencion of the testimony of the Father, nowe to extoll the same, and therewithall to shew that his aduersaryes are reprehensible, and blameworthye, to the consolation and staye of simple mindes, hée brin­geth in the testimony of Iohn concer­ning him, the which although it were verye notable, yet notwithstanding it was contemned and neglected of the Ru­lars of the Iewes. And this maketh ve­rye muche to conuict them, that hée sayth not simplye, Iohn bare witnesse to the trueth, But, Ye sent vnto Iohn. C. For hée vrgeth them with the aunswere of Iohn, the which they coulde not with­out shame discredite. For to what ende shoulde they haue sent vnto him, except they meant to stande and geue credite to his sayinges? For they sent vnto him, as to a Prophete of GOD, and séemed to make account of his voyce, as of some diuine Oracle.

And although Christ here after a sort yelded vnto his enemies, yet neuerthe­lesse, verye notablye hée reproueth them, and casteth in theyr téeth that nothing stayeth them from beléefe, but mallice.

Therefore we see that this circumstance doeth make verye much to the matter that they sent vnto Iohn, and as it were with a minde desirous to learne they went vnto him, to knowe who was the Messias, and yet notwithstanding, regarded not his aunswere.

M. Hée sayeth not, And he bare wit­nesse to mee, but he sayth, Hee bare wit­nesse to the truth: the which is more cer­taine and farthest from suspicion.

And hée calleth the dispensation of the redemption of mankinde, which hée had taken in hande, the trueth, for the which dispensation, the sonne of God was sent to take vpon him our fleshe: of the which he sayeth in another place, I am the way, the trueth, Iohn. 14. and the life. But this trueth is alwayes condemned in the worlde for a lye.

34. But I receyue not the recorde of man: ne­uerthelesse, these thinges I saye that ye might be safe.

M. What meaneth these woordes? Question If hée receyue not any mans testimony concerning him selfe, wherefore was Iohn sent of God, to beare witnesse of the trueth? Also the testimonyes of the Apostles, were they not the testimonies of men? of whome hée saieth, You also shall beare witnesse of mee because ye haue beene with me from the beginning. Ioh. 15.27. Also hée sayeth, Ye shall be witnesses vn­to me, in all Iewrye, and in Samaria, and to the vtmost partes of the earth. To this we aunswere: Actes. 1.8. Christ vseth the te­stimony of Iohn, not that hée stoode in néede of the same: Aunsvvere. but because it was néedefull for vs thereby to be confirmed. They which séeke theyr owne glorye, do not onely testifye of them selues notable and excellent thinges, but do also much estéeme and bragge of the testimonies of suche others as they them selues are.

But Christ, to the ende hée might teache that he sought not his owne glorye, euen as before he said he had no néede to beare witnesse of him selfe, euen so here hée sayeth that he doth not stande or depend vppon the testimony of Iohn howe great soeuer he be, nor of any other man, séeing hée hath testimony far greater than the witnesse of man. As if he should say. Bv. I doe not therefore bring foorth the testi­mony of Iohn concerning my selfe, as though he had made me any whit the bet­ter thereby, as that I might bée such a one as I was not before he gaue testi­mony of me, that is to say, that I should not haue béene God, except hée had sayd, that I am the sonne of GOD: (for I am that naturally that which hée sayde I was) but for your sakes rather do I [Page 174] bring his testimonie. For, because hée was of great auctoritye among you, I thought that ye woulde the more readily haue beléeued his wordes, and so tho­row fayth in mée haue obtayned euerla­sting lyfe. C. Therefore Christ here declareth that he hath not so much respect vnto him selfe, as he hath to profite men, when hee rayseth vp Preachers of his Gospell, by whome hée maye certifie vs of his wyll. In the which also his won­derfull goodnesse doeth greatlye shyne, in that he séeketh to frame all thinges to our saluation. Wherefore wée also must endeuour our selues to sée, that hée bée not carefull in vaine for our soules health. M. Christ sayth not, I speake these thinges to make you ashamed, and to defend my Innocencye against your blasphemie, the which vndoubtedlye, of all other he might most iustlye haue spo­ken: and those thinges whiche hée dyd speake, might of them selues haue made them ashamed. Hée rather desyred to speake that, which both onely appertay­ned to him, and also ought iustly to haue taken from them all outragious furye and desyre to destroye him. For what man wyll séeke his destruction, whome hée knoweth to be so friendlye vnto him, that he séeketh nothing more than his profite and safetye? Let this bée an example for all the Ministers of Christ to folowe, that in speaking they neyther séeke theyr owne glorye, Ministers ought not to seeke theyr owne glorye. or reuenge, but the saluation of their hearers. If this minde were in all those that take vpon them the office of teaching, the Church of Christ at this daye should be frée from a number of contencions and perrilles.

And it were necessarye that they shoulde practise this not onely in woordes (as a number of Hipocrites doe) but also in theyr conuersation, and fatherly affecti­on towarde the faithfull seruauntes of Christ, and also to instructe those that resist the trueth, with all méekenesse, if it maye please God at any time to geue them repentaunce, that they maye bée conuerted and beléeue.

M. Furthermore we must yet a litle farther discusse these woordes of our sa­uiour Christ: for they doe nothing de­rogate from the testimonye of Iohn which he bare to the trueth: but Christ sayeth that hée hath no néede of mans testimony, séeing he hath the testimony of his father, which farre excelleth all other. Wherevppon hée sayeth not, And ye shall not receyue any mans testi­mony concerning mée. For that which Iohn, and which the Apostles after Iohn, dyd testifye concerning the trueth, was so directed by GOD to this ende, that all mankinde might bée brought to the knowledge of the trueth and bée saued.

So that they haue nothing here for their purpose, who to cloake their vnbeléefe, do derogate from the wrytinges of the Prophetes, Apostles, and Euangelistes, vnder this pretence, that the Prophets, Apostles, and Euangelistes, were men. and that Christ him selfe doeth not alow the testimonye of men concerning him.

These vngodlye men do not consider what is the vse of those testimonyes which are geuen to the trueth by the in­stinct of the holy ghost in men.

35. Hee was a burning and a shining light: and ye woulde for a season haue reioy­sed in his light.

Bv. Least any man shoulde thinke that this testimony of Iohn was eleua­ted and depressed by these woordes of the Lorde, hée commendeth Iohn him selfe to the ende hée might make his testi­mony commendable also.

R. For hée was not that true lyght, yet notwithstanding, Iohn. 1.8. hée was a bright Candell, geuing testimonye concerning the true lyght, hée was a famous prea­cher of the trueth, being zealous in fayth and trueth, mightelye séeking to aduaunce the glorye of the Gospell.

[Page 175] M. Therefore by this metaphori­call speache he greatly praiseth and com­mendeth the holines of Iohn, and there­with all also declareth what was his of­fice. For not onely this belongeth to a burning light, that the same shoulde be bright and cleare of it selfe, but also, that it should with the brightnesse of the same illuminate all that is round aboute it. So, Iohn Baptist a Can­dell. it was not sufficient for saint Iohn to be a holy man hym selfe, but this also speacially appertayned to his office, to bring the hartes of the Israelites by the preaching of repentaunce and the kinge­dome of God, and by geuyng testimony to Christe, to the knoweledge of the tru­eth. Ministers ought to be burning lightes. After this manner a faithfull mini­ster of Christe ought to bée a burning candell, whiche is lightned in a darke place, to the end that they which are in the same might sée. Not only this is re­quired, that the minister be an honest and Innocent man, but also that he be suche a one as will shew forth the light which he hath receyued, to those whiche are committed to his charge. Luk. 8.16. So sayeth oure sauioure Christ, No man lighting a candel putteth the same vnder a Bushell. But if the light be darknesse howe great is the darknesse? C. Moreouer where­as our sauioure calleth Iohn a burninge light, he doth thereby the more reproue the Ingratitude of the Iewes: for it fo­loweth that they were willingly blynd, when they refused the candel of God which was set before their eyes As if he shoulde saye, God would not haue you to erre for he appoynted Iohn to be a Candel. that by his light he might direct you in the right way. Therefore in that ye, do not knowe me to be the sonne of God. your voluntary errour is the cause ther­of. A. Euenso they which at this day are willyngly blynde in the midest of the lyght of the gospell, haue no excuse For the Lorde seketh by the preachinge of his worde, Mat. 5.14. to bring men out of dark­nesse into light (in consideration where­of he called his apostles the light of the worlde) that the darkenesse of ignorance being driuen awaye, the harts of mortal men may be illuminated with the kno­ledge of god, and true piety.

C. Nowe followeth the other reproche, in that they dyd not onelye shut theyr eyes against the trueth which was of­fered to them, but also sought all the meanes they could by abusing the same to oppresse Christ. For in that they were so readye to extolle Iohn aboue his proper degrée, that procéeded of an euyll and wicked purpose, that the sonne of God might haue no place Christ very notablye compareth this wicked abuse of the heauenlye light to lasciuiousnesse: euen as if the good man of the house should light a Candle in the night for his seruantes to do that which hée hath com­maunded them to do, and they then to vse the same to banquetting, and to wan­tonnesse. By this place wée are admo­nished, not to abuse Godlye teachers, whome God hath appointed to guide vs in the right waye, to wander at our ley­sure whether we lust. Bv. For many are well affected in the beginning of Preaching for the loue of noueltie, but within a while after do forsake the gos­pel againe, following pleasures and cor­rupt affections, which they estéeme more than the loue of godlynesse.

C. By these wordes hée reproueth theyr folishnesse, because they thought that the eternall light of God might bée extinguished by vaine way wardnesse, and vnconstant follye. Euen so at this daye the Papistes abuse all those godlye teachers and Doctours, which the Lord hath geuen to his Church as bright Can­delles, as though they went about to da­sell theyr eyes by beholding the light.

And they doe not onelye abuse the Can­delles to obscure the light: but they doe also oftentimes reioyce in darkenesse.

36. But I haue greater wytnesse, than the witnesse of Iohn: for [Page 176] the workes whiche the Father hath ge­uen me to finishe, the same workes that I doe beare witnesse of me that the Father hath sent me.

C. After hée had shewen in the person of Iohn, that the Iewes had wickedlye corrupted the gift of God, nowe second­lye hée repeateth that which hée had spo­ken, as, that he hath no néede of the testi­mony of man, his owne witnesse being sufficient for him selfe. Howebeit, be­cause hée sawe that he was despised, hee citeth them according to his manner be­fore his father. As if he shoulde saye,

Bv. Thus farre forth ye haue hearde great thinges: but ye shall heare greater thinges. Ye haue Iohns testimony con­cerning me: but nowe beholde a greater testimony, namelye, the testimony of my workes. For there can not bée a more certaine testimony than the déedes them selues: the which I doe, not in my owne name, but in my fathers name.

M. Let vs note here howe circum­spectlye and wiselye he saieth not, I haue a testimony much more certaine and true than the testimony of Iohn, but he sayth, Greater than the testimony of Iohn: least he might so extoll the testimony of the Father, concerning him selfe, that the testimony of Iohn thereby shoulde bée quite discredited. For whatsoeuer Iohn did testifye concerning Christ, the same was of God, neyther was it any whit contrarye from that which the Father by his workes testified of him. But if ye compare the testimony of the workes of Christ which he had receyued of the Fa­ther, with the testimony of Iohn, ye shal finde that it is much more excellent and notable. For as that Lucifer or morning Starre, though it be a true testimony of the rysing of the Sunne, yet notwith­standing, is inferiour, and nothing so e­uident as the Sunne beames it selfe which shine throughout the whole world▪ euen so Iohn, though his testimony were true concerning Christ, yet notwith­standing, it was far inferior, & more ob­scure than the bright shewe of Christes workes.

R. The second thing whereby Christ proueth that he was sent of the Father, are workes or Myracles. M The vse wherof are here declared vnto vs, when Christ sayeth, ‘They testifye of me.’

Therefore they are not dumbe signes, but lyuelye signes, and therefore not simplie to be behelde, but effectuallye to be hearde, according to thys place, The heauens declare the glory of God. &c.

These speake not, and yet notwithstan­ding, their sounde hath gone forth into all landes, and their wordes into the vtmost partes of the earth. Psal. 19.1. A. Euen so the wonderfull workes of Christ, though they séeme to bée dumbe, yet notwith­standing, most euidentlye they set foorth his mightye vertue and power, but to them, to whome he hath geuen eares to heare. M. Euen as appeareth in Nico­demus, who being moued by the power and testimony of Christes workes, Iohn. 3. ac­knowledgeth that Christ is come a tea­cher sent from God.

For as a good Trée is knowne by his good fruite, euen so the Lorde Iesus hath sufficientlye by his workes proued him selfe to bée the sonne of God. Iohn. 10.25 R. The workes (sayth hée) which I do in my Fa­thers name, they beare witnesse of me. C. It may here be demaunded whether miracles are sufficient ynough to proue Christ to be the sonne of God, Question when as the Prophetes haue done the lyke.

[Page 177] M. Furthermore neyther the Iewes nor the Turkes doe denye the myracles of Christ: but yet neyther of them doe acknowledge the testimonye, whereof the Lorde here maketh mention.

Aunsvvere. C. We aunswere, Those signes and myracles which the Lorde wrought by the handes of his Prophets, went not beyonde that ende, for the which they were appoynted to be wrought, which was, that they might declare them to be the Ministers of God, who otherwise coulde haue had neyther aucthoritie nor credite. But God ment more highlye to extoll his sonne. And this purpose of God in miracles must be taken for the ende and scope. Therefore if the Iewes through malice had not willingly shutte their eyes, the vertue of Christes signes might sufficiently haue declared, who, and what maner of person he was: euen as hée himselfe sayth, Yf I had not done among them the workes which no other man hath done, Iho. 15.24. they had no sinne: but now they haue seene and hated, not on­lye mee, but also my Father.

M. As touching the Turkes, although after a sorte they doe acknowledge some deuine power to bée in the myracles of Christ, yet notwithstanding they wyll in no wise acknowledge him to be the sonne of God, being vtterly blinded and deceiued by the false prophet Mahomet. The Tur­kes denye Christ to be the son of God. They say that God cannot haue a sonne, séeing hée hath not a wife. So foolish and blind they are that they wil not acknow­ledge the Image of the fatherly goodnesse & power in Christ the sonne of God, the which notwithstanding his works haue made him more euident and cléere than the Sonne.

37. And the Father him­selfe which hath sent me, hath borne wit­nesse of me. Ye haue not hearde his voyce at any time, nor sene his shape.

Some restrayne this to the voyce which was hearde in the Baptisme of Christ: but it ought to be farther exten­ded. C. For in the preterperfect tence, or time past he sayth, The Father hath testified, to declare that hée commeth not foorth vnknowne, because aforetime in the lawe and the Prophets, the Fa­ther had made him manifest by tokens, that he might bring his noates & markes with him wherby hée might be knowne.

For God did testifie of his sonne, so often as he promised saluation to his people the Iewes, or the full restoring of the kingdome of Israell. So it be­came the Iewes to haue the perpetuall substaunce of Christ out of the scriptures before hée shoulde be manifested in the fleshe. Whereas they contemne him he being present, and doe reiect him, there­by they doe manifestly declare, that they haue no taste of the Lawe: the whiche also Christ casteth in their téeth. And yet they bragged of the knowledge of the Lawe, euen as if they had come out of Gods owne bosome.

Because the Iewes chalenged to them­selues a certaine singuler and peculier knoweldge of God, aboue all other na­tions that were in the worlde, because their forefathers had hearde his voyce, and because Moyses had talked with him face to face, and had receyued the Lawe from his mouth: and for the opinion which they had conceyued of these men, they did not onely despise all other nati­ons in respect of themselues, but also carelesly reiected the doctrine and admo­nition boath of Iohn and also of Christ: the Lorde by these wordes most aptlye [Page 178] taketh away the opinion of diuine knowledge, which they thought they had, and plainelye affirmeth, that they are no­thing but plaine Atheistes, that is to say, without minde and féeling of God, and haue no fellowshippe at all with him.

C. For here are thrée Metophoricall kind of speaches, by which he meant to teache that they were far from the knowledge of God.

For as men make them selues knowne by countinaunce and by worde: euen so God sendeth foorth his voice vnto vs, by the voyce of his Prophetes, and hath in the Sacramentes as it were taken vpon him a visible forme, that wée may know him according to our capacitye. Bv. For as God by his nature is inuisible (for God is a spirite) so hée is neyther séene with corporall eyes, Ihu. 4.24 not yet clarefied nor yet hearde with these corporall, and corruptible eares. Neuerthelesse he ge­ueth vnto his seruauntes certaine signes of his presence, and speaketh vnto men in such manner of speache, as maye bée vnderstoode. For so he appeared and spake to the Prophetes. M. Wherfore that which wée reade in Deutronomy, Deu. 4.10. concerning the voice of God, which the Israelites heard, is no otherwise to bée vnderstoode, than that they hearde the voyce of an Aungell, and not the proper voice of God.

A. But when Christ was made ma­nifest in the fleshe, wée had after a sort, in him a visible Image of the inuisible Father, he him selfe saying, He which seeth me, Iohn. 14.9 seeth my father also. C. Hée therefore which doeth not acknowledge God in his liuelye and expresse Image, doeth sufficientlye thereby declare, that he worshippeth no God at all, but a God of his owne imagination. Therefore the Apostle sayeth, that the Iewes haue a vaile before their eyes, 2. Cor. 3.14 least they should behold the glorye of God in the face of Christ.

38. His worde haue ye not abiding in you: for whom he hath sent, him ye beleeue not.

M. That is to saye, Ye neyther vnderstande his minde nor meaning: neyther haue you grafted and rooted in your heartes, his worde which was ge­uen to your forefathers. Neyther doeth hée simplye saye, And ye haue not his worde, But he addeth this, In you: for otherwise they had the worde of God in Bookes, in their mouthes, and in theyr eares: but in their heartes, they had it not C. But this is the true profite, when the worde of God hath roote in vs, and abideth in our heartes for euer. Christ sayeth that the heauenly doctrine had no place in the Iewes, because they recey­ued not the sonne of God, whome the same commended euerye where: and rightly he obiecteth this vnto them. For God had not spoken by Moyses and the Prophetes in vaine. And the purpose of Moyses is nothing else but to cal al men vnto Christ the right waye: wherevpon it is manifest, that they are not the Dis­ciples of Moyses which reiect Christ.

M. Therefore Christ speaketh here to the Iewes, as he dyd in another place, Iohn. 8.9. Ye neyther knowe me, nor my Father. A. Also he sayeth, Iohn. 8. [...]7 Ye seeke to kyll me because my worde hath no place in you, C. For how can he haue the word of lyfe abiding in him, which repelleth the life it selfe? Howe shall hée imbrace the Doctrine of the same, which séeketh all that hée can to destroye the soule of the lawe. For the Lawe without Christ is imperfect, and voyde. The nerer there­fore that a man commeth to the know­ledge of Christ, the more he hath profi­ted in the worde of God. Wherefore, howe much soeuer the Iewes, Turkes, Heretiques, and Papistes, doe boast of the worde of God, yet notwithstanding, because they reiect him whome the father hath sent, and doe not beléeue him, their boasting is in vaine: because they haue not the woorde of God, abyding in them.

39. Searche the Scrip­tures, [Page 179] for in them ye thinke ye haue eter­nall lyfe: and they are they which testi­fye of me.

R. The fourth testimony is brought from the Scriptures. M. The Iewes had the Scriptures, namelye the Lawe, the Prophetes, and the Psalmes, of the whiche they did not a lytle bragge: as though it were sufficient to euerlasting lyfe, simplye to haue, and to reade the Scriptures diuinelye inspired, and not more necessarye dyligently to reade the same, and to know and imbrace by faith Christ the sonne of GOD promised in them, in whome alone all saluation, and lyfe consisteth. C. Therfore Christ here reproueth theyr foolishe boasting, be­cause they professed that they had lyfe in the Scriptures, when as they tooke hold onelye on the dead letter. For he doth not simplye reprehende vs, because wée séeke lyfe in the Scriptures: séeing they are prouided and appointed to vs for the same purpose: for the word of the Lord is called the worde of lyfe, and saluati­on, The scrip­tures or­dained of all men to be red. because they which reade the Scrip­tures by fayth in Christ, are instructed to saluation, & shal find in déede in them euerlasting life but he commendeth this, that the Iewes thought that the Scrip­ture was able to quicken them, when as they were farre from the true sence and meaning thereof: maye when they seeke to suppresse the light of lyfe contayned in them. For howe coulde the Lawe bring lyfe without Christ, who alone bringeth the same? They therefore whiche reade the Scriptures without fayth in Christ, Rom. 7.7. 2. Cor. 3.9. shall finde nothing in them but the kylling Letter: as the A­postle Paul teacheth.

Moreouer, we are taught by this place to séeke the knowledge of Christ, out of the scriptures. For they which Imagine of Christ what they lyst them selues, shal haue at the last nothing, but a vayne phantasye. Christ knowne by the scrip­tures. Fyrst of all therefore let vs noate that Christ can be truly known by no other meanes, than by the scriptures. The which being so, it followeth that we must reade the scriptures with this minde, that we maye finde Christ there. Whosoeuer declyneth from this scope and ende, howe so euer hée spendeth his whole lyfe, and wearyeth him selfe in reading, hée shall neuer attaine to the knowledge of the trueth. For what can wée knowe and vnderstands without the wisedome of God. M. The Scrip­tures are geuen to vs from aboue, not to the ende we might haue them onely in Bookes, and so layd vp as our treasure, as we saee many men doe: neyther yet are they geuen, that we might simplye and sleightlye reade them, as though it were sufficient to reade: eyther that by a supersticious opinion, the reading of them might bée in stéede of worship and diuine seruice, as we sée the Papistes do, and as the Iewes continuallye doe on the Sabboth dayes: but they are geuen to this ende, that they might bée read with diligence, and with a minde desirous to finde out those thinges which belong to true knowledge, and true godlinesse.

The readers of the Scriptures must bée searchers, and not corrupters, wresters, dreamers, or supersticious murmurers. Howe the scriptures ought to be read. And the Scriptures do not require any searching, but that whiche is godlye, humble, and desirous to knowe and im­brace one trueth onely: otherwise a man maye finde some which reade the Scrip­tures, but not to searche out Gods truth, but rather to hinder the same. Euen so, Herode inquired out the truth out of the Scriptures concerning the place where Christ should bée borne, not to the ende he might worshippe him, Mat. 2.4. but rather to destroye him. Also the Pharisées sayde to Nicodemus, Searche the Pro­phetes, and see howe that a Prophete commeth not out of Galilee. Iohn. 7.52 They sayd not, And see what is written in the Scrip­tures concerning Christ. So in lyke man­ner, wicked and vngodlye men do search the scriptures, to corrupt the same to theyr owne destruction. C. By this woorde Scripture, is vnderstoode the [Page 178] [...] [Page 179] [...] [Page 180] olde Testament. For Christ dyd not first of all beginne to bée manifested in the Gospell, but hauing testimony out of the lawe and the Prophetes, he openlye exhibited him selfe in the Gospell. Ther­fore that which Christ sayeth here, a­gréeth with that which he spake vnto his Apostles after his resurrection, Luk. 24.44. saying, These are the wordes which I spake vnto you, when I was yet with you: that all must needes bee fulfilled whiche were written of mee in the lawe of Moyses, and in the Prophetes, and in the Psalmes. But nowe it were an infinite labour, to gather into one those testymonies of Scripture, which pertaine to the mani­festing of Christ: notwithstanding, we maye beholde some of them in the foure and twentye of Luke.

40. And yet wyll ye not come to me, that ye might haue light.

A. Hée meaneth that men labour in vaine in reading of the Scriptures, ex­cept their onelye dryft bée to finde out Christ in them. M. He sayth not, And ye come not, but, And ye wyll not come to mee, that ye maye haue lyfe: C. in which woords hée againe casteth in theyr téeth, that nothing staye them from ob­tayning that lyfe which is offered in the Scriptures, but their owne mallice. For in saying, that they wyl not, hée assigneth the cause of theyr ignoraunce and blind­nesse, to theyr owne wicked obstinacye.

And verylye, séeing he so wyllingly offe­red him selfe vnto them, it must néedes bée that they were wyllinglye blinde.

And, séeing they dyd séeke by all meanes to shonne the lyght, nay, séeing, they dyd séeke to obscure and darken the bright sonne, with the darkenesse of theyr vn­beléefe, Christ doeth iustlye more sharpe­lye reprehend them.

M. And beholde here what a false per­swacion can doe. They would not come vnto Christ that they might haue life by him. And wherefore? Because they thought that they had euerlasting lyfe alreadye. Therefore, so many as dyd thinke that they had already obtayned saluation, come not vnto Christ the sa­uiour. Hee which thinketh him selfe whole and sounde, commeth not to the Phisition. So it happened to the Dis­ciples of Iohn, who for the opinion of saluation whiche they had conceyued of Iohn, were against Christ, when as Iohn sent all men vnto Christ. After the same manner also, we sée that the Papistes at this daye reiect the Doctrine of Christ, which is the power of God to saluation to euery beléeuer, through the opinion of saluation which they haue conceyued in them selues, in that they thinke them selues to bée in the Church of Christ, but out of the which no man can bée saued: but the same Church doeth not drawe awaye men from the Gospell of Christ, but rather sendeth all men to his Doc­trine. Let them take héede which boast and bragge of the Gospell and woord of God, least conceyuing the lyke opinion, they doe not truely heare Christ, the Lorde of lyfe, nor so truelye follow him as they ought.

41. I receyue not praise of men.

B. In these wordes our sauiour pre­uenteth the sclaunder wherewith the Iewes might haue sclandered him to bée ambicious, because hee had cast them in the téeth with theyr contempt of him, who was so manifestly commended in the Scriptures. R. As if bée should say, I would not haue you to thinke that I cal you vnto me, and that I wyll you to be­leeue my word, because I am ambicious, and desirous of praise. Bée it far from me that I shoulde seeke the praise and commendacion of men. For if I were any thing desirous of glorye, I woulde neuer haue so abased my selfe, as to haue taken vpon me humayne fleshe: but I speake these thinges being desirous of your saluation: I séeke not my selfe, but you: C. neyther am I gréeued that I sée my selfe contemned, but I séeke the glo­rye of God the Father, and the safety of you all. And so he goeth forwarde in [Page 181] refelling the sclaunder that he extolleth him selfe aboue all men. For in déede hée is so great and mightye that he ought not to depende vppon the Iudgement of men, when as the wickednesse of the whole worlde, can detract nothing at all from him, nor diminishe one héeres breadth of his power.

42. But I know you, that ye haue not the loue of God in you.

M. Hée nowe manifestlye decla­reth, whereof hée gathered the original of theyr Incredulitye, namelye, hereof that they had no loue of God in them.

As if hée should saye, It is not hidden or vnknowne to mée, for what cause ye come not vnto me. Yée faine that ye haue the loue of God, and ye wyll séeme to persecute me, because I am against the commaundement and glory of God, as a wicked man, and a breaker of the Sabboth daye, a blasphemer of God, and a seeker of vaineglorye. But how­soeuer ye deceyue and blinde simple and ignoraunt men, with this hipocriticall pretence, ye can not deceyue mée.

Yée are not vnlyke your Forefathers. For as they honoured GOD with theyr Lippes, and despised him in their heartes: euen so ye through Hipocrisye, woulde séeme to loue GOD with your mouthes, whome notwithstanding, ye loue not in your heartes: with your mouth ye speake of God, but with your heart ye séeke your selues. For I know you throughlye, who and what ye are, what ye do, and wherevnto also ye haue respect.

B. For whosoeuer haue any manner of loue or feeling of GOD, do also re­ceyue his woord, so farre they are from reiecting the Sonne of God.

Ioh. 6.40. C. The loue of God is here taken for the whole féeling of Godlynesse. For no man can loue God, but hée must also honour him, and must submit him selfe wholye vnto him, euen as where there is no loue of God, there is no obedience. In consideration whereof Moyses ma­keth this the summe of the Lawe, Deu. 6.5. that we loue God with our whole heart.

M. Let vs here noate that all Hipo­crites, howe subtile soeuer they be, are knowne well inough to the Lorde, al­though mortall men can not espye them, they hauing in their mouthes continu­allye, God, the loue of God, the zeale of God, the glorye of God, Hipocrites are known to God. the honour of God, the Churche of GOD, and suche lyke: none of the which thinges they haue in theyr heartes, but séeke one­lye vaineglory and their bellyes.

43. I am come in my Fathers name, and ye receiue mee not: If another come in his owne name, him wyll ye receyue.

R. Hée sheweth what great ingrati­tude it is to reiect him, whome God the Father hath sent to saue. To come in the name of the Father, is to séeke the glory and wyll of God, and in his office to haue respect to the common profite of all men, and not to his owne profite or gaine.

A. And this is the wyll of the Fa­ther, that euerye one whiche seeth the Sonne, and beléeueth in him should haue euerlasting lyfe.

C. In this title, false Prophets brag and boast them selues, as doth the Pope at this day, who braggeth that he is the Vi­car of Christ, yea, Satan hath not de­ceyued myserable menne from the be­ginning, but by this pretence: who sub­tillye transformeth him selfe into an Aungell of lyght: But Christe noa­teth the matter it selfe, and not the coul­lor [Page 182] or pretence. For he testifieth that he came therefore in the fathers name, because he doth both testifie of the Fa­ther, and doth faithfully performe that whiche he hath commaunded. And by this marke he doeth discearne and noate lawfull teachers in the Church, from those that are false and Counter­feyte. Whosoeuer therefore do extoll them selues, and do raigne in the consci­ences of men, are bouldly to be reiected, as this place teacheth. For he whiche desyereth to be the seruaunt of God, must be in nothing contrary to God. Nowe if wée examine the whole doc­trine of the Pope, The Pope commeth in his own name. the very blynde also shall sée that he is come in his owne name.

M. Herebye wée maye noate that it ought not to séeme straunge to the minister of Christe, if although he be a true teacher, suche a one as seketh the glory of God, Innocent, and faithfull, he be not receyued of all men, specially of the mightyer sorte, séeing hée heareth the Lorde hym selfe the sonne of God, whiche came not in his owne but in his Fathers name, and declared him selfe to come from Heauen by mighty signes and wonders was not receyued of those whiche were the moste myghtie and principall in in Israell. Ioh. 15.20. The seruaunt is not greater then his Lord. 1. Ioh. 4.6 A. Also, we are of God? he whiche knoweth GOD heareth vs, he whiche is not of GOD heareth vs not, ‘Yf an other come in his owne name.’

M. It commeth to passe by the iuste Iudgement of God, that they whiche receiue not the true Christe whiche the Father hath sent into this worlde, False Chri­stes recei­ue [...] of thē which reiect the true Christe shall receyue false Christes, comming not in the Fathers name, but in theyr owne name, neyther séeking the glory of the father, but their owne prayse and glory, The whiche happened to the Iewes according to the wordes of Christe here, For they receyued false Christes boath before and also af­ter the comming of Christe. Concer­ning the false Christes whiche came be fore Christe, Acte. 5.36. Galmaliel speaketh in the Actes of the Apostles? Math. 24 24. concerninge those whiche came after. Christ himself speaketh in the Gospell after Mathew. And Iosephus maketh mencion of a sertayne Aegiptian a Coniurer, whiche drew after him thirtie thousand men. Also in the Actes of the Apostles wée maye reade of Simon magus, whome such as were seduced called the mighty power of God. C. Yf any man obiecte and saye that this commeth to passe often tymes rather by error, then by mallice, we aunswere that none are subiect to the deceites of Sathan, but suche as by a sertayne wicked desyre, preferre lyes before the trueth, For how commeth it to passe that Sathan fyndeth those prompt and apt Disciples to whome the Lord is fayne to crye as to deafe men, but onely because wée hauing forsaken righteousnesse, willing­ly followe Iniquitie? Howbeit we must noat that Christ speaketh proper­ly of those whome God hath specially illuminated, as he had done the Iewes who being taught in the lawe, knewe the right waye to saluation. It is most certayne that suche doe not harken vnto false Prophetes, but because they desyer to be deceiued.

Therefore saith Moyses that the Lord vseth the rysing of false prophets as a meane to trye and prooue his people whether they loue hym or no. Deut. 13. [...]

But there seemeth to be in many guiltlesse symplicity: but there is no doubt but that hipocrisie daseleth their eyes, whiche lurketh within their myndes.

For it is most sertayne that God shuttethe not the Gate against those that knocke, and that they are neauer disapoynted of whome he is sincerely sought.

Truelye therefore dothe the Apo­stle Paul ascribe this vnto the ven­geaunce of GOD, Math. 7.7 when that the power [Page 183] the Apostle Paule ascribe this vnto the vengeance of God, when that the power of illusion is giuen to Sathan, that they which reiecting truth, and approuing vn­righteousnesse might beléeue Lies: and hée sayeth that they perishe, 2. The. 2.10 which haue not loued the trueth, that they might bée saued. Euen so at this daye the Hipo­crisie of many is discouered, who being addicted to the deceites, and wicked su­perstitions of the Pope, rage most furi­ouslye against the Gospell. For if there were in their mindes the feare of God, the same feare would bring foorth also o­bedience: Bv. But when they will not receyue the Doctrine of Christ, they are wrapped in errors, and perishe in their sinnes. False Prophetes deceiue, robbe, and spoyle them, to whome they are a verye scorne and derision: euen as the Apostle very notablye hath discribed their disposition, 1. Cor. 11.13 in the person of the Co­rinthians. The Iewes would not haue the most méeke, gentle, and louing Christ to raigne ouer them: but they would haue Cesaer, Iohn. 19. saying: VVee haue no King but Cesaer. And hée stoutlye plagued and slewe them, aunswering his name in all thinges.

A. Euen so they which at this day re­fuse to beare the swéete yoake of Christ, are miserablye in subiection and thral­dome, to the tyranny of the Pope.

44. How can ye beleeue which receiue honor one of another, and seeke not the honour whiche commeth of God onely?

Bv. Here he openeth the originall and cause of theyr vnbeléefe. C. Be­cause it might séeme very harde that they which were domesticall Disciples of the Lawe and the Prophetes. from theyr Childhoode, should bée condemned of such grosse Ignoraunce, and appointed to bée enemies of the trueth: naye, it might séeme a thing incredible: Christ sheweth what dyd hinder them from beléeuing, namely, Ambicion which possesseth their whole minde. For properly he spea­keth vnto the Priests and Scribes, who swelling with Pride coulde not submit them selues vnto God. B. They which beléeue, giue all glory vnto God: for they séeke for all thinges at his hande. The which thing they can not doe, which séeke and receyue glorye of men. For they séeme to be somewhat, Vaine glo­rious min­des are voyde of faith. and attribute much vnto them selues. And this is a notable place teaching all men that the gate of Faith is shutte vp against those whose mindes are desirous of terrene and vaineglorye. For it must néedes be that he which wyll be some body in the worlde, must bée a vacabonde and ronne awaye from God. But a man commeth to the obedience of heauenlye doctrine, when he thinketh that he ought to séeke all his life tyme to bée in the loue and fauoour of God. A. Herevppon it is sayde, Iames. 4. Hee which wyll be a friende of this worlde, is an enemye to God. If any man loue the worlde, 1. Ioh. 2.15. the loue of the Father is not in him.

M. Christ doth not in this place con­dempne Ciuill honestye, when one man honoureth another, but he speaketh a­gainst suche as are vaine glorious, and séeke after honour. The Apostles com­maundeth the faithfull to goe one before another in honour. Also Peter sayth, Rom. 12.10 Ho­nour all men. 1. Pe. 2.17. But there is difference be­twéene honouring of other men, and séeking to bée honoured of other men.

For the fyrst belongeth to Christian faith, the other not so. Question But howe doth these wordes agrée with those which the Euangelist hath in that which followeth, where he saith, Neuerthelesse, Ioh. 12.24. among the Rulers many beleeued on him: but be­cause of the Pharisees they dyd not con­fesse him, least they should bee excom­municate. For they loued the prayse of men, more than the prayse of God.

[Page 184]Wée aunswere, that there are twoo kindes of fayth: Aunsvvere. Faith of two kinds. the first is that which commeth by Miracles, or by a manifest declaration of the trueth: the other is that whiche commeth by hearing the worde of God, through the grace of the holy ghost. Concerning these thinges, reade that whiche goeth before in the ende of the seconde Chapter. Verse. 23.

Faith that commeth by hearing iustifyeth.The first kinde of faith doeth not iusti­fye the heartes: but the latter kinde doeth both iustify, and also bring lyfe.

Concerning the first of these the Euan­gelist speaketh: but of the latter faith the Lorde speaketh here, the whiche Fayth they can not haue, which séeke moore the prayse of menne, than they doe the glorye of GOD. For this Fayth as it beléeueth, so it bothe speaketh and lyueth. I beléeued (sayeth the Prophete) and therefore I spake.

A. Hée therefore which wylbe a true Disciple of Christ, must of neces­sitye both heare and followe the Apostle which speaketh thus, 1. Cor. 3.18 Let no man de­ceyue him selfe. If any man among you seeme to him selfe to bee wyse in this worlde, let him bee a foole, that hee maye bee wyse. Galat. 6.3. And in another place, If any man seeme in his owne eyes to bee somewhat, when in deede he is nothing, he deceyueth his owne minde. To bée short, if so bée we wyll bée ca­pable of Diuine and Heauenlye wise­dome, i. Cor. 14.10 wée must be litle children, not in vnderstanding, but in mallice: because God hath hidden his secréete misteryes from the wise and prudent of this world, and hath reuealed them to Babes. Mat. 11.24 For where Ambicion is, there can not bée Faith.

45. Doe not thinke that I wyll accuse you to my Father: there is one that accuseth you, euen Moyses in whome ye trust.

Bv. Hée concludeth his demonstra­tion with a commination or threate­ning, the which hée prosecuteth in fewe wordes, but yet most effectuall, threat­ning to the Iewes eternall dampnation, if so bée they goe forewarde in their vn­beléefe and hardnesse of heart. Threatning ought to be vsed when gētle admoniti­on wyll not serue. C. For towarde the obstinate and stubborne, this waye must bée vsed, when Doc­trine and friendlye admonitions wyll not preuaile.

There are very fewe which openlye deryde GOD: but there are verye many, which being sworne enemyes vnto GOD, doe dallye and trifle with him in theyr heartes, fayning to them selues that hée is mercifull and fauou­rable to them. Euen so at this day Gods enemies, which wickedly treade the Doctryne of Christe vnder theyr féete, are notwithstanding, as proude as if they were Gods dere friendes. For who can perswade the Papistes that there is Christianisme, any where, but amongst them? Such were the Scribes, with whom our sauiour Christ disputed here. When they were notable contem­ners of the lawe, yet they greatly brag­ged of Moises, insomuch that they did not let to holde him out against Christ as a buckeler. If hée had threatned them that hée him selfe woulde haue béene to them a heauye and an intollerable enemye, hée knewe that they woulde haue con­tempned it. Therefore hée sayeth, that Moyses wyll accuse them: the which they much more estéemed than the other. For, because they litle regarded the Doctrine of Christ, and affirmed that they obser­ued the discipline of Moises, saying. VVe are Moyses Disciples: Iohn. 9.2 [...] wee knowe that God spake to Moyses, But as for this fellowe, wee wote not whence he is: ne­cessarilye, nowe he affirmeth, that Moy­ses of whome they boasted, was of them despysed also, and that they néeded no other accusar, for that all other holding theyr peace, the lawe of Moyses was suf­fficient to condemne all the Iewes which [Page 185] beléeued not in him.

Bv. But neuerthelesse wée must not here imagine a grose manner of accusa­tion, by which Moyses nowe being in e­ternall blisse shoulde be vexed. For, be­cause the Iewes did not beléeue their Moyses testifiyng of Christ, and threate­ning euerlasting destruction to them which beléeued not Christ, they are sayd to be accused of Moyses, whose owne conciences doe accuse them. C. For Christ hadde no other respect than that he might quayle the trust of hipocrites, which falsely gloried in the reuerence of Moyses. Euen as if a man at this daye shoulde saye vnto the Papistes that they shoulde haue no greater enimies vnto them than the holye Fathers of the Churche, whome so falsely they haue al­leaged. M. So it maye be sayde to those which falsely bragge of the Apostle Pe­ter and of his aucthoritie, that they shal haue Peter, whose doctrine they little regarde, a bytter accuser before God.

A. And to be shorte, so it maye bée sayde to all those that worshippe deade saintes as Gods, that in time to come they shall haue no greater enimies than those to whome they presume to giue that glory that belongeth to Christ.

