The firſt Chapter.

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

Jn the beginning was the woorde. CHR.

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

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

For as the worde is ſayd to be the Caracter or declaration of the mynde in men, euen ſo, this is not without cauſe alſo attributed vnto GOD, that hee ſhoulde be ſayde to expreſſe himſelfe by his worde. A. Therefore whether yée call the worde Logon in Gréeke, or as Eraſmus hath, Sermonem, beware leſt you thinke that his proper eſſence is trulie, as it is in it ſelfe, expreſſed by this appellation. M. For it is a Metaphoricall ſpeache, which being applied to our capacitie and vnderſtanding, maye deſcribe vnto vs ſome ſhadow of that thing, of the which he mindeth here to ſpeake. For it is taken of the ſimilitude of our minde, the whiche, although it ruleth the whole man, yet notwithſtanding it is inuiſible and vnknowen, except the purpoſe and counſel, which it hath conceyued, bée bewrayed and made manifeſt vnto others by worde, by whiche in déede a certaine Image of our minde is ſet before others to beholde: Euen ſo God alſo, whiche is that omnipotent power, the creatour and preſeruer of al thinges (who for that he perceth all thinges, is called of the Greekes, 〈 in non-Latin alphabet 〉 (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.

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

Heb. 13.And the word was with GOD. M.

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

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

And God was the Word.

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

2. The ſame was in the beginning with God.

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

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

Al things were made by it

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

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

And without it was made nothing that was made.

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

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

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

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

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

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

Jn it was life. C.

Hitherto the Euangeliſt hath taught that all thinges were made by the worde: and now he attributeth the conſeruation alſo of thoſe thinges whiche are created vnto the ſame: as if he ſhoulde ſaye, that not onelye his ſodaine power and vertue which by & by paſſed awaye, appeared in the creation of the world: but alſo is euident to be ſéene in this that the order of nature abideth ſtable and firme. But this life wherof the Euangeliſt ſpeaketh, may eyther be extended to thoſe thinges that haue not life (which notwithſtanding liue after theyr manner,Trees haue a kind of life whiche is called, Vita vegetatiua. although they want ſence) or elſe it may be expounded of thoſe thinges only which haue life. It maketh no great mater to which we referre it: for the ſimple ſence and true meaning of the place is this, that the word of god was not only the originall of life to all creatures, that they might beginne to be that which as yet they were not, but alſo that it came to paſſe by his quickening power, that they now continue in their eſtate. For except his cōtinual inſpiration of life ſhould vphold the world, it muſt needes come to paſſe yt 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, and maketh aliue,Iohn. 5. euen ſo the Sonne alſo quickeneth whom he will. And in another place S. Iohn ſayth:1. Epiſt. 1. And the life was with the Father. And againe: As the father hath life in him ſelfe, Iohn. 5. ſo hath he geuen to the ſonne to haue life in him ſelfe. And yet notwithſtanding ther are not two welles of life, euen as there are not twoo Creators, nor twoo Gods. The Father quickeneth all thinges by his worde, euen by it hée hath made all thinges, doeth as make all things, and preſerueth them being made.

And the life was the light of men. AVG.

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

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

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

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

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

And the light shineth in darkeneſſe. A.

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

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

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

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

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

There was a man ſent from GOD. C.

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

Therefore when Chriſt ſhoulde come in the fleſhe, and couered with the ſhame of the Croſſe, he did not amis to ſend before his face a witneſſe. For ſo alſo the Lord foreſhewed by Malachy that it ſhoulde come to paſſe, ſaying:Mala. 3 Beholde I ſende my Aungell, and he shall prepare the way before thy face. This was Iohn the Baptiſt, which was ſent of GOD, firſt that he might beare witneſſe of Chriſt, although his grace néedeth no teſtimony: for the trueth is a ſufficient teſtimony of him, as he him ſelfe declareth in the fifth Chapiter ſaying:Iohn. 5 Ye ſent to Ihon and he bare witneſſe of the truth: But I receyue not the teſtimonie of man: But I ſpeake theſe things that ye might be ſafe. C. Therfore this our witnes was not ordained becauſe of Chriſt, or for Chriſtes ſake. 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.

Whoſe name was Iohn.

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

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

The ſame came for a M.

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

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

That al men through him might beleeue.

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

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

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

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

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

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

He was not that light.

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

Math. 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.

But was ſent to beare witneſſe of the light.

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

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

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

Hee was the true light.

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

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

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

For Iohn and the Apoſtles were light (as it is ſayde before) but not the true light, that is to 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.

Lightning euerye one that commeth.

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.

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.

Hee came into his owne. C.

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 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 ye 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.

But as many as receyued him.

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:

To them he gaue power to be the ſonnes of God.

C. Leaſt this let ſhould hinder or ſtay any man, that ye 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.

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 ye Euangeliſt extol ye greatnes of this benefit,Ephe. 2 euen as S. Paul ſaith to the Epheſians.

Euen to them that beleeue in his name. C.

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.

Which were borne M.

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

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

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

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

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

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

And the ſame worde C.

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

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

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

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

For this is a figuratiue kinde of ſpeache, becauſe the inferiour part doth comprehende the whole man. For by an innumerable ſort of teſtimonies, a man may gather, that Chriſt our 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 perſon, that one and the ſelfe ſame Chriſt was both verye God, and verye Man. And that the vnitye of perſons doth not let, but that the ſeuerall natures doe abide diſtinct, in ſo much that the Diuinitye doth retaine and kéepe whatſoeuer is proper vnto it, and the humanity hath alſo that to him ſelfe, which belongeth vnto it. A. And if we beléeue theſe twoo principles, we ſhall eaſilye driue awaye all errours, which Satan hath brought in by his Miniſters touching the Diuinitye and humanitye of Chriſt.

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

And dwelt amongſt vs.

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

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

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

And we ſaw the glorye of it. M.

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

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

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

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

As the glory of the onely begotten ſonne of the Father.

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

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

Full of grace and truth.

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.

Iohn beareth witneſſe of him. M.

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 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.

Saying this was he of whome I ſpake M.

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.

And of his fulneſſe haue all wee receyued.

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 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

And grace for grace.

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

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

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

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

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

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

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

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

2. Cor. 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 therein bare figures.

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

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

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

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

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

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

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

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

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

And this is the recorde.

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

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

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

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

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

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

And they aſked him: what then? C.

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.

And he ſayth, I am not.

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.

Art thou that Prophet?

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.

And he aunſwered, No.

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 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 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 Galile to Iordane to Iohn to be baptized of him.

Behold the Lambe of GOD.

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 is ment: For the offering which he once made, alwayes ſtandeth of force.

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

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

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

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

And I knewe him not.

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

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

But that he should be declared to Iſrael.

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

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

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

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

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

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

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

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

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

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

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

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

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

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 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.

Where dwelleſt thou?

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.

Come and ſee. M.

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.

They came and ſawe where he dwelt.

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

For it was about the tenth houre.

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

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

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

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

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

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

The ſame found his Brother. B.

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

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

We haue found Meſsias.

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

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

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

And brought him to Ieſus. E.

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

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

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

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

Thou art Simon the ſonne of Iona. R.

Whereas our text hath, the ſonne of Iona, Nonnus readeth it, the ſonne of Iohn, and not of Iona. To the which agréeeth this place, Simon Iohanna, Iohn. 21 or Simon the ſonne of Iohn, loueſt thou mée? But it is likely that the Father of Simon was called in Ebrue, Iochanan, or in the Chalde tongue, Iochanna, wherevppon, the letter of aſpiration being altered out of his place, and .s. put to the ende, came Iohannes: the which alſo afterwarde being made ſhort, became Ionas. And Iochanan, or Iochanna doe ſignifie that which we call in Engliſhe Iohn, and is as much to ſaye, 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.

Thou ſhalt be called Cephas.

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.

And founde Philip.

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?

And ſayth vnto him followe me.

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 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.

Phillip found Nathanael. M.

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 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?

Can there any good thing come out of Nazareth. R.

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?

Come and ſee. B.Iohn. 7

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 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.

And ſayeth of him, beholde a right. C.

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.

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 ſayth vnto him, Whence knoweſt thou me? M.

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?

Before that Philip called thee. C.

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 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.

Rabbi, thou art euen the very ſon of God.

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 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 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.

Jn Cana of Galilee.

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.

And the Mother of Jeſus was there.

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 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 banquetDeut. 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.

And when the Wine fayled. M.

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.

The Mother of Jeſus ſayeth vnto him.

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 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.

Woman, what haue I to doe with thee?

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?

My houre is not yet come

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.

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.

There were ſixe water pottes. C.

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.

After the maner of the purifying of the Jewes.

CHR. The Euangeliſt addeth not 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.

And they filled them vp to the brimme. C.

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 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.

And they bare it. C.

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.

When the Ruler of the Feaſt had taſted.

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

But the miniſters which drewe the water knewe.

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.

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.

This beginning of miracles did Jeſus. C.

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 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

And shewed foorth his glorye.

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.

And his Diſciples beleeued on him. C.

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.

And his Brethren. C.

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.

But they continued not many dayes there.

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, 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 trueth. C. The other Euangeliſtes ſay that hée ſpake more ſeuerelye at the ſeconde time that he caſte them out of the Temple, namelye, that they made of the Temple a denne of Théeues.Math. 21. But hée admoniſheth them not to prophane the Temple of God, in turning it to other vſe then God had apointed the ſame. And in making mention of the Father, he declareth him ſelfe to bée the ſonne of God, that he might challenge to him ſelfe the right and aucthoritye to pourge the Temple.

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

And his Diſciples remembred.

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

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

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

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

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

And in this ſence truely hée 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.

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 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.

And I will raiſe it againe. C.

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

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

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

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

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

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

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

As ſoone therfore as hee was riſen.

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

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

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

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

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

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

M. But what ſignes they were which our ſauiour Chriſt ſhewed, the Euangeliſt maketh no mencion, 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, 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.

There was a man. C.

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 ye 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.

Of the Phariſees.

M. There was no ſecte that more enuied Chriſt, than the ſect of the Phariſées. For they were puffed vp with an opinion 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 ye 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?

Called Nicodemus.

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.

The ſame came to Jeſus by night.

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

Rabbi, we knowe that thou art a teacher.

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 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.

For no man could do theſe Miracles.

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 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.

Jeſus aunſwered.

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 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.

Except a man be borne againe.

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 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.

Ʋerylye, verylye, I ſaye vnto thee.

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

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

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

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

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

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

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

For hée taketh this as graunted vnto him, namelye, that wée cannot enter into the kingdome of God, except we become ſpirituall. But wée bring nothing 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: 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.

Ye muſt be borne againe.

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.

The winde bloweth B

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.

So is euery one that is borne of the ſpirite. C.

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 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 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.

Ʋeryly, Ʋeryly.

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

Wee ſpeake that wee knowe. A.

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

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

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

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

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

And teſtifye that we haue ſeene. B.

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

Ye receyue not. C.

Becauſe this not receyuing pertayned to the greater number, and almoſt to the whole bodye of the people. Therefore Chriſt thought good to adde this, leaſt the aucthoritye of the Goſpell might be deminiſhed, through the ingratitude of the people. For, becauſe a verye fewe imbraced the Doctrine of trueth, and the moſt parte of the worlde reiected the ſame, it muſt be brought from contempt: leaſt the Maieſtye thereof, be therefore the leſſe regarded, becauſe almoſt the whole worlde deſpiſeth the ſame. So that we may out of this place note twoo ſpeciall Leſſons: The firſt is, that we ought not in any poynt to diſlike of the Goſpell, although it hath fewe diſciples on earth: As if Chriſt ſhould haue ſayde: Howe ſo euer ye refuſe my Doctrine, it abydeth neuertheleſſe firme and ſtable: becauſe the hardneſſe of heart, and incredulitye that is in men, ſhall neuer bring to paſſe, but that God ſhall for euer abide iuſt and true.Rom. 3.3 The ſecond is, that they ſhal not eſcape vnpuniſhed, which at this daye ſéeke to diſcredite the Goſpell, ſéeing it is the ſacred and moſt excellent trueth of God. With this Buckler, it behoueth vs to bée garded,Fayth founded vpon God. that wée maye goe forwarde in the obedience of the Goſpell, againſt the obſtinacie of men. And we muſt holde this as a moſt certaine trueth, that our faith is founded vpon God: but ſo ſoone as we haue God our aucthour, we ought bouldlye as men caryed aboue the Heauens, rather to deſpiſe the whole world, than that the infidelity of ſome ſhould trouble vs. M. Alſo it is a plaine argument of miſerable blindneſſe, that the teſtimony of thoſe men, which teſtifye nothing but thoſe things which they know for a certaine trueth ſhould bée reiected,Lyes preferred before trueth. when as there is no lye ſo impudent, and notable, which in this world is not receiued. And this of al other is ye 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 ye 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 ye 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.

And no man aſcendeth vp to heauen.

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

The Sonne of man. B.

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

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

But he that came downe from heauen.

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

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

Euen the ſame which is in heauen.

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

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

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

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

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

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

Bv. For that olde Serpent, did ſting verye foore, our father Adam in Paradiſe, and euerye one of vs, alſo which are borne of Adam, hée hath ſo infected with his Peſtiferous Poyſon, that in all the raſe of our life, wée are whole addicted, and geuen to ſelfe loue, and to the deſire 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 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.

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

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

That euerye one which beleeueth in hym ſhould not periſh.

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

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

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

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

Bv. Therefore if thou bée conuerted, and repoſe thy whole truſt in the Sonne of GOD, who ſuffered for thée, that hée might make ſatiſfaction for thy ſinnes,Rom. 8.31 and reconcile thée vnto God, thou ſhalt bée ſafe.1. Iohn. 2.1 For Paule ſayeth: If God be with vs, who can be againſt vs? And Saint Iohn ſayeth, If any man ſinne, we haue an aduocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation for our ſinnes: and not for our ſinnes alone, but for the ſinnes alſo of the whole worlde. Luke. 19. and .10 To this effect alſo appertayneth this Euangelicall ſentence: The Sonne of man commeth to ſaue that whiche was loſt: and diuers other ſuch like ſentences. E. Moreouer, that which is ſpoken in another place,Iohn. 9.39 is nothing contrarye to theſe wordes of our Sauiour Chriſt, I came to iudgement into the worlde, that they which ſee not, might ſee, and that they which ſee, might bee made blinde: For in theſe wordes he declareth what his comming 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 (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.

He that beleeueth in him. R.

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.

But hee that beleeueth not.

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 iuſt, it alwaye ſinneth, it continuallye breaketh the Lawe of God. Wherefore this is a moſt iuſt ſentence.

Whoſoeuer beleueth not, is condemned already.

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.

Becauſe he beleeueth not in the name of.

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.

And this is the condemnacion. M.

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 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.

Becauſe theyr deedes were euyll.

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 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 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.

Trueth.

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 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 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.

And there aroſe a Queſtion, betweene Iohns Diſciples.

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 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.

About purifying.

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 one thing, and to ſéeke by all meanes poſſible, that Chriſt alone maye bée glorified.1. Cor. 4.1. A. And as for all others, let vs eſtéeme them as the Miniſters of Chriſt, and as diſpenſatours of the miſteries of God.

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

And they came to Iohn.

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

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

To whome thou bareſt witneſſe.

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

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

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

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

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

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

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,

J am not Chriſt.

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 heareth him, reioyſeth greatly, becauſe of the Bridegromes voyce: This my ioye therefore is fulfilled.

He that hath the Bride.

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 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 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:

Hee muſt increaſe, but I muſt decreaſe.

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.

He that commeth from an high. Bv.

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

Js aboue all. M.

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

Hee that is of the earth, is earthlye. C.

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

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

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

And ſpeaketh of the Earth.

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

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

He that commeth from heauen, is aboue all.

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.

And no man receyueth his teſtimonye. Bv.

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 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.

He which receiueth his teſtimonye, hath put to his ſeale.

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 euer doubted of the truth of God? What néede is there then of the Teſtimony of Chriſt, whereby wée maye knowe God to bée true? But Iohn the Baptiſt ſpeaketh not here ſimplye of the trueth of God, but of that trueth, by which the promiſes made vnto Iſrael, (and in Iſrael to mankinde) were fulfilled and performed in Chriſt.Rom. 15.8. So Chriſt, is called the Miniſter of Circumciſion, for the trueth of God, to confirme the promiſes made vnto the Fathers.

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

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

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

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

For he whome God hath ſent.

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

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

For God geueth not.

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

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

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

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

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

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

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

The Father loueth the Sonne.

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

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

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

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

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

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

Ephe 1.6.And hath geuen all thinges into.

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

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

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

He that beleeueth on the Sonne.

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

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

Hath euerlaſting life.

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

He that beleeueth not the Sonne.

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

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

Shall not ſee life.

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

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

But the wrath of God abideth on him.

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

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

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

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

❧The fourth Chapter.

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

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

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

Aſſoone as the Lorde knew. M.

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

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

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

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

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

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

This outwarde ſigne was committed to the Miniſterye of the Churche: and to this Miniſtery Chriſt choſe his Apoſtles. As therefore by this the Church ought to be ordred & gouerned: euen ſo hée thought good to prepare his Apoſtles to the ſame, and to enter them into this holy miniſterye. M. For hée ſayde afterwarde to his Apoſtles: Goe ye foorth, Mat. 28.19 Mat. 16.1 • and teache all Nations, and Baptize them in the name of the Father, and of the Sonne, and of the holye Ghoſt. C. So that we ſée, that the ſame is called the Baptiſme of Chriſte: which is miniſtred by the handes of other menne, to the ende we might knowe that Baptiſme doeth not depende vpon the perſon of the Miniſter, but that the force thereof doeth whollye hang vpon the aucthour, in whoſe name and at whoſe commaundement the ſame is miniſtred. Whereby wée haue a ſingular conſolation: for ſéeing we know that our Baptiſme is of no leſſe efficaſie, to cleanſe and to renewe vs, than if the ſame were geuen to vs, of the ſonne of God him ſelfe, 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 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.