C. And hereby let vs learne that wée must not glory in the Scriptures: be­cause except we worship the Sonne of God in true obedince of Fayth, there shal arise in the latter day against vs so many accusers, as God hath raysed vp witnesses vnto him.

Hée doth not accuse them of suspition, as though they ascribe the cause of their saluation vnto Moyses, but he meaneth that they leaned vnto Moyses amis, as though they shoulde haue him a patrone and defender of wicked obstinacie: For after this maner they are sayde to re­pose their trust in Moyses.

46. For if ye had belee­ued Moyses, yee woulde haue belee­ued me: for he wrote of me.

By the holy Ghost onely wée beléeue the worde of GOD. Therefore if they had beléeued Moyses, they had had the holy Ghost no doubt the searcher of the profounde misteries of God, by whiche they hauing boldenesse coulde not choose but know and acknowledge God offe­ring himselfe to be knowne, muche more playnely in Christ, than in Moses.

C. Hée sheweth therefore why Moyses shall be their accuser, namelye, because they reiect his doctrine. And we knowe that there can be no greater iniury done to the seruaunts of God, than to haue their doctrine contemned & slaundered.

Furthermore looke what Ministers the Lorde hath appoynted for his worde, of the same worde also they must be reuen­gers. Ministers are techers to saluatiō and witne­ses to dam­nation. Therefore the Lorde hath made his Prophetes to represent two perso­nages: as to be maysters and teachers of the godly to saluation, and sleyers of the reprobate by their testimonye, ‘For he wrote of mee’

Bv. Christ verily was the onely scope of Moyses, as they which knowe that Christ is the ende and the life of the law, can well ynough testifie also. But if a­ny man being not content therwith, de­sireth to haue probation hereof, let him first of all dilligently reade the Epi­stle to the Hebrues, Acts. 7.2. to which also agrée­eth the saying or sermon of Steeuen: than let him noate what testimonies the Apostle Paule applyeth to this purpose.

A Let him also sée those thinges which are noated in the xxiiii. Chapter of Luke beginning at the .xxvii. verse. C To be shorte without Christ the whole mini­sterye of Moyses vanisheth away.

[Page 186] 47. But if ye beleeue not his wrightings, how shall ye beleeue my wordes.

M. What? was then the aucttoritye of Moyses greater than the auctoritie of Christ? C. For Christ séemeth here to as­cribe more credite to Moses than to him­selfe, and yet wée knowe that by the voyce of the Gospell heauen and earth were shaken. But Christ frameth his speache to those with whome hée had to doe. For the Iewes without all contro­uersie greatly estéemed the aucthority of the Law: So it coulde not be but that Christ shoulde be inferiour to Moyses. To this ende pertayneth the Antithesis or secret comparison in this verse, of wrightinges and of wordes: for hereby hée doth exagerate and amplifie their in­fidelitie, that the truth of God being as it were written in tables, had notwith­standing no fayth nor credite among them. M. Therefore Christ béeing compared with Moyses: had scarce in the eyes of the Iewes the place of a sha­dowe. A. But if we haue respect to the condition and dignitie of them boathe, Christ is to be prefer­red before Moses. there shall appeare great difference. For looke howe muche honour hée hath that buildeth the house more than the house it selfe: so muche more glorye was hée worthy of than Moyses. Also Moyses was faythfull in that house, as a trusty seruaunt for to giue witnesse of those thinges which were afterwarde to bée spoken: Heb. 3.3.56. but Christ ruled the whole house as the sonne himselfe. And hée is not onely by right preferred before Moyses but also before all other creatures.

M. Howbeit here is no question of the person, but of the doctrine.

Wherevpon Christ sayth not, If yee beleeue Moyses: But, If ye beleeue not his wrightinges, least anye man shoulde thinke that this ought to be referred to the personne of Moyses, and not rather to the doctrine which he sent foorth by the commaundement of God.

So when Paule sayde to Agrippa, Acte. 27 Doest thou beleeue the Prophets O king Agrippa. I know that thou beleeuest: the whiche is not to be referred to the Prophets themselues, but to their doc­trine.

Moreouer let vs learne to séeke Christ and to know him by the scriptures, and diligentlye to studye and trauayle in them: not to follow the deade letter as the Iewes did: much lesse to persecute Christ as Herod did: but to séeke to come to the knowledge of God through Iesus Christ, Acte. 1 [...] as did they of whome we maye reade in the Actes of the Apostles.

As touching the blindenesse of the Iewes, which receyued no fruite or pro­fite at all, by the often reading of the Lawe and the Prophetes, because they reiected Christ the end of the Lawe, let vs noate what great wickednesse and in­gratitude it is willinglye to reiect the profered light, & to contemne the sonne of God, sent of God to saluation. B. Howbeit there is yet another cause of their ignoraunce, namelye because it séemed good to the Lorde to preferre the blinde­nesse of the Iewes, vntill the fulnesse of the Gentiles came in: of the which yée may reade in the eleuenth chapter to the Romaines. Rom. 11 [...] They which were elected and truely beléeued Moyses, they vn­doubtedlye beléeued the Lorde, 2. Cor. 3 [...] the vale being then remooued with the whiche their mindes are nowe couered. For this is most certaine, that they beléeue not Moyses that be­léeue not Christ.

❧ The syxt Chapter.

1. After these thinges Iesus went his waye ouer the Sea of Galile, which is the Sea of Tiberias.

WHen the Lord Iesus had so faithfully, di­ligentlye, and plainelye ex­pounded the principal po­ynt of our re­ligion, and had declared himselfe to be the natural sonne of God, the sauiour of all that beléeue: the Citti­zens and hearers of Ierusalem, shoulde vpon iust consideration haue receyued the truth: but because they doe reiect it, the Lorde also reiecteth them, leauing them to their errours and to their darck­nesse, and getteth him into Galile, as hée had also done before.

C. But whereas Iohn hath vsuallye gathered those actes and sayinges of Christ, which the other Euaungelistes haue passed and omitted, here in this place hée repeateth, contrarye to his ma­ner, the history of a miracle, which the other Euangelistes haue declared: but he doeth it vppon good consideration, namely, that from the same he might passe to the sermon of Christ, which was made the daye following in Caperna­um, because they were matters so nere ioyned together. Wherefore, all this narration doth agreée with that whiche the other thrée Euangelistes haue, yet notwithstandinge in this it differeth from that which they declare, namely that it tendeth to an other ende, as wée shall sée.

But it is not necessarie that wée vn­derstande the histories of this present Chapter, to be done straight after those thinges which are declared in the Chap­ter going before, and which were done at Ierusalem at the feast of Penticost: séeing that those thinges which follow in this Chapter, were done when Passo­uer was now at hande, insomuche that there was a whole yere, lacking seauen wéekes or there aboutes betwéene, at which time, as may appeare by the other Euaungelistes, hée went rounde about Galile after he had left Ierusalem: from thence he came to Genazereth, and af­ter that, to the partes of Tyre, and Sidon and returning againe into Galile, he sent forth his Apostles by two and two to preache the Gospel, and then last of al after theire retourne and the behedding of Iohn the Baptist, he went ouer this sea of Tiberias. C. For the other E­uangelistes saye that this was done af­ter the death of Iohn the Baptist, by which circumstance of tyme, they note the cause of the departure of Christ. For tyrauntes, when they haue imbrued them selues with the blood of the Godly they are inflamed to greter cruelty no lesse then immoderate drinking maketh the dronken man more thirstie. Ther­fore Christ by his absence ment to pace­fye the fury of Herode.

This is a lake which is called in the Scripture the sea or Lake of Cinnereth [Page 188] (which some interpret the swete sea) and is called of the Gréekes Genezar, or Genazareth. M. Of this Iosephus maketh mencion in his third booke of the warre of the Iewes and xviii. chap­ter. B. Sainct Iohn calleth it the sea of Tiberias, because the citty of Tiberias (so called of Herod the Tetrache for the honor of Tiberias Caesar) bounded vp­on the East parte of the same. C. Wher­fore by this portion the Euangeliste doth more playnly describe the place whether Christ went: for the whole lake was not called, the sea of Tiberias but onely that part which laye nere to the shoare, vppon which Tiberias was cituate. B. The Euangelist Marke, be­side that which is spoken before concer­ning the cruelty of Herod, maketh men­cion of another cause of this cut ouer the sea, namely, That Christe might take rest and be at quiet: for he was much oppressed of the people howbeit they did not suffer him to rest any longe time: for straight waye they folowed hym, and that not so much for to heare the word of God, as to sée the signes which he wrought, as Sainct Iohn te­stifieth here saying.

2. And a great mul­titude followed him, because they sawe his miracles whiche he did on them that were diseased.

M. The Eunagelist maketh mencion of this, because of that parte of the Hi­story which foloweth, in which he wil de­clare what a great multitude of people were satisfied & most miraculously fed: lest if there should be no mencion of this before, a man might doubt how so great nomber of people could be, assembled together in a wildernes & desert place, He addeth also the causes which moued this great multitude to forsake the ci­ties and to come into this desert place, from farre and to followe the Lord. C. For they were thus desirouse to follow Christ, because they behoulding his po­wer in the miracles, were perswaded that he was some greate Prophet sent of God. Wherevppon they had so ear­nest a desier to heare Christ, that for­getting them selues aboad til night in a desart place, voyd of all care. Care for eauenly thinges is to be pre­ferred befor [...] a worldly care. How can we nowe excuse our slouth and negli­gence, in that we do not preferre the heauenly doctrine of Christ, before the care for the satisfying of honger, but are drawne away from the meditacion of euerlasting lyfe by euery small entise­ment? yea very seldome it commeth to passe that Christ findeth vs frée and vn­tyed from obstacles and lettes of this worlde. All men for the most parte are so farre from folowing Christ to the de­sart mountayne: that scarce the tenth man can receyue him when he offereth hym selfe to come home to his house in in the midest of his commodities. M. But in that so great a multitude follo­wed Christ because of the miracles whiche he wrought, it might be so for di­uers causes. For part, (as it is lykely) because they gathered by these signes that this man was sent of God, follo­wed him that they might heare the doc­trine of God at his mouth: part, being curiouse, desiered to see and heare newe and straunge thinges: part, sought ey­ther for their frendes or for them selues corporall health. And thus this multi­tude was diuersly affectioned, although this which the Euangelist heare spea­keth concerning the seing of the Lordes miracles belonged to all. This con­course and flocking of the commen peo­ple to Christ, is lyke vnto the comming of those which in the beginning of the Gospell, gréedelye imbrace the Doctrine of the same, whose sondrye affections are harde to bée discerned.

C. Moreouer, here the Euangelist o­mitteth that which the other thrée Euan­gelistes haue, namely, that Christ spent part of the daye in teaching, and in hea­ling the sicke: and nowe that the Sunne was readye to set, his Disciples prayed him to sende awaye the people. For hée [Page 189] thought it sufficient brieflye to handle the same, that by this occasion hée might bring vs to the rest of the text, which fol­loweth hereafter.

3. And Iesus went vp into a Mountayne, and there hee sate with his Disciples.

M. There is no doubte but that hée went a part into a desert place, to recre­ate also, and to refreshe his Disciples: for the which purpose this mountayne séemed a very fitte place, both for the shadowe which was in the same against the heate of the Sunne, and also for the conuenient places of rest. Reade the sixt of Marke, in our exposition vpon the one and thirtie verse.

4. And the Passeouer, a Feast of the Iewes was nighe.

Bv. At this Feast the Iewes dyd cele­brate the memorye of those benefites which theyr forefathers had receiued in olde time at the handes of God in the Land of Egipt. Question M. Therefore it may here bée demaunded, If the Passeouer were at hande, why the Lord went vp to Hierusalem (according to Moyses Lawe) rather than to this desart moun­tayne: Deu. 16.16 Or, if he woulde not goe vp to Hierusalem, because of the crueltye of the Scribes and Pharisées, wherefore he exhorted not the people which followed him to ascende thyther for the obedience sake which they ought to the Lawe. As touching that which concerneth the per­son of Christ, Aunsvvere. we maye easylye aun­swere. Hée had oftentimes ascended thyther, lest he might séeme to contemne and breake the Lawe of God: but when the Iewes hegan to abuse the feast daies as an occasion of crueltie, he dyd verye well to absent him selfe from them, least hée should by his presence, prouoke his aduersaries before the time. As tou­ching the people, it maye bée that they had yet time and space inough to ascend thyther: for the feast day was not alrea­dye come, but was at hande. Further­more it was not méete that the Lorde should sende the people which followed him from the Sunne to the shadowe, and from the trueth it selfe to the figure.

Moreouer in this matter, Christ the ende of the Lawe. Rom. 10.4 there was no offence committed against the Lawe of GOD: naye, that which the Lawe required was fulfilled. For, if according to the most true saying of the Apostle, Christ bee the ende of the Lawe, that is to saye, all thinges which are in the Lawe leade vnto Christ, howe dyd they any thing contrary to the Law of GOD, and dyd not rather fulfill the same, who leauing that shadowed and figuratiue Passeouer, followed the true Passeouer Christ.

Let vs learne therefore by this ex­ample what we ought to doe, if so be sha­dowed and figuratiue constitucions bée corrupted, and are rather against the trueth, than for the trueth, which they ought to serue, and doe rather appeare to be the constitucions of men, than the or­dinaunces of God. If the Lawe of God ought to geue place here, how much more ought that to bée despised and auoyded, which is established not by Gods lawe, but by the Lawe of man? What, and from whence these Festiuall dayes are, which are celebrated in the Church with Idlenesse and wantonnesse, it is eui­dent inough to bée séene. Bv. More­ouer Iesus him selfe, which at this ap­pointed time declared his power, doeth shewe him selfe to be the true Paschall lambe, whose blood spiritually sprin­kled vppon the faythfull, delyuereth them from the stryking Angell. The very selfe and same Lambe is the foode of our soules, which being eaten by faith, saueth.

5. When Iesus then lift vp his eyes, and [Page 190] sawe a great compa­ny come to him, hee sayeth to Philippe: whence shall we bye bread, that these may eate.

M. Mathew and Marke haue, So soonne as he went forth he saw the multi­tud: This going forth doth sufficiently declare that the Lorde had hidden him­selfe and his disciples as it were in cer­tayne Caues of this mountayne, out of the which these two Euangelists wright that he came to se the people: and then they adde that he was touched with com­passion towardes them. And the cause hereof Marke sheweth, saying, Because they were as sheepe not hauing a sheep­heard. Luke. 9.11. Thirdlye, Luke saieth, that hée receyued them: that is to saye, he gently went forth to méete them, and entertai­ned them. Fourthlye, Marke addeth, that he beganne, to teache them many thinges &: Luke sayth, that these thinges concerned the kingdome of God. Fifthly both Mathewe and Luke adde this also, that he healed all those that had néede to be cured. Al these things went before the working of the Miracle of y ^e fiue Loaues and twoo Fishes. Wherfore, that which our Euangelist sayth here, VVhen Iesus then lyft vp his eyes, and saw a great com­pany come to him, hee sayeth to Philip, whence shall we bye, &c. is not so to bée vnderstoode as though so soone as hée saw the multitude, he talked with Philip concerning the féeding of them, séeing the same was done about the Euening (as we shall sée) after al those thinges which we haue repeated out of the rest of the Euangelistes.

C. That which we reade here to be spoken to Philip aloane, other affirme was spoken to all the rest: but in this there is no absurditie. For it is likelye according to the Iudgement of all men, that Philip spake vnto Christ: and ther­fore Christ speciallye, maketh aunswere to Philip. Euen as straite after hée bringeth in Andrewe, speaking, whereas others assigne the speache to all at once. He proueth his Disciples in the person of Philip, whether they looked for the Mi­racle which afterward they should sée.

A. And wyllingly (such is his clemen­cye) he taketh care of them, which for­getting them selues folowed him: Reade concerning this matter the exposition vpon the fiftéene verse of the fouretéene Chapter of Mathew.

6. (This hee sayde to proue him: for hee him selfe knew what he would doe.)

Concerning the manifolde kinde of temptacions, reade our exposition vpon the fourth Chapter of Mathewe, begin­ning at the third verse.

M. This clause containeth in it a noate of diuinity, which belongeth to no man though he bée a Saint. And in these daylye matters there is no man whiche knoweth certainely what he wyll doe.

We doe many thinges vnaduisedlye by occasion, the which thinges we knewe not we shoulde doe, before we dyd them: and againe we purpose many thinges, the whiche thinges notwithstanding, whether wee shall doe or no, we are ignoraunt, and oftentimes, eyther our minde being chaunged, or else being let from our purpose, we doe them not.

And verylye he hath done nothing in the dispensation of our redemption, The fore­knowledge of God. by hu­maine counsaile, but by diuine counsaile, neyther was he ignoraunt of any thing before he dyd it, nor yet dyd he leaue any of those thinges vndone which he pur­posed before to doe.

[Page 191] The purposes of the wicked are oftem tims let.Neuertheles the purposes of the wicked are vnsertayne, and are oftentimes let by God. For the Lord is in Heauen which bringeth the counsailes of Prin­ces to nought, and maketh the deuises of the people to be of none effect. Psa. 33.10. A.

The Lorde therefore knew not only what he would do, but also what Phillip would answere, before he demaunded the question of him. But this purpose was by this question, to prepare his mind and the myndes of the reste, to wonder at the miracle to come, that theire faith might thereby increase, and be confirmed.

7. Phillip answered him Two hundered pen­niworth of bread are not sufficient for them, that euery man might take a lytle.

C. To this ende tendeth all those things which the Disciples bring, nam­ly to dehort Christ, retaining the people. And it may be that they had some pri­uate respect vnto them selues leste parte of the inconuenience might redowne to them. R. For they knewe what had happened to Moyses and to Aaron the Captaines of the Hebrues. For when they had brought them out of Aegipt into the desart, and there lacked bread and water, they murmured against them, and had well nigh stoaned them with stoanes. Exod 17.4 For it is a harde matter to talke and perswade with the belly which wanteth eares: For honger and delay cause coller to aryse.

And forasmuch as these two hundred pence are seuerally in vallue (according to the supputation of Budaeus) foure of our English pence, and two third parts of a penny, the sayde two hundred pence amount to the vallue of fiue and thirtie Frankes: the which make of our Eng­lish coyne the some of thrée poundes eigh­téene shillings and nine pence, and this some of thrée pound eyghtéene shillings and nine pence, being distributed a­mong fiue thousande men, euery hun­dred part shall haue for his share eygh­téene pence thrée farthinges, Six mites make a far thing. and thrée mites, and thrée fift partes of a mite. But nowe adde to the fiue thousande a thousande women and children mo, so shal you finde that Phillip here alloweth to euery perticuler person of the general number of sixe thousande, thrée mites worth of breade to eate. But it may be (as commonly it commtth to passe in a great multitude) that there were thought to be a great manye more. B. Marke sheweth that they sayde, Let vs go and bye two hundred peny worth of breade. Mark 6.37

It séemed therefore that they had so much mony. And thus louing they were that they were ready to bestow all that euer they had for the vse of the people.

C. Neuerthelesse Phillip went about to terrifie Christ, with the greatnesse of such a multitude, as if hée shoulde haue sayde, that they had not monye ynough to féede the people. A. For Christ had sayde, giue ye them to eate.

8. One of his disciples, Andrew, Symon Pe­ters brother sayth vn­to him.

9. There is a little Lad here which hath fiue barlye loaues and two fishes, but what are they among so ma­nye?

Reade our exposition of the fourtenth Chapter of Mathew, beginning at the seuentéenth verse.

10. And Iesus sayd, make the people sit downe. [Page 192] Ther was much grasse in the place? So the men sate downe in nomber about fiue thousand.

A. Reade thirtie and nine verse of the sixt chapter of Marke.

C. In that the Disciples had no better hope and trust, and had forgotten so worthily to consider of his power as they ought to haue done, they are to be reprehended, Obedience in the Dis­ciples and in the peo­ple. but yet notwithstanding their prompte obedience deserueth no smale praise, in that they nowe obaye his commaundement, not knowing what he intended to doe, or what successe that whiche they did should haue. The like obeydience also was in the people: For they all satte downe at one com­maunding worde, being vnsertayne of the ende.

The like readines of obayinge wée maye behold in the wayting seruaunts whiche seruid at the mariage in Cana of Galile: For when they sawe that the wyne fayled, and that there was wa­ter sufficient, yet notwithstanding at the Lordes commaundement they filled vp the waterpottes with water to the full. Iohn. 2.7. C. And this is the probation of a true faith, when God commaundeth men to walke as it were in darknesse That we may thus obaye let vs lerne not to be wise in oure owne conceite, but to trust for prosperouse successe in confused thinges, seeing we followe God our Captaine, which will neuer disapoynt his seruauntes. B. More­ouer the Euaungelist hath set downe to vs the tyme, the place, and other cir­comstaunces: for his purpose was with dilligence and faithfulnesse, seriously to set forth the trueth. A. Concerninge the nomber of those that sate downe, ye may read in the fouretéene chapter of Mathew, beginning at the one and twenty verse.

11 And Iesus toke the bread, and vvhen he had geuen thanks he gaue to the disci­ples, and the Discipls to them that vvere set dovvne: and like­vvyse of the fishes as much as they wold.

For the exposition of this verse, reade the fouretéenth Chapter of Mathew, be­ginning at the nintéenth verse.

12. When they had ea­ten ynough, he sayd to his Disciples, ga­ther vp the broken meate that remay­neth, that nothing be lost.

B. These thinges are not onelye spo­ken to commende and set foorth the my­racle, but also to declare, that the works and benifites of the Lord Iesu are most perfect. For although the multitude of people was fedde to the full, yet notwith­standing, there remayned an ouerplus of the breade and of the fishes. M. By these wordes also wée are taught that the Lord woulde haue none of his good gyftes to be vnprofitablely lost: C. And herewithall also the Lorde admonisheth and exhorteth his Disciples and follo­wers to liberalitie and honest sparing. [Page 193] For the great bountifulnesse of GOD, Ritches maye not ryotouslye be spent. ought not to prouoke vs to ryot, prodi­gallitye, and excesse. Therefore let them which haue aboundaunce, remember that they shall one daye geue an account of theyr excéeding plentye, except they doe faithfullye imploye the same to ho­nest and good vses.

13. And they gathered it togeather, and filled twelue baskets with the broken Meate of the fiue barleye Loaues, which bro­ken meate remained to them that had ea­ten.

Reade the exposition of this verse in the fouretéene Chapter of Mathew, be­ginning at the twenty verse.

14. Then those menne, when they had seene the myracle that Ie­sus dyd, sayde, This is of a truth the same prophete that should come into the world.

A. The other Euangelistes make no mencion of this thanksegeuing, but in stéede thereof, Mathewe and Marke put downe the number of those which had eaten of the Loaues & Fishes: of the which matter our Euangelist hath made mencion before alreadye. So that this séemeth to bée some profite that procée­ded of the miracle, that they confesse the Messias, to bée the aucthor of the same. And this was all that Christ looked for. M. For the sight and sence of the My­racle moued theyr mindes to this, to thinke that this Iesus was not simplye a Prophete, Den. 28.15. but that Prophete whome Moyses foreshewed should come.

The which place no doubte by reason of the Publique reading of the Lawe, was commonly knowne. C. But that knowledge which they haue conceyued of Christ, they by and by turne amysse to another ende. And this is no smal faulte in menne, that so sone as God hath re­uealed him selfe vnto them, they per­uert and corrupt his trueth with lyes: yea, when they haue entered into the right waye, they doe by and by degene­rate from them selues.

R. Now Christ was counted a Pro­phete among the common people: be­cause hée had fed them, and had fylled their bellyes: but afterwarde, when hée commaunded to geue vnto Cesaer those thinges which belong to Cesaer, hée was a flatterer: and when hée bare his Crosse, hée was a seducer of the people, and not worthy to lyue vpon the earth.

For whether the fortune of temporall thinges doe inclyne, thyther the Iudge­ment and affection of the waueryng multitude is carryed.

15. When Iesus there­fore perceyued, that they vvoulde come and take him, to make him a King, he departed againe into a Mountayne him selfe aloane.

R. First of all, wée sée by this déede, that the disposition of the com­mon sort of people is suche, that they [Page 194] wyll sooner féele the benefite of theyr bel­lye, than of theyr minde.

They had séene greater Miracles, and yet notwithstanding, they neuer gaue vnto him so magnificent a name, thus much could the fulnesse of the belly pre­uayle. And nowe (being as yet but rude and grosse) they loking for suche a Messias as shoulde challenge to himselfe a worldlyke kingdome, consulted among them selues to take Iesus and to make him a King, perswading them selues that they shoulde haue plentye of all thinges, stoare of Vitails, Ritches, plea­sure, the glorye of the world, libertye, and other worldlye commodityes, if so bée it were their chaunce to haue suche a King.

C. But they greatly erred, fyrst that they toke liberty to them selues, to make them selues a King.

For the Scripture appointeth this one­lye to GOD: euen as it is sayd in the Psalme, Psal. 2.6. I haue appointed my King.

Furthermore, what King woulde they haue him? Surelye an earthly King, the which was far disagréeing from his person. Ioh. 18.36. A. For hée sayth, My King­dome is not of this worlde. M. But why rather dyd they not consult to come, to heare the worde of GOD, of his mouth, according to the wordes of the Prophesie? the which truelye had beene more agréeable to this confession, This is of a trueth the same Prophete, than to séeke a kingdome.

Carnall Christians.And this is the manner of carnall Christians, to neglect that which per­tayneth to the sauing health of the in­warde man, and carefullye to séeke that which is earthlye: that is to say, to disdayne and loathe that which tru­lye belongeth to Christ: and for which cause hée came into this worlde: and gréedelye to followe that thing whiche is not comprehended in the dispensati­on of Christe, taken in hande for our saluation, and for the which he descen­ded not into the earth.

C. Hereby let vs learne howe daun­gerous a thing it is in Diuine matters, leauing the word of God, to followe our owne sence and Imagination.

For there is nothing but it doeth cor­rupt the ouerthwart towardnesse of our minde. And what doth the pretence of zeale helpe, when as by our ouerthwart and disordered worshippe, we are more iniurious to God, than if a man should of purpose and wyllingly withstand his glorye?

It is also here to bée noated, that it is sayde, that they woulde take him and make him a King. C. For they meant violentlye, and against his wyll to make him a King. The fleshe more bu­sye in his works there is the Spi­rite. M. Thus the fleshe is more vehement in the wycked and vngodlye purposes thereof, than is the Spyrite in those thinges which are iust and godlye.

So Iudas laboured, watched, made spéede, and by no meanes rested, vntyl hee had most wyckedlye finyshed that whiche hée had trayterouslye taken in hande: Mat. 26.16 In the meane time the Apostles slepte.

So wée reade of the builders of the Towre of Babilon, This they beginne to doe, Gen. 11.6. neyther can they nowe be stop­ped, from whatsoeuer they haue Ima­gined to doe. C. But, if wée desire to haue that honour acceptable to God, and to his Christ, which we geue vnto him, wée must alwayes consider what it doeth requyre. And verylye they which honour GOD after theyr owne inuencions, doe after a sort violently withstande him, séeing the foundacion of true worship is, obedience.

Iesus whiche desyred a farre better kingdome, and who came to this ende, to teache vs to contemne Ritches, plea­sures, and the glorye of this worlde, being not ignoraunt what they went a­bout, withdrewe himselfe againe out of the waye to the Mountayne, from whence hée came before to féede them.

And hée alone went priuilye asyde, in such manner, that it might not bée thought that he fled.

[Page 195] R. For his kingdome was not car­nall, but spirituall, as it was notablye discribed before by the Prophetes. For the kingdome of Christ, is the kingdome of truth, of righteousnesse, of peace, and of euerlasting lyfe. Kingdom of Christe is not of this world For these are the Cities and Townes (if wée maye so speake) ouer which Christ hath the rule. For although he doth rule and gouerne in the whole worlde, from the one Sea to the other, yet notwithstanding, hée doth not rule according to the manner of this worlde, neyther doth hée desire such a kingdome as the Princes of this world haue. Of the which kingdome ye maye reade more in the first of Luke, and in the seuen and twentye Chapter of Ma­thewe.

And this is not to bée pretermitted, that Christ priuilye conueyed him selfe awaye from those that would haue made him a King, and wyllinglye offered him selfe to those that sought to carrye him to the Crosse: Leauing an euident ex­ample behinde him for those to follow, which should succéede him in the Crosse. For hée can not sincerelye Preache the Gospell, whatsoeuer he bée which lo­ueth kingdome and glorye among men. For the kingdome of heauen doeth not agrée with the kingdome of this world, no more than lyght and darkenesse a­grée togeather.

A. What can that most impudent Antechrist of Rome, aunswere to this? Bv. Who through ambicion and desire to rule, hath oppressed so many in this worlde, that he might exalt himselfe a­boue all that is worshipped, Thes. 2.4. boasting him selfe to bée God.

16. And vvhen Eeuen vvas come, his Dis­ciples went downe to the Sea.

C. There is no doubt but that Christ went to hyde him selfe, vntyll the people were departed awaye. Wée knowe howe harde a matter it is to pacifye the seditious multitude. And if that had béene openlye attempted which they had conceyued in theyr mindes, the errour thereof woulde nowe haue beene spread abroade: and than the infamy thereof coulde not so easelye haue béene taken a­waye.

R. Hée woulde not therefore geue a­ny occasion of sedicion, least they should falsefye with open mouth, haue accused Christ to bée the aucthor thereof.

C. All the time that hee withdrewe him selfe hée was occupyed in Prayer, as also the other Euangelistes report. And it maye bée that his prayer was to his Heauenlye Father to correct and a­mende the intemperaunce of the people.

B. And whereas his Disciples went downe to the Sea, that was not done without his commaundement. For he sent them awaye, naye, Mat. 14.22 hée constrained them to goe: for that was a good occasion to get awaye the people.

17. And gatte vp into a Shippe, and vvent ouer the Sea, toward Capernaum: and it vvas novve darcke, and Iesus vvas not come to them.

M. Whereas Iohn sayeth that the Disciples went ouer the Sea to­wardes Capernaum, when Marke wri­teth that the Lord gaue them commaun­dement to goe before him to Bethsaida, it seemeth to haue no disagréement at all.

Yea, Mathewe and Marke wryte that they arriued at the Lande of Ge­nesar: the which also séemeth not to a­grée with that whiche our Euangelist sayeth here, that they went ouer the Sea toward Capernaum.

[Page 196]But if thou dilligently consider thereof, thou shalt finde no disagréement at all.

In that Marke writeth that the Lorde commaunded them to goe before him to Bethsaida, it is not repugnaunt, neyther with that which Iohn sayeth here, that they went to Capernaum, nor with that which hée sayeth with Mathewe that hée arriued at the lande of Genesar. For Bethsaida (as appeareth by Luke) is e­uen vpon the brinkes side of the desart where the Lorde fed the multitude.

For Luke sayeth, that the Lord went a part by shippe into a desart place of the Citye of Bethsaida. Therefore the Lorde commaunded him to goe before him towarde Bethsaida, to the side of the shoare, eyther because this was the more conuenient place of passage, or else because by this commaundement, he in­tended somewhat else, which is vnknown to vs. That also which Mathewe and Marke haue, that they went ouer to the lande of Genesar, is nothing contrary to that which Iohn writeth, that they went to Capernaum, because they speake gene­rallye of the lande to the which they ar­riued, and Iohn perticularlye of the Ci­tye Capernaum, to whiche they came.

Therfore, there is no such disagréement betwéene these places, as maye at the first sight séeme to be.

C. Iohn pretermitteth many Circum­staunces, which the other haue: as by rea­ding them ye may sée.

18. And the Sea arose vvith a great wynde that blewe.

This history is expounded in the foure­téene Chapter of Mathew, from the for­tye and eyght verse vnto the fiftye and thrée verse.

19. So vvhen they had rowed about fiue and twenty or thirty fur­longs, they saw Iesus walking on the Sea, and drawing nye to the Ship, and they vvere afrayde.

B. Because the Disciples of Christ did not sufficiently perceiue and knowe the Lordes power, by the miracle of the Loaues, they were to be exercised by this perryll and daunger of the Sea. R. For the Tempest of the Sea was not raysed about the Disciples by chaunce, but by the wise dispensation of Christ, he being absent, whereby his presence might the more earnestlye bée desired of his Dis­ciples, and might learne howe necessary Christ was in aduersitye. Afflictions Euenso the godly are afflicted with Crosses, with af­flictions, and with calamities, that they might with more feruent prayer call vppon Christ by faith: Contrarywyse the wicked, the more they are afflicted, the farther they goe from God. For they do not acknowledge the Lorde in tribu­lation, but Sathan.

C. And it may séeme very absurd, that the Disciples of Christ are so vexed, when others haue quiet sayling: but so the Lord oftentimes exerciseth his with greuous perrilles, that they may the more famil­liarlye knowe him in tyme of their deli­ueraunce.

A. Reade for larger matter in the fouretéene of Mathew, and in the sixt of Marke also.

20. But he sayeth vnto them, It is I, bee not afrayde.

C. Here S. Iohn setteth before vs, as in a glasse, what knowledge of Christ it is we can conceyue without the worde, and what it bringeth. For if he geue vnto vs but a bare shewe of his Diuinitye [Page 197] onelye, by and by wée fall to our owne imaginations, and euery man maketh to him selfe an Idoll in stéede of Christ. After the error of the minde, followeth trembling, and confused feare of the mind. Knowledge of God commeth rather by the worde than by Miracles. But when he beginneth to speake, by and by, by his voyce, we receiue sound and perfect knowledge, and then we haue ioye in our mindes and peace of consci­ence. For there is great waight in those wordes.

For we are here taught, that we haue sufficient cause of trust in the presence of Christ, in so much that we maye bée in peace and safetye. But this pertay­neth to none, sauing onelye to the Dis­ciples of Christ: for afterwarde wée shall sée that the wicked, by the same voyce were throwne downe at his féete. The voyce of Christ wyll discerne the wicked from the Children of GOD, Iohn. 18.6 for hée is sent a Iudge to destroye the re­probate and vnbeléeuing: wherefore they can not abyde his sight, but they are by and by confounded.

But the godlye, who knowe that hée is geuen to them for a mercifull Saui­our, so soone as they heare his woorde, whiche is to them a sure pledge, both of his Diuine loue, and also of theyr saluation, doe recouer their strength as it were from death to lyfe, and doe ioyfullye beholde the cléere skye, after the stormye tempest, and doe dwell in the earth in peace, and being conque­rers of all euill, doe set his defence a­gainst all perrilles.

21. And they would haue receyued him into the Shippe: and im­mediatelye the Ship was at the land, whe­ther they went.

The other Euangelistes saye that they receyued him into the Shippe: the which our Euangelist doeth not denye, but sayeth that by and by the Shippe arri­ued to the lande whether they went.

The Miracle consisted in this, that hée walked vppon the Sea, and that hée made the Sea calme, and thyrdly, that the Ship by and by arriued to lande by the power of Christ. Mathewe addeth a fourth part concerning Peter, in the fouretéene Chapter.

C. Therefore we sée here, that the Lorde doeth not onelye erect and com­fort his Disciples with his worde, but also in very deede deliuereth them from feare, allaying the tempest.

M. Let vs learne therefore by this example, to whome wée are bounde for this, that being so oftentimes temp­ted, wée are not ouercome in temp­tacions.

22. The daye follow­ing, when the people which stoode on the other side of the Sea, sawe that there was no other Ship there, saue that one where­vnto his Discyples were entered, and that Iesus went not in vvith his Disciples into the Shippe, but that his Discyples were gone awaye a­lone.

Bv. By lytle and lytle the Eangelist descendeth to more nygh occasions of that most diuine sermon which y ^e Lord made in the schole of the Capernaits cōcerning [Page 198] the summe and briefe Compendium of our Religion, namelye, that hée is the true Sonne of God, sent of the Father from Heauen into the world, to quicken all mankinde, of the which quickening the faithfull that beléeue in him are par­takers. But the circumstances which the Euangelist putteth downe here, per­taine to this ende, to teache that the multitude perceiued that Christ went ouer the Lake by his diuine power, and not by Marriners skyll. That there­fore, which Christ dyd in walking vpon the Water, dyd not onely profite the Disciples to confirme their faith, but was yet more fruitefull: because the day folowing the whole multitude might ea­silye gather, that he was carried ouer by his owne power, and not by Shippe.

23. Howbeit there came other Shippes from Tiberias, nye vnto the place where they did eate bread, after that the Lorde had geuen thankes.

C. This repeticion of thankesgiuing is not in vaine. For his meaning is, that Christ obtained by Praiers, that those fewe Loaues dyd suffise to féede so many men: and because we are colde and slowe to Praier, he doeth twise put vs in minde of the same. Therefore wée ought the more to noate this saying, because we sée at this daye, a great part of the worlde, lyke brute Beastes, to giue them selues to security.

24. When the People therefore sawe that Iesus was not there, neither his Disciples, they also toke Ship­ping, and came to Capernaum, seeking for Iesus.

25. And when they had founde him on the other side of the Sea, they sayd vnto him, Rabbi, when camest thou hyther.

Capernaum was not situate vpon the shoare, which was on the other side of the Lake. For Tiberias standeth in that part of the Lake where it is broadest: next vnto that standeth Magdalon, o­therwise called Dalmanutha: then Beth­saida, and then Capernaum, which lyeth at the mouth of the Riuer of Iordane.

So that whereas Iohn placeth the same on the other syde of the Lake: we must not so take it: as though Capernaum were set on the one shoare, and Tiberias quight crosse on the other shoare of the Lake: but because the Lake commeth compasse or rounde like a bowe, so that Tiberias standing towarde the one cor­ner of the bowe, and Capernaum at the other ende (notwithstanding, all vppon one shoare) it must néedes bée sayde, because of the bellye that com­meth in betwéene the twoo corners, that the Disciples went ouer or crosse the Sea, when they went from Tiberias to Capernaum. Therefore according to the common manner of speache, the Euan­gelist sayeth that hée went ouer the Sea, because they could not goe the right and vsuall waye, but by Shippe: For by lande they should haue fetcht a far grea­ter compasse, by reason of the bellying in of the Sea. M. Wherfore the multitude sayling through the same Lake, had a [Page 199] quiet and calme Sea: for the Euan­gelist here maketh no mencion of any contrarye winde, or of any tempest.

The common multytude and car­nall people, being carried with hyred Shippes, sayle in this Sea voide of feare or care: but Christes Ship is subiect to Tempestes, as is sayde before.

Bv. They aske this question not with­out flatterye, declaring thereby that they dyd greatlye maruaile at this his vn­wonted manner of sayling.

26. Iesus answered them and saide, Verily, ve­rilye, I saye vnto you, ye seeke mee, not, because ye sawe the miracles, but be­cause ye dyd eate of the loaues and were fylled.

Bv. The Lorde Iesus least he might séeme, to receyue, and to allowe flatte­rers, or to boast of his owne power, an­swereth not to the demaunde: B. because hée knewe that of vaine curiositie they enquired: C. but doth rather reprehend them, because they vnaduisedlye rushe after him. For they were able to shewe no true or lawfull reason of their déede, because they sought for another matter in Christ, than for Christ him selfe.

B: Therefore he taking occasion of the Loaues, with the which hée filled them the daye before by straunge miracle, hée began to exhort all that were in the Si­nagoge to faith in him, by whiche they might bée filled with euerlasting bene­fites and graces.

Bv. And hée conuerteth his whole speach, to those thinges which he thought to bée farre more profitable: and muche more necessarye: and because his speache myght haue the more credite with all men, hée beginneth at the first with a se­rious affirmation and oathe.

C. And because men perswade them selues, that they do notably séeke Christ, when as in déede they doe counterfaite and falsefye his whole power: according to his manner, hée sweareth verilye, ve­rilye, twise, euen as though hée woulde by his oathe bewraye that vice, whiche by our Hipocrisy, is couered and hyd.

For asmuch as this aunswere of Christ doeth consist of twoo partes, first he ope­neth to the Iewes, and reprehendeth the disease and corruption of their carnall minde, because they séeke him not, be­cause of the signes, but for their bellies sake. Notwithstanding, it can not bée denied, but that they had respect vnto the Miracle: yea, the Euangelist sheweth at the first, that they were moued by the sight of the signes to followe Christ. But, because they abused the Miracles to another ende, he doeth iustlye cast it in their téeth, saying: that they haue more respect and regarde to their bellyes, than to signes: euen as if hée should deny them so truly to profite in the workes of God, as it became them. For this had béene profite in déede, so to haue acknow­ledged Christ to bée the Messias, that they should haue submitted them selues to him to haue been gouerned and taught, and so by him to haue aspyred to the Heauenlye kingdome. But they lo­ked for nothing more at his hande, than to lyue and prospere well in this worlde. But this is to spoyle Christ of his prin­cipall power.

For therefore hée was geuen of the Father, and reuealed him selfe to men, that they being endued with the ho­lye Ghoste, hée might frame them to the Image of GOD, and being en­dued with his righteousnesse, hée might bring vs to euerlasting life.

Therefore this is the first thing in sée­king [Page 200] Christ, to contempne the world, and to seeke the kingdome of God, and the righteousnesse thereof.

27. Labour not for the meate whiche peri­sheth, but for that whiche endureth to euerlasting lyfe, whi­che meate the Sonne of man shal giue vn­to you: For him hath God the Father sea­led.

Christ addeth to the foresayde repre­hension and admonicion, by which hée doeth both dehort from that whiche is hurtful, and also exhorteth to that which is profitable and necessary: the whiche is a manifest token of a minde reprehen­ding without mallice.

Reprehen­sion and exhortaci­on must go togeather.For they which for this cause onely re­prehende that they maye bring the of­fendour to ignominye and shame, and séeke not his amendment to saluation, doe neyther instruct, teache, reproue, correct, nor amende.

But this Schoolemaister of righteous­nesse and lyfe, doeth both reprehend the offendour, least hée should bée ignorant of his faulte, and then exhorteth him to amendment, least bée should perishe. This is the duetie of a true friende, of the which the Prophete speaketh saying, Psa. 141.5 Let the righteous smite mee, for that is a benefite: and let him reproue me: and it shalbe a precious Oyle, that shall not breake my head. 1. Cor. 4.14. And Paule after re­prehension, sayeth, I wryte not these thinges to shame you, but as beloued sonnes to warne you. 2. Tim. 2.24. Also in another place hée exhorteth Timothe, to reproue others with patience and meekenesse.

C. Christ therefore teacheth wherevn­to hée woulde haue his Disciples bende their studies, namelye, to attaine euer­lasting life.

But because according to our grosse disposition, wée are alwayes addicted to earthlye thinges, therefore first hee er­recteth that naturall diesase in vs, before hée shewe what wée must doe.

This had béene a simple doctrine, La­bour not for the meate which perisheth, but because hée knewe that mennes sen­ces were tyed and bounde with earthlye cares, first of all hée commaundeth them to bée loased from those bandes, that they maye aryse toward Heauen. Labour is commen­ded. Ephe. 4.28. Thes. 2.10. Not that hée forbiddeth his Disciples to la­bour, by whiche they maye get theyr daylye lyuing (for as the Scripture condempneth Idlenesse, so it commaun­deth honest labour) but admonisheth them lesse to regarde this earthlye lyfe, than that which is heauenly.

M. Therefore hee sayeth they must put from them that disordered care of the bellye, and receyue the present occa­sion of heauenly foode. So when hée sayde to Martha, Martha, Martha, Lu. 10.41. thou art troubled about many thinges: but one is necessarye: Mary hath chosen the better parte, which shall not bee ta­ken from her: hée dyd not condemne the duetye of Hospitallity, and diligence and entertayning of Ghostes (which is commended in Abraham, and is com­mended to vs in the Apostle) but that ouermuche care about worldly thinges: Gen. 18.3. Heb. 13.2. by which it came to passe that shée neg­lected the present grace of Heauenlye Doctrine, which Marye more highlye estéemed, than to neglect the same by the care of corporall thinges.

C. And Christ here by a Metaphor calleth all that pertayneth to newnesse of lyfe, meate. For wée knowe that our Soules are fed by the doctrine of the Gospell, when the same is effectual [Page 201] in vs by the power of the holye Ghost. The Gos­pell is the foode of out soules. Therefore séeing faith is the lyfe of the soule, whatsoeuer nourisheth and in­creaseth fayth, is verye well compa­red to meate.

Hée calleth this kynde of meate in­corruptible, and sayeth that the same endureth to euerlasting lyfe, to the ende wee might knowe that our soules are not fed for a daye, but are nou­rished for the hope of blessed immortal­litye: for the Lorde doeth heginne the worcke of our Saluation, that he may profite and accomplishe the same against the daye of his comming: it is méete therefore that wée receyue the gyftes of the Spyrite, that they maye bée pledges and seales to vs of euerlasting lyfe.

For although the reprobate hauing once tasted of this meate, doe perbrake it vp againe, and can not retaine it, yet notwithstanding, the Soules of the faythfull doe féele his force abyding in them, when they do perceyue that the power of the holye Ghoste in his gyftes, is not corruptible, but euer abyding.

Heauenlye things and earthlye thinges. M. Wherefore they which haue one­lye regarde to an earthlye lyfe, are oc­cupyed in earthlye thinges: but they which respect an eternall and heauenly lyfe, are whollye geuen to euerlasting, and celestiall thinges.

The sonnes of GOD also vse earth­lye thinges, being endued with the hope of euerlasting lyfe, but they vse them for the necessitye of nature, and so, that thou mayest perceyue that they loke for a farre better thing than this present life.

C. Moreouer, vaine and wicked is theyr opinion, whiche by this worde (Labour) gather that wée by oure workes deserue euerlasting lyfe: for Christ as is sayde figuratiuelye exhor­teth menne to applye them selues to the meditacion of a Heauenly lyfe, be­ing most commonly affected to the world. Also Christ him selfe taketh away all doubte, when hée addeth, ‘Whiche meate the Sonne of man shall giue to you.’

For in that wée obtayne it by his gyfte, Heauen is not got­ten by me­rites. no man getteth the same by his owne industrye and labour. There is in these wordes some shewe of contra­rietye: but the reconciliation is easilye made, because the spirituall meate of the Soule, is the frée gyft of Christe, and because it becommeth vs to bende our whole heart and minde to bée par­takers of so great a benefite.

M. Hée sayth not, which the sonne of man shall obtayne for you: but, VVhiche the Sonne of man shall geue vnto you. 1. Pet. 2.25. Therefore the Sonne of man is the Lord of lyfe, and the Shéep­hearde of our Soules. Otherwise how coulde hée geue vnto vs the meate of lyfe?

But, to bée the Lorde of lyfe, and the Shéephearde of our soules, is not suche a thing, that it can simplye be­long to the Sonne of man, bee he ne­uer so holye, and neuer so myghtye, no nor to that holye and mighty Moy­ses.

It is necessarye therefore that this Sonne of man bee endued with di­uine power, Christ the sonne of man, and the sonne of God by whiche he maye geue this foode of eternall lyfe. Christ then, is boath the Sonne of man, and the Sonne of GOD, that is to saye, God, and man.

And whereas in speaking of so great a matter, he calleth him selfe the Sonne of man, and not the Sonne of God, it is not without cause. For hée speaketh as the mediatour betwéene GOD and men, and frameth him selfe to the weake capasity of his hearers. Math. 9.6. So in a­nother place he sayeth, That ye maye know that the Sonne of man hath power in earth to forgeue sinnes.

C. Hée confirmeth the sentence go­ing before, because hée was sent of the Father to that intent and purpose.

And by an apte Metaphor hée alludeth to the auncient and vsuall manner of sealing: for what so euer men woulde haue confirmed by their aucthority, they seale with their Ringes.

Euen so Christ, that hée might not séeme to take any thing vppon him, pro­nounceth that these duties were enioy­ned to him of the Father, and that this decrée of the Father, is made manifest as it were by a plaine and expresse seale. A. So that the Father hath sealed him, that is to saye, hath annointed him with the holye Ghost aboue all his fellowes, that hée might bee the saui­our of all men, and the Lorde of An­gelles.

This is hée which knoweth the Fa­ther alone, and maketh others also to knowe him by sending the holye Ghost into the heartes of his Disciples, the teacher of all trueth.

C. Herevppon it followeth that their labour is not in vaine, which commit theyr Soules to Christ to bée fed.

Let vs knowe then that in Christ wée haue lyfe set before vs, that euery one of vs might aspyre to the same, not by chance, but by assured hope of the succes. Notwithstanding, wée are herewithall taught that they are accounted counter­faytes before GOD, which geue this prayse to any other, than to Christ.

Whereby it is manifest that the Pa­pistes are falsefiers of all partes of their doctrine: For so many as place meanes of saluation in any other than in Christ they doe as it were cancell and race this seale of GOD, which aloane is au­thentical, and wickedlye corrupt the same.

But wée, least wée should fall into this horrible sinne, do learne to serue Christe whollye and aloane, and to leaue vnto him all that the Father hath geuen him.

M. The Iewes also in vaine per­swade them selues that they haue lyfe without this Mediatour, because they séeke for that in GOD the Father which hée would haue sought for in his Sonne.

The Turkes also forsaking this Mediatoure, doe admitte the Inter­cescion of Mahomet and others. Acts. 4.12. But there is but one onelye waye to the Father, namelye, Christ Iesus, and there is Saluation in no other than in him.

28. Then sayd they vn­to him, what shall we do that we might worke the workes of God.

B. By this that the Lord exhorted, to worke, or to séeke the meate which abydeth to euerlasting lyfe, these men easelye gathered and vnderstoode, that hée spake of Spirituall meate: C. and that they ought to haue a farther regard than to the commodityes of this pre­sent lyfe.

B. But they thought that this meate might be gotten by theyr workes: there­fore they demaunded what they should doe to worke the workes of God, that is to saye, which might bée acceptable vnto GOD, and which might bye that meate.

C. But they which thus demaund are partlye deceyued, because they knowe not the waye, howe to worke: for they doe not consider that GOD doth geue vnto vs by the hand of his sonne what­soeuer is necessarye to the Spyrituall lyfe.

Fyrst of all they demaund what they must doe: then, when they come to speake of the worckes of God, they wander they knowe not whether.

[Page 203]Thus they bewraye theyr ignoraunce of the grace of God. M. And thys errour hath béene in all ages, and tymes, that men haue thought to wynne saluation by their workes.

C. Howbeit these men séeme here proud­lye to reason with Christ, as though he had reproued them vniustlye: as if they shoulde saye, Doest thou thinke that wée haue no care for euerlasting lyfe? What is that then which thou requyrest at our handes, more then that whiche wée doe? B. Haue wée not the Lawe of Moyses, by which wée are iustified? and by which wée learne what workes they are, whiche GOD requireth at our handes to bée done. Doest thou make a newe Lawe, by whiche wée ought to frame our lyues? What workes canst thou recken to vs, which are not comprehended and expressed in the Lawe of Moyses? R. Wée are Circumcised, we offer Sacrifices day­lye, wée eate no Swynes fleshe, wee kéepe the Sabboth daye, and wée fast: are not these good workes whereby wée maye bée iustifyed? Doth not GOD require these thinges at our handes by the Lawe? Wée are called a holye people: but howe should wée bée holy, but by the righteousnesse of the Lawe?

Therefore, they séeme not to que­stion with Christe vppon a Godly de­syre, whiche they haue to learne, but vppon contempte, disdayne, and pre­sumption, as though they were al­readye sufficientlye instructed out of the Lawe, what workes God requy­reth to attaine to righteousnesse.

A. But they went farre astraye, And therefore.

39. Iesus aunswered and sayde to them, This is the vvorcke of GOD, that ye be­leeue on him, whom hee hath sent,

M. Hée doeth not onelye aun­swere the question of this people, but also expoundeth that part of the admo­nicion, where hée sayd, Labour for the meate which perisheth not.

B. And here is a fygure called Imi­tacion. For, because they asked the question concerning workes, and no workes can performe that which they sought for, namelye, the foode of e­uerlasting lyfe, the Lorde Imitated them: the worke hée called Faythe, which is an assured perswasion of the goodnesse of GOD, and an vndoubted hope of saluacion from him, the which fayth the inspiration of the holye Ghoste worketh in the myndes of the elect, Verse. 44. which hereafter hée calleth the drawing of his Father.

C. Because therefore they had spo­ken of workes, Christ putteth them in minde of one worke, that is to saye, of Fayth: by which hée declareth that whatsoeuer menne take in hand with­out Fayth, is vaine and vnprofitable: and that Fayth onely sufficeth: because God requyreth this alone at our handes, that we beléeue.

For there is here a secréete compari­son betweene Fayth and the workes of men. As if hée should saye, Men bu­sye them selues in vaine, when they séeke to please God without Fayth, e­uen as if they which comming out of the waye, can not attaine the Goale.

R. For it is Faith onelye whiche iustifyeth, Faith only iustifieth. and this worke aloane God requyreth to the fulfylling of the Law. For fayth apprehendeth Christ, and Christ is the fulfylling of the Lawe to righteousnesse, to all that beléeue.

And hereby wée maye learne that car­nall strength, mannes wyll, workes, Rom. 10.4 and humayne deuises, the externall obseruation of the Lawe, Sacrifices, and the kéeping of the Sabboth, are of no force to attayne to righteousnesse, [Page 204] but onelye Fayth in Christ, whiche is the gyft of GOD, and not to bée gotten by mannes strength.

C. And yet notwithstanding, this place is not against loue, as though other workes were superfluous. For Fayth neyther excludeth Loue, nor no other good workes, séeing it con­tayneth all good workes in it selfe.

For fayth is called the onelye worke of GOD, because wée possessinge Christ by the same, are made the sonnes of GOD, that hee maye gouerne vs by his spyrite.

Because therefore Christe doeth not seperate from Fayth the fruites there­of, it is no maruayle if hée place in the same, (if wée may so speake) the Helme and Rudder of the Shippe.

M. But if this question had béene proposed to any Pharisée, hée woulde haue vsed another maner of aunswere, and rather haue sayde, A. Phari­sees. This is the worke of GOD, that ye bée Circum­cised, that ye bée Purifyed, that ye kéepe the Sabboth daye, that ye offer Sacrifices, and that ye doe suche lyke workes as these.

Or if the same question had béene proposed to any Papiste, hée woulde by and by haue aunswered, A. Papist. This is the worke of GOD, to fast often, to Praye muche, to heare Masses, to goe to Confession, and suche lyke, with the which, vngodlye menne doe daylye more and more defyle them selues, not regarding this onelye worke of GOD, without the which no man can attayne to euerlasting lyfe.

C. Moreouer, vayne is theyr cauill, whiche by the pretence of this place contend that wée are iustifyed by good workes, séeing that Fayth doeth iu­stifye, and seeing the same is also cal­led the worke of God.

First of all it is manifest that Christ speaketh improperlye, when hée ge­ueth to Faythe the name of wor­king, Rom. 3.17. euen as Paule also doeth, when hée compareth the Lawe of Fayth, and the Lawe of workes togeather.

Secondlye, when wée denye men to bée iustifyed by workes, wée meane those workes, by the merite whereof men thinke they maye wynne Gods fa­uoure. But as for fayth it bringeth nothing vnto GOD, but rather set­teth a man naked and emptye before GOD, that hée maye put on Christ, and be replenished with his grace.

Wherefore fayth is a passiue worke, Faith doth not iustifye as a Mere­toryous worke. to the which no rewarde maye bée ge­uen: neyther doeth it bring any other righteousnesse than that which he recey­ueth of Christ.

30. They sayde there­fore vnto him, what signe shewest thou then, that we maye see and beleeue thee? What doest thou vvorke.

This wickednesse doeth sufficientlye declare howe truelye it is sayde in a­nother place, Mat. 12.39 This wicked generation seeketh a signe. They were at the first drawne vnto Christ by the won­derfull shewe of signes: and being a­mased at the sight of a newe myracle, they confessed Christ to bée the Messias, and vppon hope hereof they would haue made him a King: and yet nowe they requyre a signe, as of one whome they knewe not, and had neuer séene be­fore.

Wherevpon commeth suche sodayne forgetfulnesse, but because they béeing vnthankefull to God, are starke blinde at the sight of his power? And there is no doubte but that they dyd disdayne [Page 205] and contemne all the myracles whiche hitherto they had séene, because Christ did not follow theyr willes, and because they did not finde him such a one as they imagined him to bée.

If they had bene put in hope of earth­ly felicitie, they woulde daylye haue ex­tolled him, and without all doubt haue saluted him by the names of a Prophet of the Messias, and of the sonne of God: but now, because hée reprehendeth them for that they were to carnally ad­dicted, they thinke it good to heare him no more, but doe withstande hym, say­ing, VVhat signe shewest thou that wee may see and beleeue thee?

As if they shoulde saye, Thou spea­kest muche in thine owne commendati­on, as though thou wert sent into the worlde, to saue and redéeme mankinde.

R. Thou requirest that wée shoulde beleue in thée as in the Sauiour sent of God: thou sayest that Fayth in thée is the worke of GOD, whereby the foode of euerlasting lyfe is gotten: but doest thou thinke vs so scencelesse and foolishe that thou speaking these thinges wée wyll strayght waye beléeue thée, and reuerence thée alone, and forsake Moyses, and the righteousnesse of the Lawe? By what signes, by what myracles, doest thou confirme the auc­thoritye of thy doctrine.

Bv. But if thou be that manner of man which thou wouldest séeme and be accounted to bée, shewe this vn­to vs by some heauenlye signes, by which wée being conuicted as by inuin­cible arguments, wée maye now bolde­lye receyue thée, and may beléeue thée as the Sonne of GOD, and Saui­our of the worlde.

B. To beléeue, here signifyeth wholye to depende vpon him, whome thou beléeuest. So also the people bée­léeued Moyses.

Exo. 14.31. M. Here wée sée the disposition of carnall men, who so long as fayth in Christ is required, are enimies: of the which wée haue experience in ma­nye at thys daye. C. For in the begin­ning, Carnall Gospeleres because they perswade them­selues that Christ will be fauorable to their sinnes, they earnestlye receyue his Gospell, and require no probation of the same: but when they are called to denye themselues, and to beare the Crosse, then they beginne to forsake Christ, and to demaunde from whence the Gospell had his beginning: to bée shorte, Christ is no more their Mayster so soone as hée denyeth their desires.

M. Othersome require myracles as though the doctrine of Christ were not sufficiently proued al readie, boath by miracles & also by the Scipturs. A. But wisdome is iustified of hir Chrildren.

31. Our fathers did eate manna in the wil­dernesse, as it is wri­ten, He gaue them breade from hea­uen.

B. Hereby it appeareth what these men sought for, namely, that they might wander vp and downe with the Lorde idelly, and be fed of him without labour, euen as the people long before had bene fed in the wildernesse forty yeares with Manna. C. Therefore our Sauiour Christ gauled them, when hée sayde that they came like to brute beastes to fyll their bellyes: for they bewraye this theyr grose affection when they require such a Messias as maye féede them.

M. This is another argument of their witstandinge Christe. They obiect Moyses and the Fathers, and they pretende their aucthoritie to cloake theyr incredulitie wythall, as con­trarye to that fayth which Christ re­quired to be in him.

B. As if they shoulde saye, What [Page 206] workest thou that wée maye beléeue thy thy wordes.

Thou hast once fedde fiue thou­sande of vs, with fiue Loaues and two Fishes: but Moyses fedde sixe hunde­dered thousande of our Fathers, or there aboutes with breade from hea­uen for the space of fortye yeres. But as yet thou hast shewed vs no suche signe. It is better therefore that wée bée Moyses Disciples than thy Dis­ciples, and to depende vpon hys worde than of thine.

C. But whereas they extoll the grace of GOD in the Manna, that they doe verye subtilly, to ouerthrowe the Doctrine of Christ, by whiche hée commended the moderate desire of cor­porall meate. For on the contrarye parte they doe oppose the glorious name of Manna, whiche was called breade from heauen, and Aungels foode.

But the holye Ghost doth not call Manna breade from heauen, although GOD fylling the bellyes of hys people as menne fyll Hogges, gaue them no better thing.

Therefore they haue no excuse at all, when they doe wickedlye reiect the spirituall foode of the soule, whiche GOD now offereth to them.

M. For Moyses doeth sufficientlye declare, why the Lorde did feede the people with Manna, saying, And hee gaue thee Manna to eate which neyther thou nor thy Fathers knewe, to the ende hee might shewe to thee, that manne shall not liue by breade onelye but by euerye worde whiche proceedeth out of the mouth of GOD.

B. Manna is called the breade of Heauen and of Aungels, because it ray­ned from heauen, by the Ministerye of Aungels.

A. There are some which inter­prete this to be the breade of Princes, or of greate men, because of the Hebrue worde, whiche in another place, signifi­eth princes, and noble men.

32. Then Iesus sayde to them, verelye, vere­lye, I saye vnto you Moyses gaue you not that breade from heauen: but my fa­ther giueth you the true breade from heauen.

Bv. The Lord knowing well ynough howe filthy their affections were, aun­swered nothing to the signe whiche they required partly because he came not to fill the bellyes of the hungary, nor to playe Pageants before euery one, Luk. 23.9. (for the whiche cause also he made no aun­swere to Herod) and partly because the daye before he had shewed so manifest a signe to the people, that there néeded not the repeticion of many wordes. The Lorde had proued by that signe that he was the same Prophete, whom hitherto the Fathers had loked for. And the very same men whiche in this place require a signe, confessed then that trueth whiche nowe they doubte of.

For they had sayde, This is verily that Prophete whiche shoulde come into the worlde. Wherefore he faring as thoug he did not sée the rudenesse of the multitude, their ingratitude, incon­stancy, and their mallice, goeth aboute by pure symplicity to bringe them to true and perfect knoweledge of the my­stery of Fayth.

M. And because he knewe that this people did to muche hange vppon Moyses, as though he had geuen to the Fathers those thinges whiche per­tayned to lyfe, and therefore did not ryghtlye iudge of the miracle of Man­na, nor truelye vnderstande that [Page 207] celestiall breade, much lesse desire the same, hée vseth an earnest asseue­ration. But Christ séemeth to de­nye that which was cited out of the Psalme: yet it is otherwise: for hée speaketh onelye by comparison. The bread of heauen is called Manna, which nourisheth the bodye onelye: but that is truelye and properlye iudged to be the breade of heauen, which is the spirituall nutriment of the soule.

Therefore Christ here opposeth the worlde against heauen: because the incorruptible lyfe is onely to be sought for in the kingdome of GOD.

Moreouer truth in this place is not compared with figures, as oftentymes else where it is: but Christ respecteth what is the true lyfe of man: namelye by whiche hée differeth from brute Beastes, and by which hée excelleth a­mong creatures.

Bv. Moyses truely gaue corporal meate, which nourished mens bodyes, and not their soules, preseruing the lyfe natural, but nothing profiting the lyfe spirituall: neyther came the same [...]ut of heauen but rayned onely out of the clowdes.

As if he should say, The Manna which Moyses gaue did profite nothing to hea­uenly lyfe, but now the true breade of heauen is offered to you. A. Before he had sayde, VVhich the sonne of man shall giue vnto you: and nowe hée ma­keth the Father rather aucthor of this gift than himselfe: but hée meaneth that the same is giuen by his hande. So the Antithesis or comparison is not bée­twéene God and Moyses, but betweene Moyses and Christ.

But Christ nameth the Father héere for more reuerence sake: as if hée shoulde saye, Acknowledge me to bee the Minister of GOD, by whose hande hee will féede your soules to euer­lasting lyfe.

Bv. For the Father sent the sonne into the earth, for thk accomplishing of mans saluation. So that no creature can giue the true breade of life to men:

So impossible it was that Moyses shoulde giue the same by corporall meate. 2. Cor. 10

C. But this séemeth to disagrée with the doctrine of Paule. For the Apostle calleth man spirituall foode.

But wée aunswere, Christ speaketh here according to their capasitie wyth whome hée had to doe: Rom. 4.11 neyther is thys vnwoonted and siledome founde in the Scripture. Wée sée howe diuerselye Paule himselfe speaketh of circumsiti­on: when he handeleth the Institution of the same, Hée confesseth that it was the Seale of Fayth: but when hée con­tendeth with false Apostles, hée rather maketh it the seale of malediction

Let vs here consider what was obiected to Christ, namelye that hée was not prooued to bée the Messias, except he did supplye the want of corporall foode.

Therefore hée doth not sette before their eyes, of what thing man was a figure, but denyeth this to be the true breade with the which Moyses filled mens bellies.

33. For the breade of GOD is hee which commeth downe from heauen, and giueth lyfe to the worlde.

Nowe more playnelye and fully hée explayneth that whiche hée had spoken euen nowe concerning the breeade:

C. And hée reasoneth thus, The [Page 208] same is the bread of heauen, whiche came downe from heauen to geue lyfe to this worlde: In Manna there was noe suche thinge: Therefore the same was not the heauenly breade.

Neuerthelesse he confirmeth that whiche he sayde before, that he was sent of the Father to feede men after a farre more excelent manner then Moyses did. Manna descended not from Goddes kingdome Man descended from the visible heauen, that is to saye out of the clowdes, but not from the euerlastinge kingdome of GOD, from whence lyfe floweth vnto vs: wherefore it was not the true breade of heauen, as was this breade whome GOD sent for the lyfe of the worlde.

He calleth nowe that the breade of-GOD, whiche before he called the bread of heauen, not that the same pro­ceded from any other then from GOD who sustaineth vs with breade in this present lyfe: but because he is iudged diuine whiche quickeneth soules to bles­sed immortality.

B. For this bread is GOD, who alone by his spirite, and by his and the knoweledge of the Father feedeth to lyfe: that is to saye, causeth men to liue for euer in blisse.

C. In the descendinge from heauen two thinges are to be noated, firste that we haue diuine lyfe in Christe, because he is come from GOD that he might be to vs the authour of life: secondly be­cause the celestiall lyfe is nere vnto vs insomuche that we shall not neede ney­ther to ascende aboue the cloudes, nor sayle ouer the sea to seeke the same.

For therefore Christ descended to vs because no man coulde assende to hym.

This place teacheth that the whole worlde is dead to God, Life onely in Christ. so farre forth as the same is not quickened by Christ: be­cause life shall neuer be founde in anye other than in him.

So that here all manner of worshippe belonging boath to the Iewes, and also to the Gentiles is reiected, all the Phi­losophye and wisdome of the Gen­tiles, and all the rites and ceremonyes of the Iewes, with the whole Lawe, haue no manner of power to quicken: otherwise GOD had sent his Sonne in vaine, which is this heauenlye breade to quicken and to saue the worlde.

M. All men here for the most parte by this worde (worlde) vnderstande the elect, euen as they doe in this place also. Iohn. 3 16. So GOD loued the worlde that he gaue his onelye begotten Sonne that all that beleeue in him shoulde not perishe, but haue life euerlasting.

34 Then sayde they vn­to him, Lorde euer­more giue vs thys breade.

C. There is no doubte but that they speake Ironice, that is to saye meaning the contrarye, thereby to noate Christe of vanity, because he boasted that he woulde geue the breade of life, M. As yf they shoulde haue sayde, we are so farre from gainsaying this breade of the which thou speakest, that we desire allwayes to receyue the same of thee, that we may neuer die, but liue for euer. R. Verely yf thou wouldest euer geue vs this bread, we would then acount thée to be that great Messias, and woulde worshippe thée for Christ. For if thou wouldest performe that which thou doest promise, wée shoulde prosper well, wée should not sweat with labour, but should liue in most pleasaunt ease. But canst [Page 209] thou giue that to vs whiche thou thy selfe wantest? Thou promisest breade of lyfe, and yet thou wantest boath a Garner and Wheate to bake corporall breade with all: howe then canst thou giue vs that more precious breade?

Bv. After this manner spake the woman of Samaria, Lorde giue me this water that I thirst not, nor come hither to draw.

Euen so fleshe and bloode derideth the Gospell, because the same being in out­warde shewe verye base and contempti­ble, promiseth all euerlasting good­nesse, when as in the meane time it suffereth the faythfull to hunger, to thirst, to pine with colde, to be banished and to be slayne.

Mat. 27.42. Luk. 4.23.So also it was sayd to Christ, He saued others but himselfe he coulde not saue. And in another place, Phisition heale thy selfe.

Euen so wicked men, when they reiect the promises of God, being not content with this one wickednesse, make Christ the cause and aucthor of theyr infide­lity.

35. And Iesus sayde vnto them, I am the bread of life: hee that com­meth to me shall not hunger: and he that beleueth on me shall neuer thirst.

B. The Lorde who knewe that there was in this multitude his elect whiche hearde him with fruite, and that the Gospell must be openlye preached to o­thers also, that they might haue no ex­cuse, being nothing at all dismayde with their wickednesse, rashenesse, and dis­daine, which deryed him, began open­lye to tell them, boath who was this ce­lestiall breade in déede, and also howe they might attayne the same.

C. Fyrst of all hee teacheth that they haue before their face that breade, which mockingly they required: secondelye hée reprehendeth them. But hée beginneth with doctrine, that he might declare them to be conuinced of the greater in­gratitude. M. Hée might haue sayde, I am the Sauiour and the quickener: but there is more consolation & swéetenesse contayned in this, that hée calleth hym­selfe the breade of lyfe. For first of all what other vse is there of breade, than to féede and nourishe? Euen so verelye the Sonne of God descended to vs from heauen for no other cause, than that hée might be to vs meate and lyfe: further­more, how precious bread is to the hun­gary, & how gréedely the same is sought experience teacheth.

Euenso how gréedely this breade of lyfe Christ ought to be sought for of vs, it is declared by this metaphore of the breade: the whiche figure to teache the rude and ignoraunte is more apt and méete, than simple and playne speache.

Howbeit wee must noate, Breade doth not giue life. that by this worde breade, the quickening power of Christ is not to be expressed as wée féele the same: for breade doth not giue lyfe, but doth onely nourish and preserue the same in that state in the which it is.

But by the benifite and goodnesse of Christ, wée doe not onely retayne lyfe, but haue also the beginning of lyfe: Wherefore this similitude is impro­per in some parte. But there is no ab­surditye at all in this, because Christ frameth his Oration and talke by the circomstaunce of that which he spake be­fore.

M. Now he sheweth how this breade may be taken to bring lyfe: and defineth the manner of eating, whiche is when wée receyue the same by fayth.

[Page 210]For it doth nothing at all profite the vn­beléeuing that Christ is the breade of lyfe, because they alwayes abyde empty: but Christ is then made our breade, when wée come hungerye vnto him that hée may fyll vs. B. To come vnto Christ, is to receyue him for our Saui­our, and to consecrate our selues wholy vnto him. To whome soeuer it is gy­uen to doe this, hée shall not hunger that is to saye, hée shall want no good thing.

The very same also hee now speaketh by another allegory.

In lyke maner to beléeue in Christ is to come vnto Christ, and to acknowledge him our Sauiour: but not to thirst is to want no good thing, but to be throughly blessed: the which beginneth to be here in those, which haue giuen themselues wholy vnto Christ by fayth, and it is fi­nished, when this bodye of ours, being restored againe in the latter daye by the power of Christ shall beare hys Image, 1. Cor. 15.49 which is the heauenly Adam.

This séemeth to be added without rea­son: because the office of the breade is not to quenche thirst, but to put awaye hunger. Therefore Christ attributeth more to the bread than the nature ther­of will beare. But in that hée taketh the name of breade onelye, hée doth it to this ende, because hée had so made his com­parison with his heauenlye power, by which our soules are sustained in lyfe: Neuerthelesse by this worde breade, hée vnderstandeth all maner of nutriment, and that according to the common ma­ner of his countrey. For the Hebrues by a figure called Sinecdoche (which is when parte is put for the whole) vse to call dinner and supper, eating of breade, and in the fourtéenth Chapter of Luke. Also when wée aske of God our daylye breade, wée comprehende drinke, and the other necessarie partes of our lyfe.

The scence and meaning therof is this Whosoeuer shall come to Christ, to re­ceyue lyfe of him shall be fylled with all manner of necessaryes to the full

R. To this also the prophetes had respect, when they promised plenty of all good thinges, at the comming of the Messias: as when the Prophete sayeth, They shall not be hongary, neither shall they be thirstie, neither shall heate smite them, nor the Sonne: For he that hath compassion on them, shall leade them, Esa. 49.1 [...] euen to the Springes of waters shall he driue them. To be shorte: he hath all thinges, whiche by faith possesseth Christe: For Christ is the treasure of all good thinges: and on the contrary parte: he hath nothing, although he possesseth all the riches of this worlde, which hath not Christe by Fayth. Yf therfore thou wante, thou haste not faith: Yf thou hast saith thou wantest not.

36. But I saye vnto you, that yee also haue seene mee, and yet ye beleeue not.

M. In these wordes he striketh the hardenesse and obstinacie of their harts by whiche it came to passe that they sée­ing, sawe not, neither yet beleued? affir­ming that this their incredulity was the cause that they coulde not taste the ver­tue of this bread, & that the same would bringe to passe that they shoulde heare in vaine whatsoeuer was spoken con­cerning that bread: C. For they doe wickedly reiecte the gyft offered to them and therfore he taketh from them all ex­cuse.

For excepte he had declared vnto them his power, and had made manifest that he came from God, the pretence of igno­raunce might haue mittigated their falt: but in that they doe reiecte his doctrine whome before they confessed to be the Lordes Messias, it is extreme disdaine and contempt.

It is most true that men would neuer [Page 211] haue so wilfully resisted God if so be they had known with whome they had to doe: according to the saying of the A­postle, 1. Cor. 2.8. They woulde neuer haue cruce­fied the Lord of glory if so be they had knowen him: but because the vnbelée­uing are blinde in the cleare light they are rightly said to sée that which by and by vanisheth out of their sight: because Sathan darkeneth their myndes.

This is without all controuersy, that whereas he sayd they had seene, it ought not to be vnderstoode of bodily sight, but ought rather to be taken for wilfull blindnesse, because they might haue knowen who he had béene, had it not bene that they were lette by their owne mallice. B. Therefore he noteth that whiche he had saide a litlle before.

Ye seeke mee, not because yee sawe the signes: For by the signes they sawe who he was, namely, the very sonne of God: yet not withstanding they did not beleeue because it was not geuen them from the Father, as straight waye he sheweth.

37 All that the Father geueth me, shal com to me, and him that commeth to me, I cast not awaye.

M. By these wordes the Lorde declareth, that it is no straunge thinge to hym that the Capernaites séeing did not sée, and beléeue in him.

He came for no other cause into this worlde, than for their sakes whome the Father had ordained to euerlasting lyfe, and had deliuered to him to be saued: and he is most sertainly sure of this, that they shall come to him, and that he will reiect none of them, but will willinglye imbrace euerye on of them, but as for o­ther he will not regarde them

And thus he sheweth the cause why the Capernaites did not beléeue in hym, namely, because they were not geuen to hym of the Father. C. Therefore lest theyr vnbeléefe shoulde derogate any thing from his doctrine, he sayth that the cause of so greate obstinacie is, for that they are reprobates, and none of the flocke of Christ. For this purpose therfore he putteth a difference betwene the elect and the reprobate, that the auc­thoritie of his Doctrine might stande neuerthelesse although many beleued not the same.

For the wicked do detracte from the worde of God, and doe esteeme the same as nothing, because they are not touched with the reuerence thereof: and a great many weake and ignoraunt men doe doubte whether that be the word of God or noe which is reiected of the most parte of the worlde. For this stumbling blocke Christ prouideth, when he deny­eth those to be his, which beleue not. If to suche the trueth of God be vnsauory: it is no marueyle but all the children of God imbrace the same.

First of all we gather oute of thys place, that the benefite of faith commeth of the free gift of God the Father, not of humaine strengthe. Whomesoeuer the father hath geuen to the sonne: come to the Sonne.

C. Therefore faith is not in the wil of men that this or that man may beléeue without exception, Fayth is the gift of God. as it were by chaunce but God choseth them, whom he delyue­reth to the Sonne as it were from hand to hande.

For when he saith, All that is geuen we maye gather, that all are not geuen. Moreouer we gather that GOD doeth worke in his elect with so greate efficacy of the Spirite that none of them do fall awaye from him. For this worde of ge­uing is as muche as if Christe had sayde those whome the Father hath chosen he doth regenerate, and addicteth them to me in the obedience of the Gospell.

Bv. They therefore which beleeue, be­leeue through the grace of God: but they which beleeue not haue to accuse their owne wickednesse, and not to finde fault [Page 212] with God. Saluation commeth through grace. Those whome the father will haue saued, he geueth to the Sonne, and the Sonne receiueth them. And the fa­ther geueth when he driueth & frameth the wills and affections of men, and ge­ueth them power and strength to beleue the word and miracles of the lord Christ. The sonne receiueth when he frendly entertayneth all those that come to him, and ioyneth them to him selfe. And this is the meaning of the Apostle when he sayeth, Rom. 8.30 Those whome he hath predesti­nate, he hath called: and whome he hath called he hath iustified: and whome he hath iustified he hath also glorified. M. Furthermore we must noat that Christ speaketh heare not according to that dy­uine maiestie and excelency of the eter­nall worde, to the whiche nothinge can be geuen that it hath not, but accordinge to the dispensation of the mediation, re­concilliation, and humayne redemtion whiche he had taken in hande. For the Father hath geuen to his Sonne as to a mediator, Reconcilor & Redéemer, out of that sinfull multitude of mortall men those to be sauid, whome he hath chosen to lyfe from euerlasting. A Wee haue already shewed what it is to come vnto Christ. M. For we must not vn­derstand that whiche he here speaketh of euery one which commeth vnto hym: (for the vnbeléeuing Capernaites came vnto him whome notwitstandinge the Father had not geuen to him, otherwise they had beleued in him) but he speaketh of those which come to him as to the breade of lyfe, and to the knowne Saui­oure reuealed by the Father. Concer­ning those (I saye) he saith.

C. The whiche also partayneth to the consolation of the Godly, that they maye be sure that they haue free accesse vnto Christ, and shall be gently receyued so soone as they commit them selues to his faith and charge.

Wherevpon it foloweth that the doc­trine of the Gospell shalbe helthfull to those that are the children of God, be­cause no man offereth him selfe to be a disciple vnto Christe, but he whiche fee­leth hym, and hath experience that hée is a faithfull teacher. A. This place therefore agreeth with that whiche wée shall see hereafter, Ioh. 18.47 He whiche is of God heareth Gods worde: therefore ye do not heare because ye are not of god. Agayne, Ioh. 10.26. My sheepe heare my voyce, and followe me: therefore ye doe not beleeue, Acte. 13.48 because ye are none of my sheepe. M. For we reade that they beleeued the word so many as were ordayned to euerlasting lyfe.

B. They therefore whiche are abiectes to the worlde, and are despised as duste, maye be of good courage: For Christe will louingly receiue them, if so be they come to him in faith.

For he casteth none awaye that come to him in faith, he preserueth his to the ende, Ioh. 10.18. & they shall neuer perish M. For they are Citizens with the Saintes, and of the housholde of God, wherfore they can neuer be excluded out of the kingdom of God.

But seing it is knowen to God alone who they are that are geuen to Christe to be sauid, and who not: Ephe. 2 (for the Lorde knoweth who are his) yet notwitstan­ding no man canne be ignoraunt whe­ther he commeth vnto Christe by fayeth and with a desier of heauenly grace, 2. Tim. 2.19. or not.

For what can be more euident and manifest to our harte than that whiche oure harte most of all desiereth? 2. Cor. 13.5. Wher­vpon the Apostle saith Trye and proue youre selues whether ye be in the Faith or no. Do ye not knowe youre selues whe­ther Christe Iesus be in you? So that we are made sure by that which is manifest concerning those things which are hid­den from vs, as whether the father hath geuen vs to the sonne, and whether the sonne will cast vs away or no. If wée come to Chist no doubt we are geuen to him of the Father, and we shall neuer be cast awaye.

B. But seeing none can be perswaded of these thinges but the electe, (that is to say, such as are indewed with Gods Spirite, and are regenerate) who are so [Page 203] farre from being brought to security and slouth by the preaching of these thinges that nothing can so muche styrre them vp to the loue of God, and to euery good worke: it is playne ynough that they know not what they saye, which affirme that these thinges ought not to be openly preached: Wheras the more euery one knoweth and féeleth the loue of God to­ward hym, the more he will loue hym a­gaine.

If the reprobate be offended with these thinges it is no maruaile for there is nothing at the whiche they are not of­fended.

38. For I came downe from heauen not to do that I will, but what he will vvhich hath sent me.

This is a confirmation of the sentence going before, because christ is not sought of vs in vaine. For faith is the worke of God by which he declareth that we are his and hath appoynted his sonne to be the worker of oure saluation. But the sonne, séeketh nothing else but to ful­fill the will and commaundemente, of his heauenly father: he will neuer therefore reiect those which are sent of the Father. Wherevppon it followeth that our faith shall not be in vayne. M. But whereas he saith that he doth not his owne will, but the will of his Fa­ther, we must not wickedly stretch the same as Heretiques do, but must simply vnderstand it in that scence in the which it is spoken. C. For it is an Imitaci­on, by whiche Christe doth frame hym selfe to his hearers. B. For in very deede the Sonne hath not his wil by him selfe, but his wyll and hys fathers wyll are all one. Looke what the father wil­leth, the Sonne willeth the same.