He left Iury. R.

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

And departed againe into Galilee C.

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, 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.

And there was Iacobs well.

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.

Jeſus then being weery.

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 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 ye 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.

And it was about the ſixte howre.

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 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.

And there came a woman. M.

We ſaw before in the perſon of Chriſt, a baſe exordium, or beginning, and now a baſe or contemptible inſtrument of great matters is brought in: Firſt the Woman, 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 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 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.

Then ſayeth the Woman. CHR.

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 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, As forſaken they haue theyr Countreyes attyre: So of Countreyes loue, they haue quenched the fyre.

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.

If thou kneweſt the gyfte of GOD.

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.

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.

And he would haue geuen thee, of the Water of lyfe.

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

And truelye without this perſwaſion and truſt, wée ſhoulde haue but a colde deſyre to praye. But ſéeing Chriſt méeteth by the waye, with thoſe that come vnto him, and is readye to fyll euerye Hungrye Soule, there is nowe no place or excuſe, left for ſlouthfulneſſe and negligence. But there is none but wyll thinke that this is ſpoken generally vnto all menne, except he bée ſtayed by incredulitye. A. For it is not promiſed in vaine: Aſke and ye shall receyue: ſeeke and yee shall finde, Math. 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 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, 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 ye whole glory of the world muſt giue place. B. We muſt alſo note, yt although the Samaritanes were Straungers, yet notwithſtanding, afterward when the Iewes proſpered, they boaſted that they ſprang of Ioſeph: Ioſeph laſt chap. of the 9. booke of the Antiquities of the Ievves. as Ioſephus teſtifieth. Herevpon this woman called Iacob her Father. C. Euen ſo at this day, the Papiſtes being Baſterdes, and an Adulterous ſéede, verye arrogantly bragge and boaſt of the Fathers, & exalt them ſelues aboue the lawfull ſonnes of God. For although the Samaritanes ſprang of Iacob, according to the fleſhe, yet notwithſtanding, becauſe they dyd degenerate, and ſwarue from true Godlineſſe, this was a prepoſterous bragging: Now they being the ofſpring, of the people of Cuthah, (ſo called of the Ryuer Cuthah) C. or at the leaſt wiſe,4. King. 17 24. gathered from among other prophane Nations, yet notwithſtanding, let not to bragge falſelye of the name of the holye Patriarche: but without any profite.

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

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

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

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

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

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

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

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

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

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.

Woman. M.

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.

Beleeue me, the howre commeth.

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 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 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 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 not what, we knowe what wee worſhip: For Saluation commeth of the Iewes.

Ye worshippe ye wote not what. M.

Becauſe hée had ſayde, that the worſhippe of bothe, as well of the Iewes, as of the Samaritanes, ſhould ceaſſe, leaſt he might ſéeme to haue nowe better lyking of the Temple of God, at Hieruſalem, than of that which the Samaritanes had in Mount Garizin, Bv. or myght ſeeme to make the Samaritanes worſhippe, equall with the Religion of the Iewes, hée putteth downe a difference betwéene them both in theſe words, and that no trifling one, but a difference of great waight. C. Notwithſtanding, hée deuideth the ſum of his oration into twoo partes. In the firſt he condemneth the forme of worſhipping God, which the Samaritanes vſed, as ſuperſticious, and erronious, and alloweth the worſhip of God among the Iewes, as good and lawfull. And he addeth the cauſe of this difference, namely, becauſe the Iewiſhe worſhippe was grounded vpon the word of God, but that of the Samaritanes, had nothing certaine from Gods mouth to maintayne the ſame. Secondlye, hée declareth that the Rites which the Iewes had hytherto obſerued and kept, ſhoulde ſhortlye haue an ende. B. Therefore becauſe the worſhippe whiche was at Hieruſalem at that tyme, was ſtayed vppon the worde of God, and that of the Samaritanes falſe, by the Immitacion of the Fathers, without the worde of God: he repreſſed here the vaine bragging of the Samaritanes, and affyrmeth that they worſhip they knowe not what. That is to ſaye, they worſhipped God after a faſhion of the whiche they were vncertayne, whether it were acceptable before God or no: naye it was reiected by playne oracles from God. Therefore he taught the Woman, that it was not méete for the Samaritanes to boaſt of theyr Religion, and to preferre the ſame before the Religion of the Iewes.

C. This ſentence of our ſauiour Chriſt is worthy to bée noted, by which wée are taught, that wée ought to doe nothing raſhelye or vnaduiſedly in Religion: becauſe vnleſſe knowledge be preſent to direct vs, wée worſhip God no longer, but a phantaſie. Wherfore by this ſentence,Good intencion ouerthrow all good intencions (as menne call them) are ouerthrowen: for we knowe that men can doe nothing elſe but erre, when they are ledde by their owne opinion, and imagination, without the worde of God. M. For in the true worſhippe of God there is required not onelye an Intencion to worſhippe the true God, but it is néedefull alſo that we haue knowledge to worſhippe, that we may bée certaine of our worſhippe, whether it pleaſe God or no.

For ſaluation commeth of the Iewes.

B. Some reſtraine this vnto Chriſt, who being the Sauiour of the worlde,Rom. 1. • was a Iewe by byrth. C. But becauſe there is no doubte, but that Chriſt therefore preferreth the Iewes, becauſe they worſhipped one God alone, and no vnknowen God, which reuealed him ſelfe vnto them, and had choſen them to be his people: vnder the name of Saluation, that ſauing manifeſtacion or reuelation, which they had out of his worde ought to bée vnderſtoode. But why doeth hée ſay, that ſaluation commeth from the Iewes, when as rather it was hidde, Queſtion and layde vp in them, that they alone might enioye the ſame? Hée ſéemeth to allude vnto that whiche was ſpoken before by the Prophetes:Aunſvvere. Eſay. 2.3. That the Lawe ſhould come from Sion. For therefore were they ſegregated for a time, from other people, that from them at the leangth, the pure knowledge of God, might flowe to the whole world. B. For the Goſpell was deriued and brought from the Iewes to the whole worlde.Lu. 24.47. And before the time of the Goſpell, the pure knowledge and Doctrine of God floriſhed in no other nation than among the Iewes, and it is likelye, whatſoeuer the wyſe men of the Gentiles haue euer taught, that the ſame was euer borrowed of the Iewes. Rom. 1.17 C. But this is the ſumme, that if wee wyll haue our Religion allowable before God, we muſt ſtaye the ſame vpon the knowledge conceyued out of the worde of GOD.

Wherevpon it followeth that they muſt néedes fall to Idolatrye, which forſake the word of God. M. Moreouer, Chriſt ioyneth him ſelfe with the worſhippers of God, who notwithſtanding is not onlye worſhipped as true God of the faithfull, but of the Angels them ſelues, with the Father and the holye ghoſt. But in that hée tooke vppon him the forme of a Seruaunt, and was made man, in that reſpect he worſhipped the Father, and was made obedient to him,Phili 2.8. euen to the death of the Croſſe.

23. But the houre commeth: and nowe is, when the true worſhippers, ſhal worſhip the Father in ſpyrite, and in the trueth: for ſuch the Father alſo requireth to worſhip him.

The houre commeth.

C. Nowe followeth the ſeconde part concerning the abrogating of the Legal worſhip: M. whereby he teacheth what is the worſhip of the New Teſtament, at the comming whereof, thoſe olde Ceremonies, which were eyther at Hieruſalem in vſe, or in any other place, ought to ceaſſe. And ſo hée admoniſheth that the time of reformation is fulfilled.Heb. 9.10. Therefore wée muſt note here the Antitheſis or compariſon betwéene the ſpirite, and externall figures: as betwéene ſhadowes & the trueth. Therfore the worſhip of God is ſayde to ſtand by the ſpyrite, becauſe it is nothing elſe but the inward faith of the heart, which bringeth forth inuocation: ſecondlye, the puritye of Conſcience, the denying of our ſelues, that we maye bée whollye addicted and bent to the ſeruice of God. Herevpon aryſeth a queſtion. Queſtion Did not the Fathers worſhip God ſpyritually vnder the Lawe? I anſwere, for ſo much as God is alwayes one God,Aunſvvere. hée hath not from the beginning of the worlde, allowed any other worſhip, than that which is Spyrituall, which might agrée with his nature. Of the which matter Moyſes him ſelfe is a ſufficient witneſſe, who declareth in many places, that this is the onelye ende of the Lawe, that the people cleaue vnto God, in faith,Deu. 10.12. and in a pure conſcience. But the Prophetes more plainely haue expreſſed this thing, when they doe ſeuerelye inueye againſt the Hipocriſie of the people, becauſe they thought that God was pleaſed with that externall worſhip onelye,Pſal. 50.8. Eſay. 1 11. Mic. 6.7. Amos. 8 14 with the offering of ſacrifices. Of the which wée may reade in the fiftéene Chapter of Mathew, beginning at the eyght verſe.