M. Therefore his purpose was to saye nothing else, but that he is wholye addicted to the wil of his father, and that according to the same, he wyll saue those which come vnto him, lest wée shoulde thinke that there is any thing done here by man. A. But concerning this kinde of speache wée haue spoken before, in the fifte Chapter, and in the nintéene verse.

39. And this is the Fa­thers will vvhiche hath sent mee, that of all vvhiche hee hath geuen mee. I shall loose nothinge, but raise it vp againe at the last daye.

M. Because it was obscure and vnknowen to the people, what was that wil of God, for the executing wher­of he sayd he came downe from heauen he doeth more playnly explicat the same saying. And this is the fathers will. &c.

C. By whiche wordes he doeth testi­fie that this is the purpose of his Father that the faithful maye finde assured sal­uation in Christe.

Wherevpon it foloweth againe, that they are reprobats whiche profite not in the doctrine of the Gospell.

Wherfore, yf we sée that to manye it tourneth to their destruction, there is no cause why we shoulde be discouraged, be­cause they willingly bring euel vppon them selues, Let it suffice vs that the Gospell shall preuayle alwayes to gather together the electe to saluati­on ‘I shall loose no thing.’

M. This is the exposition of that whiche he had sayde, I will not cast away [Page 214] So that our saluation is so committed to the sonne of God, that we should not onely perishe (if it were possible wée coulde perishe) with our owne harme, but also by his transgression. There­fore as Christ cannot playe by collusion and transgresse his fathers will, so he cannot destroy those, whome he hath receyued of the Father to saue. C. But he doth not meane that he is the keeper of oure saluation for one daye or for a tyme, but that he hath care for the same euen to the ende, that he maye at the last bringe vs out of prison, euen to the hauen of rest and peace. B. For, be­cause in the last daye, and in the ende of the worlde, our consummation is looked for, this saying of our sauioure Christe is rightly vnderstoode of the last resur­rection. C. And this promise is more than necessary to suche as are in misery in this infirmitie of the fleshe, the which euery one of vs feele and knowe well ynough.

Euery moment verely the saluation of the whole world might be made voyde and of none effecte, if so be the faythfull béeing holden vp by Christes hand, did not boldely looke for the daye of resur­rection. For another cause also he ma­keth mencion of the resurrection: bée­cause so longe as our lyfe is hydden we are lyke vnto deade men. For, what doe the faithfull dyfferre from the wic­ked, but onelye, that they being ouer­whelmed with miseryes, The daye of resurrec­tion [...]is comfort to the godly. and being as shéepe appointed to be slaine, haue al­wayes one foote in the graue, yea and are very nere to be swallowed vp of death? There remayneth therefore one Piller to hope and patience, if so bée we omitting the state of this present lyfe, doe behold and consider that laste daye, and doe passe by the mynifolde lettes of this worlde vntill the fruete of faith doe appeare, that is to saye the saluation of our soules. M. Let vs also noate that the generall resurrection doth depende vpon the will of God, whiche is of all thinges moste sertaine. Therefore as impossible it is that the will of God shoulde be made frustrate, and that the perfect saluation of the sonnes of God (whiche dependeth vpon Gods will) shoulde be by any manner of meanes hyndered, as it is impossible that there shalbe no resurrection: which Christe sayth he will bring to passe by his power, when he affirmeth that he will rayse vp the faythfull,

For there is no other appoynted to be the executor of his fathers will, but this Christe alone, who shall fully per­forme and finish this oure redemption, which he hath purchased with his deathe in the ende of the worlde, insomuche that so soone as he is a perfect sauioure, we also shalbe fully and perfectly redee­med. Of the which redemtion he spea­keth in another place, saying. when ye shall see these thinges, looke vp, and lift vp your heades, for youre redemtion draweth nere. A. And although the reprobates shall rise againe in their bo­dies as wel as the electe of God, yet ne­uerthelesse there shall be a large diffe­rence betwéene them, as it is shewed in the fift Chapter going before.

M. Wée are also admonished that there is and end appoynted for this pre­sent worlde, when we here mencion made of the latter daye whiche notwith­standing mockers, and contemners of the word of God account for a fable.

40 And this is the will of him that sent me, that euery on which seeth the Sonne, and beleeueth one hym, hath euerlasting life: and I will rayse hym vp at the laste daye.

M. There is nothing superfluous in this repetition, if so be thou rightly con­sider those thing which are spoken. C. He had sayde that the office of defending of oure saluation, was committed to hym of the Father: now also he sheweth the [Page 215] manner how. This therefore is the waye to obtaine saluation if so be wée obaye the Gospell of Christ. He touched this euen nowe, but nowe againe he doth better expresse that, whiche before he had spoken somwhat obscurely. M. And he declareth that they are geuen to hym of hys Father, which beleue in hym. R. For in sauing men GOD obserueth this order, and doth thus ma­nifest that eternall election, by whiche he hath chosen his in Christe. Fyrst of all he sendeth his only begotten Sonne to shewe his Fathers will, The man­ner howe out salua­tion is wrought. he sendeth also his Aposteles, to preache concer­ning the Sonne of God: who beinge sent preache and call, the Preachers are harde, the hearers are called, by he­ring commeth faith, Fayth iustifieth the beleuing, the iustified call one the name of the Lorde, and those callers are saued and glorified.

For whosoeuer shall call on the name of the Lorde shalbe saued.

C. Wherefore yf GOD will haue those whome he hath elected to be saued by fayth, Ioel. 2.32. and doth after this manner confirme and execute his eternall decree whosoeuer he be, that being not conten­ted with Christe curiously inquireth of the euerlasting predestination, séeketh all that in hym lyeth to be saued other­wise than God hath determined. Gods election of it selfe is hyden and secrete, but the Lorde hath reuealed the same by that vocation, wherewith he hath cal­led vs.

Wherefore they are out of their wittes which séeke their owne and other mens saluation also out of the Labirinth of predestination, not regarding the waye of faith which is before their eyes. Naye, by this preposterouse speculati­on, they go aboute to ouerthrowe the force and effect of predestination. For yf God haue chosen vs to this ende, that we shoulde beléeue, take awaye faith and our election shalbe meymed and vn­perfect.

And verely it is not meete in the counsayle and purpose of God, to breke the tontinuall and appoynted order of the beginning and the ende. R. Bee not therefore carefall aboute predesti­nation, neither be curious in this secret which belongeth to God: For thou canst not, by reason of the heauinesse of the eyes, see by thyne owne witte into so high misteries: But heare Christe, looke into Christe, in whome the fa­the hath opened the secrete sentence of his predestination, and in whome it was at the last reuealed, whiche a longe tyme laye hid.

For by Christ we are assured that e­uery one whiche beleeueth is predesti­nate for whome he hath predestinate, Rom. 8.30. hym he hath called by his Gospell that he maye beleeue, and that he maye bee iustified by faith. If therefore thou shalt finde thy selfe to be in the fayth of Christe, thou shalt finde also that thou art elected and predestinated by God.

C. For as election and Godes calling are inseperable and go together, euen so when God doth effectually call vs to the Fayth of Christe, let it preuayle so muche with vs, as yf he shoulde confirm his decrée concerning our saluation with a sure seale. For the testimony of the Spirite is nothing else, than the sealyng of oure adoption, as Paule teacheth. Therefore euery mans faith is a suf­ficient witnesse, 2. Cor. 1.22 of Godes eternall pre­destination: Ephe. 1.13. insomuche that to seeke farther is greate wickednesse: Because he doth greate iniurie to the holy Ghost, whiche refuseth to subscribe to his sim­ple testimonye. Seeing, and belee­uing, Christe opeseth against the for­mer sentence, by whiche he had cast in the Iewes teeth their vnbelefe, whenas notwithstanding they sawe: now in the sonnes of God is ioyned the obedience of faith, with the scence and féeling of that deuine power, whiche they perceyue to be in Christ: Insomuche that Séeing is playnly taken for knoweledge. For he whiche playnly knoweth the Sonne, cannot choose but beleue in hym.

For he acknowledgeth hym to be the onely Sauioure, God, lyfe, and all in all. The wicked sée and know him, but they do not throughly see and playnely knowe hym: therefore are they made inexcusable, because they cannot beléeue [Page 216] God, or loue him. M. And where­as he made mencion of eternall lyfe be­fore the resurrection, his meaning is that the faithfull haue already euerla­sting lyfe, euen in this lyfe, before they are raysed, but through hope, by whiche they are saued, and doe syt with Christe in the heauens, and shall enioye the same in very déede after the resur­rection: as we sée before.

The whiche wée must diligently noate, lest wée thinke that we shall get lyfe by the merites of oure good workes strayght after we haue receyued fayth: but let vs be sure that the same is attri­buted to fayth, by whiche we are regene­rate into the dignitie and inherytance of the Sonnes of God.

41. The Iewes then murmured at hym because he sayde, I am the bread of life which came downe from heauen.

R. Behoulde here, I praye you, the mutable and waueryng Iudgement of the people. A lytlle before they sought to honor Christe as a kinge: and nowe because they haue not their will and de­syer, they murmure against hym, they conteinne, deryde, disdayne, and re­proue hym of a lye. Bv. He had layde the foundation of Christian fayth, which was afterwarde to be repeated of the godly, that it might the more firmely abyde in their myndes? but that doctrin of piety is assalted and withstoode dy­uersly, and by many enemyes: Where­by wée learne howe the worlde is affec­ted toward the preaching of the Gospell. C. For the Euaungelist teacheth that the murmuryng aroase here hence, be­cause the Iewes being offended at the basenes of the fleshe, did conceyue no de­uine or celestiall thing to be in Christe

R. They had required a signe of the Lorde whereby he might proue that he ought to be beléeued euen as Moyses had proued hym selfe by many greate signes and wonders, to be suche a one as was sent of God, and whom the people ought to obaye and beleeue. But the Lorde did not onely geue vnto them no newe signe ouer and aboue those whiche they had séene, (for they were sufficient ynough) but also affyrmed that he was fare more excelent then Moyses, and pronounced himself to be very God: because he prea­ched very often tymes of him selfe that he woulde giue eternall lyfe to those that woulde beléeue in hym, and also that he would preserue them from death and in the last daye place them in euer­lasting blisse. These thinges when they vnderstoode not, they began to mur­mure against hym, because he extolled hym selfe aboue a man. M. But this people haue as it were by inheritaunce this peruerse and vntoward disposition that when faith is néedefull, they mur­mure.

And to murmure is nothing else than eyther by impatience, Murmu­ration. or by dis­dayne of the mynde to complayne and fynde falte with those thinges whiche seeme to be spoken or done vniustly. Thus often tymes they murmured in the wildernesse, that is to saye they complayned of God and Moyses, as though those thinges whiche were done were done vniustly. So to these men it séemed that the Lorde sayd Impudent­ly, I am the breade whiche came downe from heauen.

But wherefore are they not rather angery with them selues, that they vn­derstande not these thinges so greatly necessary? Why doe they not rather murmure amonge them selues that they loued their belly so much? Wherfore doe they not praye for the gift of faith? why doe they not beséeche him more playnly to instruct them concerning these things. This had béene the parte of reasonable men.

But they doe none of these things, but according to the disposition of fleshe, they murmure because the Lorde sayde that he came downe from heauen. For this is the lot of Christes doctrine, that it shall sooner finde such as shall murmure [Page 217] gainst it, and contemne and deride it bée­fore they know it, than suche as shall rightly vnderstande it, and when they vnderstande it earnestlye imbrace it.

42. And they sayde, Is not this Iesus the sonne of Ioseph, whose Father and mother wee know? How is it then that hee sayeth I came downe from heauen?

They looked for some mightie, and victorious Messias, to raigne ouer them as did Salomon, Cyrus, and Alexander: therefore they dispised the humilitie of Christ, not perceyuing howe this base man discended from heauen. M. For they thought that hée had so spoken of his discention from heauen as though hée had denyed himselfe to haue béene borne in this worlde among men, but euen as hée was present before them to haue fallen as some Aungell from Heauen. Herevppon it commeth that they saye, Is not this Iesus the sonne of Ioseph? As if they should haue said, doth he think vs to be so dule & scene­lesse that wée will suffer our selues to be perswaded that hée came downe from heauen, séeing we knowe from whence hée came, who he is, of what stocke and kindered, and with whome hée was brought vp: what rashenesse then is this that hée sayth he descended from hea­uen, as though he spake to straungers, and to such as did not know him?

C. They had therefore a double let: The one was whiche they fayned to themselues by a false opinion, when they sayde, This is the sonne of Ioseph, whose Father & mother we know: Two [...]bling [...]kes to [...]ewes. The other was y ^e which proceded of a wrong Iudgement because they did not thinke Christe to be the Sonne of God, for that he descended to men taking vpō him our fleshe. But wée are to to wicked, if so be wée therefore despise the Lorde of glory, because hée did abase and emptye himselfe for our sakes, taking vpon him the forme of a seruant. For this was ra­ther a manifest signe of his vnspeakable loue toward vs, and also of his wonder­full grace.

Furthermore the deuine Maiestie of Christ did not so lye hidde vnder the base and contemptible shewe of the fleshe, but that the bright beames of the deuine glorye appeared: but those grose and scencelesse men wanted eyes to beholde the same.

Bv. So at this daye, when Iesus is preached, and the same crucefyed, when mortification & regeneration is taught, the preaching is contemned of prowde men, of couetous, ambitious, Carnall Gospellers follow Christ for gaine. and luxu­rious men, which crye, from whence haue we this newe doctrine, which these newe Apostles set before vs? Let vs noate therefore in this place the nature of fleshe and bloode, which followeth the Gospell so long as there is hope of gaine but that hope being taken away, it star­teth aside. M. Moreouer the corrupt na­ture of fleshe and bloode is, to stande vp­pon externall thinges, and to iudge af­ter the outwarde apparaunce, not onely of the Sonne of God, but also of all the elect, of whome it iudgeth, not according to the qualitie of the minde, whiche is heauenlye, but according to the humility and basenesse of the fleshe.

It doth not beléeue that those, whome it séeth in this worlde to be poore, Idiots vnlearned, base, weake, contemned, abiectes, and knowne according to the natiuitye and conuersation of the fleshe, are borne of GOD, and are sonnes of the heauenlye kingdome.

This thing S. Iohn expoundeth in another place, in these wordes saying, Behoulde what loue the Father hath be­stowed on vs that wee shoulde be called the sonnes of GOD. 1. Iohn. 3.1 For this cause the worlde knoweth you not, because it kno­weth not him.

[Page 218] 43. Iesus answered and sayde vnto them, Murmure not a­mong your selues.

Bv. Murmuration against God and the truth, braules, also and contentions and strifes in religion, are very displea­sant to God, & the same are oftentimes gréeuously punished. Wherfore the lord giuing good aduice to the multitude, ex­horteth them not so to murmure and grudge. C. Notwithstanding hée layeth the blame of murmuration vpon them: as if hée shoulde saye, my doctrine con­tayneth no matter of offence, but be­cause ye are reprobates, it proueth your poysoned mindes, and is therefore vnsa­uorye because your mouthes are out of taste. M. The wisedome of the Lorde is here to be considered, by which hée is very circumspect, least if hée should hold his peace at those things whereat they murmured among themselues, they might thinke that they had iustly mur­mured. Let vs followe this wise dilli­gence, by which wée must beware least they whiche murmure against the truth murmure not without reason.

44. No man can come to me, except the fa­ther which hath sent mee draw him: and I will rayse him vp at the last daye.

Hée repeateth that which hée had sayd but in other wordes. For hee had sayd, All that my Father giueth mee, shall come vnto mee: and now hée sayth, No man can come vnto me, except my Fa­ther which hath sent mee draw him. As if hée shoulde saye, ye murmure without reason of this, that I sayde, I came downe from heauen. For it is no mer­uell if ye knowe not mée, but are offen­ded at this humilitie of my fleshe. Did not I saye vnto you that they shall come to mée, whome my father hath giuen mée? Why doe ye not rather murmure of that amonge your selues? Nowe I confirme the very same vnto you, name­ly, that it is impossible that anye man should knowe who I am, from whence, and to what ende I am come, except he be drawne to me by grace from my Fa­ther. R. But your bellye draweth you vnto mée and not my heauenlye father: It is no meruell therefore if ye beléeue not my wordes. C. Here Christ open­ly pronounceth that the doctrine of the Gospell, although it be preached to all men alyke, cannot notwithstanding be of al men receiued, but they must first be renewed in minde & in vnderstanding.

Fayth therefore commeth not by the will of man, but by the will of GOD. Bv. To come to Christ is to béeléeue and to cleaue vnto Christ, to receyue Christ, and to depende onelye vpon him, as we haue hearde in the fiue and thirtie verse going before. C. Hée sayth they are drawne, whose mindes God doth illu­minate, and whose heartes hée bendeth and frameth to the obedience of Christ. R. For GOD draweth in that order as before wée haue described, For hée hath chosen some before the foundation of the worlde was layde: and those whome hée hath elected, hée hath called and doth call by Christ through the prea­ching of the Gospell.

And there is no cause why thou shoul­dest faine, and Imagine to thy selfe any heauenly voyces, and descentions of the holye Ghost, which shoulde happen be­side the preaching of the Gospell, as ma­ny dreame.

To be drawne of the father is to be endued with fayth and with the holye Ghost, by which our heartes are sealed and confirmed towarde Christ.

[Page 219]For the Father geueth fayth to whome he will: and on whome he will he hath mercy, Rom. 9.18. and whome he will also he ma­keth harde harted. C. It is no violent manner therefore of drawing whiche draweth a man with externall hawling and pulling, The holye Ghost dra­weth men to God. of the whiche oure sauiour speaketh here: and yet notwithstanding the motion of the holy ghost is so effectu­all, that it maketh men willing in des­pight of fleshe and bloud.

Wherefore that is false and prophane whiche some saye that no man is drawn against his will: as though a man were obedient to God by his own motion and will.

For in that men willingly obaye God it commeth of him, who frameth their hartes to his obedience. A. There­fore mans fréewill is nothing.

Reade the thirtie and nine and fourty verses going before.

45. It is wrighten in the Prophetes, And they shall be taught of God. Euery man therefore that hath hearde, and hath learned of the father commeth vnto mee.

M. Because it might seeme very straunge that he so gretly vrged that no man coulde come vnto him except he were drawne of the Father, he bringeth the prophetical testimony cōcerning the same: not that the same was more to be estéemed in it selfe then that whiche he had spoken, but because the authority of the Prophetes was of greate credite and estimation with them. C. He na­meth Prophetes, in the plurall number because al the prophecies were gathered together into one body, in somuch that all the Prophets may very wel be com­prehended in one booke. But the place whiche is here cited, is to be founde in Esay foure and fiftie chapter and the xiii. verse, where the Prophete speaking of the repayring of the Churche promiseth to the same sonnes, which shal be taught of God.

Whereby we maye easely gather, that the Churche can be no otherwise restoa­red, excepte God taking vppon him the office of a teacher, doe bringe the faith­full vnto him. B. And not onely the Prophete Esaye teacheth this but the o­ther Prophetes also. For there is scarce one Prophet which hath not foreshewed in many wordes that this doctrine of the Father shall be, specially in the tyme of Christe. For although the fathers were taught and instructed with this doctrine yet notwithstanding it began to be more plentifully bestowed vppon the electe, so soone as Christ was glorifyed. Bv. If any man desier to haue farther testimo­ny oute of the rest of the Prophetes lette him rede these places coated in the mar­gent. C: Ier. 31.33 Eze. 36.26. Ioel. 2.28 But this manner of teaching of the whiche the Prophete speaketh, consisted not in externall voyce onely, but in the secrete operation of the holy ghoste also. God cal­leth out­wardely & inwardely. To be shorte this instructi­on of God is the inwarde illumination of the harte. R. Notwithstanding wée maye not hereby take occation to con­temne vocall predication and externall hearing.

For God verily teacheth, but yet by externall meanes: for fayth commeth by hearing. He geueth his good spirite, but yet by the preching of the Gospell: he geueth increase, but yet by the plan­ting of Paule and by the watering of A­pollo. Wherfore God teacheth, man mi­nistereth, & faith receyueth doctrine. God geueth hys spirite, the Apostle ministe­reth, [Page 202] the beléeuer receyueth? and so those thinges are ministered and distri­buted by the seruice of the Apostles, whereof God is the author him selfe. This particle (all) ought to be restray­ned to Gods elect which only are the na­turall Sonnes of the Church.

Bv. Thrée thinges are put down in order, the latter hath his originall of the two firste. For they come vnto Christe which beléeue in Christe, and they beléeue which haue learned, and they haue learned of the father which haue harde the Father. To heare ther­fore hath the firste place, and it is pro­perly referred to the institution or in­spiration of the father going before. For the father teacheth externallye with his worde of trueth by the ministers, as by instrumentes, and within he doth in­flame them by his holy Spirite. B. This is to be drawne of the father.

For the father doth not draw men to the Sonne as a man woulde drawe a stoane or a logge after him, but by teaching and perswading. C. As Christe therefore at the fyrste did denie men to be féete to beléeue excepte they were drawne, euen­so now he pronowceth that the grace of the spirite is effecttuall, by whiche men are drawen to beléeue of necessitie. Freewil o­uerthrown By these two members the whole power of frée will is quite ouerthrowen, of the whiche the Papistes so greately dreme. For if wée come not to Christ before the father drawe vs, wee haue not so muche in vs as the beginning of fayth, nor re­dinesse at all to obaye. Moreouer if all doe come whome the father teacheth, he doth not only geue a desire to beléeu, but also fayth it selfe. Therefore in that wée willingly obaye, by the dyrection of gods holy spirite it is a token of grace, and of oure sealing: because God shoulde not drawe vs if so be he stretching oute hys hande as it were, shoulde leaue oure will in the midest in suspence. For he is properly sayde to drawe vs, when he extendeth the power of his spirite to the full effecte of fayth. They are sayde to heare whiche with all their mynde sub­mit them selues to God speaking within them, because the spirit raigneth in their hartes.

B. Therefore they which come not vnto Christ, do not come, because, ey­ther they haue harde nothing of the fa­ther concerning him or else are not taught so that they haue throughly lear­ned him.

For the wicked do learne somewhat that is deuine but they learne throughly or sufficiently.

46. Not that any man hath seene the Fa­ther, saue he which is of GOD, the same hath seene the Father.

M. He spake to a carnall people: therefore by this adition he woulde pro­uide that they did not carnally vnder­stand that which he spake concerning his Fathers doctrine, forsomuche as God is inuisible and can be seene of no man.

C. And as he hath hitherto comended the grace of his Father, euen so nowe he calleth backe all the Faythfull to him a­loane. For boath ought to be ioyned to­gither: namely, that there can no know­ledge of Christ be had vntill the Father doth illuminate vs by his holye spirite, which by nature are blinde: and yet not­withstanding God is sought in vaine be­fore wée haue Christ: because the maie­stie of God is so highe, that mans scence and vnderstanding cannot reache vnto the same: naye there is no knowledge of God without Christ. His wordes de­depending on that which goeth before are thus muche in effect: All men must bée taught of the father: Holy ghost our schole mayster. the which teaching must not be such that a man shall sée the father in this fleshe: but the Children of God shall be taught by the inward wor­king [Page 221] of the spirit. 1. Cor. 2.10. For they vpon whome it breatheth shal search out the profound misteries of God. Mat. 11.27 To this effect also per­tayneth this sentence, No man knoweth the sonne but the Father: also No man hath seene God at any tyme! Ioh. 1.18. the only begotten sonne whiche is in the bosome of the Father, he hath shewed him to vs.

C. When he saith that the father is onely knowen to him, he meaneth that this office properly belongeth vnto him selfe to manifeste him to men, whiche otherwise is hidden far from vs.

47. Verely verily, I saye vnto you, hee that putteth his trust in mee hath euerla­sting lyfe.

R By thys sentence our sauioure Christe declareth how we are made the disciples of his father, namely, by fayth in Christe Iesus, by whiche it commeth to passe that wée obtayne euerlasting life What it is to beléeue in Christe, wee haue before declared For we muste not immagine a confused and vaine fayth, whiche spoyleth Christe of his power: suche a faith is that which the Papistes haue, who beléeue of Christe as they list them selues: for therefore we ob­tayne lyfe by fayth, because we knowe that in Christe all the partes of lyfe are contayned.

48. I am the breade of life.

M. After that Christe had answe­red those murmurers, and had suffici­ently prouided for that offence, which they hadde taken by the humilitye of his fleshe, and by the knowledge whyche they had of hym: he nowe consequently maketh repetition of those thinges whi­che he had spoken, and returneth to that whiche he had begonne concerning Man­na: R. shewing by a notable compari­son, howe muche better this quickening breade whiche he offereth is, than the oulde Manna.

49. Youre fathers did eate Manna in the wildernesse, and are dead,

M. This verse is two wayes ex­pounded. Some vnderstande it gene­rally of all those Fatheres of the Iewes whiche did eate Manna in Moyses time in the desart, as well Godly as vngodly: insomuche that the Lord speaketh here in this place not of the death of the soule but of the body. But othersome expound it of the wicked only, whiche did eate Manna withoute fayth of the trueth, in the whiche is lyfe, and therefore are also deade: that is to saye, they perished euer­lastingly.

But it séemeth not necessarye that wée here distinguishe betwéene the beléeuing and the vnbeléeuing Iewes. C Onelye Christ sayth that Manna was a corrup­tible meate to their Fathers, M. be­ing foode not of the soule, but of the body, not sempiternall, but temporall, which coulde not saue them from death. C. It followeth therefore that mens soules finde foode no where but in him, where­by they maye be fedde into euerlasting lyfe. 1. Cor. 10.3. For we must remember what was spoken in another place, that there is no mention made here of Manna as Christ was a secrete figure: (For in that respect Paule calleth hym spiritual meat) but here Christ frameth his speache to his hearers, who being onely carefull for the féeding of their bellies, had no farther consideration of any thinge in Manna. He doth therefore Iustly pro­nounce that their fathers are deade: that is to saye, which were in like manner addicted to their bellies.

[Page 222] 50. This is that breade whiche commeth downe from heauen that if any man eate therof, hee shoulde not dye.

C. Christ inuiteth and calleth those to whome hée speaketh to eate, when he sayth that hée came that a man might eate. For this kinde of speache is as muche as if he shoulde saye, that hée is to bée eaten of so manye as will eate.

M. Christians dye aswell as other mortal men: but they dye onely in bo­dye for a time, and not in soule for euer. And although the soules of the vnbelée­uing are immortall also, yet notwith­standing their condicion is mortall and miserable, insomuch that being aliue in pleasure they are counted deade. 1. Tim. 5.6 E­uen as the Apostle speaketh of the Wid­dow which liued in pleasure.

For the lyfe of the vnbeléeuing is not the true lyfe, but a false imagination of lyfe, and a mere phantasie, by which they thinke themselues to lyue aloane, when as indéede they are starcke deade.

Wee must also noate the vniuersall formes of speaking, when he sayth, If any man eate. For by this manner of speache hée meaneth that hée is offe­red to all men, insomuch that whosoeuer vseth hym, shall be preserued in lyfe.

51. I am the liuing bread which came downe from heauen: If any eate of this bread, he shall lyue for euer: And the breade that I wyll gyue is my fleshe: which I will giue for the lyfe of the worlde.

The Lord doth often tymes repeate this, that all that beléeue in him shall haue euerlasting lyfe: C. Because there is nothing more necessarie to bée knowne, howe hardelye fayth taketh place in vs, and howe soone it vanisheth awaye againe.

Wée all desire lyfe: but in séeking of the same, wée foolishlye wander in by wayes: and the greater parte despise the same when it is offered. For what is he that doth not fayne and promise lyfe vnto hym selfe withoute Christe? And what is he that is satisfied and con­tented with Christe aloane? Therfore this repetition is not superfluouse when Christ so often tymes affirmeth that it is he whiche geueth lyfe to the worlde. For he taketh vnto him selfe aloane the name of breade, that he might remoue out of oure myndes al false and fayned hope of lyfe. Christ is the breade of lyfe. M. What can the glory and plenty of terrene thinges profite, in the whiche there is no life, yf so be wée loose this breade in the whiche alone all saluation and euerlasting lyfe doeth con­siste.

C. He nowe calleth that the liuing breade whiche before he called the bread of lyfe, and all in one sence. Afterwarde he sayth it came from heauen because in this worlde (the figure whereof passeth and vanisheth awaye) the spirituall and incorruptible lyfe is not to be found: but onely in the heauenly kingdome of God. So often as he maketh mencion of this worde (Eate) he exhorteth vs to faith, whiche onely bringeth to passe that wée enioye this breade to lyfe.

And this is not in vayne: because there are but a fewe whiche will vout­safe [Page 223] to reache out theyr hande to put this breade to their mouth: naye, when the Lord putteth the same to their mouthes they will scarse taste of the same: but some fill them selues ful of wynde: and othersome béeing lyke to Tantalus, doe hungar and ar like to starue with meate before their mouthes.

Because this secrete powre of geuing lyfe, concerning whiche, he spake, might be referred to his diuine essens, he nowe descendeth to the second degrée, and tea­cheth that lyfe is included in his fleshe that men from thence maye drawe the same vnto them. Lyfe is in­cluded in the flesh of Christ. It is the wonderfull counsayle of God verily, that he hath set before vs lyfe in that fleshe, in the which before there was nothinge but the mat­ter and cause of death

And thus he prouideth for oure infir: mitie when he calleth vs not to séeke lyfe aboue the clowdes, but offereth the same vnto vs in the earth, no lesse then if hée shoulde lyfte vs vp to the gates of his kingdome.

Neuerthelesse he correcting the pride of oure nature, proueth the humillitie and obedience of faith, when he com­maundeth suche as are lyke to perishe to seeke lyfe in hys fleshe, whiche in out­warde shewe is contemtible and base.

B. For the saluation of the Sainctes coulde not be finished, except he had ge­uen hys fleshe for vs to death, As ther­fore he did profite and accomplish oure saluation by death, and was truelye made oure redéemer: euenso the Fayeth of Christe cannot stande except wée be­leeue in the death, crosse, and passion of Christe.

Wherevppon the Apostle testifieth that he woulde not seeme to knowe any other thing, than Iesus and the same crucefied. For the satisfaction of oure synnes was made vppon the Crosse, the which was the satisfaction of Gods righ­teousnesse, the appeasing of the Fathers wrath, and the gate of immortalitye. Herevpon to shewe, howe he woulde fi­nishe oure saluation, and with what fayth we must eate him, he sayth that the breade which he will geue vnto those that are hys is his owne fleshe. C. But this séemeth not to belong to the nature of fleshe, that it shoulde quicken and geue lyfe to mens soules. I answere although this vertue doth come from some other thinge then from fleshe, yet notwithstanding there is no let, but that thys name maye be aptly geuen to the same.

For as the eternall worde of God is the well of lyfe, euenso hys fleshe, as a water pipe, doth poure lyfe into vs, which resteth in the diuinitie. And in this sence, it is called liuing or quickening, because it doth geue vnto vs that lyfe whiche it doth borrowe from another.

M. And we must noate that Christ speaketh not hereof all maner of fleshe but onely of his owne.

Therefore lyfe consisteth not neither in the oblations of beastes, neither in any mortall mans fleshe, but only in the fleshe of Christ. C. This word (Geue) is dyuerslye taken: the firste geuing of the whiche Christe at the firste made mencion, is dayly to be séene so often as Christe offereth hym selfe to vs: In the second place he noateth that donati­on onely whiche was made vppon the Crosse, when he offered him selfe a sa­crifice to the Father, and an oblation of a swéete smell vnto God. Ephe. 5.2 C. For then he gaue hym selfe to death for the lyfe of men: and nowe he inuiteth vs to taste the frute of hys death. For that offering once offered shoulde nothing at all profite vs, except wée did nowe eate the same in the holy supper. Bv. Ther­fore when he sayth that he will geue the same for the lyfe of the worlde, his mea­ning is this: I will geue my selfe too death, that the worlde by my death may [Page 224] lyue.

For the worlde is deade in sinnes but the sonne of God dyed in the fleshe, least the second death should raigne ouer the faithful. And thus the sonne of God doeth quicken. C. And this is to bée no­ted that Christ taketh vnto him the part of offering vp his fleshe.

Whereby it appeareth what abhomi­nation the Papistes doe commit, when they vsurpe that to them selues in theyr Masse whiche belongeth to that highe Priest onely. M. For it could bée done of no other than of him who offered vp his fleshe to GOD his Father once for all.

52. The Iewes then con­tended among them selues, saying: Howe can this fellowe geue vs his fleshe to eate.

Bv. There aryseth againe another con­tencion among the hearers, or auditorye of Christ, by reason of his wordes, which were not rightly vnderstoode. M. For al­way those that are carnall, carnallye vn­derstand the wordes of Christ, and ther­fore they are oftentimes offended, and being offended fall to contencion among them selues. For it offended them that he had sayd, that hée would geue his fleshe for the lyfe of the world. C. And the E­uangelist nameth the Iewes againe, not for honors sake, but rather to cast in their téeth theyr incredulitye, for that they re­ceyued not the familiar doctrine, concer­ning euerlasting lyfe: or at least because they do not modestly, enquire of a matter doubtfull as yet, and obscure vnto them: for this is a signe of piuishe frowardnesse and contempte, whereas hée sayth that they contende among them selues. And they which thus contentiously dispute, do hynder them selues from attayning to the knowledge of the truth. Bv. They murmured before because the Lord had sayd, that hée descended from heauen, and that hée was the sonne of God: and now they openlye contende because hée sayd, And the breade which I wyl geue for the lyfe of the world, is my fleshe, Euen as if his meaning had béene that his fleshe ought to bée eaten, as men eate fleshe, which they bye in the Shambles. Ther­fore they crye, ‘Howe can this fellowe geue vs his fleshe.’

C Notwithstanding, this is not simply to bée reprehended in them that they en­quire after the maner howe: for then A­braham, and the blessed Virgin shoulde deserue the same reprehension. There­fore they are eyther deceyued by igno­raunce, or else they doe amisse, who forsa­king braules and contencion, (which the Euangelist onely condemneth) debate & curiously discusse this question (Howe) as though the Iewes ought not to haue enquired of the manner of eating. But verily this ought rather to be imputed to slouthfull negligence, than to the obedi­ence of Faith, if so bée wyttingly, and wyllingly wée kéepe the knots of doubt­fulnesse vnknit, which are dissolued by the word of the Lorde. Wherefore wée may not onely enquire of the manner of eating of the fleshe of Christ, but also ap­prehend and take holde of him so farre foorth as the Scripture offereth him vn­to vs. Away then with that vaine pre­tence of humillitye. Wée must onely obserue this moderation in the secreete workes of God, least we desire to know more than hée hath set downe to vs in his worde. B. It is lykelye that the Iewes tooke holde of that onelye, which might geue them most easelye occasion to cauill. For they dyd not thinke in verye déede that the Lord woulde geue his fleshe to bée so eaten as men eate béefe: yet notwithstanding, they con­tende and speake, euen as Christ had so meant.

But this greatlye troubled them, that Iesus by his allegoryes affirmed him [Page 225] selfe, to bée Christ, to bée God, and the geuer of eternall life, and that hée being the Sonne of man would geue the same fleshe & blood which they sawe, and more­ouer (which sounded yll in their eares) that hée woulde geue the same by that his fleshe which he woulde giue to the death: this verily was that which trou­bled them, offended them, and drewe them away from the Lorde, and gaue them occasion to murmure. Dalying, therefore with the worde of the Lorde, they wrested the same to another scence than hée spake the same.

53. Iesus therefore sayde vnto them: verelye I saye vnto you, ex­cept ye eate the flesh of the sonne of man, and drink his bloode ye haue no lyfe in you.

C. Déepe displeasure moued our sa­uiour Christ at this time to sweare, when he saw his grace with such prowd contempt to be reiected. For hée doth not vse nowe simple doctrine, but to ter­refie them mingleth threatnings there­with. For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for & to receyue life from his fleshe.

Bv. And that which they sayde was absurde and impossible to be done, that hée proueth to be most necessarye: but in sounde scence, and not in that carnall and grosse scence. C. As if hée shoulde saye, if ye contemne my fleshe, know ye for a suretie that there remayneth to you no other hope of lyfe. This venge­aunce hangeth ouer the heades of all such as are contemners of the grace of Christ, that they and their pride shal pe­rishe togither. And they are to be vr­ged with this precise seueritie, least they procéede in flattering themselues. For if so be we threaten death to the sicke which despise remedy by Phisicke proui­ded, what shall wée saye or doe to the wicked, who séeke to abolishe lyfe so much as in them lyeth?

He calleth himselfe here the sonne of man, that hée might the more stronglye confounde that false iudgement which they had of him? For in that hée appea­red to be a man and base in outwarde shewe, they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche. Therefore hée ac­knowledged himselfe to be the sonne of man, a vile and abiect man: but yet, to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod, he denied any man to haue e­ternal life, which did not eate of the son of man and drinke his bloode: that is to saye, which had not Christ liuing in him, being assured that hée is redéemed by his sacrifice, and made the sonne and heyre of God.

C. The scence therefore is this, con­temne mée as yée list, the base and and abiect shew of my fleshe: yet notwith­standing life is included in this contem­tible fleshe: of the which if you depriue your selues, ye shall finde nothing else where to quicken you. It was a grose errour of the Fathers, which thought that infauntes were depriued of euerla­sting lyfe, except they giue vnto them the Eucharist. For there is no word here of the Sacrament of the bodye and blood of Christ, but Christ goeth forwarde in the Metaphor of the eating of hys fleshe, and of the drinking of his bloode, which he had begon. Neyther doe the Bohe­mians rightly procéede, when they go a­bout to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke.

As touching Infants, the institution of Christ doth seclud them from the supper, [Page 226] because they cannot as yet proue & exa­mine them selues, Infantes ought not to be perta­kers of the Lordes Supper. neyther yet celebrate the remembraunce of Christes death: the whiche thing the Apostle Paule tea­cheth to be necessary for all those whiche come to the communion of the Supper. The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same. Math. 26 27. R. Therefore to eate the fleshe, and to drinke the bloude of Christe, is to beléeue that Christe suffe­red for oure synnes. A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the re­mission of synnes paste. Rom. 10.4

M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne, so thorowe faith in Christe wée are made alyue, as the Scripture tea­cheth.

54. Who so eateth my fleshe and drinketh my bloude, hath eternall lyfe, and I will rayse him vp at the last daye.

M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth: C. and hée confirmeth that which is hard to be bée­leued, as that mens soules are no other­wise fedde with his fleshe and bloude, than the bodye is sustayned with meate and drinke. M. For hée speaketh more manifestlye than hée did before, when hée expresselye nameth himselfe. Vere­lye to eate the Lorde, is to abide in the Lorde, and the Lorde to abide in vs.

B. After this manner also we doe commonlye in these words, to Eate, to Drinke, vnderstande not onelye the ta­king of meate, but also the nutriment, and sustentation of lyfe whiche procée­deth of the same. These words per­taine not to the lords Supper.

Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye ex­pounded concerning the Supper. For if it were true that this were to be re­ferred to the Supper of the Lorde, 1. Cor. 11.30 than all the that vnworthyly presume to the same, being made pertakers of the body and bloude of Christ, haue therewithall lyfe, but we know that manye eate the same to their owne destruction and damnation. And verilye it were verye fonde, and vntimelye then to speake of the Supper, when as yet hee had not instituted the same.

Therefore it is most certaine that hée speaketh here of the continual eating by fayth. Notwithstanding wée must con­fesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull: and ther­fore Christ made his holy Supper to bée as it were a seale to this sermon. And this is the cause why our Euaungelist Iohn maketh mention of thys Supper.

M. Hée promiseth euerlasting lyfe before the resurrection, to the ende wée might know that the faythfull are en­dued with euerlasting lyfe by Christ, while they are in this lyfe: euen as it is sayde in another place. C. And Christ so often ioyneth the resurrection to euer­lasting lyfe, because our saluation is hid, euen vntill that daye. Therefore what Christ will giue vnto vs no man can féele, but hee which hauing ouercome the worlde, setteth before his eyes the last resurrection.

55. For my flesh is meate in dede, and my blood is drinke in deede.

[Page 227]This is the reason why he whiche ea­teth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe. Be­cause (sayeth hée) my fleshe is meate in déede, and my bloode is drinke in déede. C. As the body with hongar doth lan­guishe and pine awaye, euen so the soule doth by and by perishe yf so be the same be not fed whith heauenly foode. For when he affirmeth that his fleshe is meate in dede, hys meaning is that those soules are like to famishe, which wante this meate.

Therefore thou shalt then fynde lyfe in Christe, if so be thou séeke the matter and substaunce of lyfe in his fleshe. For so soone as wée forsake the Sacrifice of hys deathe, there is nothing before oure eyes but death, neyther doth he bring vs any other waye to felyng of hys diuine power, than by his death and resurrection. M. Therefore he spe­keth of the redemption of mankynde, whiche shoulde be by hys death, for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde.

Question But why doth he seuerally make men­cion of hys bloode which is contained in the fleshe? Aunsvvere. I aunswere? Christe in this had respect and regarde te our rude­nesse.

For when distinctly he expresseth meate and drinke by them selues, he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt, lest we shoulde fayne and imma­gine to our selues some halfe and vnper­fect lyfe: as yf he shoulde saye, that wée shall want no parte of lyfe, if so bée wée eate hys fleshe and drinke his blood. E­uenso in the supper, whiche agreeth with this doctrine, beinge not contented with the signe of breade, he ioyneth therevnto the Cuppe, that hauing there­in a doule pledge of lyfe, we maye be contented with hym aloane: for he shal finde no parte of lyfe in Christe, whiche doeth not beléeue that Christe alone is his lyfe.

56. He that eateth my fleshe and drinketh my bloude, dwelleth in me, and I in hym.

M. These words pertayne to the simili­tude of suche as eate and drinke to this ende, that he might more amply declare the premisses. Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same, euenso they abyding in hym, and he in them haue lyfe.

Otherwise meate withoute the eater or not abyding in hym that hath eaten the same, doth not nourishe: insomuche that lyfe cannot consist, yf so be the eater, and the meate be seperated a son­der. These thinges are temporall and incorruptible, and therefore imperfect to set forth the power of Christe, and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym, and doe teache vs this, that it is necessarily required that he which will haue eternal lyfe, must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated. And whosoeuer eateth his fleshe and drinketh his bloud, hath Christ abyding in him, and he also in hym. C. Séeing therefore Christe aloane contayneth lyfe in him selfe, he prescribeth vnto vs here a waye howe we shall inioye the same, namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth.

For he shall neuer come to the God Christe whiche neglecteth man. Wher­fore yf thou wilt be pertaker of any thing with Christe, thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe, Bv. Therefore in these wordes the misterye of his Incar­nation [Page 228] and passion is more euident­ly and fully expressed: so that he eateth the fleshe and drynketh the bloud of Christe, whiche with a firme fayth be­leueth that Christe the true Sonne of the liuing God was incarnate, crucefied, raysed againe, for him, that hée wa­shed vs with his dloude from all oure sinnes, and hath reconciled vs to God his father. Whosoeuer beleeueth this, hath lyfe within hym euen the quickening spirite of Christe, the pow­er of righteousnesse and redemtion: and so Christe lyueth in hym, & he in Christ.

M. Because this meate and drink are not subiect to corruption, but haue alwaye in them power to geue lyfe, therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud. C. For this is as muche as if hée had sayde that this is the onely bonde of vnity, and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death.

Bv. This place therefore of the Gos­pell doth agrée with that of the Apostle, where he sayth, Rom 3. we knowe that a man is not iustified by the workes of the lawe, but by Faith in Christe.

Furthermore hereby wée maye ga­ther that he speaketh not of the external signe of breade, of whiche many of the vnbeléeuing doe eate, who notwith­standing are farre from Christe. Also their error is hereby confuted, which thinke, that Iudas did no lesse receiue the body of Christe then the reste of the Disciples, seeing that Christe gaue the bread to all.

For this is moste sertayne that Iudas was neuer a member of Christe: and it is moste absurd to make the fleshe of Christe deade fleshe, and withoute spi­rite: also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe, whenas onely faith is the mouth of the soule.

A. Therefore where faith wan­teth, Faith the mouth of the soule. there is no eating of the fleshe of Christe.

57. And the lyuinge Father hath sent me, and I liue by the Fa­ther: euen so hee that eateth me, shall lyue by the meanes of me.

M. This particle also serueth for the declaration of that whiche go­eth before. Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation, he doth yet more strongly confyrme that whiche hée had sayde, namely that his fleshe is meate in déede, and his bloud drinke in dede: Insomuche that suche as were nourished therewith shoulde be without all perill of death. C. Nowe there­fore he passeth to the principall cause, be­cause the principall originall of life is in the Father.

And he preuenteth an obiection: be­cause he might séeme to detract that from God whiche belongeth to God, in ma­king him selfe the cause of lyfe. So there­fore he maketh him selfe the author of lyfe, that he confesseth that to bée ge­uen hym from another whiche he mini­stereth to other.

As if he shoulde saye. R. The fa­ther is lyfe in déede: so also am I the true lyfe, forsomuche as the Father hath wholy inprinted hym selfe in me. I will not reserue this lyfe whiche the Fa­ther hath geuen to me, to my selfe aloane as a spightfull and enuious person: but I will also communicate the same with [Page 229] the faythfull: that euerye one which be­leeueth in me may haue that life whiche I possesse through the Father.

For, For this cause am I sent into the worlde, that euerye one which beléeueth in mée, maye be pertaker of all those good thinges and graces, which through the Father I possesse by nature.

C. Let vs noate that hée framed this oc­casion also to their capacity, with whom hée spake: For hée compareth himselfe with his father onelye in respect of hys flesh. For although the father be the be­ginning of life: yet notwithstanding the eternall worde it selfe is also properlye lyfe. But the eternal diuinitie of Christ is not here handeled because hée pro­poundeth him selfe as hée being cloathed with our flesh manifested himselfe to the worlde.

Whereas therefore hée sayth that hée liueth by the Father, it doth not be­long to the bare diuinitie, neyther al­so doth it simplye agrée with the human nature: but it is a title of the Sonne of GOD manifested in the fleshe.

Furthermore wée knowe that it is no vnwonted thing to Christ, to ascribe to the Father whatsoeuer is deuine in himselfe.

Bv. It is also to be noated that hée sayth, ‘shall liue by the meanes of me.’

Iustifica­tion com­meth by Grace.For in that we are Iustified, quicke­ned, and blessed, it commeth not by our owne merite but by the mere goodnesse of Christe. And therefore the Lorde sayth by the mouth of the Prophet I will redeeme thee, Esec. 36.22 Three de­grees of life. not for thy sake, but for my owne sake. C. We muste also 1 noate that there are reckened here thrée degrees of lyfe. The firste degree hath God the lyuing Father, who is a sprin­ging 2 well, but secrete and hidden. The seconde degree hath the sonne, who is as a conduite pype by whome lyfe is pow­red into vs. The thirde, is that lyfe 3 which we drawe from hym. So that, because God the Father in whome con­sisteth lyfe, is farre from vs, Christe is appoynted as a meane, whiche is the seconde cause of lyfe, that from him that might come to vs, whiche o­therwise lyeth secrete and hid in God. This sentence therefore agréeeth with that whiche went before, where the Lorde sayde, Iohn. 5.29 As the father hath life in himselfe, so hath he geuen to the Sonne to haue life in him selfe. For in diuers other places he calleth him selfe lyfe.

58. This is that breade whiche came downe from heauen: not as youre fathers did eate manna and are dead: hee that eateth this breade shall liue euer.

M. When the Iewes obiected vnto Christe the fathers which were fed of Moyses by manna, he aunswered to the same thrée thinges, one was, that Moy­ses did not geue vnto them bread from heauen, and that the bread whiche the Fathers did eate in the desart was not the true breade of heauen, because the ea­ters of the same were subiecte to death The seconde was that the Father geueth the true breade of heauen, the whiche breade he him selfe is. The thirde is that the eaters of this bread haue euerlasting lyfe.

Nowe therefore to finishe this dia­logue, he retourneth to the comparison of Manna and of his flesh, where with he began. This is the summe of his wor­des, There is no cause why ye shoulde preferre Moyses before me, because hée fed youre Fathers in the wildernesse: séeing that I haue farre better meate [Page 230] to geue vnto you than that was: for I bring with mée celestiall and euerlasting lyfe. For that bread is sayde to des­cend from Heauen, which hath no earth­lye or corruptible taste, but geueth the Immortallity of Gods kingdome. This vertue they felt not in Manna, which onely sought to fyll their bellye. For there being twoo vses of the same, the Iewes, with whome Christ here dispu­ted, respected nothing but the corporall foode. But the lyfe of the Soule is not transitorye, but groweth more and moore, tyll the whole man bée renued. Bv. And it is manifest by these places that Faith in Christ iustifyeth all those that beléeue.

59. These thinges sayde he in the Sinagogue, as hee taught in Ca­pernaum.

Bv. Nowe the Euangelist noateth the place where these thinges were done and spoken, according to the Histori­call manner, thereby to declare the vn­doubted trueth and certaintye of the matter, C. and also that wée might knowe that there were then many pre­sent when these thinges were spoken.

Bv. For this talke and disputacion concerning Faith, and the effecte of Fayth, was in a great assemblye of the Iewes, that is to saye, in a Schoole, Temple, or Church: because it pertay­ned to the right instruction of the whole Chuch, and of the vniuersall worlde.

C. Hée signifyeth that this Sermon was made as of a graue and serious matter, M. and that Christ was found of the Capernaites in the Sinagogue, into the whiche hée entered to teache, that they might heare him speaking of so great misteries. For hee woulde teache openlye, Ioh. 18.20. that hée might haue ma­ny witnesses of his Doctrine.

Euen as hée bouldlye affirmed before the highe Priest.

This is a notable prerogatiue of the Citye of Capernaum, that they had Christ him selfe to bée their teacher, and that openlye, not once or twyse, but oftentimes.

What thing more profitable coulde happen to this Citye than this, that the Sonne of GOD shoulde bée the tea­cher of the same? It was iustly sayd to bée lyfted vp to Heauen. Those Cityes waxe proude, in the which some­tyme, certaine notable men haue ly­ued, or else haue done some notable thing.

But howe muche more notable was that which happened to this Citye. Mat. 11.23: But when it dyd contempne this singular grace, and abused the same, it was iust­lye sayd to bée deiected to the pit of hell. The Romanistes bragge of Peter and Paules seate, and vnder the pretence hereof haue inuaded and wonne the go­uernment of the Christian world, & haue exalted them selues euen to the Hea­uens. Good Lorde, what woulde they haue done if so bée Christ had taught so oftentimes among them?

But nowe, séeing they doe not retaine the Doctrine of Christ, and of his A­postles in their proper place, what else remaineth for them now than the grea­ter condemnacion? All these Chur­ches whiche haue by the goodnesse and mercye of God, the sound and wholsome doctrine of the Gospell, which other Churches want, must haue this example of the Capernaites alwayes before their eyes.

60. Many therefore of his Disciples, when they had heard this, sayde: This is an harde saying: Who [Page 231] can abyde the hea­ring of it.

M. All that which is contained be­twéene this verse, and the ende of the Chapter concerneth the Discyples of Christ. C. Fyrst of all it is declared, that there were verye fewe among this great multitude which receiued any pro­fite: naye, this doctrine was the occa­sion that many whiche professed them selues to bée the Disciples of Christe, fell away. If the Euangelist had sayd, that onelye a fewe had béene offended, it had béene almost a wonder: but in that a great multitude, ryse and conspire against him, what example shall wee say it is? M. It is no maruaile therefore if the rude multitude dyd not receyue the misticall wordes of Christes, when that his owne Disciples could not abyde the hearing of them.

Wherefore let this Historye bée prin­ted in our heartes, least that at any time wée trouble Christ when he is speaking: and if wée see the lyke to bée in others at this daye, let not their pryde trouble our fayth.

Bv. Those grosse hearers, not vnder­standing as yet what Christ had taught, murmure against the Diuine teacher, saying: VVho can abyde the hearing of it? C. But the hardnesse wherewith all they founde faulte, was rather in their heartes, than in the worde. But thus are the reprobate wont to gather togeather, heapes of stoanes out of the worde of GOD, to throwe at others. And when they resist Christ with theyr stubbornesse, and hardnesse of heart, they complaine that his word is harde, which rather ought to mollifye them.

For whosoeuer humblye submitteth him selfe to the Doctrine of Christe, shall finde nothing in the same intol­lerable or harde: but to the vnbelée­uing which stubbornlye withstande the same, it shall be as a maule or hammer that breaketh the stoanes, Ier. 32.29. as sayeth the Prophete.

And seeing there is by nature the same hardnesse in euerye one of vs, if wée iudge after our owne scence of the doc­trine of Christ, euerye woorde shalbe vnto vs a darke sentence.

Wherefore euery one of vs must com­mende our selues to the dyrection of the holye Ghoste, that hée maye wryte the same in our hearts, which other­wyse wyll not enter in at our eares.

M. Notwithstanding, for consola­tions sake this also is to bée noated that hée sayeth not, All, but, Many of his Disciples were offended. Apostacy. Although many were offended, yet notwithstan­ding, some remaine which are edifyed and saued through the grace of God, for whose sake the Ministers of the worde must constantlye abide in the office of Preaching, although the number of them bée small in comparison of those which goe backe. For, if the Aun­gelles of GOD in Heauen reioyce o­uer one sinner that repenteth, more than ouer ninety and nine Iust persons, and, if so bée the good Shéepherd, lea­uing nintye and nine in the wildernesse, goeth to séeke that which is gone astray, and hauing founde it, bringeth it home with ioye: of howe great waight ought the saluation of a fewe, yea, of one man, to bée to the Ministers of Christ? Let him therefore reioyce more at the Fayth, sinceritye, and constancye of a fewe whiche are Gods elect, than of the Inconstancye of a greate many whiche are Reprobates.

B. For wée sée howe rare a thing it is to fynde a sincere and true Dis­ciple of Christ, and howe hard a thing it is to finde any assemblye without Hi­pocrites.

M. This complaynt whiche the Disciples made concernyng the hard­nesse of the woordes of Christ, was full of arrogancye, contempte, and rashnesse. For they ascribe the faulte of theyr vnbeléefe, not to them selues, [Page 232] but to the wordes of Christ, saying: ‘Who can abide the hearing.’

Such wisedome, Industrye, Honesty, and Godlynesse they ascrybe to them selues, that they woulde haue no man to vnderstande those thinges whiche they them selues vnderstoode not. But they which are of a modest nature, & humble disposition, if they bée offended in any matter, knowing theyr owne Imbecil­litye, doe fyrst of all suspect theyr owne dulnesse and negligence, and doe rather laye the faulte vppon this, than vppon that whiche they heare, not doubting but that a great many can comprehend those thinges whiche they them selues cannot.

61. Iesus knewe in him selfe that his Dis­ciples murmured at it, and he sayde vnto them: Doeth this of­fende you?

B. Iesus, according to his wonted cle­mencye, séeking to helpe their offence and fowle errour, knowing the cogita­cions and secréetes of their hearts, knew strayte waye also, what it was that drewe away those his hearers. C. Christ knewe that the offence which the Re­probates had conceyued, coulde not bée taken awaye: For hée doeth not so much wounde them with his doctrine, as hée doeth detest the poysoned mallice which laye hyd in their heartes.

Yet notwithstanding, hée thought hée would séeke by all meanes possible, whe­ther there were any curable among those that were offended, and to stoppe the mouthes of the reste, saying,

Hée speaketh thus by Interrogation, to signifye vnto them, that it séemed straunge vnto him, that they should bée offended at this his doctrine: and also that they might vnderstande that they were offended without cause, C. séeing the doctrine it selfe contained no matter, in it of offence.

M. And there is no doubte but that hée had this communication apart from a­mong the assemblye of the Sinagogue, as it is manifest that hée dyd in diuers other places. Otherwyse it had not béene conuenient that hée shoulde haue gone about openlye, in the foresayde as­sembly to haue corrected and reproued his murmuring Disciples.

62. What and if ye shal see the Sonne of man ascende vppe thy­ther, where hee was before.

C. Christ here séemeth not so much to take awaye the offence, as hee doeth séeme to increase it: notwithstanding, if any man waye the cause of the of­fence throughlye, hée shall finde that it was in this, that they had conceyued an opinion, that hée ought to do nothing but that which should please them.

The simple and base condicion of Christ which they beheld with their eyes, was a let vnto them, that they coulde not geue place to the power of his diuini­tye: but nowe drawing aside as it were the curtaine or vaile, hee bringeth them to the sight of his Heauenly glorye.

B. As if hée shoulde saye, This offen­deth you, that I take so much to my selfe, that I attribute so muche to the eating of my fleshe, that I affirme that I am the breade of lyfe which descended from Heauen: C. and because I am without honour among men, yée despise mée, and acknowledge no diuine power to bée in mée: But shortlye it shall come to passe that GOD by his mightye power shall exalt me from [Page 233] this contemptible state of mortall lyfe, aboue the heauens.

For in the resurrection of Christe there appeared suche power of the ho­lye Ghoste, as openlye proued him to bée the sonne of God. Also, when it is sayde, Psal. 2.7. Thou art my sonne, to day haue I begotten thee, the resurrection is set foorth as a playne shewe token, where­by this glorye of Christe ought to bée knowne: as the Apostle Paul doeth in­terprete the same. Acts. 13.33. And the ascencion into Heauen, was the fulfylling of his glorye.

Ascention of Christ into hea­uen confir­med. M. Let vs here noate howe the Ar­ticles of the Lordes ascencion is confir­med in the Faith of the Sonne of God, by which wée beléeue that this Iesus the Sonne of man, is the Sonne of the lyuing GOD, whiche came downe from heauen for our saluation. For his Ascention doth confirme his descen­tion. His descention into this worlde was séene of no mortall eye.

It was méete therefore that his As­cention, that is to saye, his returne to his Father, should bée séene of such as shoulde testifye of the same, whereby his descencion which was inuisible might bée confirmed. Iohn. 3.13. For no man ascendeth vp to Heauen, but hée which came downe from Heauen, euen the Sonne of man which is in Heauen.

And, that hée ascended, what is it else but that he descended first into the lower partes of the earth. Hée which descen­ded is euen the same also which ascended aboue all heauens, Eph. 4.9. to fulfyll all thinges.

C. In that hée sayeth, hée was first in Heauen, it doeth not properlye agrée to his humanitye, and yet notwithstan­ding, hée speaketh of the Sonne of man. But this is no vnwonted maner of spea­king, when twoo natures in Christe doo make one person, and to attribute that to one which is proper to another.

63. It is the Spirite that quickeneth, the fleshe profyteth no­thing: The wordes that I speake vnto you, are spyrite and lyfe.

M. This parcell contayneth a de­claracion of those thinges at the which the Disciples were offended, because they séemed harde. C. For Christ tea­cheth that the Iewes receyued no profite by his Doctrine, because the same be­ing spyrituall, they were but carnall hearers of the same.

But because this place hath béene di­uersly expounded, first of all it is neede­full that wée haue the true and proper sence of the wordes: whereby wée shal easely vnderstand the purpose of Christ. In that hée denyeth the fleshe to profite any thing, some doe amisse referre the same to the Iewes, which were carnall. Neyther doe they well whiche affyrme that the fleshe of Christe doeth profite vs nothing, in that it is eaten, but in that it is Crucifyed: but wée must ra­ther eate the same, that it maye profite vs when it is Crucified.

B. Othersome, vnderstande this of the Spyrite, which the Apostles should receyue after the resurrection and Ascen­tion of Christ, affyrming that they had then the true sence of Christes wordes, when that most excellent teacher of the trueth, had replenished them with most ample knowledge of Christ. But their opinion séemeth far better, which thinke that these wordes (Aloane) or (Of it selfe) ought to bée ioyned therewith: as if Christ should haue sayde, The fleshe aloane, or of it selfe profiteth nothing: the which is agréeable to the matter it selfe.

C. For Christe hath simplye respecte to the manner of eating. Hée doeth [Page 234] not therefore so speake as though there were no profite at all to bee receyued by his fleshe: Flesh with out the spi­rite profi­teth not. but onelye pronounceth the same to bee vnprofitable, if it bée re­moued from the fleshe. For whereof commeth it that the fleshe hath quicke­ning power, but because it is spyrituall? Therefore whosoeuer stayeth in the ter­restriall nature of the fleshe, shall finde nothing in the same, but that whiche is dead: but they which lyft vp theyr eyes to the power of the Spyrite, with the which the fleshe is endued, shall féele by by theyr affection and by the experience of Fayth, that it is not called quickening in vaine.

Nowe let vs sée how the fleshe of Christ is meate in déede, and yet profiteth no­thing. Surelye, it is meate, because wée thereby haue gotten lyfe, because in it God is pleased, because in it wée haue all the partes of saluation complete: it profiteth nothing, if so bée we iudge and estéeme the same according to the nature and originall thereof. For the seede of Abraham, which of it selfe is subiect to death, doeth not giue lyfe: but it doeth receyue of the spyrite to geue vnto vs.

Wherefore it doeth become vs also, that wée maye bée truelye fed by the same, to bring with vs the spyrituall mouth of Fayth.

M. Hée doeth not speake of the ex­ternall sounde of these wordes, but of the sence and meaning of them: and hée declareth that hée spake not carnallye of the carnall eating of his fleshe, in the which there is no lyfe, but spyrituallye of the power of the quickening Spyrite, in the which there is lyfe.

C. In fewe wordes, hée teacheth that his Doctrine is spyrituall: for this word Spyrite, is put for the Adiectiue spy­rituall. And that worde is called spy­rituall, which calleth vs vpwarde, that (the holye Ghoste being our guyde) wee maye seeke Christ by Fayth, and not in carnall sence, in his heauenlye glorye. For wée knowe that nothing of those thinges which are spoken, can bée comprehended but by Faith. It is also worthy to bée noted that hée ioyneth the Spirite with lyfe. Hee calleth his worde, lyfe, of the effecte: but he tea­cheth that the same shall geue lyfe to none, but to him, who spyritually recey­ueth the same: for whosoeuer receyueth the same otherwise, rather draweth to him selfe death than life. To the godly this is a most sweete tytle of the Gospel, that they are certifyed, that the same is ordained for them to saluation: they are notwithstanding herewithall admoni­shed to shewe them selues méete Dis­ciples. For the woordes being recey­ued by fayth profite, but without faith, profite nothing at all.

64. But there are some of you that beleeue not. For Iesus knewe from the be­ginning, which they were that beleeued not, and who should betraye him.

M. The Lorde is wont to vpbrayd men with theyr vnbeléefe, because there can no greater iniurye bée done to God, than for men to doubte of his Fayth and trueth. Christ againe blameth these men, because they being deuoyde of the Spyrite, doe wickedly depraue and corrupt his doctrine, and by this meanes turne the same to theyr owne destruc­tion. For they might haue otherwise [Page 235] obiected and sayde, Thou braggest that thy wordes are able to geue lyfe: but wée sée no suche thing. Hee sayeth there­fore that they are a let vnto them selues. For vnbeléefe (as it is alwaye proud [...]) shal neuer reape any fruite in the words of Christ, Vnbeleefe contem­neth Christ because it doeth contemp­tuouslye despise them.

Hée sayeth not, There are some of you, which vnderstande not, but hée sheweth the cause wherfore they vnderstand not. There are (sayth hée) some of you which beléeue not: and therefore they vnder­stande not, because they beléeue not.

By fayth wée are coupled togeather, and by vnderstanding wée are quicke­ned: fyrst let vs sticke fast throughe Fayth, that there maye bée somewhat to geue lyfe by vnderstanding. For hée which stycketh not fast resisteth: and hée which resisteth, doeth not beléeue. For howe shall he bée quickened whiche be­léeueth not?

C. Whereas, hée sayth onely some of them are vnbeleeuing, when as almost euery one of them had his faulte, hée sée­meth so to saye to this ende, least if there were any which as yet were curable, they might thereby bée brought to dis­payre.

M. Hée meant therefore by more gentle admonition to bring them to a better minde, and not so to cast them of, that euery one of them might bée made carefull to obtayne the gyft of Fayth.

Bv. This the Euangelist putteth downe to amplifye the aucthoritye and magistye of Christ: C. Least any man shoulde thinke that Christ dyd rashlye iudge of his auditors. Many professed them selues to bée of his flocke: but their sodaine falling awaye bewrayed theyr hipocrisie.

But the Euangelist sayeth that theyr vnbeléefe whiche was vnknowne to o­thers, was manifest to our Sauiour Christ. The which the Euangelist noteth not so much because of Christ, as for our sakes, that wée might learne not to iudge, but in such matters as are well knowne to vs: For this which Christ is here sayde to knowe from the begin­ning, is proper to his diuinitye.

Moreouer, hée noateth it for our sakes, Rash iudgement for­bydde. that wée which haue not the knowledge of mennes heartes, might learne to suspende our iudgement, vntyll suche tyme as impietye shall bewraye it selfe by externall signes, and so the Trée may bee knowne by his fruite.

R. By this verse also hée doth fortifye the imbecillity of the Apostles, against the offence which was to come by the treason of Iudas. For it is a great of­fence and stumbling blocke to the weake, when they which seeme to bee gods elect and chosen doe betraye Christ.

Wherefore doth he Prophesie long be­fore that Iudas should fall awaye, that they might confirme theyr, Fayth, and that they might not suspect the doctrine of Christ for the fall of some.

M. Therefore the Euangelist meant in this matter to wynne great estima­tion vnto Christ, least hée might bée thought to bée ignoraunt of this wicked­nesse of him which shoulde betray him. R. This place also teacheth the feare of GOD. For if the Lorde spared not the naturall braunches, take héede that it come not to passe that hée doe not spare thée also.

M. Last of all, Rom. 11.21. it is here to bée noated that there are certayne degrées of vnbeléefe, and that one man, in whome there wanteth Fayth, maye bée more wicked than another.

Hée knewe (sayeth the Euangelist) who were not beleeuing, and who it was that shoulde betraye him. Hée maketh speciall mencion of the Tray­tour, as of a man, of most monstrous wickednesse. Hée also was vnbelée­uing, but his vnbeléefe was not with­out notable mallice.

Euenso at this daye, there are ma­ny vnbeléeuers in the Churche, but so, that one of them doe farre excell ano­ther in examples of vnbeléefe. Some of these vnbeléeuers are supersticious: [Page 236] some Epicures: othersome are notable Traytours, insomuche that for gaines sake, they are ready vnder the coolour of familliarity to betraye the Lordes truth, the Church it selfe and all godlynesse.

65. And he sayd: Ther­fore sayde I vnto you, that no man can come to me, ex­cept it were geuen to him of my Fa­ther.

Bv. Againe hée repeateth the cause of Faith, and of vnbeléefe. They whiche are drawne of the Father be­léeue: but they which are not drawne of the Father, beléeue not.

M. This hée sayde before to the mul­titude of the Iewes: but here hée teacheth that his Doctrine is generall, and ap­pertayning to all those, which are voyde of fayth, and come not to the Sauiour. These Disciples came vnto Christ cor­porallye, and corporally followed him, and for this corporal cleauing vnto him, were counted for his Disciples, and they agayne for theyr partes woulde séeme to bée his Disciples. But howe they dyd followe him, and cleaue vnto him in spirite, (whiche belongeth to all true Disciples), it is already declared.

C. Hée sheweth therefore that Fayth is a verye rare and singular gyft of the spyrite of GOD, least wée shoulde maruayle that the Gospell is not ge­nerally receyued of all men for the most part.

For wée haue the lesse estimation of the Gospell, because all the worlde o­beyeth not the same: for it commeth into our mynde howe it can come to passe, that the greatest part of the world should wyllinglye reiect theyr owne sal­uation.

Christ therefore sheweth the cause why the number of the Faithfull is so fewe, namelye, because no man of him selfe. commeth to the Father: for all men are blynde vntyll they are illuminated by Gods holy Spyrite: they therefore are partakers of so great a benefite, vp­pon whome the Father bestoweth the participation of his spyrite. For if all men had this grace, the making men­cion of the same in this place should be out of tyme, and farre from the pur­pose. For wée must noate the purpose of Christ, which is to shewe, howe that many beléeue not the Gospell, be­cause fayth groweth not, but by the sée­créete reuelacion of the spirite.

A. But this verse is more at large expounded before.

C. But hée vseth here this woorde (Geuen) for (Drawne) to declare that there is nothing to moue God to drawe vs vnto him, but his frée grace and mer­cye. For that which wee haue by the gift and grace of God, commeth not by our owne industrye.

66. From that tyme, many of his Dis­ciples vvent backe, and walked no more with him.

Bv. Nowe are ioyned to the for­mer disputacion, notable examples of suche as eate the fleshe, and drinke the bloode of Christ, and of suche as eate it not.

For those which are starters awaye from Christ, do neyther eate nor drinke Christ, because they want faith: but the eleuen Disciples doe truelye eate and drinke. For they doe beléeue in the Lord Iesus, whome they doe con­fesse with a strong and liuelye faith.

M. Therefore wée sée no straunge or vnwonted thing come to passe, when [Page 237] many doe fall awaye from the kingdome of Christ, séeing that here it is sayde, that many Disciples forsooke Christe him selfe.

Mat. 13.20A lyuelye discription of this matter, is set before vs in the Parrable of the séede, which fell vpon stony ground.

R. Mannes nature followeth Christ so long as hée hath any hope to bée re­warded, but his hope being once fru­strate, hée goeth awaye and forsaketh Christ. C. But this is a horrible mon­ster, that so gentle & louing inuitacion, coulde withdrawe the mindes of so ma­ny, speciallye of such as had before ge­uen theyr names vnto him, and were his familliar Disciples.

But this example is set before vs, as it were in stéede of a glasse, in the which wée maye beholde howe great the wic­kednesse and ingratitude of the worlde is, whiche taketh occasion to stumble euen in the very fayre and plaine way, that it might not come vnto Christ.

That therefore which was fore­shewed concerning Christ, Esai. 8.14 ought then to haue béene considered in his doctrine, and now also hée must bée dayly a stoane of offence.

For here could neuer bée such dilligent taking héede, but that the Doctrine of Christ must néedes bée, to many an occa­sion of offence: because the reprobats, be­ing ordayned to destruction, do sucke poyson out of most wholsome meate, and gaule out of Hony.

The Sonne of GOD truelye ob­serued that which was profitable, and yet notwithstanding, we sée that hée of­fended many of his Disciples. Ther­fore howe muche so euer many doe ab­horre the pure doctrine, yet neuerthe­lesse they maye not suppresse the same: onelye let the teachers of the Churche remember the admonicion of Saincte Paule, 2. Tim. 2.15 that the worde of GOD is rightly an offence, and they shall ouer stride all stumblyng blockes voyde of feare.

M. Moreouer, Saint Iohn sayth in his Epistle, They went out from vs, but they were none of vs, [...]. Ioh. 2.i9 For if they had been of vs, they had continued with vs.

It is necessary that after this manner suche as are proued maye bée knowne. i. Cor. 11.19

C. When the Euangelist sayeth that they walked no more with Christ, hée meaneth that there was not a full A­postacye, but that they withdrewe them selues onelye from the fellowshippe of Christ: notwithstanding, hée condem­neth them as Apostates. Whereby wée haue to learne, that wée cannot goe backe the breadth of one foote, but that wée are readye to forsake Christ.

67. Then sayde Iesus vnto the Twelue, wyll ye also goe a­waye?

M. Hée maketh no mencion of those which had forsaken him, neyther doeth he séeme to bée any whit angery with them, but turning him selfe with great modestye to the rest which remayned, namely, to the twelue Apostles, sayde, vnto them, VVyll ye also goe awaye?

Bv. Hée doeth not aske this question as though hée were ignoraunt what they thought, or what they would doe, but hée demaundeth it that he might set their Fayth, and the profession of theyr faith, as an ensample to the whole Churche to bée followed & kept: M. and therewith also to declare that he doth staye none of his Disciples from going from him, if so bée they bée such as desyre to goe from him, because this Apostleship requireth such as come not compelled, but volun­taryly, and desyrous of heauenly grace.

C. Hée teacheth also that there is no cause why they should suffer them selues to bée drawne awaye by the lightnesse and inconstancye of other men. For hée sheweth him selfe to them to bée hée with whome they shoulde abyde: and therewithal exhorteth them not to ioyne them selues companions to Apostates.

And verylye if so bée the fayth be buil­ded vppon Christ, Fayth in Christ ne­uer shaketh it shall not depend [Page 238] vppon men, neyther shall it shake at any time, although Heauen and earth shoulde seeme to goe togeather. And the cyrcumstaunce is to bée noated, that Christ being depriued almost of all his Disciples, retayneth onelye Twelue. By these and suche lyke examples, e­uerye faythfull man is taught, to fol­lowe and serue God, although hee haue neuer a fellowe.

M. Let no man therfore faint or be discouraged in this wicked world, where verye fewe are founde whiche cleaue faythfullye to the Lorde, as though the Lorde had the lesse care of the fayth­full, because they are both abiect and fewe in number, but rather lette vs vndoubtedlye beleeue, that our Sheep­heard Christ Iesus, wyll not neglect or forget one of the least of his shéepe.

Multitud, doth not auayle to saluation.For as the multitude of the wicked shall not saue them from destruction, so the paucitye or smalnesse of number of the Iuste, shall nothing let where­by they may not bée saued.

M. Also, because these were special­lye geuen to Christ of the Father, that Gods election might take place, it was necessarye that they shoulde abyde and perseuere with him vnto the ende.

Rom. 11.29 A For the giftes and calling of God are suche, that hee can neuer repent him of them. For hée is wont to finishe the good worke which hée hath begon in his seruauntes.

68. Then Symon Pe­ter aunswered him, Lord to whome shal we go? Thou hast the vvordes of eter­nall lyfe.

Bv. Simon Peter hauing alwayes a fer­uent faith and zeale to Christ Iesus, and nowe also making aunswere, not in his owne name, but in the name of all the rest, cryed out with great courage, Lord to whome shall wee goe?

C. This was the Iudgement of them all, except Iudas, who had nothing that was sincere in him.

M. Peter might haue sayde simplye, Lorde wée wyll not goe awaye: but hée thought it better to expresse twoo causes of tarrying, why hée and his brethren woulde abide styll with Christ. First because they vnderstande and perceyue that his doctrine is wholesome, and of power to geue lyfe: Secondly, because whether soeuer they go, leauing Christ, there is nothing to bée found but death.

R. By this aunswere of Peter, wee plainelye sée the same to bée true which the Apostle writeth, saying: The prea­ching of the Crosse is to them that per­rishe foolishenesse: i. Cor. i.18. but vnto vs which are saued, it is the power of God.

C. This is a notable commendation of the Gospell, that it ministereth vn­to vs eternall lyfe: Rom. i.16. being the power of God to saluation to euery one which beléeueth the same.

For otherwise is lyfe offered to vs in the Gospell, when as God fréelye re­concileth him selfe vnto vs, 2. Cor. 5.19. not impu­ting our sinnes to vs. Hereby there­fore wée learne, that wée must followe our Maister Christ aloane, and must cleaue onelye vnto him which can bring to vs euerlasting lyfe.

Bv. This lyfe is not founde in the Philosophie of Plato or of Aristotle: neyther is it to bée founde among the Pharisées and Monkes. Death sheweth it selfe in the Institucions of these men: death, deceyte, and destruction is in the whole worlde, and falleth vpon the pate of such men as are carelesse, and fol­lowers of foolishe thinges: and hée a­loane escapeth death, deceyte, and de­struction whiche faithfullye imbraceth [Page 239] Christ, and cryeth with Peter, Lorde whether shall wée goe? wee wyll abyde with thée, for thou hast the wordes of eternall lyfe: In thy word, in the Scrip­ture, in the holy Gospel, and in thy selfe, is the light, the waye, the trueth, and the lyfe.

69. And wee beleeue and are sure that thou art christe the Sonne of the lyuing God.

M. To those that departed, the Lord sayde, But there are some among you, which beleeue not: Verse three score and foure. Peter here on the con­trarye part, to put awaye all suspition of vnbeleefe from him selfe, and from the rest of his brethren, and might sepe­rate him selfe from the fellowshippe of vnbeléeuers, sayeth, And wée beléeue and are sure that thou art Christ the sonne of the lyuing God. In these words Peter briefly comprehendeth the summe of Faith. And hée placeth Faith in the first place, because the obedience of Fayth is the beginning of true vnder­standing: yea Faith it selfe is the true eye of the minde.

But strayte after knowledge is added, which discerneth Fayth from erronious and false opinions. Faith is the eye of the minde. For the Turkes, the Iewes, and the Papistes do beleeue, but they knowe nothing.

Faith and knowledge tyed togea­ther.But Fayth is tyed to knowledge: be­cause Gods truth is certainely and vn­doubtedly knowne vnto vs, not suche truth as mans knowledge is able to ap­prehende, but such as the spirite of God doth seale in our hartes.

M. Therefore Christian Faith, hath this propertye aboue all other, to knowe that which it beléeueth, that which can neuer bée sayde of any mannes Fayth, that euer hath béene or shalbe in the worlde, because theyr Fayth is not of true, but of false thinges.

R. So that first of all wée must be­léeue the woord: then followeth know­ledge, and the vnderstanding of the trueth of the worde. B. In Peter the feruencye of Faith, to confession is to bée noated. Charity in fauourable iudgement Charitye also appeareth in him, in that hée Iudgeth well of all the rest of his fellowe Disciples.

For looke what hée him selfe thought of the Lorde, hée doubteth not to thinke the same of them, seeing hée aun­swereth for them who were neuer as­ked before any suche question, saying, And wée beleeue. &c.

But this confession séemeth nothing to appertayne to the present cause. For the question was mooued concerning the eating of Christes fleshe. I aunswere Although the twelue had not by and by the knowledge of all thinges that the Lorde taught, yet notwithstanding it is sufficient that they according to the measure of theyr fayth doe confesse him td be the Aucthour of saluation, and do submit themselues to him in all things. M. For at another time they prayed for the increase of their fayth, saying, Luke. 17.5. Lorde increase our fayth.

A. Moreouer the aunswere of Peter doth very well agree with the wordes of Christ when hee sayde, The wordes which I speake vnto you are spirite and lyfe,

And Peter confesseth that hée hath the wordes of eternall lyfe: wherevppon there is no doubte, but that Christ is the Sonne of the liuing God.

7. Iesus aunswereth them haue not I chosen you twelue and one of you is a Deuill?

M. These thinges were spoken by the Lorde to singuler purpose. Peter [Page 240] being of a good nature, and disposition thought that all the rest of his fellowe Apostles, were endewed with the same sinceritye and faythfulnesse of mynde, that hée was endewed with, of the whiche hée séemed after a sort to boast.

Hée knewe that this number of the Apostles was singularlye and speciallye chosen from among the rest of the Dis­ciples, by the Lorde: for the whiche cause hée coulde not otherwyse thinke but that they were faythfull and sincere whome the Lorde so speciallye had cho­sen the to dignity of the Apostleship: and therefore bouldlye, as perswaded not onelye of his owne Fayth, but of the Fayth of the rest of his fellowes, hée fayde, And we beleeue.

Nowe, the Lord séeking to take away this securitye and perswation, not one­lye from him, but also from the rest, and further also to signifye vnto them, that it was no maruaile, that among the multitude of the Disciples, whiche were not chosen by him, but followed him of theyr owne fréewyll, many for­sooke him through theyr vnbeleefe, when as in that small number of the Apostles which hée had speciallye chosen, there was one to bée founde, which was not onelye vnbeléeuing, but also (whiche was a great deale worse) a Deuell, the Lord (I saye) séeking these thinges, sayeth,

B. The Gréekes call him the De­uell, whome the Hebrewes call Sa­than. By this therefore that he sayde, that Iudas was a Deuell, hée meant, that hée was his aduersarye and ene­mye, and not a Disciple, although he were chosen with others into the num­ber of the Disciples, by externall cal­ling, and was as yet among them.

C. For where Christe sayeth, that hée had chosen Twelue, it is not refer­red to the externall purpose of GOD, (for it is not possible that any of them shoulde fall awaye which are predesti­nate to euerlasting lyfe) but séeing they were chosen to the office of Apostleship, it became them to goe before others in pietye and holinesse.

Therefore hée putteth here chosen, for the most notable and excellent among the common sort of people.

M. Concerning their election, reade the thyrde of Marke, and the sixte of Luke. And Mathewe repeateth their names in order, in the tenthe Chap­ter.