For ſuch the Father alſo requireth to worſhip him.

M. This is the reaſon, why the true worſhippers worſhippe the Father in Spyrite and in trueth, namely, becauſe ſo it 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.

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 ye 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.

J wote that Meſsias ſhall come.

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.

When he is come, he wil tell vs all thinges.

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 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.

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?

And immediatlye came his Diſciples.

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.

And maruailed.

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.

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?

Come ſee a man.

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.

Which tolde me all thinges.

Hereby we ſée the Godlye zeale of the Woman, who nothing regarded her 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.

Js not hee Chriſt?

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 to teach the woman: euen ſo he toke occaſion of the meate which the diſciples offered him, to prepare them, & to make them readye for that Ambaſſage, on which hée meant to ſende them. C. And in déede, the Metaphor of the Meate and Drinke hath the greater Grace, becauſe it was brought in very aptlye, and in good time, of the preſent talke. CYR. Becauſe therefore they ſhoulde bée the teachers of the whole worlde, hée teacheth them by his example, that they muſt haue greater care, for mennes Saluacion, than for theyr owne bodyes, and muſt prefer the Kingdome of God, before all bodyly commodities. M. Hée ſayeth not, I am not Hungrye, eate ye: But, I haue meate to eate. By which wordes hée meant to ſtyrre vppe the mindes of the Diſciples, and to make them attentiue to thoſe thinges which ſhould followe:

And ſo taking occaſion of theyr requeſt, he applieth his talke vnto the preſent buſineſſe, to prouoke them to deſyre that meate. C. God verylye permitteth vs to Eate and Drynke, ſo that we bée not drawne from that which is principall, and a greater matter than meate. That is to ſaye, that euerye one maye followe his vocation. M. So that, Chriſt doth not here forbidde his Diſciples to eate meate, which they had bought for the neceſſitye of the bodye, and to ſatiſfye nature, but hee putteth them in minde of farther matter. It is no holineſſe, but rather Hipocriſie, to conſtraine men againſt theyr wylles to abſtaine from neceſſarye meate.

A. But of this matter wée haue ſpoken before in our Commentarye vpon Mathewe. Chapter twelue, Verſe fortye and eyght.

33. Therefore ſayde the Diſciples among them ſelues: Hath any man brought him ought to eate?

Mat. 16.7. M. The Diſciples vnderſtoode him that hée ſpake of the meate of the bodye: as in other places alſo when hée ſpake of the Leuen of the Phariſées: And when hée ſayde that Lazarus ſléepte,Iohn. 11.11 they vnderſtoode him that hée ſpake of bodylye ſléepe.

M. And becauſe they ſawe him talke familliarly with the Woman, it may be that they ſuſpected her to haue brought him ſome notable meate, which hée had eaten. But he ſayde not, I haue nowe eaten meate which ye knowe not of: but, I haue meate to eate which ye knowe not of. A. What maruaile is it then, if ſometimes we be not able to vnderſtand the wordes of Chriſt, when we ſée that the ſame happened here to the Apoſtles them ſelues? M. But in that they doe not raſhelye demaunde of this matter, but ſaye among them ſelues, Hath any man brought him ought to eate? It is to bée imputed to the lyke modeſtye, wherof wée ſpake before in the Seuen and twentye verſe, naye, rather the confyrmation of the ſame: M. the which the Euangeliſt thought not good to omitte.

34. Ieſus ſayeth vnto them: My meate is to doe the wyll of of him that ſent me.

M. The Lorde beareth with the modeſtye of the Diſciples, wyllinglye, and of his owne accorde declaring vnto them, that whiche they durſt not demaunde, to the ende they might vnderderſtande of what meate hée ſpake. The meate which hée had then to eate, he calleth the execution of his Fathers wyll, ſignifying that the ſame to him is not onelye moſt auncient, but alſo that there is nothing in the which he more deliteth, or in the which, he woulde more wylinglye exerciſe him ſelfe. As for example Dauid, who to the ende,Pſal. 19.11. he might commende the Lawe of God, doeth not onelye ſaye, that the ſame is precious vnto him, but alſo more ſwéete than Honye. Therefore to the ende we maye followe Chriſt, we not onelye diligentlye muſt ſerue God, but alſo ſo diligent to doe his commaundements, that the ſame ſhould not bée painefull or gréeuous vnto vs.

M. But Chriſt meaneth here, that worke and labour, which hée had taken alreadye with the woman, namelye, that hée might bring to this Citye, the true knowledge of God, by the preaching of the Goſpell. B. As if he ſhoulde ſaye, I deſyre this aboue all thinges, that the wyll of my Father maye bée fulfilled, which is, that many men maye knowe and féele his goodneſſe which is in mée, and by mée. A. Euen as he ſayeth in another place: This is the wyll of him that ſent mee, Iohn. 6.40 that euerye one whiche ſeeth the Sonne, and beleeueth in him, shoulde haue euerlaſting life. And againe hée ſayeth, I muſt bee Baptized with a Baptiſme, Iohn. 10.18 and howe am I pained, tyll it bee ended. By which wordes he declareth, that hée earneſtlye deſyreth to doe the wyll of his Father: that is to ſaye, to dye for the Saluacion of his people, euen as he had receyued a commaundement from the Father.

To doe the wyll of him that ſent mee.

C He doeth plainelye enough declare, what was the wyll of his Father, which hée ſought to fulfyl, namely, to diſcharge that office committed vnto him. Euen ſo in lyke manner, euery man muſt haue reſpect vnto his vocation: leaſt he attribute that vnto GOD, which hée hath raſhelye taken vpon him, after his owne phantaſie.

Moreouer, what the office of Chriſt was, it is well enough knowne, namelye, to enlarge the Kingdome of God, to reſtoore loſt ſoules to lyfe, and to ſet foorth the lyght of the Goſpell: and laſt of all, to bring Saluacion to the world: Chriſt being wéeryed 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.

Saye not ye. Bv.

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 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?

Beholde, I ſaye vnto you, lyft vp.

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.

Lyfte vp your eyes.

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.

And hee that reapeth.

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.

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.

That both he that ſoweth. M.

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.

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 ye 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.

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.

So when the Samaritanes were come.

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.

And he abode there two daies.

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, 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.

And ſayd to the Woman.

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.

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.

And know that this is euen Chriſt our Sauiour.

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.

Of the worlde. C.

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.

After twoo dayes.

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.

And went awaye into Galilee.

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 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.

Then as ſoone as he was come.

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.

When they had ſeene all the thinges.

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.

For they went alſo to the Feaſt.

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.

Into Cana of Galilee.

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 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 firſt beginninges ſee thou withſtand, For remeedye to late thou doeſt prouide: When euylles haue the vpper hand, By long delayes ſtyll to abyde.

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.

And there was a certayne Ruler.

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.

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: all men depending vpon Myracles, and being rather amaſed, than wondering at them.Incredulitye a deteſtable vice. Therefore, that wicked contempte of Gods worde, which commonly raigned in them, cauſed him to make this complaint. M. For moſte deteſtable is this vice, incredulitye, by which, men refuſe to beléeue the worde of God, except they bée dryuen therevnto by ſignes. Verye true it is, that ſome of the Fathers in old tyme, haue wiſhed a confyrmation by ſignes, leaſt they ſhoulde doubte of the trueth of the promiſes: we ſée alſo that GOD was not offended with theyr deſyres, as we maye reade of Gedeon, Iudg. 6.7 Eſa. 38.22. of Ezechias, and of others. C. But Chriſt noteth here a farre greater wickedneſſe. For ſo the Iewes depended vpon Myracles, that they had no regarde vnto the worde of God. So that all theyr Religion, all theyr knowledge of God, and all theyr Godlineſſe, was in myracles. R. But that is no true fayth, which is conceyued, eyther of myracles, of ſignes, or wonders. For myracles are onely ſeales and witneſſes. Therefore they doe not make him which is vnbeléeuing, a true beléeuer, but they doe confyrme him, which is fyrſt a beléeuer, in his fayth. C. They therefore at this daye greatlye offend, which crye, ſaying: Let vs firſt ſée miracles, and then wée wyll geue eare to this Doctrine, as though the truth of Chriſt ought to bée ſo baſe in our eyes, vnleſſe it haue ſome other ſtay. But although god ſhould heape vppon them an innumerable ſort of myracles, yet notwithſtanding they lye, when they ſaye they wyll beleeue.Exod. 5. Ioh. 12.37. There woulde aryſe a certaine externall admiration, but there woulde followe neuer a whit the more attencion to Doctrine. The which wée may plainely behold in Pharao, and in the Iewes. For the woorde of the Lorde abydeth for euer, If they wyll not heare Moyſes and the Prophetes, Luk. 16.31. neyther wyll they beleeue, though one should ryſe againe from the dead. It is no maruayle therefore, if the Lorde doe firſt of all ſéeke to cure the diſeaſed Father with diſtruſt, before hée reſtore his Sonne to health. For they are more daungerous ſicke, which are ſicke in mynde, and ought rather to bée healed, then they which are ſicke in bodye. A. Chriſt therefore doeth the office in déede, of a Byſhop, of a Paſtor, and of the Sheepheard of our Soules.