And, when hée calleth Iudas a De­uell, there is no doubte but that hée meant by this name, to make him verye detestable. For they are decey­ued which extenuate the odious title of this vyce. And verylye, they whiche prophane so holye an office, cannot bée sufficientlye hated and detested.

Those Aungelles are called teachers which doe verye well discharge theyr Ambassage, Rightlye, Mala. 2.7. therefore hée is called the Deuell, which being chosen into so honorable an office, doeth by his owne wickednesse degenerate from the same.

There is also another reason, why suche are called Deuelles, namelye, because GOD doth geue more lyber­tye to Sathan, to preuayle against the Reprobate and wicked Ministers, than against any other of the common sort of people.

Wherefore if so bée they which are chosen to bée Pastours bée carryed a­waye with Deuillishe madnesse, inso­muche that they are lyke vnto brute Beastes, wée must not despise the dignitye of the office, but must rather commend the same, séeing such sharpe vengeaunce followeth the prophanation of the same.

Bv. Iudas is here called the Deuell, not so much because hée was a Tray­tour, as for that hée made him selfe a Minister and instrument for the Deuell to worke by.

[Page 241] 71. He spake of Iudas Is­cariot the Sonne of Symon: for hee it was that shoulde be­tray him, beeing one of the twelue.

M The Euaungelist séeketh dilli­gently to defende the innocencie of the rest of the Apostles, and woulde not haue anye wrong or false suspition to lyght vpon the true and sincere Apostles of Christ. Let all these imitate this dil­ligence which desire that the auctoritie of the ecclesiasticall ministerye maye stande safe and sounde.

C. And although Iudas conscience did accuse him, yet notwithstanding wee do not reade that hee was any whit mooued So dull are Hipocrites that they do not féele their woundes: in the sight of men they are so brasen faced, that they will not let to preferre themselues before the best men. R. We see therefore howe that all which seeme to be elected are not elected. Bv. Let no man therefore to much flatter himselfe and be secure be­cause of certaine giftes which he hath re­ceyued. For hée which had obtained so great gyftes that hée could worke signes, by which he was growne to wonderfull couetousnesse, coulde receyue no profite, neyther by benifites, neyther by giftes, neyther by the companye of Christ, ney­ther by the washing of his feete, neyther by the participation of the table, ney­ther by the kéeping of the mo­ney, but all these things were meanes to bring him to destruc­tion.

❧ The seauenth Chapter.

1. After these thinges Iesus went about in Gali­lee: for hee woulde not go about in Iury, be­cause that the Iewes sought to kill him.

IN THE FIFTE Chapter going bée­fore the Euaungelist declareth that the IEVVES went a­boute to kill our Sauiour Christe, for healing the man on the Sabboth daye whiche was diseased eyght and thirtye yeres, and because hée made hymselfe equall with his Father.

[Page 242]These thinges hée repeateth here in one worde, to shewe the cause where­fore hée went at this time into Galilee. Bv. For the Lord doth willingly with­drawe himselfe from bloude thirstye men, and from conspiratours of mur­ther: and his spirite shall rest vpon the gentle and humble, and vppon suche as reuerence his worde. M. The Nobi­litye and fame of the land of the Iewes by reason of the Priesthoode and temple séemed to require, Esay. 66.2. that Christ should ra­ther haue gone about in the same, rather than in Galilee, which was an abscure and infamous lande. Furthermore hée might ronne into suspition, because hée shonning the light, forsooke Iurye bée­cause of the Scribes and Phariseis, men learned in the Lawe, and rather desiered to goe aboute in Galilee among ignoraunt men and vnskilfull of the knowldge of GOD, and to preache his doctrine there, than among the learned in Iurie.

Necessarilye therefore the Euaun­uangelist hath shewed the reason of this matter, declaring that the malice and crueltie of the Iewes was the cause that the Lorde leauing Iury wente into Galliee. C. For hée had no safe abyding among the Iewes. If any man thinke it absurde that Christ sought to hide himselfe, whiche with a becke coulde breake and disapoynt the deuises of hys enimies, let him consider what persone our Sauiour Christe did beare at his Fathers appoyntment, for the whiche cause hée thought it good to kéepe hym­selfe within the boundes of a man.

For, because he had taken vpon hym the forme of a seruaunt, hée fled and shon­ned perill after the manner of men, vn­till such time as his Father exalted him. And although he knewe the prefixed time of his death, yet notwithstanding hée behaued himselfe as a man subiect to daungers.

Wherefore it became him not rash­lye to cast himselfe into the middest of daungers. But hée so shonned periles, that neuerthelesse hee swarued not from the course of his Office no not the breadth of a nayle. For wherfore haue wée health, Health [...]o giuen [...] to [...] God. and the safetye of our lyfe, but onelye to serue the Lorde? Let vs therefore take héede, that wee loose not the causes of lyuing, for lyfe.

B. It is lawfull for vs also to flée from perryll, so that wée doe not hynder the glorye of God by our flight. The E­uangelist sayeth not that the Lorde Ie­sus dyd forsake Iurye, because the Iewes were sinners, for the Galileans also were sinners, whome notwithstanding for this cause he dyd not disdayne. More­ouer, hée is oftentimes read to haue ea­ten and kept company with Publicans and sinners: Crueltie against Christ ex­cludeth the grace of God. so far was he from forsa­king the Iewes, because they were sin­ners. Not euerye sinne excludeth this grace of Gods kingdome: but this blood­thyrstinesse and crueltye of the Iewes ex­cludeth it.

2. The Iewes feast of Tabernacles was at hande.

C. It is probable and lykelye that this happened the seconde yeare of Baptisme. B. This Feast of Tabernacles or Tentes was so cal­led because of Israell aboade in their Tentes seauen dayes, Feast of Tentes. for a remem­braunce that God made their fathers to dwell in Tentes, when hée brought them out of the lande of Aegipt.

M. This feast is celebrated from the fiftéenth daye of the seuenth Moneth, (which wée call October) vnto the one and twentie daye of the same, as is to be séene in Leuitticus. C. Wée haue shewed before in the thirtéenth verse of the seconde Chapter that there were two causes which mooued our sauiour Christ to come to Ierusalem at the feast dayes. Leui. 23.34

But now the Euaungelist sheweth that Christe so rested in Galile, as though hée woulde not come at all to Ie­rusalem, A. although hée was appoyn­ted to ascende thyther: as wée shall see hereafter.

[Page 243] 3. His Brethren there­fore sayd vnto him, Get thee hence, and go into Iury, that thy, Disciples also maye see the workes that thou doest.

B. The Euaungelist calleth the Cosins and Kinsemen of our Sauiour, his bre­thren, according to the manner of the scriptur. C. For by this name the Iewes comprended all kinsemen, in what de­grée of bloode soeuer they bée: Mat i2.46 as wée haue shewed in another place.

B. They therefore whiche did not bée­léeue that he was the same whome hée preached himselfe to be, admonished him stronglye to go vp to Ierusalem at the Feast daye and there where all Israell came together, to make himselfe open­lye knowne what he was. For they knewe that his abyding in Galilee was to shoone the madnesse and wrath of the Iewes, which he had prouoked against hym by healing the man which was dis­eased eyghte and thirtie yeres. C. For Christ was deryded of those his kins­men, because he fleeing as it were from the light, laye hidde in an abscure and base corner of Iudea. By the name of Disciples they vnderstande, not enelye such as were domesticall and his family­are Disciples, but also such as he ment to get vnto him from diuers places of the whole Nation.

4. For there is no man that doeth any thing in secrete, and hee himselfe seeketh to bee knovvne open­lye: If thou doe such thinges shewe thy selfe openlye to the vvorlde.

R. These wordes of Christes Kinse­men may be vnderstande to be spoken eyther contemptuouslye, or else wisely, but howsoeuer, yet carnallye. If they be wordes of contempt, then they haue this meaning: Why doest thou glorye and boast so much before vs of thy selfe: if thou be suche a manner of man as thou braggest thy selfe to be, why doest thou not goe into Iury, where there are men boath mightie, noble, and holye, and also learned and wise. If thou art descended from heauen, what néedest thou feare the threatening of men? If thou desire glorye and prayse, as wée perceyue greately thou doest, why doest thou lurcke in an obscure corner of Ga­lilee? Goe thy waye vp to Ierusalem, and there thou shalt haue iust occasion offered thée to séeke thy prayse and glory.

But if thou will haue these wordes spoken wiselye for good aduice, than this is the scence: Because nowe the feast of Tabernacles was at hande, at which time a great multitude came vp to Ierusalem, according to the lawe the kinsemen of Christ tooke counsayle to­gither among themselues, that when Christ shoulde séeme to handle his mat­ters fearefully and without discretion they woulde exhorte hym for kindredes sake, not to neglect his fame, but to goe vp with them at the feast daye, wherby hée shoulde confirme his aucthoritye be­fore the Iewes, which hée had partelye gotten alreadie by hys myracles. Ney­ther did they onelye séeke his prayse, but theyr owne fame also, which should come vnto them by the glorye of theyr [Page 244] kisemen.

They saye therefore, Why doest thou lurke here so obscurelye? whome doest thou feare? why doest thou so vndiscréetelye handle thy businesse? Wée for the naturall loue whiche wée owe vnto thée, earnestlye exhorte thée, that thou go vp with vs to Ierusalem at the feaste daye, to confirme and ap­prooue thine aucthoritie there, that thy glorye may be more famous, and that thou mayest winne a greater num­ber of Disciples, boath by thy doctrine and also by thy miracles. For wée sée that thou doest many greate and won­derfull thinges, but yet not so wiselye as thou shouldest, because thou with­drawest thy selfe from the multitude and greatest companye of men, and ly­est hidde in a corner of Galilee, where thou canst haue no glorye or prayse of men.

If so bée the workes which thou doest be altogither deuine, thou shalt not feare the light, but shalt goe with vs to the feast, that thou mayest bée the more famous and honorable. C. For séeing thou art indued with so greate vertue and power that thou canst win Fame by working signes and wonders, loose not the same: for thou doest in vaine spende and bestowe here, those giftes whiche GOD hath giuen vnto thée, where there are no méete witnesses and Iudges of the same. B. For hée which woulde haue all men to speake frée­lye and openlye of him, must doe those noble actes which hée doth openlye, and not in secrete. Therefore make thy selfe knowne vnto the worlde.

B. Hereby wée perceyue how great the dulnesse of men is, in waying and considering the workes of GOD. For the kinsemen of our Sauiour Christ woulde neuer haue spoken thus, except they had vtterlye contemned and despi­sed those manifest signes and proofes of his deuine power, which they ought to haue receyued & reuerenced with great admiration.

That whiche wée here in this place concerning Christ doth daylye happen: For they which ought to be friendelye boath for néerenesse of bloude, and also for other causes are more gréeuous and troublesome to the children of GOD than straungers, oftentimes. For they are the instruments of Sathan, to draw and entise them, which would scincere­lye and faythfully serue GOD, one while to ambition, another whil to coue­tousnesse, to the loue of the worlde, and to such lyke. Concerning the which matter reade more in our exposition of Mathew.

But Christ sharpelye repelling suche Sathans, teacheth vs by his example, Mat. 10.36 not to followe the foolishe willes and mindes of brethren.

5. For his brethren be­leeued not in him.

R. Now in this place that appeareth to be true, Ioh. 4.44 which our Sauiour Christ sayth in a nother place, A Prophet hath no honour in his owne countrey.

B. Hereby also wée learne that all are not godlye which appertayne vnto Christ concerning the fleshe. For what did it profit these men whom the Euan­gelist noateth to be vnbeleeuers, that they were the Lordes brethren? C For the Spirite of Christe doth geue vnto them a perpetuall noat of infamie, be­cause they being conuinced by so manye testimonies of workes, did not for all that beleeue. Therfore as sayth Saint Paule. VVhosoeuer desiereth to be in Christ, must be a newe creature. 2. Cor. 5.i7. B. For in Christ Iesus neyther circumcision a­uayleth any thing, nor vncircumcision, but a newe creature. C. For they which geue them selues wholy vnto God, are vnto Christe in stede of Father, mother and brethren, as for others he putteth them from hym. Wherefore to ridi­culouse is the superstition of the Papi­stes who in the virgine Marie, all o­ther thinges sett a parte, only extoll the honoure of bloude: as though Christe did not reprehende the Wo­man, [Page 221] which cryed in the myddest of the multitude, Blessed is the wombe that bare thee, Luk. 11.27. and the Paps that gaue thee sucke. For Christ aunswered, Nay ra­ther blessed are they which heare the worde of GOD and keepe it. B. For the inwarde man aloane framed after GOD, is acceptable vnto GOD, and bringeth foorth the vndoubted fruite of righteousnesse. M. Let vs noate also in this place, how that fayth in Christ is the onely gift of GOD, and commeth not by anye prerogatiue of fleshe and bloode. For the faythfull are borne nei­ther of bloude, neyther of the will of fleshe, nor of the will of man, but of GOD. Also fleshe and bloude reuea­leth not the sonne of God, Ioh. 1.13 but the Fa­ther which is in heauen. A. Let vs re­member therefore what the Lorde an­swered to his kinsemen Iames and Iohn To sitte on my right hande, Mat. i6.17 and on my left, is not mine to giue, but it shall hap­pen to those for whome it is prepared of my Father.

6. Then Iesus sayd vnto them, my tyme is not yet come: but your time is alwaye readye.

CHR. Some interpret this of the time of Christes death, but not aptlye. C. For hée speaketh of the time of his departure and affirmeth that hée differeth from his kinsemen in this, that they might with­out daunger come forth at all houres in the face of the worlde, because they haue the worlde their friendes: but he hadde good cause to feare, for that the worlde was his enimie: And hée geueth them to vnderstande that they giue euill ad­uise in a knowne thing: as if hée shoulde saye, Bv. My time to goe thither is not yet come: when time shall serue, I shal néede none of your admonitions: I know what & when to do euery thing: howe also and when I must be made knowne to the worlde, doth not depend on mans counsayle but vpon my Fa­thers decrée. M. Ye maye ascende to Ierusalem when ye will, but I haue not alwayes that libertie, you néede not waight your time, because ye may goe when yée will: but as for mée I must attende my time, because all times to mée are not alike. C. Wée are also here taught how dilligentlye wée ought to beware, that wee doe all thinges by the rule of Gods worde, and in due time: Bv. and also to take héede that wee doe nothing rashelye, without warraunt from God. Hée talketh with vs in his worde. Wée consult therefore with him when wée aske counsayle at his worde, when wée praye, and when wée craue his holye spirite. Time ought to be considered, according as ocasion serueth.

M. Euerie man therefore ought to con­sider his time, and not to doe any thing out of due time, but pacientlye to tarrye for the oportunity of a conuenient time. The Lorde woulde not goe with his Brethren to Ierusalem, because hys time was not yet come.

At another time hee commaunded Passeouer to be prepared for him at Ierusalem, saying, I will keepe the Pas­ouer at thy house with my Disciples. And to his mother hée sayde, Mat. 26.18 My houre is not yet come. Let euerye one of vs therefore learne by thys example, Iohn. 2.4. to frame our selues according to the conue­nientnesse of the time, Rom 12.11. A. euen as the Apostle Paule teacheth vs, but so not­withstanding, that we swarue not the breadth of a nayle from our calling.

7. The worlde cannot hate you, but mee it hateth, because I testifie of it, that the workes thereof are euill.

[Page 246] C. The worde is here taken for men not regenerate, which retaine theyr na­ture and disposition. Whosoeuer there­fore are not regenerate by the spirite of God, are pronounced by our Sauiour Christ to be enimies vnto him. And why? Surely because they condeme his workes. Wherefore if wée will stande to the iudgement of Christ, wée must confesse that the whole nature of man is so vitious and corrupt, that there can procéede from the same, no right, sincere or good thing. M. Christ might haue said The high Pristes, Scribes, and Phari­sées cannot hate you: but they hate me. But because his brethren, had vsed this worde worlde before, saying, Shew thy selfe to the world, when as in déede they vnderstoode those forenamed persons, hée also rightly calleth them the worlde: but so that therewithal hée noateth them of a worldly disposition. As if hee should saye, yee inuite me by this word (world) to the high Priestes, Scribes, and Pha­risées of Ierusalem, to shew my selfe be­fore them. Ye truely and iustly cal them the worlde: for they are nothing else but worldely. And because the worlde loueth that which is his owne, the world cannot hate you, which are worldelye, and the children of this worlde, being pertakers of corruption and of worldly wickednesse. R. The Pharises hate not you, the mightie men doe not persecute you, because yée are all of like impietie of lyke wicked manners, ye imbrace their doctrine as holye: and whatsoeuer they saye ye accounte it an Oracle. Wherefore they call you obedient chil­dren of the Sinagoge: so farre they are from persecuting and hating you: but the worlde that is, the wise, mightye, and holye men of this worlde hate me, not onely because I doe disagrée with theyr impietie, but also doe reproue, and reprehende all their workes, righteous­nesse, holynesse, wisdome, and power, as abhominable in the sight of GOD. A. For that which is highlye estée­med in the sight of men is abhomina­ble in the sight of God. Luk. 16.15.

C. Therefore hée conuinceth them to be carnall, when hée sayth that the worlde cannot hate them. R. Christ therefore woulde not followe the carnal affections of his kinsemen.

C. Furthermore, by these wordes the Lorde Iesus doth signifie that the Gos­pell cannot be truely preached, but that the whole world must be cited as guiltie before the tribunall seate of GOD, that so fleshe and bloode maye be troden downe, and brought to nought, Iohn. 16. [...] accor­ding to this saying, VVhen the holye Ghost commeth it shall reprooue the worlde of sinne.

Herewithall also wée learne that the pride which is naturallye ingraffed in men is so greate, that they flatter and lyke of themselues in their vices: For when they are reprehended they woulde not be angerye, except they being blin­ded with the ouermuche loue of them­selues, did flatter themselues in theyr euill.

Onelye Gods spirite doth make vs gentle and méeke to abide reprehention insomuche that willingly wée offer our selues to be slaine with the sword of the Gospell. Humilitie resteth where the spirite of God aby­deth.

B. This also is to be noted, that we cannot haue the loue and friendeshippe of the worlde, except wée giue our con­sent to the euill workes thereof. For if so be wée séeke to maintaine the glorye of God aloane, and do pronounce onelye GOD, to be good, and doe séeke also to conuince the worlde of sinne, by and by it persecuteth vs, euen as afore time it persecuted Christ.

And to reproue the worlde, is not one­lye to inuey against that groser sorte of sinners, (for that the world can beare) but also to testifie that the workes ther­of are euill: that is to saye, that it is wholy voyde of righteousnesse and good­nesse, and that it cannot attaine to true righteousnesse but by Christ.

M. For the nature of the worde is to enter through euen to the deuiding a sonder of the soule and the spirite, and of the Ioyntes and the marowe, and dis­cerneth the thoughtes. A. What pre­tence soeuer therefore the worlde hath for the hating of the professors of the gos­pell, there can be no other cause than that [Page 247] which Christ hath foreshewed: namely because the faithfull doe testify that the workes of the worlde are euel. Heb. 4.12 M.

The Iewes those ypocrites went a­boute to kill Christ, as a transgressor of the Saboth but there laye a nother mis­chife secrete in their harts, of the which not so muche as Pilat was ignorant: for he knowe that for enuy they had deliue­red him vp to death.

Euenso they which at this daye hate the Ministeres of the Gospell, ascribe the cause to the loue of the Church, calling them enimies and forsakers of the churh when as they themselues are not louers of the Churche but sekers of their owne vayne glory.

And they pretende that to magistrats whiche they knowe they cannot abyde, calling them seditious persones, as though they them selues wished wel to magistrates, when as in déede no men are, nor euer haue béene greater e­nemies to magistrates then they them­selues haue bene. Iohn. 3.20. B. But they will not come to the true light of Godes worde, leste their euell déedes shoulde bée repro­ued.

8. Go ye vp vnto this feaste: I will not go vppe yet vnto this feaste, for my tyme is not yet full come.

M. There is no doubte but that the Lorde woulde haue instructed them, and kept them with him longar, yf so be they had béene of a sincere harte, and had er­red symply: but because they were led by the spirite of enuy and had an euel o­pinion of hym, he left them to their owne counsayles. They had herde and séene many wonderfull miracles they ought to haue knowen who, and howe greate he was, if so be they had not ben blinded with mallice: furthermore for kindreds sake they shoulde haue bene better affec­ted towardes him. Iustly therefore he sendeth them awaye from him to go whe­ther they will.

Thus doth God alwayes deale in his Iustice with the vnbeléeuing and obsti­nate insomuche that when they will not be otherwise ruled, he leaueth them to their owne immaginations, that they may eyther walke in them or else tourne to hym by repentaunce.

Heare O my people, and I will protest vnto the O Israell, if thou wilt harken vnto me let there be no straunge God in thee neither worship thou any forreine God. For I am the Lorde thy God, whiche brought thee out of the lande of Egipt: open thy mouth wide and I will fill it.

But my people woulde not heare my voyce, and Israell would not obaye me So I gaue them vp vnto the hardnesse of their harte and they haue walked in their owne counsailes. Psal. 81.8

As therefore it cannot be gathered, by those wordes that the Lord doth not care for the saluation of his people, and doeth reiect the infirme and weake: (for he sayeth afterwarde I woulde my people had harkened to me and Israell had wal­ked in my wayes. I woulde sonne haue humbled their enimies) so verely wée must not here gather that the Lorde had not a care for the saluation of his bre­thren because he so lightly sendeth them from hym, saying Go ye vp vnto this feast.

But wée must rather vnderstande howe vnméete and inconuenient a thing it is to constraine wicked and mallicious persons against their willes to be per­takers of that grace, which with all their strength and might they reiect and con­temne. Iohn. 3.19. For it is most iust that they shoulde erre and wander in darckenesse which loue darckenesse more than light.

9. When hee had sayde these wordes vnto them he aboade still in Galilee.

M. In that Christ ascended not to Ierusalem, but aboade still in Galilee, [Page 224] when others went, it maye seeme that his owne conscience did accuse him, or else that he taried behinde for want of manly courage: and in that he doth not go with his brethren as he was wonte to doe at other tymes, he seemeth to bere vnto them some priuy grudge. But Christe is contented paciently to abide these thinges, hauing the testimonye of an innocent conscience, the whiche also he declared to his bretheren, when hée shewed vnto them the cause why he was hated of the worlde.

Let vs learne therefore by this ex­ample, not to be muche carefull and troubled for any thinge that man Iud­geth of vs, so that we knowe our selues to be innocent in the sight of God, and do declare the same to those that seeke it: as we see oure Lord and sauioure did here, It is not possible that we shoulde escape the sinister and wrong iudgement of the reprobate in this worlde, the which are euery where at hande, whiche waye so­euer we tourne vs or what soeuer we leaue vndone.

1. Cor. 4Wherevpon the Apostle sayde, It is a small matter for me to be iudged of you or of mans iudgement: Rom 12.17 1. Thes. 5.21 for it is the Lorde that iudgeth me. A. But we ought not herevpon to neclect our fame or good report: for we ought to prouid for honest thinges in the sighte of all men, and if it be possible, so muche as in vs lyeth to lyue peceable with all men, and to ob­stayne from all shewe of euell. But se­ing we cannot obaye God, except we dis­please men, we must voyde of care des­pise all fauour of men, to obaye God a­loane.

Gallath. 1. If (sayth the Apostle) I shoulde please men I were not the seruaunt of God. C. For seeing there is nothing more mise­rable then to be drawne awaye from Christe, curssed be that peace which is so preciouse vnto vs, that for the same we shoulde renounce Christe.

10. But as soone as his brethren were gone vppe, then wente hee also vppe to the feaste, not openlie but as it were priui­ly.

R. Here are two thinges to be no­ted. For in that Christe went vp to Ie­rusalem at the feaste of Tabernacles, he sheweth obedience of his Fathers com­maundement: and in that he ascendeth priuily he sheweth the wisedome of faith. Exo. 23.17. For it becommeth a christian man to fulfill the commaundement of the Lorde with simple obedience, and yet neuerthelesse to take hede with good ad­uice that he tempt not the Lorde. Rashnesse ought to be escued. For Rashenesse as well in other thinges, as in deuine matters, bringeth great in­conueniences with it. A. He might haue withstand his aduersaries (as is a­foresayde) with manifest power, but that shoulde haue litle profited vs. R. Ther­fore by this déede he taught vs that yf so be we at any tyme be in lyke perilles, we shoulde with a strong fayth fulfil the commaundement of the Lorde, and yet in the meane tyme beware we tempt hym not, Luke. 21.i8. béeing sertaynly perswaded that not one heare of oure heade shal pe­rishe without the will of oure heauenly Father.

In that Christe doth nowe assende, it is not repugnaunt with that, that hée sayde to his brethren, that he woulde not ascende.

For then he declared that he woulde not fulfill theire euell affections, nor as­cende with them to the feaste, of Ta­bernacles, vntill suche tyme as the ne­cessitie of his duty did constrayne hym o­penly to shew hym selfe: but nowe oper­tunity being offered he ascendeth aloane withoute the company of hys kinsemen, whome he refused as carnal to vse in the businesse of the Gospell. C. Therefore on the one parte the Euaungelist setteth before our eyes the kynsemen of our sa­uioure, who according to the common manner of men, seeme to lyke of the worship of God, but yet notwithstan­ding [Page 249] are frendes to the worlde, that is to saye, to the wicked, and therefore doe walke voyde of care: on the other parte he setteth before vs Christe hym selfe. who being hated of the world, commeth priuily into the Cittie, and abydeth in Galile, vntill the necessity of his office whiche he had receyued of his Father, constrayned hym openly to shewe hym selfe.

11. Then sought hym the Iewes at the feste and sayde, where is he.

Bv. In these words the Euangelist reprehendeth the Iudgementes of the common people, whiche they had concer­ning Christ and the Gospell, to the ende he might confirme the mindes of the mi­nisters of the worde in lyke discencions lest they shoulde faynt and be discoura­ged by the lyke Iudgementes, and for­sake the trueth. C. By the Iewes hée vnderstandeth the common peple, which béeing nowe accustomed these two yeres to heare Christe, required hym, when they sawe hym not as they were wont. For when they saye, ‘Where is hee.’ they meane a man knowen vnto them: and yet notwithstanding this de­maunde, sheweth that they were not hi­therto well affected, but hong alwayes in doubt.

Notwitstanding there are some, which by the name (Iewes) in this place, vn­derstande not the people, but the Rulers of the Iewes, the high Priests, Scribs Pharisées, and elders of the people, bée­ing euen the very same of whome sainte Iohn maketh mencion in the first verse going before saying, Because the Iewes sought to kill him. M. and they saye that it was oprobrious speache whiche the Iewes vsed here: as if they shoulde haue sayde, where is that Galilean? Where is that seducer and deceyuer of the people.

Where is that blasphemer? where is that enemie of the Lawe and breake [...] of the Sabboth? For the did not vout­safe to name him, euen as Saule did to Dauid, when he sayde, 1. King. 20 27. VVhere is the Sonne of Isai? But the former expositi­on is more probable.

12. And muche murmuring of hym was there amonge the people: for some said he is God: other sayde, Naye: but he deceyueth the peo­ple.

R. Here we sée the greate abasing of our Lorde and sauioure Christe. For he is Iudge of quicke and deade, yet not­withstanding, he hyding the same, suf­fereth him selfe to be Iudged of the com­mon sorte of people. Whereupon there were diuers Iudgementes geuen of him. C. For whersoeuer men gathered them selues togeather in companies, priuy vardits and iudgementes were geuen of Christe. Bv. Many of the common sorte of people whiche had heard hys wordes, and séene his miracles sayd that Iesus was a good man, and that his cause was good, and therefore in his absenc ought not so to be misreported of: on the contrary part the Scribes and Pharisées with their adherents both de­nyed hym to be a good man, and also af­firmed that hys cause was euell. For they sayde.

That is to say, he vseth a new and vn­wonted kind of teaching, which far diffe­reth from that whiche we haue receyued [Page 205] from oure forefathers. R. And thus Christe semed to some a good man, and to othersome a Seducer of the people, and to some, suche a one as was possessed with a Douell, Euery one in Iudging of Christe declared hys wisedome. For it is the manner of fleshe to arrogate to it selfe the wisedome of Iudgement. C. Wherefore here we maye behould howe greate the rashnesse of men is in diuine matters. In small matters they were nothing so licentious. But when the sonne of God and his doctrine came in question, by & by they geue their sen­sure with great rashenesse. For the whiche cause we ought diligently to ob­serue the greater moderation, lest vnad­uisedly we condemne oure lyfe with the eternall trueth of God. But yf the worlde do account vs for deceyuers, let vs then remember that Christe oure Mayster was so called, in the meane tyme, lette vs shewe oure selues to bée true teachers. M. Here also wée muste consider that the Seneoures and Rulers of the Iewes, had a worse Iud­gement of Christe then had the common sort of people.

For they say not, He seduceth vs, but he seduceth the people, that is, the vn­lerned, the Ignoraunt of Gods Lawe, the common multitude, the rude and simple, whiche were to be taught and in­structed, and not to bée seduced. But this is the pretence of theyr wickednesse C. Whereby we maye gather what was the state of the Churche then. For the Iewes as hongry and thirsty men desiered the promised redemtion: And yet notwithstanding when Christe ap­peared vnto them they stoode in suspence and in doubt.

Herevppon came that confused mur­muring, and diuersitie of Iudgements.

M. And they whiche shoulde haue brought the rude and simple to Christe the true and only sauioure of the world account him for a deceiuer, and doe driue awaye the people with feare leste they shoulde come to the doctrine of Christ to be taught.

C. There raigned therefore in the whole body nothing but confusion and disorder.

13 Howbeit no man spake openly of hym for feare of the Iewes.

C. By the name of (Iewes) he mea­neth here the heades of the people, to whome the gouernment was commit­ted. They were so full of hatered against Christe that they would not suffer one worde to be spoken of hym on eyther parte: not that they did mislyke to haue hym euell spoken of, but because they did perceyue a better waye, then yf his name were quight forgotten. So the e­nemies of the trueth, when they sawe that their crueltie did not auayle, they desired nothing more than to haue his name quight suppressed: the which alone they went aboute.

14. Nowe when half of the feast was done Ie­sus wente vp into the Temple and taught.

Bv. The fiftéene daye of the moneth the feaste of tabernacles began, and continued the space of seuen dayes. And coniecture is made that the Lorde came into the Temple of Hierusalem the fourth daye of the feaste of tabernacles, whiche was the nintéene daye of Octo­ber. Leui. 13.36 Num. 29. and. 2i. Concerninge the order of this feste what thinges were then done, Moyses wrighteth at large. C. But whereas Christ assendeth, & teacheth in the Tem­ple he declareth that he did not so feare before that he woulde neclecte the doing of his duty. For this was one cause of his delaye at the firste, that he might preache when the greatest nomber of people were assembled together. R. For yf by nature he had feared death, hee woulde not haue taught openly in the Temple. But he declareth that the commaundement of the Lorde muste be bouldly executed, without feare of pe­rill: Therfore it is lawfull somtime to auoyde perill, but yet no oportunity to doe good deedes ought to be omitted. [Page 251] R. And in that he did not teache before the feaste was halfe done, it proceded of a wise foresight, séeking hereby to haue the greater nomber of people assembled together, and also by this delaye to mit­tigate the anger of the Phareseis. C. Whereas also he teacheth in the temple he obserueth the auncient manner and custome.

For when God gaue so many cere­monies he did it not because they should only be occupied in could and vaine she­wes: but he gaue them also doctrine that the profite of them might be knowen: And after this manner externall rites are lyuely Immages of spirituall things so longe as they haue theyr forme out of the worde of God. Eternall rightes are liuelye Images of spirituall thinges. And because the Priestes for the moste parte, were at that tyme dumbe, and because the Scribes did falsefy and corrupte the pure doctrine with their Leuen, Christe tooke vppon hym the office of teachinge as the chéefe high Preist: euen as a litle after he testifieth that he toke nothing in hande without the commaundement of his heauenly father. This therfore was his hower, this was his tyme to sette forth his Fathers glory

Despysing therefore all perill, he gote hym into the chéefest place, and began to teache when the feaste was halfe spente and that the greatest nomber of people were assembled together. And here he declared his power who a little before shewed his humility in fleeing. C. Yea the power of Christe did more brightly and wonderfully shyne, in that he defen­ded and preached the trueth in the midest of his armed enemies: and openly inua­yed againste the Pharisaicall traditi­ons.

15. And the Iewes marueiled saying, Howe knoweth hee the Scriptures seeing that hee neauer lear­ned.

B. The Iewes hauing no occasion to speake euell of the doctrine of Christe, seeke notwithstanding to bring the same into discredite with the people, maruei­ling seing he was altogether vnlearned (for he was neuer instructed in the pha­risaicall doctrine) where he had gotten those things which he vttered out of the holy scripturs with great wisedome: as though he had don the same by the power of the Deuell, or by some other Magy­call Science.

M. They are therefore deceiued whiche thinke that the doctrine of Christ was so receyued, that it was had in estee­mation and honoure. C. For the Ie­wes marueile as you heare that they might therby take occasion of contempt: for suche is the ingratitude of men, that in deuining and iudging the workes of God, they drawe vnto them selues mat­ter and occasion of error. If God deale by vsuall meanes and acustomed waies, those meanes whiche appeare vnto oure eyes doe kepe vs and houlde vs backe as a vale from behoulding the deuine po­wer: and then we beholde nothing but that whiche is humayne But when the power of God doth shyne extraordinari­ly, and by suche meanes as are vnkno­wen to the moste parte of men, wée are amased insomuche that the same, vppon the whiche al oure sences ought to be stayed, passeth awaye as a dreame or vayne fantasye.

For suche is oure pryde that wée no­thinge regarde that of the whiche wée sée not some reason. This was a wonderful token of the grace and power of God, that Christe béeing taught by no scoole­mayster, had notwithstanding suche in­telligence of the Scriptures: Naye, hee whiche was neuer a Disciple or scoller was the moste notable master and tea­cher that euer was.

And for this cause the Iewes despise the grace of God, for that it excéedeth their capassitie.

Euenso in lyke manner when the A­postels did speake the wonderfull wor­kes of God, some saide that they were full of newe Wine, Actes. 2.7. because they vnder­stoode not the power of the holy Ghoste. [Page 252] Wherefore wee beeing warned by these examples, let vs learne to geue vnto god more reuerence then commonlye we do in considering his workes. R. Here therfore appeareth the contempt, which we reade of in other places? Is not this the Carpentors Sonne, is not his mother called Mary, Mat. 13.56 and his brethren, Iames, and Ioses, and Simon, and Iudas? E­uenso in this place they saye, Mar. 6.3. howe can this fellowes doctrine be receiued as ho­ly, when he hath receiued no degrée of scoole? He is not oure Rabby, he is not our mayster, how then shoulde his doc­trine be worthie of credite. M. Here wee are admonished that the doctrine of Christ was not dispenced, with humane knowledge, but with diuine power.

B. But he whiche neclecteth learning when he maye attaine to the same by meanes is vnthankful & slouthfull. And he which in prouiding ministers to teach the Church preferreth rudenesse before learning, contemneth the gift of God and is not mooued with that spirite, with the which Paule was mooued when he woulde haue the mistery of the Gos­pell to be committed to men méete to teache: Tit. 1.9. and with the whiche Aquila and Priscilla were mooued, when they taught Apollo, béeing an elloquent man and mightie in the Scriptures, that hée might be more méete to teache. Act. 18.24. To this effecte also pertayneth that admonition whiche saint Paule geueth to Timothy. 2. Tim 3.14 For this is agréeable to mans nature that one man should teache another. As therefore no man will thus reason, Moyses, Elias and Christe, liued for a tyme contrary to the condition of mans nature without meate, therefore wée must refuse bodely foode: and agayne, the Israelites in the wildernesse were fed from heauen withoute tilladge, and the benefite of mens labour, therefore wée muste vse no laboure, nor till the earth: euenso verily by this example of Christ no man will infer that the stoody of holy learning is to be despised, and that wée lyuing Idelly ought to looke to be taught by miracle.

16. Iesus aunswered them and sayde, my doctrine is not mine but his that sent me.

R. The Iewes doe extenuate and dispraise the authority of Christes doc­trine, bycause of his humility: wherfore Christe challengeth the same from the authority of his father whiche sent hym brefely remoouing such wicked suspition and shewing howe he came by his lear­ning, and that his doctrine proceded neither from man, nor from the Deuel, but from God the father, whose wisdom worde, and Sonne he was: My doctrine (sayth he) is not mine, that is, of man but of God, who hath sent me, of whose nature and substaunce I am. Where­vppon it is no marueile if so be I am taught and learned with oute mans e­rudition.

If then ye desyer to heare God, heare me: for I am the voyce, the speache, the worde and the doctrine of God the Fa­ther. C. In that he denieth the doctrine of his Father to be his, he hath respecte vnto the capascitie of his hearers, who thought hym to be no better then a man. Therefore by concession he requireth to be accounted so much differing from the Father, as bringing notwitstanding nothing but that which the Father hath commanded him. R. Wherefore thou haste no occasion here to expounde this place of the humane nature of Christe, by which he teacheth other matter then deuine thinges.

For his doctrine doth differ nothing from the doctrine of his father: but most symply in these words he doeth declare that he doeth not bring any forged or counterfeit matter, but that which is de­uine, committed in charge to him by the Father.

C. The summe is this, that séeing he teacheth in the Fathers name, his doc­trine is not of man nor procéeding from man, so that the contemners thereof can not escape vnponished. Bv. By this place [Page 253] we are taught what doctrine the mini­sters of the worde ought to bring, not hu­mayne, but that which is diuine not ta­ken from men, but fetcht out of the word of God.

For they are the messengers and Le­gates of the moste high God, and of the Sonne of God, Christ Iesus. C. But that which the Iewes accounted For an offence, Christ teacheth rather to be a Ladder, which should carry them vp­warde to behoulde the glory of God. As yf he shoulde saye, when ye see a teacher not trayned vp in the Schoole of men, knowe ye that he is instructed from a­boue.

For therefore the Father of heauen would haue his Sonne, rather to pro­céede out of the Handicraftes Shop, than out of the scooles of the Scribes, to the ende the originall of the Gospell might more manifestly appeare, lest any man shoulde thinke the same to be framed in earth, or shoulde faine some mortall man to be the author of the same. So Christe also chose vnto hym rude and ignoraunt Apostles, and suffered them for the space of thrée yeres to be in grosse Ignoraunce that he might bring them forth in a mo­ment learned men, and as it were Aun­gels come from heauen. Neuerthelesse Christ sheweth, from whence we must séeke the authority of spiritual doctrine, namely from God aloane.

17. If any man will doe his will, he shall knowe of the doctrin whether it be of God or whether I speake of my selfe.

Bv. This séemeth to be a very conue­nient aunswere to an obiection that might be secretly made. For the Iewes might haue obiected, thou verely sayest that thy doctrine is deuine and come from heauen: but howe wilt thou proue it, we denying the same? R. Wée heare thee speak, but whether thou speak the trueth or noe that we knowe not. C. What doest thou bragge vnto vs of the worde of God, from whome we doe not know whether thou art come or no? Why doest thou tel vs that thou teachest nothing without his commaundement, the which he will not graunt thée. Christ therfore here sayth that true Iudgement commeth from the feare and reuerence of God: and that therefore yf their myndes were endued with the feare of God, they shoulde easily knowe whether it were true or no, whiche he preached. By which also he ouerthwartly nippeth them: For howe came it to passe that they could not vnderstande, but only be­cause they were without the principall poynt of the true vnderstanding, that is to saye, pietie and desire to obay God.

Bv. This therefore shall be a rule to iudge of doctrine: A rule to iudge of doctrine by. first wée must reiect all our affections, then we must beléeue the worde of God (for fayth is true obedi­ence) R. and last of all we must frame our selues to the obedince of Gods word. The which if wee doe, we shall easily iudge what is true, what is false, which is true religion, and which not. Illumina­tion com­meth by faith. For God doth illuminate our vnderstanding through fayth. Wherevpon the Apostle Paule sayde, if anye man seeme to bee spirituall let him knowe what I write vn­to you, i. Cor. i4.37. that they are the commaunde­mentes of the Lorde: but if any man bee ignoraunt, let him be ignoraunt. He-which wanteth fayth seeketh not the will of God but his owne wyll, neyther truely vnderstandeth he anye thing of mat­ters holy and deuine. C. No other thing than doth keepe vs backe from a true and sincere iudgement, but our owne indocillitye and stubbornenesse: and we suffer the iust punishment of our hi­pocrisie so often as Sathan doth deceiue vs, who daylye lyeth in wayght to be­guile vs, and layeth trappes and snares to entangle vs. So Moyses teacheth vs that when false Prophetes doe arise we are tempted and proued of the Lorde. Deut. 13.3 For they shall neuer be deceyued which are of a sincere and vpright heart.

[Page 254] R. For hée which truelye abydeth God shall easilye vnderstande and knowe, whether the doctrine whiche is taught, be of God, or procéeded from some vaine imagination of Phantasie.

Hereby it appeareth how foolish they are at this daye, which feare the perill of erring so much that they refuse vtter­lye to reade the holy scriptures, by which feare they hinder themselues from all learning and knowledge: Math. 7.7 for it is not sayde in vaine, knocke and it shall be o­pened vnto you. But let vs not doubte, but that if wée giue our selues wholye to the obedience of God, hée will giue vn­to the spirite of discretion, which shallbe euer our guide and directour.

18. He that speaketh of himselfe speaketh his owne prayse: but he that seketh his praise that sent him, the same is true, and no vnrighteousnesse is in him.

M. Hée addeth a sertaine argument, wherby it is manifest whether hée spake of God or of himselfe. C. For hée put­teth to his doctrine another noate, wher­by it maye be knowne whether it be of God or of man. For, whatsoeuer set­teth foorth the glorye of God, is holye and deuine: but whatsoeuer serueth to the ambition of men, and in extolling them obscureth the glorye of GOD, doth not onely deserue no credite, but also ought seuerelye to be reiected.

R. Now if so be wée examine the doc­trine of Christ by this rule, I praye you what did Christ séeke for in his doctrine? did hée not séeke the saluation of men and the glorye of God his Father? he sought not his owne fame, or the prayse of the people.

Ioh. 6.15.If so be hée had sought these thinges, hée woulde not haue fled into the desarte, when the Iewes woulde haue taken him and made him a King: Neyther woulde hée willinglye haue offered himselfe to the Crosse, but woulde haue forsaken the same.

The doctrine of the Pope concerning the supremacie of the seate of Rome, and concerning the superiority aboue all the kinges of the earth, séeketh hys owne prayse: it is not therefore of God. It shall be lawful also by this rule, to iudge of the sondrye contentations and inter­pretations of the holy Scriptures, con­cerning merites, and the rewarde of workes, concerning fréewill, and suche lyke. For that doctrine which most sée­keth the glorye of God, and deminisheth humaine strength, is to be preferred and receyued before any other.

And we shall more glorifie God, if so be we acknowledge him not to be couetouse and a sertayne nigardly sparer, whiche geueth nothing withoute price and re­warde, but a certaine liberall dispencer which giueth and bestoweth all his gra­ces and benifites fréelye: and we shall more gloryfie God, if wée confesse oure power and strength to be nothing (as in déede they are not) but onely God to bée the worker boath of the will and also of the worke in vs. Phil. 2.13.

Saint Paule also commaundeth that prophecie, that is to saye, Rom. i2.6. the interpre­tacion of the scripture, shoulde proceede from the analogy or proportion of faith. Therefore if thou bring diuers interpre­tations of Scripture to the rule of fayth, it shall be an easie matter to discerne be­twéene them. C. Hereby also wée are taught that no man can faythfullye dis­charge the office of a Teacher in the Church, but he which béeing voyde of Ambition, seeketh only to aduaunce the glory of God. R. Lastly the ende of them is to bée considered, which despi­sing the glory of God seeke their owne prayse, fleshe beginneth at glory and en­deth in contempte: but Criste begin­neth with Chrosse and shame, and ma­keth an ende with greate glory and honoure.

M. The Lorde speaketh not here of e­uerye kinde of vnrighteousnesse (for no man setting Christe aside is perfectlye righteous) but hée speaketh here of sedu­sing vnrighteousnesse and deceyte: mea­ning him to be vniust whiche intrudeth himselfe into the office of teaching, to deceyue, and to séeke his owne glorye. M. Hée sayth not, And no vnrighteous­nesse shall be ascribed vnto him: but, And there is no vnrighteousnes in him, For the wicked and vngodly attributed to Christ himselfe errour and vnrighte­ousnesse, although hée sought nothing but the glorye of GOD, his Father by whome hée was sent: but there was no vnrighteousnesse in him.

19. Did not Moses giue you a lawe, and yet none of you keepeth the lawe? why go ye aboute to kill mee?

They which haue well considered of the Euaungelicall histories, knowe that the same doe contayne sertaine mixed matters, the which the Euaungelistes thought sufficient so to ioyne togither, that of those fewe wordes and actes which they haue written, Christ might be knowne: neyther were they curious to make mention in order of all thinges whiche the Lorde boath did and spake. Herevppon thou mayst sée that an apt and feete beginning wanteth often tymes in their writinges, an ende. E­uenso in this place the Euangeliste doth not shewe by a continuall order the wordes whiche our Sauioure spake, but on­ly taketh oute the principall poyntes of matters, whiche appertayne to the sum of the whoale.

The Scribes and high Priestes were inflamed with hatered against hym, be­cause he had healed the man sicke of the paulsey: the whiche they professed they did of the zeale and loue whiche they bare vnto the lawe. To refell this their hypocrisie he bringeth nowe an argu­ment, not of the matter but of the per­sonne. For because they all licenciously liued still in their sinnes, as if they had neuer knowen or hearde the Lawe of God, here thereby gathereth that they were touchid with no zeale or loue of Gods Lawe. But this defence was not sufficient to prooue his cause. For ad­mit that they vse a false pretence to co­uer their hatred, yet notwithstanding it doth not follow that Christ did well if he committed any thing contrary to the prescripte Lawe. For we cannot excuse oure owne falts by excusing other men. But Christ here Ioyneth two members together. With the firste he striketh the consiences of his enemies: and when they proudly boasted them selues to bée the Patrones and defenders of the lawe he plucked from their faces this visor and hipocriticall shewe. For he casteth in their téethe, their sufferaunce in per­mitting the Lawe to be broken at their pleasure: whereby it appeared that they had no care of the Lawe. Secondly hee descendeth to the cause it selfe, as wée shall sée anon. And thus he bringeth a full and perfect defence of his cause.

Therefore the summe of this parte is, that there is no zeale or loue towarde the Lawe in suche as contemne the same Wherevppon Christe doth inferre, that there was in the Iewes some other pro­uocation to madnesse, in that they went aboute to kill hym. Euenso at this daye the Pope, Bishopes, Abbattes, Monkes, Fryers, and the whole hellishe rable, muste be drawen oute of their lourking Dennes, so often as they withstanding God and his wholsome doctrine, do faine that they doe the same of godly affection and zeale.

For if their lyfe bee disclosed, wee shall fynde in the same nothing but horrible wickednesse coulléered [Page 256] with hipocrisie.

M. There is no doubte but that oure sauioure Christ did greatly prouoke and gaule the myndes of the Iewes with this sharpe reprehencion. They did glory and boast of Moyses, of the Lawe, and of God: and yet neuerthelesse they ob­serued not the Lawe which was geuen them, by whiche notwithstanding they looked to be saued, And so those mise­rable and blinde men founde death in that, by whiche they promised to them selues life.

20. The people aunswe­red and sayd: Thou hast the Deuil: who goeth about to kill thee?

B. Peraduenture the people not knowing what their Rulers went a­bout and practised agaynst the Lorde sayde that hée had the Deuill, because hée complayned that his deathe was sought. C. As if they shoulde saye, Thou art madde and lyest: there is no man that goeth about to kill thée. For this was a common manner of speache a­mong the Iewes, when a man was moo­ued to furie, or when one was out of his wittes, to saye that hee had a Diuell. And verily as soft and gentle chatis­ments, are the fatherlye stroakes of GOD, euenso when hée dealeth more hardelye and sharpelye with vs, hée sée­meth not to strike vs with his hande, but rather to vse the Deuill the Mini­ster of his wrath. M. Notwithstan­ding there are some which referre not this aunswere to the common multi­tude, but to the Scribes and Pharisees, the enimies of Christe: but the text is quight repugnaunt to theyr iudgement. C. For because the purpose of the high Priestes and Scribes was not knowne as yet to the common sorte of people, they with a simple minde reprehended Christ. These foolish men therefore at­tribute it to madnesse, that Christ com­playneth that his death is sought.

Hereby wée are taught to take dilli­gent héede, that wée geue not our iudge­ment of vnknowne matters: and if so be it fal out at any time that we be rash­lye condemned by simple and ignoraunt men, wee must pacientlye suffer the same after the example of Christ.

M. Seeing that hée which came to tread downe the Serpentes heade, and to dis­solue the workes of the Diuell, modest­lye suffered this blasphemye.

21. Iesus aunswered, and sayde vnto them I haue done one work and ye all meruaile.

M. He prosecuteth his former complaint and maketh no aunswere at all to the blasphemye. C. And first of all hée she­weth that the Myracle which hée had wrought was not repugnaunt with the lawe of GOD. M. When hee sayth that hée had done one worke, hée spea­keth of the restoring of hym whome hée healed on the Sabboth day at the Poole. C. The scence and meaning then is this I (yee saye) am guiltie of one onely fault for the which I am to be reprehended ye thinke, namely for that I haue hea­led a man on the Sabboth daye: but as for you, ye doe more workes euerye Sabboth daye, and there is no faulte­founde with them. For there passed not one Sabboth daye on the which ma­nye infauntes were not circomcised. By this example he defendeth his déede. In this, circomcision, and the healing of the paulsey were alyke, that boath of them were deuine workes: but Christ sheweth that this his worke was bet­ter than the other, because it was a be­nefite pertayning to the whole man. [Page 250] because it was a benefite pertayning to the whole man.

But if hee had healed the man onelye of a corporall disease, than this compa­rison would not haue auayled. For Circumcision which belongeth to soules health, shoulde haue more excellencye. Christ therefore ioyneth the spyrituall fruite of the Myracle, with the ex­ternall benefite done to the body. And therefore hée doth rightlye preferre the perfect saluacion of the whole man.

C. The maruayling of the which hée speaketh, signifyeth that murmuring which rose of the déede of Christ, because they thought him to bée more bolde than was méete.

Supersti­tion in ob­seruing the Sabboth. M. In the which appeareth a certaine generall supersticion of the people of the Iewes, by which they iudged simply the Sabboth to bée broken by workes: put­ting no difference betwéene one worke and another, according to theyr seueral quallityes: insomuch that they accoun­ted this myraculous healing of the man sicke of the Paulsée, Luk. 13.14. to bee the breaking of the Sabboth.

The which they dyd not onely at this tyme, but at diuers other tymes also: as when the Rulars of the Sinagogue be­ing angrye with the Lorde for healing on the Sabboth daye, sayd to the people, There are sixe dayes for men to worke in: in these therefore come and bee hea­led, and not on the Sabboth daye.

This precisenesse came vppon these wordes of the Lawe, In it thou shalt doe no manner of worke. R. But these miserable men dyd not perceyue that the Sabboth was not fulfilled with bo­dily reste, for then vppon the Sabboth daye, men must not lye, stande, walke, eate, drinke, speakeheare, see, circum­cise, nor helpe his neyghbours Oxe, be­ing fallen into a Pitte: for all these are workes.

But séeing humaine necessitye cannot want these workes, therefore the lawe of the Sabboth hath another respecte, not to the ease and rest of the bodye, but to the reste of the Spyrite, the which is, when wée reste from our nature, by which wée were borne in sinne, and do suffer the holye Ghoste, by a newe rege­neration to fulfyll his workes in vs: for he doth trulye kéepe the Sabboth daye which deuining his owne strength, gi­ueth ouer himselfe wholelye to the workes of GOD. M. For the Sab­is prophaned by vaine and trifeling workes, Sabboth obserued spiritually. which are repugnaunt to the holinesse of the same. Wherevppon it was obiected to the Iewes that it was better for their women to spinne than to daunce vpon the Sabboth dayes.

But they were trayned vppe in those superstitions, and accustomed in the same through the fault of the Priestes and Pharisées. This superstitious ad­miration is plentifull in the Papacye.

They meruayle if a Priest marrye with a lawfull wife, but they meruaile not if they liue libidinously with euerye Harlot. They meruaile if so be vppon the Sabboth daye a man doe anye ne­cessarye and profitable worke: but they doe not meruayle if all fall to drinking, to gamning and to daunsing. They meruayle if a man eate fleshe in Lent: but they meruell not if all man prouoke GOD to wrath with sinne.

A. Reade more concerning the obserua­tion or breaking of the Sabboth in oure exposition of the twelfe Chapter of Mathew, beginning at the second verse.

24. Iudge not after the vtter appearaunce: but iudge: with a ryghteouse Iudge­ment.

[Page 258]After he had ended his defence, hée vseth also reprehension, because they being ca­ried awaye with euill affections, Deu. 1.16. iudge not rightlye of the cause. R. The Law commaundeth Iudges to iudge with a righteous iudgement, and not to respect any mans person, because the iudge­ment is Godes.

Of this Law Christ putteth the Iewes in minde, that in this cause concerning the breaking of the Sabboth, Iust iudgement. they should not with respect of persons, neyther with enuie, nor with fauour, iudge but with iust iudgement, that is to say, the only cause considered. Bv, As if hée should saye, in iudging of my déede, yée must not follow the affection of anger nor of hatred, but equitie, and the minde of the Lawe. Ye shoulde verilye be con­uinced of great iniustice, if so be in one and the selfe same facte ye iustifie Moy­ses and condemne mée: but your iudge­ment shall be iust, if that be not impu­ted to me for sinne, which was not hurt­full to him.

Furthermore Circumcision was iustely reuerenced among them. When the same was done vppon the Sabboth daye, they knew that the Law was not broken, because the workes of GOD among themselues doe rightlye agrée.

And why doe they not so thinke of Christes work, but onely because a con­ceyued preiudice of the person, posses­seth their mindes: therefore the iudge­ment shall neuer be right, except it bée moderated by the truth of the matter.

For so soone as the persons come in sight, they bende their eyes and scences vppon them, Preiudice in iudge­ment. so that truth quight vani­sheth awaye. R. The Iewes excused Moyses because of the aucthoritie of the person, of the breaking of the Sabboth, although by his decree, and by the decrée of the Fathers also, an infaunte might be circumsised, and sacrifices killed: and they accused Christ, because of the con­tempt and basenesse of the person, who by the same example of Moses, had not cut of a mannes member, but had hea­led the whole man on the Sabboth day.

Therefore Chirst reuoketh them to the rule of right iudgement. C. The which admonicion ought to take place in all causes and matters, but most ne­cessarie it is when wée haue to doe with deuine and heauenlye matters. For wee are most easilye drawne from the same, by the hatred or contempt of men. M. For wheras they which com­monlye are counted learned men are so greate enimies to wholesome doctrine, and are drawne awaye in iudgement, who séeth not that this is the fault ther­of, that they haue more respect eyther to the Rulers, or to the Bishops, or to the persons of the Princes, and to the outwarde shewe of religion, which the common people best alowe, than what is true or false in these matters where­about they contende.

And it is to be noated that Christe sayde not, I will not haue you simply to iudge of my facte: for I am the Lorde of all things, and am subiect to no mans iudg­ement: but he sayde, Iudge not after the outewarde apperaunce, but Iudge with a righteouse Iudgement.

By whiche wordes verely he doeth not refuse to haue Iudgement geuen of his workes, but he requireth that wee Iudge rightly of the same. What In­solencie and pride is it then whiche re­mayneth in the Bishop of Rome, who sayth not with Christe (whose vicar notwithstanding he boasteth him selfe to be) Iudge not after the vtter appe­raunce of my dedes? but simply he sayth I will not haue you to Iudge of me, and of my déedes at all. A. So many Théeues. Robbers & murtherers would say, yf it might be graunted them. But Christe doth not thus although he were Lord of all, but setteth his workes and doctrine before the wicked to bée Iudged, so that theey obserue right iudgement As we shall sée also hereafter in the eyghtéene chapter. EVS. We gather also by this place that Moyses and christ doe not disagrée as the Iewes thought: Moyses & Christe agree. nay the Lawe and the doctrine of Christ as touching the Spirite, doe very well agrée: A. As maye also easily be pro­ued by sondery places of Scripture:

[Page 259] 25. Then sayde some of them of Ierusalem Is not this he, whom they goe aboute to kill.

These thinges shewe howe the doctrine of truth preached to the worlde is recei­ued, what troubles soeuer aryse for the Gospelles sake. For after the truth is preached the wauering and constante multitude, are deuided into sondery af­fections. M. These men of Ierusalem of whome the Euaungelist speaketh here were not of the Rulers, Scribes, Pha­riseis, and Seniours of the people, but of the Citizens and Indwellers of Ie­rusalem, to whome the beginning of thys lyinge in waight was knowen, and who knewe howe greatly Christe was enuied.

These men therefore kowing what greate hatred the Rulers of theyr nati­on bare to Christ, marueile not in vaine they béeing nowe quiet, that Christe woulde not only walke openly in the Temple, but also bouldly preache in the same: but in this they offende that they doe not waye and consider the proui­dence of God in a myracle altogether de­uine.

Euenso carnall men, so often as they behoulde some straunge worke of God, do marueile, but in the meane time there commeth not into their minde any con­sideration of Gods power.

But it is our parte more wisely to expende and waye the workes of God: specially when the wicked notwithstan­ding all theyr practises hynder not the race of the Gospell as they desyer, be­cause God with his mighty hande doeth caste them downe.

26. But lo he speaketh bouldly, and they saye nothing to him: Doe the Rulers knowe in deede that this is very Christ.

M. These Citizens séeme to be grée­ued, that Christe preacheth so fréely, the Scribes and Phariseis houlding their peace, whose lying in wayte they knewe well ynough.

Here is to be noated the libertie of Christ in teaching. For he did not preache couldly in the Temple as some doe, but openly, fréely, and bouldly. So muste they speake which mayntayne the trueth with a good conscience, kno­wing that they do not speake their owne phantasies, nor the dreames of other men, but the worde and trueth of God in the Church, although the same be im­pugned and withstoode by wicked Bi­shopes and Rulers of the people. It is not sufficient to speake that whiche is trueth, but this specially is required, that those thinges be spoken whiche are true, that the same be spoken truely and bouldely, not obscurely but manifestlie, not fearfully, but constantlye.

R. Christe knewe well ynough the ha­tred and liynge in wayte of the Phari­seis, (for he sayde before, Bouldnesse in prea­ching the truth. why do ye seke to kill me) and yet notwithstanding hée speaketh before them voyde of all feare no man gaynsaying hym.

A. This bouldnesse of speache he promised to his Apostlles, that being armed by their example, so often as wee shoulde preache the trueth, at the com­maundement of Christe, Ephe. 6.19. wée shoulde not consider so muche before whome we speake, as in whose name we speake. Act. 4.29. This bouldnesse also the Apostle Paule desyered to be geuen hym.

27. Howe be it wee knowe this man whence hee is, but [Page 260] when Christe com­meth, no man kno­vveth whence hee is.

R. As yf they had sayde, we marueile greatly at the silence of our Phariseis, who now suffer him publiquely & freely to preache, whome before they laye in wayte to snare, and intrappe: peraduen­ture they them selues are become Chri­stianes, and confesse this man to bée Christ. But yet wée cannot thinke that they are so farre out of their wittes, that they beléeue this man to be Christ.

For some reporte that Christe shal­be vtterly vnknowen when he commeth insomuche that no man shall knowe from whence he commeth: but we know that this is the Sonne of Ioseph, and that his kynsemen dwell in Nazareth. Howe then can he be that Messias pro­mised by the Prophetes, and looked for of the people? Here wée sée not only howe greate the blyndnesse of men is when they come to Iudge of deuine mat­ters: Blindenes in vnder­standing. but also that this is a fault natural­tally ingraffed in them, namely, that they are very skilfull and wise to stoppe and staye them selues from comming to true and perfecte knoweledg. Often tymes by the crafte and subteltie of the Deuell it commeth to passe that there ar stombling blockes, whiche driue many awaye from Christe: but if the waye were neuer so playne and euen, yet not­withstanding, euery man woulde make a stombling blocke to hym selfe. So longe as the Rulers of the people were alienate from Christ, onely their Incre­dulitie was a lette to this people: nowe that impediment béeing taken awaye, they fayne vnto them selues a newe cause, that they might not come to the Fayth.

Yea, when it was méete that they shoulde be monished by the example of the Rulers, they are so farre from fol­lowing that which is right that they willingly stomble in the firste steppe. Euenso men are wonte to fall awaye, which beginne well, except the Lord do directe their stoppes euen till the ende. They tooke occasion of offence hereof, B. because all thinges whiche were in the Loede, were so humble and base, that nothing séemed worthy of admyra­tion, and because all men knewe from whence he was.

Hereby wée are taught what a daun­gerouse thing it is to rent and wrest the Scriptures, and so to deuide Christ him selfe, that halfe of that which belongeth vnto hym is not Iudged his. God promised a deliuerer to come of the séede of Dauid: and Christe in diuers places challengeth this to him selfe. Therfore it was méete, that it shoulde be God ma­nifested in the fleshe, whiche shoulde bée the Redéemer of his Churche. Mich. 5.2 So My­cheas nameth the place where Christe shoulde be borne: but by and by after hée prophesieth of more high degrée, but yet the same to be secrete and hid. B. Here­vppon therefore they looked for Christe to bée suche a one as his comming should be vnknowen, and whose power and workes shoulde be from the beginning of the worlde.

But these miserable men, respecting nothing in Christe, but that whiche might be séene, rashly gather that he was not the same whiche was promised. R. Esay. 42.1 Esay. 53.3. Esay. 62.11 Zach. 9.9 Dan. 9.26. They shoulde haue red the reste of the Prophets, whiche foreshewed many thinges concerning the humilitie of oure sauioure Christe. C. Let vs learne therefore so to behoulde the humilitie of Christ in the fleshe, that the same humi­litie whiche the wicked despise, maye bring vs to his heauenly glory. So Bethlehem where he was appoynted to be borne man, shallbe a gate to vs where wée maye enter into the euerlasting Kingdome of God.

28. Then Cryed Iesus in the Temple as he taught, saying, [Page 261] yee boath knowe me, and whence I am ye knowe, and I am not come of my selfe, but hee that sent mee is true whome ye knowe not.

M. Nowe the Euaungelist ad­deth the wordes of Christe, by whiche he aunswered to the Iudgement of the Citizens of Ierusalem concerning hym. Bv. Shewing who, and from whence he is: the which he doeth with a more loude voyce, that not only they whiche were nere, but also all that were in the Churche might playnly heare. For that place was verie féete to preach forth the glory of God. C. But he doeth with sharpe wordes inuey against their rash­nesse, because they proudly pleasing them selues in their false opinion, exclu­ded them selues from the knowledge of the trueth.

As if hee shoulde saye, ye knowing all thinges knowe nothing. And verily, there is not a worse plague, then when the perswation of a little knowledge which men haue, doth so bewitche them, that they carelesly reiecte whatsoeuer they in their owne sence vnderstand. He speaketh Ironice, or meaning the contrary when he sayeth.

B. For he meaneth that they are de­ceiued, and that they know not the same whereof they boasted, namely from whence he was.

C. Hée opposeth that which is true, against the false opinion whiche they had conceyued. As if hée shoulde saye, While ye fasten youre eyes so stedfastly vppon the earth, ye thinke also that ye ought so to looke vppon mée: and so yée despise me as a base Sonne of the earth. But God shall testifie that I came from heauen.

Wherefore, how soeuer ye reiecte me God will accknowledge mée to bée hys Sonne.

M. This is a very familliar saying of Christ, by whiche he testifieth that the Father sent hym, to the ende we might knowe that there is nothing in him but that whiche is deuine.

C. He calleth God true, in that sence in the whiche the Apostle calleth hym faythfull.

If we be vnbeleeuing (sayth he) he a­bideth faithfull who cannot denie hym selfe. For his meaning is, 2. Tim. 2.13 that the cre­dite of the Gospell is neuer a white the lesse, howesoeuer the worlde goeth about to frustrate the same: and that Christe abydeth whole, howesoeuer the wicked go aboute to deuide hym, and to detract from hym, because the trueth of God doth alwaye abyde sounde, and like it selfe.

Christe séeeth hym selfe to bée con­temned, and therefore hée beareth not with them, but mightely withstandeth their arrogancie. With this inuincible and heroicall fortitude all the faithfull ought to be indued: yea our Fayth shall neuer be stable and firme, except wée make a scorne of the peruerse frowarde­nesse of the wicked, when they rebell a­gainst Christe. But specially it is mete that Godly teachers being hereby incou­raged [Page 262] shoulde goe forwarde in defending wholesome doctrine, yea though the whole worlde striue againste the same. So Ieremy, so Esay, and so Paul thought it sufficient to set God only againste the raging worlde. R. Also this trueth of God maye bée referred to the promises, which the Scriptures testifie to be made of God concerning Christe. For Christ was sent of God, Rom. 15.8 for the trueth of God to confirme the promises made vnto the Fathers.

C. He declareth that it is no mar­ueile yf he were not knowen to the Iewes, Knowledg of God commeth by Christ. which knewe not God. For this is the true beginning of wisedome to haue respecte vnto God. R. To knowe God, is not to haue the Law or to know the Lawe, or to speake and glory of God: but knowe Christ through faith, is truly to knowe God.

For Christ is the face, forme, Image, worde, and purpose of God the Father. Reiecting therefore Christ, they doe glo­ry of God the Father in vayne, as wee shall sée hereafter.

29. But I knowe hym: for I am of hym, and he hath sent me.

C. He declareth, that he is not thus boulde rashly or withoute cause. And by his example he teacheth vs that we ought not lightly to vse the name, and to boaste of the same as of the patron and reuenger of oure cause. For there are many to boulde in boasting of Gods au­thoritie: yea those men which boast their owne inuencions for deuine oracles, wil vse nothing sooner to condemne the Iudgementes of all other men then the name and authoritie of God. But by these wordes of Christe we are taught to beware of vayne confidence: Vaine confidence is to be este­wed. and wée muste then bouldly stryue against men when the truth of God is manifest vnto vs: and when we are sure that God standeth on oure side. M. Therfore Christ speaketh of the sure & vndoubted knowledge of God, of the whiche he a­loane maye truely boaste. R. Because no man hath séene God at any time, but his onely Sonne, which is in the bo­some of the father, Iohn. 1.18. Mat. 11.27 who hath shewed him vnto vs. For no man knoweth the Fa­ther but the Sonne and he to whom the Sonne will reueale hym.

By this place may be gathered the cele­stiall originall of Christ. M, And that he is the true Messias. Bv. For he was not sent of God as other prophetes were but as the Sauiour of the whole world, and the true Mediatour betwéene God and man.

30. Then they sought to take hym: but no man layed handes on hym, because his houre was not yet come.

C. There wanted neyther will, ney­ther dilligence, nor power to hurte oure sauioure Christe. Howe then commeth it to passe that in so greate mallice and spight they are astonied, euen as if their handes and their féete were bound. The Euaungelist sheweth the cause hereof, saying.

By whiche wée are admonished, that Christe was protected and defended by God againste their force, and outragi­ous crueltie, And with all he taketh a­way the offence which might come by the crosse, because there is no cause why wee shoulde be troubled when we heare that Christe was not caried to Death at the will and pleasure of men, but was ap­poynted to be made such a sacrifice by the decrée and will of his Father. Bv. Ther­fore Godes deuine protection and proui­dence is here commended vnto vs, to the [Page 263] whiche whosoeuer wholy committeth himselfe, shall go forwarde voyde of all feare in the Lordes businesse. C. For hereof is gathered a generall doctrine. For howsoeuer wée liue from day to day yet notwithstanding with GOD euery mans houre of death is appoynted. It is a matter Incredible, that wée béeing subiecte to so many casualties and haps to so many iniuries of men, and of wilde beastes, and béeing besette with so ma­ny sickenesses and diseases, should not­withstanding bée withoute the gonshote of all daungers, except it be when it is Gods pleasure to call vs: but wée muste fight and striue continually against oure distruste. And firste of all we must note here what doctrine we heare, then the ende wherevnto it tendeth, and thirdly the exhortation that is taken of the same that casting all our cares vpon God, we maye followe oure vocation, and not swarue from oure dutie through anye feare.

Neuerthelesse, lette no man passe hys boundes. For it is not méete that the truste of Gods prouidence, shoulde be ex­tended farther than God hymselfe hath commaunded. B. Wherefore lette vs only seeke to set forth the Glory of God, and as for other thinges he will care for, neyther shall any thing happen to vs be­fore oure houre be come: and then what­soeuer happeneth shalbe for oure salua­tion: Concerning the whiche reade the one and twentie chapter of Luke, the eyghteene verse. R. This if we beléeue whensoeuer any affliction aryseth, wée will not dispayre, we will not séeke for vayne helpe, we will attempt no euell but will patiently abide the hand of the Lorde, looking for Helpe from aboue. Neyther is there any cause why thou shouldest distruste that God will deale o­therwise with thée than hee hath done with Christ.

Gen. 45.8. [...] kin. 24.5 Psal. 18 25 4. kin 6.14 Act. 9.25 Act. 12.8For looke howe the heade fareth so shall the members, As it as to be sene in Ioseph, in Dauid, in Elizeus, in Paule, in Peter, and many other mo.

31. Many of the people beleeued on him and sayde, when Christe commeth, will he do moe miracles than these that this man hath done?

Bv. This also pertayneth to consola­tion, that as the wicked are multiplyed from daye to daye, euenso godly, simple, and good men shall neuer be wanting to beléeue the Gospell. C. Christe might haue séemed to preache to deafe and ob­stinate persones: yet notwithstanding the Euaungelist sayth, that there fol­lowed some fruite. M. Because the Kingdome of God cannot be preached withoute fruite. C. Therefore how­soeuer some do fret and fume, some de­ride, and othersome Cauill, whereof di­uers discencions maye aryse, yet not­withstanding, the preaching of the Gos­pell shall not bée vnprofitable, Where­fore the séede must be sown, and we must patiently abide, vntill continuance of tyme bring forth fruite.

B. These men hauing the séede of God might haue séene great thinges in the Lorde, namely such great signes and myracles, as greater could not be: here­vppon also they knewe Christ hymselfe, beeing nothing offended at his humilitie, at his stocke and kindred, or at his con­uersation. C. But because they rather depended vppon miracles than leaned to doctrine, and were not as yet fully per­swaded that Iesus was Christ the sonne of God, this worde (beleeued) is impro­perly vsed, that is to saye, because they weare redy to heare him, and shewed them selues apt to be taught of him as of a master, such preparation of faith is called fayth. Therefore in that the holy Ghoste voutsafeth to call a smale sparke of good affection by so honorable a title, we ought thereby to be incouraged, and [Page 264] not to doubte but that the least faith shal be acceptable vnto God. M. Here we sée that one and the selfe same preaching of the Gospell, doth profite the simpler sort to instruction, but to the other it geueth matter of contradiction. In like manner the signes and miracles of oure sauioure Christe were sette before all mens eyes to be seene, by the sight and diligent consideration whereof the elect beléeued on hym. B. But the Repro­bate coulde behoulde nothing in Christe but base and contemptible thinges, whereat they were offended.

32. The Pharise is heard that the people mur­mured suche thinges concerning him, and the Phariseis and highe Priestes sent seruauntes to take him.

M. The more that the glory of christ did declare it selfe to the people, the more the mallice, the spight, and furie of the Pharisées increased, for the Pha­riseis were appoynted as Scoutes to seeke all occasion to suppresse Christe. In the former place or roome the Euan­gelist nameth them aloane: after hée ioy­neth with them the high Priestes, with whome also they tooke parte. There is no doubte but that as these Phariseis were the most zelous obseruers of the Lawe, so were they the most zelous ene­mies of al other vnto Christ: but because they were not able aloane to oppresse Christe, they referred the matter to the whole order of Priesthoode. So that they which otherwise were enemies and at contention betwéene them selues, doe nowe by the helpe of Sathan agrée toge­ther, and conspire among themselues a­gainste the Sonne of God. A. Euen as we reade of Herode and Pilate, when Christe was brought before them to bee Iudged: Luk. 23.12. for then they were made friends betwéene whome before there was hart­burning and grudge. Bv. And it greatly gréeued the high Priestes, that the people neglecting the Religion of the Phariseis, and as it were despising those holy men, followed Christe and his doc­tryne which was quight repugnaunt to the doctrine of the Phariseis. Therefore the wicked Iewes, mynding to stay this rumore concerning Christe, suborned publique soldiers whiche might bring hym bounde. M. In the whiche we maye noate the nature of wicked Hipo­crites. At the first when they sought to kyll Christ, they pretended the breaking of the Sabboth: when as notwithstan­ding, the breaking of the Sabboth: did not offende them, but the obscu­ring of their owne name. But so soone as they heare this rumoure of the people concerning Christ, they were in such a rage that they went aboute o­penly to laye violent hand on hym. So impietie, somwhile seketh to shed inno­cent bloud priuily: but when it hath not successe, then it openly bursteth forth. So Saule at the firste laye priuily in wayte to destroye Dauid: 1. Kin. i8.i [...] but when his rage was more hoat, he began with open warre and persecution to séeke his death Thus also are Hipocrites woont to be­haue them selues, who in the Churche séeke not Christe, but eyther the estima­tion of their owne name, eyther gayne, eyther kingdome, or else the impunitie of offences, who at the firste, pretended the zeale of God but are so mad at the laste, that all men maye see, what it is they looke for, and what offendeth them.

C. Moreouer yf so be the Phariseis were so whoat, & so carefully diligent, to defende the corrupt state of the Churche howmuche more vehement ought we to be in defending the kingdome of Christe For the madnesse of the Papistes is no lesse at this daye, to extinguishe the gos­pell. M. Last of all it appeareth how prepostourous the Iudgement, and how peruerse the counsaile of the reprobate is.

The multitude murmure and Christ is commaunded to be taken.

[Page 265]Why doe they not rather instruct the murmuring multitude in the truth, or reprehende them? But this is the maner of the worlde being voyde of the spirite of God.

After this manner the vpper Cap­taine commaunded Paule to be cary­ed vp into the Castle, and bade that he shoulde be scourged, and examined, that hée might know wherefore they cryed so on hym: Act 22.24. whereas rather hée ought to haue stopt the mouthes of those impu­dent Dogges, which continually barcked at the little flocke of Christ.

33. Then sayde Iesus vn­to them, yet am I a little while with you and then go I vnto him that sent mee.

Bv. When Iesus knew what they pri­uilye went about, he declared vnto them in certaine darcke sentences, boath that their conspiracies shoulde be vayne, and also that hée woulde in a shorte time of his owne frée will offer vp hys bodye to the death of the crosse for the redemption of the whole worlde: and so vnder a sertaine hydden and darke speache, hée declareth vnto them the mi­stery of the dispensation, that hee should shortly dye, after that ascende into hea­uen, and so to come from thence to iudge hys enimies.

C. There are some which thinke these wordes to be spoken, to the as­assemblye of people which were present: and other some to the seruauntes which were sent to take Christe.

But there is no doubt but that Christ properly speaketh to his enimies, which sought hys destruction. For hée dery­deth theyr practises, because in vaine they take them in hande, vntill the time came which his Father had decréeed. As if hée shoulde saye, M. I séeme to you to be intollerable, and therefore you seeke with all your might and mayne to de­stroye mée. Be quiete a while, for I meane not to be with you verye longe.

R. There is no cause why you shoulde be carefull so take awaye my lyfe, least I shoulde escape your handes. For sée­ing I am so welcome vnto you, as smoake to your eyes, and thornes to your féete, I meane not to trouble you wyth my presence any long time. M. Onely a lyttle while I will be troublesome vn­to you.

R. For I will go vnto him that sent mée. Bv. I will not flée from you, but will willinglye offer my selfe to the death, when the time shall come, that by the crosse and death, I shall en­ter into the glorye of the Father, and shall possesse the kingdome ouer all crea­tures.

By these wordes hée declareth that neyther his lyfe nor his death was at their will, but that there was a time ap­poynted to him of his father, Luk. 13.3 [...]i which must néedes be fulfilled. A. Euen as hée made aunswere to certaine in another place, Go yee and tell that Foxe, Behould I cast out Deuilles, and heale the people to daye and to morrowe, and the thirde daye I shal bee perfected.

By these wordes hée declareth that death cannot destroy him, but rather that so soone as hée hath put of his mortal bo­dye, hée will declare himselfe to be the sonne of God, by the glorious triumphe of his resurrection. Moreouer, herevpon is to be gathered a generall admonicion. For Christ is presentlye with vs, so of­ten as hée calleth vs by the preaching of the Gospel, to the hope of saluation. Ephe. 2.17. For the preaching of the Gospell is not in vaine called the discention of Christ vn­to vs. If so be wée will take holde of his hande when hée reacheth the same [Page 266] vnto vs hée will leade vs vnto his Father: and so long as wée shall bée Pilgrimes in this worlde, hée will not onely shewe himselfe to bee nere vnto vs, but will also for euer dwell within vs.

But if wée neglect his presence, hée looseth nothing thereby but wée loase his presence, whereby wée shall be left with­out God and lyfe.

34. Yee shall seeke mee and shall not finde mee: and where I am thither can yee not come.

C. This is a gréeuous threatning a­gainst the mockers and contemners of hys trueth. They sought to kill Christ, but Christ here in an ambiguous and darcke signification of the word, de­rideth them: because shortelye it woulde come to passe that they should séeke him after another manner, namelye to finde some helpe and comfort in theyr miserye and destruction. As if hée shoulde saye, Yée cannot suffer and abide my presence for a little time: but it will shortelye come to passe that yée shall séeke mée in vaine: because I being farre from you, not onelye in bodye, but also in power will looke for your destruction from hea­uen.

R. For there are greate calami­ties hanging ouer your heades, yée shall perish boath in body and in soule. Then in desire of the Messias yée shall lift vp your handes vnto heauen, then you shall crye vnto God, and hée shall not heare you.

C. For here the sorrowfull sig [...] of the wicked are noated, when as they béeing constrayned by necessitye flée vn­to God. But then also séeking, they doe not séeke: for their vnbeléefe and harde­nesse of heart, doth driue them from God

They would desire God to bée theyr de­liuerer: but by theyr impenitencie and hardenesse of hearte, they kéepe backe theyr deliueraunce. Example hereof wée haue in Esau, Gen. 27. [...] who for the losse of his birthright was not onelye sorrowfull, but also outragious angerye: but in the meane time hée was so farre from the right waye of séeking benediction, that the same offended him, and vexed hym much more.

Thus God is woont to take vengeaunce one the reprobate fer their contempt of hys grace, that eyther they being afflicted with sharpe punishments, or helde with the féeling of theyr miserye, or being driuen into some straightes, complaine crye, and howle: but without profite: because they being alwayes lyke vnto themselues; retayne theyr former wic­kednesse: and therefore doe not truelye séeke God.

Therefore the wicked shall at the length know Christ, Vengeance for the con­tempt of Christ. and wishe for sal­uation of him, but in vaine: euen then when deserued vengeaunce lighteth vp­pon him. This vengeaunce the Iewes felt often, but especially when they were destroyed by Titus: then they woulde haue séene but one daye of the Sonne of man, and woulde willinglye haue im­braced his worde, but all to late.

C. Hereby wée learne that Christ must be receyued in time, when hée stan­deth before vs as present: lest wée loase the occasion to enioye him: because the gate being once shut, Mat. 25.10. wée shall séeke to enter in vaine.

And the Prophet sayth: seeke the Lorde while hee maye be founde, Esay. 55.6. call vppon him while hee is nigh. There­fore wée must runne to GOD wyth spéede, while it is his good pleasure, Esay. 49.8 as sayth the same Prophet: because wée knowe not how long the Lorde wyll suffer our sluggishnesse.

35. Then sayde the Iewes among them selues: [Page] whither will he goe that wee shall not fynde him? will he goe vnto the disper­sed among the Gre­tians, and teache the Gentilles.

Bv. The grosse Iewes not vnderstan­ding those greeuouse threatninges of the Lorde, construe his wordes I cannot tell howe. C. For this the Euaunge­liste addeth, to shewe howe great the dulnesse of the people was. Euenso the wicked are not only deafe to heare the worde of God, but also make a ieste and scorne of horrible thretninges, euen as yf they heard a tale or some vayne thing Christ had very expresly spoken of the Father by name: but they staye them selues and haue only respect to the earth, neyther doe they thinke that he spake of any thing else, than of his going into a straunge countrie.