49. The Ruler ſayeth vnto him: Syr, come downe or euer that my Sonne dye.

Becauſe this Ruler was whollye occupyed in minde to delyuer his Sonne from perryll of death, hée aunſwereth nothing, but rather vrgeth the Lorde to make haſte, before his Sonne geue vp his ſoule.Fatherlye care and affection. M. We ſée therefore in him firſt, an Image of the affection of Fathers towarde theyr Children, by which euerye Father naturallye deſyreth the ſauing health of his Children, the which the Children verye ſeldome conſider. Thou ſhalt neuer finde in all the Euangelicall Hiſtoryes, any one Sonne, which came vnto Chriſte and ſayde,Math. 17.14. and .9.18. and .15.22. Lorde come downe before that my father dye. But ye ſhall often reade of this affection, and care of Parentes for theyr Children, which they haue vttered vnto Chriſt.

M. Howebeit alſo, it appeareth in this man, what corrupt & prepoſterous loue, ſome Parentes beare toward their Children. For hée onelye ſéeketh the corporall health of his Sonne, neglecting the Spirituall and true lyfe, which the Lorde had begonne to teache. He ſayth not, Lord helpe our fayth, and the ſaluation of our Soules, but as for our bodylye health,Loue in many Parentes corrupte toward theyr Children. let that bée as it ſéemeth good in the eyes of God: But hée ſayeth, and that earneſtlye, Lorde come downe before my Sonne dye. And, what Father at any time, came to the Lorde, and ſayde, Lorde, my Sonne hath no feare of God: whereby I perceyue that hée is ſicke in Soule, and in great perill: helpe him I beſéeche thée. Alſo, they which at this daye deſyre the Prayers of the Churche, howe many of them is there I praye you, which deſyre the congregation to praye vnto God for them, that they maye haue fayth, the feare of God, and patience.

50. Ieſus ſayth vnto him, go thy way, thy ſonne lyueth. The man beleeued the worde that Ieſus had ſayde vnto him, and went his waye.

Jeſus ſayeth vnto him.

Bv. The Lorde in verye déede confeſſeth that hée can doe muche more then the Ruler truſted he coulde do, being the Lorde of lyfe and death, which can both retayne the lyfe when it is departing from the body, and alſo, when it is cleane gone, call the ſame againe: For hée ſayeth, Goe thy waie, thy Sonne liueth.

C. ſignifying that hée is eſcaped out of the perrill of death. But ſéeing this man procéeding and perſeuering in intreating and praying Chriſt, obtained at the leangth his heartes deſyre, thou mayeſt gather that Chriſt dyd not reprehend him, becauſe he would wholly reiect him, and refuſe his praiers, but rather to correct that vice, which ſtaied him from comming to the true fayth. And we ſayde alreadye before that this reprehenſion belonged rather to all the people, than to one man. Moreouer, here the ſinguler humanitye, and gentleneſſe of our Sauiour Chriſt appeareth, in that hée bearing with the mannes rudeneſſe, extended his power farther than hée looked for. Hée requeſted that Chriſt would heale his ſonne by comming vnto him.

Hée thought that he could heale his ſicke Sonne of his diſeaſe, but he dyd not beléeue that he could rayſe his Sonne being dead, from death to lyfe: and therefore hée vrgeth him to make haſte, leaſt death preuent him: R. and by this making of haſte, hee declareth his incredulitye.

For vnbeleefe maketh haſte, but Fayth wayteth and tarieth the Lordes leaſure.Faith taryeth the Lordes leaſure. Eſa. 28.1 • 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.

The man beleeued the woorde.

R. Therefore by this word of Chriſt, not onelye the Sonne is healed, but alſo the Fathers fayth encreaſed and confirmed. And as the Sonne by this woorde, as by a ſoueraigne Medicine, receyueth health ſo alſo the Father receyueth ſtrength of Faith. For that fayth is ſtrong and firme, which is conceyued by the woorde, and not by Myracles.

A. But dyd he not beleeue at the firſt? Howe had hée come vnto Chriſt to obtaine any thing at his hande, except hée had béene indued with ſome faith? I aunſwere. Bv. Hée dyd at the firſt beléeue the Lorde: for hée had not come vnto him, if hée had not firſt conceyued ſome notable hope of his power, and clemencye: but ſo ſoone as he heard his worde, and vnderſtoode his promiſe, he beléeued more firmelye.

Therefore hée troubled the Lorde no farther, but went his waye, and as hée beléeued, hée founde his Sonne reſtoored to health. C. For becauſe he came with this perſwacion, that Chriſt was a Prophete of God, therefore hée was ſo readye to beléeue, that taking holde of one worde, he printed the ſame in his mynde. And although hée dyd not ſo reuerentlye eſtéeme, and thinke of the power of Chriſt, as it became him, yet notwithſtanding, a ſhort promiſe made him to conceyue ſodainelye an aſſured hope: inſomuch that he beleeued the lyfe of his Sonne, to bée included in the onelye woorde of Chriſt.Promptneſſe in beleeuing the worde of God. With this promptneſſe and readineſſe, ought euery one of vs to receyue the worde of God: but ſildome or neuer ſhall ſuche preſent effect followe in the hearers. For howe many bée there which profite ſo much at the hearing of many Sermons, as this prophane man profited at the hearing of one worde? Wherefore, wée muſt vſe the more dilligence in ſhaking of our dulneſſe and 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.

For we are to proane and readye by nature to obſcure and darken the lighte and glorie of God, and Sathan alſo ſéeketh by all meanes poſſible, to kepe from vs the ſighte of all hys wounderfull woorkes. Wherefore, to the ende all his woorkes maye haue their deſerued prayſe, it is neceſſarye that they bée made ſo euident and playne vnto vs, that there bée no occaſion of doubting lefte. How vnthankefull therefore ſoeuer men be, yet notwithſtanding, this circumſtance will not ſuffer ſo notable a woorke of Chriſte, to bée aſcribed vnto fortune. M. Therefore the truthe and power of the woorde of Chriſte is ſuche, that it neuer paſſeth without a ſure and vndoubted experiment of it ſelfe: and the more diligentlye it is examined, the more manifeſt and certaine it is.Truth, the more it is examined, the more certaine it is. The power which Chriſte ſhewed in healing of this childe, had bene hydden, yf ſo bée the curioſitie of the father, had not enquired after the hower of his healing.

Thomas woulde not beléeue them that toulde him of the reſurrection of Chriſte,Ioh. 20.28. except he might haue experiment, bothe by ſéeing and féeling the ſame. But this kinde of experiment was ſo farre from detracting any thing from the truthe of Chriſtes reſurrection, that it could not be made more manifeſt and certaine by any other waye.

R. This Ruler therefore enquireth the hower, firſte to declare his faithe, which he hadde conceiued before by the woorde: and ſecondly, to the ende he might drawe his whole familye vnto faithe.

57. So the Father knewe, that it was done the ſame hower, in the which Ieſus ſaid vnto hym, Thy ſonne lyueth: And he beleeued and al his houſholde.

So the Father knewe.

A. Let vs alſo learne after this manner to behaue our ſelues, that the truthe of our woordes and actions, may appeare more in déede than in woordes, yf ſo be they be examined. We ſée that the Lorde vſed not manye woordes, to ſhewe and commend vnto him the myracle, but lefte the ſame to the truthe of that whiche hée intended to do, which ſhoulde ſufficiently declare the truthe of his woorde.

And he beleeued

R. Did he not alſo beléeue before? What is it then whiche the Euangeliſt ſayth now? C. For this ſéemeth verye abſurde, to make mencion of the beginning of Faith in that man, whoſe faith he commended at the firſte: neither can the woorde of beléeuing in this place he referred to the procéeding of faithe.

But we muſte note that the man being a Iewe, and trayned vp in the doctrine of the lawe, had ſome taſte of faithe when he came vnto Chriſt. And whereas afterward he beléeued the woorde of Chriſt, that was a perticuler faithe, which extended no farther then to the life of his ſonne: but now he began to beléeue after another maner, becauſe he hauing imbraced the doctrine of Chriſt, profeſſed him ſelfe to be one of his diſciples. So that now, he doth not onely beléeue that his ſonne is reſtored to health againe by the benefite of Chriſte, but alſo acknowledgeth Chriſte to be the ſonne of God, and geueth his name to the Goſpel.

M. Beholde therefore the fruite of this miracle, namely the increaſe and confirmation of faithe.

And all his houſhold.

C. This Ruler had his whole houſhold fellow profeſſors with him of the Goſpell, who were witneſſes with him of the miracle. Of the whole houſhould there was not one whiche knewe what aunſwere the Lord had made to the good man of the houſe, but onely he him ſelfe which hearde the ſame: but he toulde them all thinges, and reuealed vnto them the vertue and power of Chriſte, Bv. to the ende his whole familie might come with him to Chriſtianiſme.

The which thing, not onely the maiſters of houſhouldes, but alſo their whole families, ought to conſider, thereby to learne, what is their duetye yf ſo bée they wyll lyue godly in Chriſte: namely, to geue themſelues wholly vnto God, and to beleeue in Chriſte the ſonne of God, M. and by mutuall conference of the woord of God among them ſelues, to edifie one another in the faith of Chriſte.

54. This is againe the ſeconde miracle that Ieſus did, when he was come out of Iurie into Galilee.

Bv. The Euangeliſt maketh mencion of this, to the ende we might vnderſtande, that the Lorde woulde by this meanes builde vp the foundacion of his kingdome, which was layde among the Galileans: and herewithall hée declareth that his purpoſe is to deſcribe certayne ſpeciall, and notable miracles of our Lord and ſauiour Chriſte, to the ſetting forth of his power, and to the teaching of the trueth of faith.

M. Neither ought it to ſéeme abſurde to any man, that the Euangeliſt ſo diligently declareth this thing, ſéeing one only houſhould or family, was wonne by this miracle: for this is not vnwoonted or ſtraunge, yf we waye and conſider firſt of al, how much the Lord eſteemeth the ſaluation of one, which is not comparable to ſo great a houſhould as this was: and alſo what ſmall béeginninges of heauenly thinges, and of the kingdome of God, are woont to growe into a greate maſſe. One houſe maye bée to a whole Citie, euen as that littell leauen of the number of the Appoſtles was to the whole worlde.

For in what great eſtimation the faithfull are with God, though they bée fewe in number, and amount to the number of ten, the family of Lot may bee an example for euer.

❧The fyfth Chapter.

1. After this was there a Feaſt day of the Iewes, and Ieſus went vp to Hieruſalem.

After this was there a Feaſt. Bv.

THIS PREſent Hiſtorye doeth ſpeciallye teache and declare vnto vs, the corporall benefite whiche the Lorde beſtowed vppon the Lame Man, and howe hée tooke from him his diſeaſe, which by no arte was Curable, and therefore without hope of recouerye: whereby he declared againe, that hée is the omnipotent Lorde of all 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.

And Jeſus went vp to Hieruſalem.

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.

And there is at Hieruſalem.

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, 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.

Betheſda. M.

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, 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , or Probaton, ſignifieth a Shéepe.

Hauing fiue Porches.

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.

Jn whiche laye, a great multitude.

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.

Of Blinde, Halte, and Wythered.

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.

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.

For an Aungell went downe. Bv.

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.

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 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?

When Jeſus ſawe him.

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 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.

Syr, I haue no man.

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.

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.

And immediately the man.

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.

And the ſame daye was the Sabboth.

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 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.

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.

Then aſked they him.

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.

And he that was healed wiſt not who it was.

M. A wonderful thing. Chriſt was vnknowne to this ſick man, which was the aucthour of his health. He remembred 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.

Afterward Ieſus found him in the temple.

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 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.

And ſaid vnto him, Behold thou art nowe made whole.

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.

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.

Leſt a woorſe thing.

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.

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 hée had done was a diuine worke. That was a ſhadowed Ceremonye, the which Chriſt ended by his comming (as the Apoſtle teacheth) but the whole ſtate of the cauſe doeth not conſiſt in this point.Colo. 2.16. For men are commanded to ceaſſe from their workes onelye: and therefore Circumciſion whiche was a diuine worke, and not of men was not againſt the Sabboth. Chriſt ſtandeth vpon this point that the Sabboth, or holye reſt, which Moyſes commaunded, was not broken by diuine workes. And by this reaſon hée doeth not onelye excuſe his owne déede, but him alſo, which tooke vp his bed on his necke: for it was an appendix, or as it were a part of the Myracle, becauſe it was nothing but an approbation of the ſame.

Furthermore, if ſo bée the thankſegeuing bée reckened among the workes of God, and the ſetting foorth of his glorye alſo, then it was not the prophanation of the Sabboth, to teſtifye the grace of God by féete or handes. Notwithſtanding, Chriſt ſpeaketh ſpeciallye of him ſelfe, whome the Iewes enuied more than any other.

Neuertheleſſe, hée teſtifyeth that the health which hée had reſtored to the ſicke perſon, was a proofe of his diuine power. Hée preacheth him ſelfe to bée the ſonne of GOD, and that his Father and hee worke all one manner of waye: PAR, as if hée ſhoulde ſaye, As the Father becauſe of the obſeruation of the Sabboth, on the which hée is ſayd to reſt from the workemanſhippe of the world, ceaſſeth not to doe good daylye to mortall men, and to all other creatures: euen ſo I which am his ſonne, hauing power and example from him to worke thoſe things which pertaine to the health of mankind, am not let by the obſeruation of the ſabboth, to finiſhe thoſe thinges which my Father hath commaunded.

CYR. For becauſe the ſonne is of the ſame nature that the Father is of, and differreth nothing from him in vnitye of ſubſtaunce, therefore hée cannot wyll any thing contrarye to the wyll of his father. For he is the lyuing counſayle, and the ſubſiſting power of his Father, and therefore hée worketh all thinges with the father. Bv. If therefore the father by preſeruing, gouerning, and bleſſing, doeth not breake the reſte of the Sabboth, neyther dyd Chriſt violate the Sabboth in doing good to the miſerable man. C. In ſixe dayes the creation of the worlde was finiſhed, but the gouernment thereof is perpetuall, and GOD doeth continuallye worke in preſeruing and maintaining the order thereof. C. Euen as the Apoſtle teacheth ſaying,Acte. 17.28. Pſal. 104.29. In him we lyue, moue, and haue our being.

Bv. So that place commendeth vnto vs Gods diuine prouidence. Therefore when thou ſéeſt the Sunne ryſing, the courſe of the Moone, and of the Starres, Welles, Ryuers, the force of nature in ſéedes, and the increaſe of our bodyes, and of the bodyes of brute Beaſtes, conſider then the prouidence of God, and the continuall working of the father and the ſonne. C Neither doeth God by his generall prouidence onelye defende the nature which hée hath created, but doeth order and frame euerye parte thereof. But eſpeciallye hée defendeth and preſerueth the faithfull, whome hée taketh into his protection. When he ſayeth, And I worke. Hée chalengeth vnto him ſelfe that whiche is proper vnto the diuinitye:Heb. 1.3. euen as alſo the Apoſtle ſayeth, that hée ſuſtayneth all thinges by his mightye power.

CH. Therfore to the ende thou mighteſt vnderſtand the ſonne to bée the creator, and not the creature, hée brought not an example of the working creature, but of the father which hath created al thinges. C. And therefore he affyrmeth him ſelfe to bée God, that being manifeſted in the fleſhe, hée might performe the office of Chriſt: ſo hée affyrmeth that hée came from Heauen, becauſe hée woulde haue men principally to knowe wherefore he deſcended into the earth.

18. Therefore the Iewes ſought the more to kyll him, not onelye becauſe he had broken the Sabboth, but ſayde alſo that God was the Father, and made him ſelfe equal with God.

Therefore the Iewes ſought.

Bv. The mindes of the Iewes were ſo farre from being mitigated by the Apology or defence of Ieſu, that they were the more exaſperate and outragious, laying vnto his charge not onely the breach of the Sabboth, but alſo blaſphemy, for the which cauſe they thought him worthy to bée put to death, becauſe he compared his workes with the workes of God, and boaſted him ſelfe to be the ſonne of God, and ſo equall with GOD in all thinges. C. But Chriſt was not ignoraunt of theyr malignaunt and diſhoneſt dealing, and of theyr ſtéelye and flintye obſtinacie: but he principally ſought for this, that he might profite that ſmall number of the Godly, which were there preſent, then, that he might be wray vnto all men theyr incurable mallice.

And he hath taught vs by his example that we ought neuer to geue place to the furor of the wicked, but to ſéeke to maintaine Gods trueth, ſo farre forth as neceſſitye ſhall requyre in deſpight of the whole worlde. Neyther is there any cauſe why the ſeruantes of Chriſt ſhould be gréeued, if ſo bée they profite not all men, when as Chriſt him ſelfe the onelye begotten ſonne of God, obtayned not thus much.

Bv. This is, alſo to bée noted that the Iewes well vnderſtoode that Ieſus dyd not ſo call God his father, as we men call God our father. For ye 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.

And made him ſelfe equall with God.

Otherwiſe wée ſaye all, Our Father which art in heauen. Math. 6. • Wée reade alſo that the Iewes ſayde,Eſa. 63.16. Seing thou art our Father. Therefore they were not angerye, becauſe hee ſayde that God was his Father, but becauſe hée dyd ſo call him after a farre other maner than men doe. Beholde the Iewes vnderſtande that which the Arrians vnderſtand not, who ſo confeſſed Chriſt to bée GOD, that they dyd not acknowledge him to be equall with his Father: as though there coulde bée founde any inequallitye in one ſimple eſſence of God. AV. Therefore hée being in the forme of GOD,Philip. 2.6. thought it no robberye to bee equall with God, that is to ſaye, but hée was in that, in the which he was borne, becauſe the Father had begotten him equall.