By the dispersed, here, among the Grecians maye bée meant, the Is­raelites. C. that we maye vnder­stande, that Christ, came not to the vn­circumcised, but to the Iewes whiche were dispersed through diuers partes of the worlde.

For this worde (dispersed) will not aptly agrée and appertayne to those that were borne and doe inhabite their na­tiue countrie, but it doth very well ap­pertayne to the Iewes whiche are ron­agates and banished men. So Peter writeth his firste Epistle to those that were despersed throughout Pontus, Ga­lacia, Cappadocia, Asia, and Bithinia. And Iames saluteth the twelue tribes which were dispersed. The which man­ner of speach was taken out of Moyses and the prophetes. Therefore the sence and meaning of these wordes is this. R. Will he goe to those other Iewes which dwell not in this Region, but in Gréece. Will he goe ouer the Sea to the Iewes whiche dwell we wote not where.

It maye be that they went aboute to vexe our sauiour Christ with this mock. If this be messias, will he establishe the seate of his kingdome in Gréece, when as the Lord hath assigned the Lande of Canaan for the same? But howesoeuer they meane, we sée that they are nothing mooued with the seuere threatning of Christe.

Moreouer concerning these dispersed Iewes, the Euaungelist hath spoken in hys twelueth Chapter, the twentie verse. The exposition of the thirtie sixe verse following is included in this thirtie fiue verse.

37. In the laste daye, that greate daye of the feaste, Iesus stode and cryed, saying, If any man thirste, let him come vnto mee and drinke.

B. This last daye, was the eyght daye of the feaste of Tabernacles, which was the Principall daye, on the which it is lykely: that the greater nomber of people did assemble them selues together, and came into the temple, where Iesus taught. C. Let vs noate that Christe was not so terrefyed by any of the con­spiracies of the Iewes, that he forsooke his office, but as his perilles increased so did his fortitude and courage encrease that he might still more bouldly go for­warde.

This thing boath the circumstaunce of the tyme, and the assemblie of people and the bouldnesse in crying, doe testifie. [Page 268] For it is lykelye that then the seruantes and souldiers which were sent forth to take him, were ready to laye handes on hym. Bv. Therefore in the greatest assemblies and in the moste daungerouse perilles Iesus commeth fourth in the middest, and with a constant mynde geueth Testimony to the trueth teaching by his example, what is the office of the seruauntes of Christe, and of the mini­sters of Churches. C. Furthermore we must noate that he withstoode their violent rage which were of greate force by the mightie power and defence of God only. Bv. He stoode, constantly to defende a seriouse and moste graue mat­ter, appertayning to all men. M. At other tymes for the most parte he was wont to sit and teache. Now, because the ende of the feaste was come, and be­cause that solemne and Catholique Ser­mon of Israell was to be dissolued, he is more feruent, and doth with a strong and serious crye, commend to the people which were ready to depart, that which they should carry home with them more déepely to consider and to ruminate. Bv. For his crying now, was not only a playne and sencible speache, but also a loude voyce, thereby declaring that the matter was so great, that all men ought to geue eare to the same. C, This also is very profitable for vs, that the Euan­gelist bringeth in christ crying here with full mouth, that all which thirst should come vnto him, For herby wée gather that not one or two are called with some softe voyce secretly, but that this doctrine is so openly proclaimed to all men, that no man can be ignorant of the same, but he which willingly stoppeth his eares, and will not heare so loude and shrill a crye.

M. Christ comprehendeth the whole summe of our saluation, in a Paraboli­call kynde of speache. For Christ spea­keth not of bodily thirste, which is quen­ched with water, but of the thirste of soules, and of heauenlye grace. For the thirste of soules is that gredye de­sier of heauenly grace, Thirste which be­longeth to soules. by which conscien­ces burthened with sin are afflicted and troubled.

C. Therefore he exhorteth all to the participation of his goodnesse, so that they knowing and feeling their owne nede desyer to be holpen, For we are all nedy, bare and voyde of goodnesse, but the feling of that nede, doth not mooue al men to séeke for remedy. Herevppon it commeth to passe that many not once moouing their foote, doe miserably pe­rishe: naye, many féele not their néede, vntill the Spirit of God with his heate doe cause a hongar and thirst to arise in their hartes.

Therefore the office of the holy ghoste is, to make vs to desier his grace. Hée rather calleth those that thirste than the hongary.

Bv. For wée can worse abyde thirste than hongar, because the heate whiche is within vs, whereby the thirst is kind­led, doth more vex and bite vs than drynesse, whereby hongar dyeth, and is more weakened. Very well and con­ningly therefore is the affliction of a troubled conscience oppressed with sinne thus described. Morouer there is nothing that doth so much recreate and refreshe a man pyning and withering awaye with thirste, as doeth cleare water dra­wen out of a liuely spring: euenso that Ioye of the minde whiche the faithfull man receiueth by the consolation of the Gospell, cannot be sufficiently expressed in wordes. C. There is no doubt also but that he alludeth to the place of the Prophete All ye that thirste come vnto the water. &c. Esay. 55.1. For that which the Pro­phete there attributeth to God, was ne­cessary to be fulfilled in Christe, Euen as the blessed virgine Mary soong, that the riche and full he sente empty awaye. Therefore he calleth all men directly vn­to hym: as if he shoulde saye, that he a­loane is sufficient to quenche the thirste of all men: and that they are deceyued which séeke for the leaste drop from any other to quenche their thirst. M. For he sayth not, if any man thirste, let hym [Page 269] Apostles: but, let him come to mee. And hée sayeth not, If any man thyrst, let him goe to my Father: from whome notwithstanding, wée haue euerye good thing comming downe from the Father of lyghtes. Iam. i. 17. Because Christ speaketh here as the onelye Mediatour betwéene God and man, whome the Father hath sent into this worlde, that wée might al receyue of his fulnesse, grace for grace: to whome wée haue testimony from hea­uen, saying: This is my well beloued Sonne, Mat. 17.5. in whome I am well pleased, heare him, hée whiche commeth vnto him, commeth vnto God himselfe. A. For hée is the onely waye to the Father, euen as he him selfe testifyeth, saying, No man commeth to the Father, Ioh. 14.6. but by mee.

C. Let no man therefore complayne as vncertayne what hée shoulde doe to ob­taine saluation. Christ the well of lyfe, calleth here all men to him, saying: If any man thyrst, let him come to mee, and hee shall drinke. To the which exhor­tacion hee addeth this promise, ‘And drinke.’

By these wordes Christ declareth that hée is not a drye spring, but a déepe and bottomlesse well: which geueth drinke plentifullye to all men, Wherevpon it followeth that our desyre shall not bée in vayne, if so bée we séeke for that of him, which is wanting in vs.

M. Seeing therefore we haue Christ the true well of lyfe, let vs take héede that we do not frame to our selues voide Sesternes, which wyll holde no water to quenche our Thyrst, euen as the Lord casteth the people in the téeth by the Prophete Ieremy. Ier. 2. i3. And the Apostle saith, If any man sinne, wee haue an aduocate with the Father, Iesus Christ the righ­teous, and hee is the propiciation for our sinnes, i. Ioh. 2. i. and not onely for our sinnes, but for the sinnes of the whole world.

38. Hee that beleeueth on mee, as sayeth the Scripture, out of his bellye shall flowe Ryuers of water of lyfe.

M. Nowe Christ sheweth howe those that are a thyrste, shoulde drinke of the well of water of lyfe, teaching, that to come, and to drinke, is to beléeue. Euen as hee sayeth in another place, He which commeth vnto mee shall not hun­gar: Ioh. 6.35. and hee which beleeueth in mee shall neuer thyrst. Also it is sayde, I wyll powre water vppon the thyrstye, and flooddes vppon the drye ground: Esai. 44.3 I wyll poure my Spyrite vpon thy seede, and my blessing vppon thy buddes. C. There­fore wée must come in Fayth, and not with our féete. For to beleeue in Christ, is to imbrace him so, as the Gospell set­teth him foorth vnto vs, full of wisdome, vertue, righteousnesse, puritye, lyfe, and all other giftes of the spirite.

Bv. There is some contencion a­mong the Interpretours, wherevnto this parcell (As) ought to be referred. Some restrayne it to the former mem­ber, namely, to the worde (Beleeueth:) as if hée should haue sayd, The scripture teacheth to beléeue in me: for it testifyeth of mée. Therefore, hée that beléeueth in me, as the scripture teacheth, out of his belly shal flowe Ryuers of water of lyfe. But it is extended to the whole sentence. Furthermore, Christ doeth not here name any certaine place of Scripture: but taketh his testimony out of the com­men Doctrine of the Prophetes. For so often as the Lorde promising the a­boundaunce of the spirite, doth compare the same to lyuing water, Water of lyfe is Christ. hee hath speci­all respect to the kingdome of Christ, and thyther directeth the mindes of the faith­full. Therefore what Prophesies soeuer there bée extant, concerning lyuing wa­ters, they are fulfilled in Christ: because hée aloane hath opened and reuealed to vs the hydden treasures of God.

[Page 270]They are worthy therefore to perishe miserablye, who being called gently and louingly of Christ, wander else where.

Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works. C. For in him he teacheth is stoare and sufficient, to fyll vs. The Metaphor in shewe séemeth harde, when hée sayth that Ryuers of water of lyfe, shal flowe out of the bellye of the faithfull: not­withstanding the scence and meaning, is plaine inough, that the beléeuing shall neuer want any spyrituall goodnesse.

Hée calleth that the water of lyfe, which in springing shal neuer decrease or waxe drye, as is sayde before. The bellye of the inwarde man, is the conscience of the heart. And by floodes, hée meaneth the manifolde Graces of the Spyrite, which are necessary to the spyrituall life of the Soule. To bée short, here is pro­mised vnto vs as well the perpetuity of the giftes of the spyrite, as the plentye of the same.

39. (But this spake he of the Spyrite, which they that beleeue on him should receyue: for the holye Ghost was not yet there, because Iesus was not yet glorifyed.)

M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall, therefore it séemed ne­cessarye to the Euangelist to expound the same. C. The name of water is some­tyme geuen to the Spirite, because of cleanesse, because it belongeth vnto him to purge our fylthinesse: but in this place and in such lyke, there is not al one man­ner of speache, and that because, we are voide of all humour & moystnesse of life, vntil such time as the spirite of god doth water vs with his spiritual and heauen­lye dewe. And here is a figure called Synecdoche, because all the partes of life are comprehended vnder this one worde of water, whereby also wée gather, that whosoeuer are not regenerate by the spirite of Christ, are to bée counted for dead men, although they séeme to them selues to haue lyfe.

M. These wordes shewe the cause wherefore it was sayde, VVhich they should receyue, and not rather: VVhich they that beleeue haue receyued: Because (sayeth hée) The holye Ghost was not as yet. Bv. Hée speaketh not here of the essence of the holye Ghost, which is coequall and coeternall with the Father and the Sonne. M. For it is written, By the worde of the Lorde, the Heauens were made, and all the powers of them, Psal. 33.6. by the breath of his mouth.

And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God. Ney­ther doth hée speake simplye concerning his working and giftes in the faithfull, as though before Christ was gloryfied, the holye Ghost dyd not worke in the mindes of the Godlye, as well in the tyme of the olde Testament, as of the Newe: when as he manifestlye decla­red himselfe in the Prophetes, in the Patriarkes, in the Godlye Kinges, and in all those godlye men which began to cleaue vnto Christ, whether they were Apostles or others, & that many wayes. C. But the Euangelist doeth deny that the same grace of the spirite, which after the resurrection of Christ was shed out vppon [...] was openlye geuen, so long as Christ was in this worlde vnder the hum [...] base forme of a ser­uaunt.

And hys forsaketh comparatiuelye: as when the new Testament is set against [Page 271] the olde, God promiseth his spirite to the faythfull, as if hée had neuer geuen the same to the Fathers. Then verilye the Disciples receiued the first fruites of the spirite: for whereof came Fayth, but of the Spirite? R. And dyd not the A­postles cast out Deuelles, by the power of the holye Ghost, and confesse Christ to bée the Sonne of GOD, before the Crosse? And the confession of Fayth is a worke of the holye Ghost, and not of fleshe.

C. Therefore the Euangelist doeth not deny, but that the grace of the Spy­rite was geuen before the death of Christ to the Children of God: but hee affir­meth that the same was not yet so ma­nifest and euident as it should bée after­warde. For this is the principall or­nament, and bewtye of the kingdome of Christ, that hée gouerneth his Church by his holye spyrite.

But hée tooke then the iust and solemne possession of his kingdome, when hee was exalted to the right hande of his Fa­ther. It is no maruayle therefore if hée deferred the full exhibition of his Spirite, vntyll that time.

Regenera­tion the feuite of the spirite.But it may bée demaunded here, whe­ther hée meane the visible graces of the Spyrite, or regeneration, whiche is the fruicte of Adoption.

I aunswere, The holye Ghost ap­peared (which was promised at the com­ming of Christ) in those visible gyftes, as in a glasse: notwithstanding, pro­perlye hée speaketh here of the power of the holy Ghost, by which wée are borne againe in Christ, and are made newe creatures.

40. Many of the people therefore when they hearde this saying, sayde, Of [...] trueth this is the [...]phete.

Bv. Here is repeate [...] [...] the truth of the Gospell is receyue [...] the world, For those thinges which hée had spoken euidentlye and plainlye, made the mul­titude diuerslye affected, in the which were both good and simple, and also wic­ked and peruerse hearers. C. Where­vpon some thinking one thing, and some another, there roase contencion among the people.

And there are reckened vp thrée sortes of hearers of Christ. Thre sorts of hearers of Christ. The first sort con­fessed Iesus to bée a true Prophete: whereby wée gather that they dyd not abhorre his doctrine: but howe light and 1 friuolous this confession was, it appea­reth thereby, that they alowing the tea­cher, neyther vnderstoode nor felt, what hée meant or spake. For they could not trulye imbrace Christ as a Prophete, but they must also acknowledge him to bée the Sonne of God, and the aucthour of theyr saluation: notwithstanding, in this they doe well, that they thinke some diuine power to bée in Christ, which causeth them to reuerence him.

For being thus apte to bée taught they might easely haue attayned to Faith, as is sayde in another place.

41. But other sayde, this is christ. But some sayde, shall christ come out of Galilee.

C: These dyd better, which plainlye confessed Christ. M. For they séeme to profite better in the doctrine of Christ than others, and to bée better instruc­ted and learned in the holye Scriptures than others.

Bv. For they acknowledge him to bée the true Messias promised before in the 2 Lawe and the Prophetes: which was a true confession. For it comprehendeth the whole sum of al the Christian fayth, and the Reuelacion thereof is sayde to depende, not of fleshe and blood, Mat. 16.17 but of the spyrite of God.

C. The thirde sorte resist, being e­uyl and vnbeléeuing, and corrupted with 3 the Leuen of the Pharisees, which do not onely thinke and speake otherwise than dyd the other, but also goe about to de­stroye the good séede that was conceyued in the heartes of the good. M. Here we sée howe the confession of the trueth, is strayte waye subiect to the confession of such as erre.

The sincerer sort, sayd, This is Christ: these by and by gainsaye them, not simp­lye, saying: Hee is not Christ, but going subtillye about to proue that hée is not Christ, neyther can bée. This confession therefore of Christian Fayth, was no sooner vttered, but it was withstoode and gainesayde. This lot belongeth to the Doctrine of the trueth for euer, a­gainst the which it is necessarye that wée confirme and fortifye our consciences.

C. But least these wicked men might seeme rashlye to reiect Christ: they arme them selues with testimonye of Scrip­ture, which although they wrest amis against Christ, yet notwithstanding it hath some shewe of trueth. In this one­lye they are deceyued, that they make Christ to bée of Galilee.

But wherevppon commeth this igno­raunce but of contempt? For if it had not béene greuous to them to enquyre, Christ had appeared vnto them glory­ous vnder boath titles, being borne in Bethleem, and the sonne of Dauid.

But such is our nature: In trifeling matters wee are ashamed to bée igno­raunt, but as for Heauenlye matters wee make no account of them.

B. This scruple also offended Natha­naell: but because hée sought the trueth, hée went neuerthelesse to the Lord with­out the sight of any signe, to heare what hee taught or promised. But these men had séene so many signes, and had heard so many Sermons plainly Preached, by which if they had béene of God, without all doubte they woulde haue beene so ad­dicted to him, that they woulde neuer haue thought of the place of his byrth, or or haue asked the Lorde concerning the same. But they dyd onely aske to with­stande the trueth, and not to learne.

Therefore by the iust Iudgement of God, they knewe not where the Lorde was borne, which was to them an occa­sion of offence. Beholde howe men, of the Scriptures them selues, which leade vs by the hand to Christ, make a let and staye, that they come not vnto him.

M. It is no newe thing therefore that the Aduersaries of the truth at this day, doe falselye bring the testimonies of the Scriptures, against the Doctrine of the Gospell. This is the olde subtiltye of Sathan, to bring that to a contrarye sence, Knowledg of scripture not suffici­ent without application which was geuen of God to testi­fye of the trueth. But it is not inough to vnderstand the places of Scripture in them selues, except also wee knowe very well, wherevnto they are applied.

42. Sayth not the Scrip­ture, that Christ shal come of the seede of Dauid, and out of the Towne of Beth­lehem, where Dauid was?

43. So was there discenci­on among the people because of him.

44. And some of them woulde haue taken him, but no man laid handes on him.

C. By this example wée are taught that it ought not to séeme wonderfull vnto vs at this day, if so be men be deui­ded among themselues by contencions.

[Page]Wée sée that there rose a Scisme by the words of Christ, and that not among the Gentiles, which were alienate from the fayth, but in the middest of the Churche of God, and in the beginning of the Church. Shall therefore the doctrine of Christ be blamed as the aucthor of trou­bles? Bv. Shall it therefore follow that Christ is the aucthour of dissention, and sedition. They rather are to he counted the aucthours of strifes, who being Re­belles to God, and disobedient to the truth, doe procéede to defende their lyes, imaginations, and errors, against the manifest and knowne truth.

C. Yea, howsoeuer the whole worlde be troubled, so precious is the truth of God, Cōtentiōs amonge Gods peo­ple. that it is to be wished that at the least it may be receiued of a fewe. Ther­is no cause therefore why our conscien­ces shoulde be troubled, when wée sée that they which woulde be counted the people of God, doe diuerslye contende a­mong themselues. Wée knowe what Christ himselfe hath foreshewed, Mat. 10.35. name­lye, that he came to bring into the world fyer, sworde, diuision, and seperation.

C. Howbeit wée must noate that dis­centions haue not properlye their begin­ning of the Gospell: for there can be no firme agréement but in the certaine truth. Whereas therefore they haue peace among themselues, which are ig­noraunte of God, that commeth rather of dulnesse and scencelesnesse in vnder­standing, then by true consent.

To be shorte what contencions soeuer doe arise when the Gospell is preached, the first cause and originall of them is in men: but then as awaked out of a dreame they begin to mooue & stir. R. For Christe which is the Prince of peace, Esay. 9.5 cannot be the aucthor of discention: But men being impacient at the preaching thereof, are troubled by theyr owne in­fidelitye. A. Wherefore the whole blame of discention is to be layde, ney­ther vpon Christ nor vpon his doctrine, but vpon the depraued and corrupt na­ture of man.

44. And some of them woulde haue taken him, but no man laid handes on him.

C. By these wordes the Euaungelist declareth, that Christ was not onelye contemned of them, but also cruellye as­salted: as supersticion is alway cruell. Also wée sée that the will and deuises of wicked men is brought to naught, except the will and consent of the Lorde be ioy­ned therewith. For wée must ascribe it to the prouidence of God, that theyr practises are made voyde. For because Christes houre was not yet come (as it is sayd before) by the power and might of his heauenly Father hée ouercame all perilles. A. Reade the thirtie verse of this Chapter going before.

45. Then came the ser­uauntes to the highe Priestes and Phari­sies, and they sayde vnto them, why haue ye not brought him?

Bv. Nowe Iohn retourning to that which he began a little before to speake concerning the seruauntes of the highe Priestes, addeth, what was done to the Souldiours, whome they had sent foorth to take Iesus.

M. No doubt there was a counsayle called and gathered togither, and thys retourne of the Souldiours was gréede­lye looked for.

For lyke rauening Wolues they ga­ped for the Lordes death, PAR. hoping to satisfie their rauenous desyre and cru­ell hatred, with the innocent bloude of Christ: but the Souldiours bring not Christ.

They doe not tarrye to heare what the Souldiours woulde saye, but because they see them to retourne emptie handed and with lost laboure, they are not able to abide and refraine anye longer, but burst foorth, and being disapoynted of their hope, they reason the matter with them why they brought not hym bounde whome they commaunded to be brought: saying, ‘Why haue ye not brought him. M.’

By these words they declare that they looked for nothing lesse, then their voide retourne, and therefore doe meruaile how it commeth to passe that they bring him not. C. Here wee maye behoulde how blinde the arrogancie of the wic­ked is. They haue in suche admiration and estimation their power, by whiche they excell in the worlde, that they are not afearde prowdelye to contemne all lawe and equitie: and if any thing hap­pen otherwise than they desire, than they woulde confounde boath Heauen and earth. M. For this kinde of Ty­rauntes, Tyraunts. as they desire nothing else than to extorte and obtaine at the handes of their subiectes whatsoeuer they will or desire, without consideration of equitie and Lawe: euenso they can abide no­thing lesse, than not to be obayed in all thinges and that it shoulde so come to passe that the thing whiche they com­maund should not be fulfilled. This one thing, they still obiect that the superiors must be obayed: as though God were not aboue all, whose will all mortall men ought to followe. M. So Pharao obiected to the Midwiues that they had not fulfilled his commaundement. Exod. 1.18

Ioh. 19.i0 A. Pilate set his aucthoritie before Christ, when he made him no aunswere. M. Also these reuerende Lordes sayde vnto the Apostles, after the resurrection of Christ, Did not wee straitelye com­maunde you that ye shoulde not teach in this name? Act. 5.28. And behoulde yee haue fyl­led Hierusalem with your doctrine, Act. 4 and intende to bring this mans bloude vpon vs. C. The high Priestes in demaunding why Christ is not brought vnto them, doe so farre extol theyr power, that they woulde haue nothing to withstand their commaundement.

A. They enquire, they complayne, they are out of their wittes, nothing considering the mightie hand of the Lord by which hee is woont to protect and de­fende his seruauntes. M. Euenso at this daye Kinges and Princes in theyr Edictes complaine, that they haue hi­therto in vaine set foorth so manye E­dictes. Thankes be to God which so defendeth the cause of his truth, the con­fusion of humaine arrogancie, that eue­rye where, yea in the verye courtes of Princes, there are some founde, which wil not obay wicked commaundements but will rather make them frustrate.

B, being surelie perswaded, that they ought rather to obaye God then men. Act. 5.29

46. The seruaunts aun­swered: Neuer man spake as this man doeth.

R. As the heart of the King is in the hande of God, Pro. 2i.i [...] that hée maye turne the same which way it pleaseth him: euenso the practises and counsayles of theyr Ministers, are in the hande of God, ney­ther can they doe anye other thing than that which the Lord wil suffer them. For the Ministers of the high Priests in this place intended and purposed to take Ie­sus, and for that cause went foorth from the high Priestes: but when they inten­ded to doe most, theyr heartes fayled them insomuch that they coulde not laye handes on him: that we might learne in aduersitye to truste vnto God, being as­sured that our aduersaries can doe no­thing vnto vs, but that which shal please the Lorde, and which shall tourne to our profite.

[Page 275]So he preserued Iacob from the crueltie of Laban. Gen. 31.24 C, In lyke manner also we must consider the power and efficacie of the worde of God, which is wont to mooue and strike not only the godly, but also the wicked. These men confesse that they were striken and tamed onely by the worde of Christe, and yet for all that they doe not repent, neyther doe they geue that due and lawfull honours which belongeth to the worde of God. If it be true that neuer man spake after that manner, why doeth not the deuine power which they were constrayned to féele, so affect their hartes, that they geue them selues wholy vnto God? But thus verely ought that saying of the Prophete to be fulfilled, Esay. 11.4. He shall beate downe the wicked with the breath of his mouth. And we shall sée hereafter, that by the voyce of Christe only, Iohn. 18.6. they whiche sought his death were so con­founded, that they fell downe backward to the ground, euen as if they had béene beaten downe with Clubbes. Let vs knowe therefore that there is so greate force and power in the doctrine of Christe, that it doth also terryfye the wicked,

Suche soldyers as these were, wée may behould many at this day are, who although they be constrayned whether they will or noe to wonder at the doc­trine of the Gospell, yet notwithstan­ding are so farre from submitting them selues vnto Christe, that they abyde still in the tents of his enemies: and other some which are farre worse, being in the fauour of the wicked, doe rayle & speake euyll of the Gospell, although their con­science beare them wytnesse that the same is of God,

47. Then aunswered them the Pharisees, Are yee also decey­ued.

Bv. The wonderfull counsayle of God appeared in the former example of the Souldiers. For he conuerteth the practises and counsailes of the high Prie­stes to their owne confusion and subuer­sion, when as hée discouraged the soul­diours with the onely word of Christ.

For the Pharisées sought all that euer they coulde to subuert the Doctrine of Iesus, and to bring him out of credite with all men: But their practise and counsaile hauing contrary successe, they doe confirme and set foorth his aucthori­tye, when they séeke by all meanes to extinguishe the same.

Neuerthelesse, their impietye increa­seth more and more. So that they be­ing nothing moued with the aunswere of the Souldiours, but rather more in­flamed with anger, hatred and pride, do exclame, saying, ‘Are ye also deceyued.’

M. Here let vs noate the lot of Christes doctrine. The force and power seducing is attributed to the same, and in suche wise that they which were not sent to heare, but to take Christ, should bée deceyued by hearing.

So at this daye many Papistes are very wary and circumspect, that they off heare not the pure and sincere Doctrine of the Gospell. For (saye they) it is so pernicious and ready to seduce, that if thou heare the same but once, thou art by and by seduced. A. Wherevpon also the persecutours of Christ, commaund the professours of the Gospell, which are caried to death, to haue their tongues cut out of their heads, least in the mid­dest of the flaming fire they should win some, by the open confession of Christ Iesus. And it is no maruaile if they bée so angrye at their tongues, séeing they could not resist them being directed by the holy Ghost: according to the assu­red promise of Christ, Luk. 21.15 I wyll geue vnto you a mouth and wisedome, the which all your enemies shall neuer bee able to resist. But the foolishe and madde men are afrayde of themselues in vayne. M. For if the wicked man heare the Doctrine of Christ an hundred times, he shall not bée taken: naye, if hée come without a malicious heart against the [Page 276] same, and come not with a minde to heare and to be taught, he shall retourne againe as he came. This is the glory of the trueth which the wicked go aboute to beare men in hand, that it is the doctrine of erroure. A. But so many as are ordained to euerlasting life doe beléeue, and are gathered into the shepefoulde of Christe.

48. Doth any of the Rulers, or Phariseis beleeue on him.

The Phariseis doe so blame their Mi­nisters and souldyers, that notwith­standing they maye haue them still at their commaundement. For by these wordes they signifie that it is an absurd thing that they should not stand, though the common multitude did fall. But let vs sée what argument they haue to bere vp them selues why the should so proud­ly contemne Christ. He hath (saye they) the common and rude sort of people on his syde: but as for the chéefe Rulers and Magistrates they are agaynste hym.

They name the phariseis for that they excelled others in knoweledge and in holynesse, so that they were counted the Princes of Princes. M. But firste of all they testifie against them selues that they beléeue not in the Sonne of God, when as they shoulde haue béen the first of all other, whiche should haue imbra­ced Gods truth.

Thus these miserable men glory and boaste in that, in the which they ought rather to be sorrowfull. C. For al­though this obiection which they make vnto the souldyers séeme to haue some coller, seeing the rulers and Gouer­nours of the Church ought to haue their authority (as the Lawe commaundeth) in this notwithstanding these men offen­ded, Deut. 17.8 because they arrogating to them sel­ues the cheefest authority, would not be subiect to God. God in déede commit­ted Iudgement to the high Priest: but yet he would not haue him to pronounce the same withoute his Lawe. What authoritye soeuer therefore Pastoures haue, it dependeth vppon the worde of God that euery man from the highest to the lowest maye abide in his calling, and God only maye haue the prayse, It cō ­meth often times to passe that the wic­ked beare Rule in the Church: wherfore we muste take héede that wee attribute nothing vnto men, when they depart from the worde of God. We sée that all the Prophetes almoste were thus molested and troubled: for to ouerthrow their doctrine, these greate titels of high Pristes, of Princes, and of the Church was obiected vnto them. The Papistes vsing the same weapons at this day, are no lesse outragious than were the aduer­saries of Christ and of the Prophetes in oulde time.

This is horrible and fearfull blynd­nesse that a mortall man dare presume to sette himselfe againste God. But to suche madnesse hath Sathan brought them that esteeme more their owne Am­bition, than they doe the truth of God. Neuerthelesse it is oure parte to geue that reuerence to the word of God, which maye obscure and extinguishe the glory of the world, and maye driue awaye the vayne smoake of the same. For it should goe euell with vs yf so be our saluation shoulde depende vppon the will and ple­sure of Princes: and to vnstable shoulde that Fayth be, which should eyther stand of fall at their becke. M, Here also we sée howe harde a matter it is for them to beléeue the Gospell of Christe, which haue rule and gouernment in the Church of God and are famouse by the meanes of doctrine. Wherefore that whiche these men bringe against the doc­trine of Christ doth greatly make for the same.

For the same is more to be approued because suche come not to the same, ra­ther than if they did imbrace it. And this is manifeste that it serueth not worldly glory and estimation but the glory of God: otherwise this kinde of men would haue béene the firste that shoulde haue imbraced the same. For it is verye in­com [Page 277] Therefore we must haue respecte not vnto men but vnto god who can deceiue no man.

49. But this common people which know not the Lawe are cursed.

C. The fyrste parte was Pride, be­cause they bearing them selues bould vp on the titell of the Priesthoode, woulde haue all men to be subiect vnto them: The seconde is contempt or disdaine, for that they despise the reste as of noe price, euen as they are alwayes contu­meliouse to others, which haue to much lyking of them selues: and alwayes the contempt of oure brethren followeth the ouermuch loue of our selues.

M. But if thou consider well, the common people came nerer the true knowledge of the Lawe, than did these rulers and Phariseis. If thou haue re­spect vnto their life, no doubt it was more conformable to the Rule of the Lawe: If thou haue respecte to theyr fayth thou shalt fynde that they were more obedient to the Lawe of God then the other were.

For it is the principall poynt of the Lawe to knowe synne, and to imbrace the grace of God propounded and offered in Christe. Furthermore if so be this people were Ignoraunt of the Lawe, whose falt was it? Was not the falte in the Rulers and Phariseis? For it was their partes to instruct and feede the people of God with the word of God and of the prophetes: but when Christe their chéefe and moste excelent teacher came, he founde them (as they them selues confesse) ignoraunt of the lawe of God.

Therefore they bring this testimonye concerning the ignoraunce of the people against themselues. So also let vs an­swere those which at this day saye, ignoraunce in the peo­ple is tho­row the Priestes negligence. The rude and vnlearned multitude follo­weth this newe doctrine, by which igno­raunt men are seduced. If so be the peo­ple of Christ, be rude, vnlearned, and ignoraunt of the holye Scriptures, and is therefore seduced, why haue not you that be Maysters and teachers of the Churches, better instructed and taught them? Why haue you taken from them so many yeres the reading of the Scriptures, and doe also at this daye depriue them of the same, by fire and sworde?

C. There is also another cause why they pronounce the people to bée accur­sed. They pretende the ignoraunce of the Lawe: but there was another cause, namely, for that they thought there was no hollinesse but in their owne order.

Euen as at this daye the popish shaue­ling Priestes, boasting themselues a­loane to be of the Churche, do contemne the laye people (as they call them) euen as if they were prophane.

But GOD to beate downe thys madnesse and pryde, doth preferre the humble contemned, before those that are so highly exalted. And wée must noate here that they boast of the knowledge of the Lawe, by which they did not in­struct men in godlinesse, and in the feare of God, but of that knowledge, by which they onelye were counted méete inter­pretors of the Lawe, Knowledg Gods lawe doth sane, tifie vs. and to aunswere doubtes and obiections: It is verye true that they are accursed whiche are not taught and instructed in the Lawe of God, Psal. 19.9. the knowledge whereof doth truely sanctifie vs: but this knowledge is not restrayned to a fewe, that they being puffed vp with a wicked trust and confidence, might deuide themselues from other men: but it doth generallye belong to all the Children of God, that from the leaste to the greatest, all maye be vnder the obedience of fayth.

51. Nicodemus sayth vn­to them, (hee that [Page 278] came to Iesus by night, and was one of them)

51. Doeth our Lawe iudge any man be­fore it heare him, and knowe what he hath done?

Bv. Although a fewe of the Rulers claue vnto the Lord Christ, yet notwith­standing it was méete that the words of these Rulers which spake against Christ, should bée conuinsed of a lye: the whiche was done by this demaunde of Nicode­mus. C. And this man the Euangelist discribeth vnto vs to bée indifferent, whi­che neyther seriouslye durst take vppon him the defence of Godly Doctrine, nor yet could abyde that the trueth should bée oppressed. When he sayth that hée came by nyght, that is partly to his com­mendacion, and partly to disprayse. If he had not loued Christ, hée neuer durst to haue set him selfe against the fury and rage of the wicked. For hée knewe if a man dyd but mutter or hisse, hée was by and by hated and in daunger. Therefore in that hée durst cast foorth one worde, though to small effecte, he bewrayeth cer­tayne small sparkes of Godlinesse which were in his heart: M. for whereas hee sayeth generallye that no man ought to bee iudged, he doeth not plainelye defende, neyther the Doctrine of Christ nor his Fayth, for feare of eiection and excommunication. C. The E­uangelist therefore meaneth by these wordes, that hée sauoured as yet of his night and priuy lurking, and that he was not a true Disciple of Christ. Hée sayth that he came once to Christ in the night, but yet that hée stoode styll among the e­nemies of Christ, and retayned his place. This is the more dilligentlye to bée noa­ted, because many at this daye, whyle they pretende that they are lyke to Nico­demus, thinke by this couller, that they maye dallye with God, and escape vnpu­nished. But graunt that whiche they desyre, namelye, that they differ nothing from Nicodemus, what doeth such ex­ample I praye you, helpe them.

Nicodemus denyeth that Christ ought to bée condempned before he bée heard. Thus muche maye bée sayd for a Théefe or Murtherer. For this is a common saying: Better it is that the guyltye should bée set at lybertye, than that the innocent should bée condemned. Fur­thermore, to helpe the person of Christ, hée quite forsaketh his Doctrine. What now shall wée fynd here worthy to com­mende him for a Godlye and faythfull man?

But wée shall frame this example far more profitable to another ende, name­lye, that the Lorde doeth often bring to passe, that the Doctrine which séemed to bée loste, doeth by lytle and lytle take roate, then after processe of tyme, Ioh. 19.39. spring foorth, and last of all, floorishe and bring foorth fruite: euen as dyd the Fayth of Nicodemus, after the death of Christ.

B. Moreouer, although hée durst not here openlye defende the Lord, yet not­withstanding, it came to passe by this interruption and disturbing of them, that this present pestilent counsayle was dis­solued, as wée shall sée anon.

R. Wée must also noate that among so many notable Pharisées, there was but one onely Nicodemus: so small is the number which beléeue.

52. They aunswered and sayde vnto him, Art thou also of Ga­lilee? Searche the Scriptures and see: for out of Galilee a­ryseth no Prophete.

Bv. The Pharisées being wholy blinded [Page 279] with enuye and impietye, according to their manner fall to sclaunder furiously crying.

M. Reprochefully they called al those which imbraced Christ, Galileeans, C. as though he could haue no man to hould of his side, except he were of that barba­rous and base corner of Galilee. Iulian the Apostata learned his lesson of the Pharisees. Bv they thought that Christ shoulde come out of Galilée, wherevppon in great contempt they called him a Galilean. Out of this Deuillishe Schoole, Iulian the Apostata learned that reprochefull Lesson, wher­by hée called Christe him selfe and all Christians by the name of Galileans. But that myserable Catife felte him no impotent Galilean, but a most mightye King, by that iust vengeaunce whiche hee cast vpon him: at which tyme he was constrained to crye, Thou hast ouercom. And verylye, Christ shall ouercome for euer, raygning in the middest of his ene­myes.

C. And whereas wée sée the Phari­sées to be so violently moued against Ni­codemus, we maye noate thereby the fu­rious hatered with the which they were inflamed against Christ. And yet not­withstanding he dyd not plainly take vp­pon him the defence of Christ, but onely affirmed that hee ought not to bee con­dempned before he were heard. Thus deale the Papistes at this day, who will not suffer any man so muche as to open his mouth in the defence of the Gospell, but they wyll by and by exclame that hée is an heretique. M. The Pharisées make no aunswere to Nicodemus con­cerning the rashnesse in iudging, but doe reprooue him as one ignoraunt of the Scriptures.

As if they shoulde saye, Séeing thou art a Pharisee, and of our order, art thou not ashamed to set thy minde vpon the dregges and filthynesse of the Galile­ans, as do the multitude which are igno­raunt of the Lawe, and are accursed.

Bv. No scripture promised vnto vs that a Messias shall come out of Galilée: yea so vnfortunate is Galile that it hath brought forth vnto vs fewe or none that haue béene notable Prophetes so small hope there is to looke for the Messias the Prince of all Prophetes, to come out of the same. M. If thou bee ignoraunt of this, ‘Searche the scrip­ture and see.’

And thou shalt not fynde that any one Prophete hath come out of that base and barbarous nation. Thus these blinde men thought that they had sufficientlye aunswered Nicodemus. But what rea­son I praye you hath their obiection con­cerning Galilée. For admit that there came neuer any Prophete out of Galile, howe doth it followe thereof that Christ is not a prophet, although he were borne in Galilée, as he was not. But they are blynde and quite out of their wyttes.

Furthermore doth not the Prophet saye that this notable benefite was bestowed vpon the Galileans: Esay. 9. i. Galilee among the Gentilles, a people whiche walked in darkenesse sawe great light. Mat 4. [...]5 The which was fulfilled when Christ by the Prea­ching of his worde visited this people, as Mathew expoundeth the same. R. If so bée they woulde truely haue knowne Christ, they shoulde first of all haue lo­ked vpon his Doctrine, then vppon his workes.

For in Iudging of Doctrine we must not haue respect to the person, to the countrey or to the apparell of the Pro­phete or Apostle, or minister, but to his worde and Doctrine, whiche these men dyd not.

M. But thus they framed their priest­lyke argument. There hath not rysen a Prophete out of Galilée, therefore there shall neuer any ryse.

If there neuer ryse any thence: then Iesus is not a Prophete. Thus also doe the Bishops of Rome reason, Apoca. i8.6 The seate of Rome neuer fell: therefore it shall neuer fall. But Saint Iohn denyeth this consequence.

[Page 280] 53. And euery man went to his owne house.

C. Nowe followeth the ende and is­sue of all this platforme. If anye man consider with himselfe what the king­dome of the Priesthood was at that time how great their madnesse, and also how great their preperation, and on the other part, how naked, bare, vnprouided, and destitude of all mans help Christ was, there is nothing to be seene but destruc­tion. M. The Pharises and hye Prists conspired tegether, consulted, gaue com­maundementes, sent foorth Souldiers, and yet for all that, did not onely bringe nothinge to passe, but also retourned home more troubled then before.

C. Therfore, in that so stronge a con­spiracy of it selfe came to nothinge, and all they as waues of the Sea brake them selues with their owne violence and force: who seeth not that they were scattered by the mighty hand of God?

Bv. For there is no counsaile against the Lorde. Pro. 2 [...] M. And this is a lyuely I­mage of those counsailes, and assembles, which are not gathered together in the Lorde. Esa. 4 [...] A. For onely the counsell of the Lorde shall stande, and his wyl shal­be doone. C. For the Lorde is neuer changed, but is alway lyke hymselfe.

So that so often as he wyl he shall fru­strate the deuises of his enemies, who although they haue all thinges at hand & are redy to bring their purpose to passe, yet notwithstandinge shall departe with losse of their labour: And we haue often times sene that whatsoeuer the enimies haue practized to destroye the Gospell, hath bene by the wonderful grace of God by and by made frustrate and voyde. M. And the knowledg of Christ more famouse and ma­nifest to all men.