19. Then aunſwered Ieſus and ſayde vnto them, Verylye, veryly, I ſaye vnto you, the ſonne can doe nothyng of hym ſelfe, but that he ſeeth the Father doe: for whatſoeuer hee doeth, that doth the ſonne alſo.

Then aunſwered Ieſus, and ſaide:

C. That which the Iewes obiected, though it were ſclaunderous, yet notwithſtanding, Chriſte is ſo farre from confuting the ſame, that he openly affirmeth it to be true. Bv. For he proueth by ſtrong argumentes, that hée is the naturall ſonne of God, equall to the Father in all thinges, M. affirming that his workes are none of his, but the workes of his father, and that therefore the Sabboth is not broken by them. Neither doth he ſimplye affirme this, but that which is more, namely that it cannot be that the Sonne ſhould do any thing that the father doeth not. C. And firſt of all, he ſtandeth vppon this poynte, that the ſame was a diuine worke which the Iewes founde fault withall, to the ende they might knowe that they muſte contende with God, yf ſo be they condemne that, which of neceſſitie muſt be aſcribed vnto him.

Iohn. 6.38. B. And nowe theſe wordes, The ſonne can doe nothing of him ſelfe, I ſeeke not mine owne will. Alſo, If I beare witneſſe of my ſelfe, my witneſſe is not true, are ſpoken by imitation. Hitherto the Lorde imitated the Iewes, who thought him not to be all one with the father, and yet notwithſtanding he was of ſome ſubſtaunce with the father, & made man after the wil of his father, inſomuch that he neither thought nor did any thing, which was not both the wil and worke of his father. Alſo this place the Arrian hath abuſed, ſeking to proue hereby that the ſonne is leſſe then the father. But there is no mencion here made of the bare diuinitie of Chriſte: neyther doth that which followeth ſymplye belong to the eternall worde of God: but doth onely belong to the ſonne of God, in that he was manifeſted in the fleſhe. And his purpoſe is to declare by theſe wordes, that they doe greatlye erre, which thinke that they haue to do with a mortall man, when they accuſe Chriſte concerning diuine workes. For this cauſe he ſo vehemently affirmeth that he and his father wrought this worke ioyntly togeather. Bv. And, leſt any man ſhoulde imagine anye other infirmitie or imbecillitie in the ſonne, he addeth by interpretation, ſaying: For whatſoeuer hee doth, that doth the ſonne alſo: to the ende that nothing might be left to the working father, which the ſonne in like manner worketh not.

M. This place ought well to bée wayed and conſidered of vs, to this ende that we might heare and waye whatſoeuer our ſauiour Chriſt hath ſaid or don, not as the wordes and déedes of a man, but as the wordes of God the Father, that we maye knowe that the Father doeth ſpeake and worke in Chriſte.

20. For the father loueth the ſonne, and ſheweth him all thinges that hee him ſelfe doth: and hee wyll ſhewe him greater thinges then theſe, becauſe yee ſhoulde marueile.

For the Father loueth.

M. Hée ſpeaketh after the manner of men of Diuine matters, the which notwithſtanding can neuer be properlye, and fullye ſet foorth by humane thinges. For who is ſo ſenceleſſe, that hée knoweth not howe weake, imperfect, and corrupt fatherlye loue is, in humane nature, nor lyke in any point almoſt to that deuine loue which GOD beareth towarde his ſonne: and yet notwithſtanding, hée hath taken an argument from the ſame of his Fathers loue toward him: euen as in another place ſpeaking of the vngodly,Luk. 11.13. ſayeth: If ye, being euyll, knowe howe to geue good thinges vnto your children, howe much more shall your heauenlye Father geue his good ſpirite, to thoſe that aske the ſame? C. But Chriſt ſpeaketh here as a mediatour, leaſt any man ſhould referre it to that internall loue of the diuinitye. For it agréeth verye wel, that Chriſte hauing taken vpon him our fleſhe, ſhould bée loued of his father. Yea, wée knowe that hée was diſceuered as wel from Angels, as from men by this notable title, This is my beloued ſonne. &c. For wée knowe that Chriſt,Mat. 3.17. Mat. 17.5. in whome the whole loue of God ſhould reſt, was elected, that from thence, as from a flowing well, it might flowe vnto vs. For Chriſt is loued of the father, as hée is the head of the Churche. Hée teacheth that this loue is the cauſe why the father bringeth all thinges to paſſe by his handes.Gods loue commeth to vs by Chriſt. For when hée ſayeth here that the father ſheweth all thinges vnto him, he meaneth that hée doth communicate all thinges with him. As if hée ſhoulde ſaye. As the father hath made mée partaker of his minde, ſo alſo hée hath powred vppon me his power, that in my workes, the glorye of GOD may ſhine: yea, & to the ende that men might ſéeke for no Diuine thing, which they ſhoulde not finde in mée. And verylye without Chriſt, Gods power ſhall bée ſought in vaine.

CYR. Therefore the father ſheweth vnto the ſonne thoſe thinges which hée doeth, not as paynted or written in Tables, or as teaching him being ignoraunt: (for the ſonne knoweth all thinges as God) but ſo expreſſing him ſelfe whollye in the nature of his ſonne, that whatſoeuer hée hath in him ſelfe, hée ſheweth the ſame in his ſonne.

Therefore it is ſayde,Mat. 11.27. No man knoweth the Father but the Sonne: and no man knoweth the Sonne but the Father.

R. Therefore, if thou wilt knowe and vnderſtande the ſecretes of the father, make haſte to the Sonne,Heb. 1.3. who is the lyuelye and expreſſe Image of the father. For the iudgementes of God are vnſearcheable, and his wayes can not bée founde out: but yet in Chriſt,Rom. 11.3 • and by Chriſte, his iudgementes are knowne, and his wayes manifeſt vnto vs.

And he wyll ſhewe him greater thinges.

M. This is to be vnderſtoode of thoſe thinges which Chriſt dyd at that time, and which hée intended to doe afterward vntyll his aſcention. C. For he declareth by theſe woordes, that the myracle which hée had ſhewed in healing the ſicke man, was not the chéefeſt of thoſe works which the father had committed vnto him. For we muſt note that he had geuen there a taſte onelye of that grace, of the which he was properly both a Miniſter and the aucthour, namelye, that he might reſtore lyfe vnto the worlde.

B. Therefore, where he ſpeaketh here of greater thinges, he meaneth, the rayſing againe of men from death to life: the which was a liuely Image, both of the generall reſurrection of all men, which ſhould be in the latter day, and alſo of the internal iuſtification of the elect by faith: both which we ſhal enioye by his power, as hereby he hath declared: What greater workes than theſe, can the father do?

Becauſe ye ſhould maruaile.

Here he doth geue a ſecrete nyp, to their ingratitude, becauſe they deſpiſed that ſo manifeſt a ſhewe token of the power of God: As if he ſhould ſay, Although ye bée dull and ſenceleſſe, yet thoſe things which God ſhall doe hereafter by mee, ſhall make ye to maruayle, whether ye wyll or no. Notwithſtanding, this ſeemeth not to bée fulfilled, ſéeing yee knowe that in ſéeing, they ſawe not, according to the ſaying of the Prophete. Aunſwere is made,Eſay. 6.9. that Chriſt ſpake not here of theyr affection, but onely noted howe magnificently hee would within a while after declare him ſelfe to bée the Sonne of God.

M. Wherefore hée ſayde not, That yee might beleeue, but he ſayde, That yee might maruaile: becauſe the wicked, of whome hée ſpeaketh here, would eaſylye bee cauſed to wonder, but would not in any wyſe bee brought to fayth. They maruayled when Lazarus being rayſed vp, they ſayde, This man doeth many ſignes: Ioh. 11.47 but they dyd not herevpon by and by, beléeue on him, but conſulted the more to kyll him.

AVG. They maruailed therefore, but they were not conuerted. M. But this kinde of admiracion brought to paſſe that they had no excuſe for theyr mallice and impietye, as wée ſhall ſée in the two and twentye verſe of the fiftéene Chapter following.

21. For lykewyſe as the Father raiſeth vp the dead, and quickeneth them: euen ſo the Sonne quickeneth whome he wyl.

For as the Father rayſeth vp.

Bv. By euident actes, or by operation hée prooueth, that the Father, and the Sonne, doe all one thing, and are therefore equall in the vnitye of ſubſtaunce, being one true God.

C. Therefore, briefelye hée here declareth, what office was committed vnto him of the Father. For although hée ſéemeth to choſe one kinde, yet notwithſtanding, his Doctrine is generall, in the which hée Preacheth him ſelfe to bée the aucthour of lyfe. For it contayneth in it, Lyfe, Righteouſneſſe, all the gyftes of the holye Ghoſt, & al the partes of our Saluacion. Bv. As if hée ſhoulde ſaye, It is proper to the higher ſubſtance, to rayſe from the dead, to preſerue, and to quicken: but I rayſe from the dead, preſerue, & quicken: I differ nothing therefore from the ſubſtance of the Father. Yea, by what meanes and power ſoeuer the Father doeth quicken, by the ſame doe I make alyue alſo. But wée muſt note howe Chriſt bringeth lyfe vnto vs: for hée founde vs all dead, therefore we muſt néedes beginne at the reſurrection. Neuertheleſſe, it is not ſuperfluous, that hée ioyneth theſe twoo wordes, to rayſe, and to quicken, togeather: becauſe it is not ſufficient that wée are deliuered from death, except Chriſt fullye, and perfectlye reſtore vnto vs, lyfe. M. Furthermore, wée ought not to gather out of theſe woordes, that the father rayſeth vp ſome, and the Sonne otherſome from death, when as they are not onelye equall, but alſo doe worke a lyke, as is ſayde afore. Wherevpon,Iohn. 11.41 when hée rayſed vp Lazarus, he lyfting vp his eyes towarde Heauen, gaue thankes to his heauenly Father, to the ende wée maye beholde in that worke, not onelye the power of the ſonne, but the power of the Father alſo. Bv. This Parcell, Whome hee wyll, doeth chalenge vnto the Sonne, not onelye full and frée power, but alſo noteth the order of redemption and Saluacion. C. For hée maketh not this life appertayning to all men, but ſignifieth that he doth ſpecially beſtow this grace vpon the elect.Thhe beleeuing are the elect. Bv. And they are the elect and choſen of God which beléeue. A. Therefore as Chriſt when hée was vpon the earth, coulde haue rayſed all the dead to lyfe agayne, if it had ſo pleaſed him, and yet notwithſtanding,Math. 9. is read to haue rayſed onelye a fewe (as Iairous Daughter, the Widdowes ſonne, and Lazarus):Luke. 7. Iohn. 11. euen ſo, although hée hath free and full power in him ſelfe, to quicken, yet notwithſtanding, he vſeth the ſame onely towarde the elect: for the Sonne quickeneth whome hée wyll.

22. Neyther Iudgeth the Father any Man: but hath committed all Iudgement to the Sonne.

C. Nowe hée more plainlye expoundeth the whole, affyrming that the Father in the perſonne of the Sonne doeth gouerne the worlde, and by the ſame ruleth all thinges. B. For it is méete that as God made all thinges by his word, euen ſo alſo he doth iudge, rule and gouerne all thinges by the ſame.

C. For the Euangeliſt taketh iudgement for Rule, and Power, according to the Phraſe of the Hebrewe tongue. Nowe wée haue the ſame, namelye, that Chriſte hath receyued the Kingdome of Heauen, of the Father, to gouerne and rule Heauen and Earth at his pleaſure. A. For all thinges are geuen to him of the Father. Alſo, all power is geuen to him in Heauen,Mat. 11.27 and in earth. C. But this is not ſpoken ſo muche in reſpect of GOD,Mat. 28.18 as of menne, leaſt any man ſhoulde Imagine that the Father hauing reſigned his imperiall ryght, ſhoulde bée idle as a priuate man in Heauen. But there is nothing chaunged in the Father, in that hee hath made Chriſt, King, and Lorde of all:Chriſt Lorde of Heauen and earth, with the Father. Colo. 1.15. for hée is in the Sonne, and worketh in him. But ſo ſoone as we ſéeke to aſcende vnto GOD, all our ſences fayle vs: Chriſt is ſet before our eyes, as the liuelye inuiſible Image of God: in whoſe face GOD the Father, (who otherwyſe is farre from vs) appeareth vnto vs, leaſt the bare Maieſtye of GOD, by his excéeding brightneſſe ſhoulde ouercome vs.

M. But the Biſhoppe of Rome, that Antichriſt, the Sonne of perdition, doeth not without blaſphemye, chalenge to him ſelfe this power, of iudging all men, and with great impudencye, being a ſinnefull man, neyther Iudging iuſtlye, nor being exempted iuſtlye from the iudgement of other men,The 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.

Becauſe that all men.

R. As the father hath geuen all power of Iudgement to the ſonne, ſo he will be honoured in the perſon of his ſonne. C. For he doth not ſo raigne in the perſon of Chriſte, as though hée him ſelfe liued idelye in heauen, as ſlouthfull Kinges are wount to do, but béecauſe he might declare his mightie power & preſence in Chriſt. For what other thing ſignifieth theſe woordes, Becauſe that all men shoulde honour the ſonne, then that the father would bee knowne and woorſhipped in the Sonne?God the Father in Chriſte. Therefore, it is our parte to ſéeke God the father in Chriſte, there to beholde his power, and there to worſhip him. For the father hath wholly poured him ſelfe into the ſonne. To what ende? Surely to the ende that al men might honour the Sonne: that is to ſaye, that whoſoeuer will attaine to ſaluation in God, worſhip God, and beléeue in God, hée might do this by his ſonne Chriſte. For no man can obtaine ſaluation in God, without Chriſte,Saluation onely in Chriſte. becauſe Gods ſauing health is placed wholly in Chriſt.

In like manner, no man can worſhip God, but by Chriſte, becauſe Chriſte is the wiſdome, and power of God. Moreouer,Iohn. 10.9. Iohn. 14.9 no man can beléeue in God, but by Chriſt, becauſe Chriſt is the Dore, the waye, the truth, & the life. Wherefore, He that honoreth not the ſonne, the ſame honoreth not the Father.

C. All men will confeſſe that God ought to be worſhipped: inſomuch that we haue this féeling and vnderſtanding ingraffed in vs by nature, there is no man that dare deny this honour vnto God. Yet neuertheleſſe mens minds erre and go aſtraie in ſeking after God.

Hereuppon come ſo many falſe Gods: hereuppon commeth ſuch abhominable Idolatry. Therefore we ſhall fynde the true God no where elſe then in Chriſt, neither ſhall we otherwiſe rightly worſhip him then in kiſſing his deere ſonne,Pſal. 2.12. as the Prophet Dauid teacheth.

Bv. Therefore if any man woulde worſhip the father without the Sonne, (as do the Iewes and Turkes) as though he hadde not a ſonne like and coequall with him in all thinges, he miſſeth the worſhip of the father. For he cannot be a father, which wanteth a ſonne.

R. We muſt note therefore, that the name of God, when it is ſeparated from Chriſt, is nothing elſe but a vaine fantaſie and Imagination. Wherefore, whoſoeuer he bée that deſireth to haue his worſhip acceptable vnto the true God, let him not depart from Chriſte.

R. For whoſoeuer reiecteth Chriſt by infidelitie, reiecteth God. The Ethnicke alſo affirmeth that he worſhippeth God the creator of heauen & earth: the Iewe alſo ſaith the like of him ſelfe, and the wicked man which is a Chriſtian onely in name, braggeth of the ſame: but becauſe Chriſt to the Ethnike is fooliſhnes, to the Iewe an offence, and to the wicked contempte,1. Cor. 1 23. none of them do truely beléeue in God, neither truely worſhip God: for he will not be worſhiped but by Ieſus Chriſte. C. Whereuppon the Euangeliſt Sainct Iohn ſaith in his Epiſtle,1. Ioh. 2.22. The ſame is Antechriſte which denieth the father and the ſonne.

And the Apoſtle Paule writeth that it is the will of God that euery tongue ſhal confeſſe that the Lorde is Ieſus Chriſte to the glory God the father.Philip. 2.11 C. Neither was the condicion of the fathers otherwiſe vnder the Law. For although they had an obſcure ſight of Chriſt vnder ſhadowes, yet notwithſtanding, God neuer reuealed him ſelf without Chriſt. But now, ſo ſoone as Chriſt was exhibited in the fleſhe, and was appoynted to bee our King, all the world ought to haue ſubmitted it ſelfe vnto him, as vnto God the Father. For ſéeing the father hath commaunded him to ſit on his right hand, whatſoeuer he be that imagineth a God without Chriſt, he maymeth one halfe of him. R. But what honour is that which appertaineth to the ſonne? It followeth.

24. Veryly, Verylye, I ſaye vnto you, He that heareth my woorde, and beeleeueth on him that ſent mee, hath euerlaſting life, and ſhal not come into Iudgement, but is eſcaped from death to life.

Ʋerily, Ʋerilie, I ſaye vnto you.

C. Here is expreſſed what manner of honour is required, leſt any manne ſhoulde thinke that the ſame conſiſteth in ſome external right only, or in vaine ceremonies. R. For Chriſt ſéeketh not externall honour, which ſuperſtitious men geue vnto him: but hée ſéeketh for faith, becauſe to beléeue, is to geue the greateſt honour that maye bée to the father and the ſonne.

The Goſpel is the the Scepter of Chriſt. C. Whereuppon, the doctrine of the Goſpell is as a Scepter vnto Chriſt, by which he gouerneth the faithfull whome the father hath made ſubiect vnto him. And this definition is firſte of all worthy to bée noted. Nothing is more vſuall and common then the falſe profeſſion of Chriſtianiſme. For the Papiſtes which are the moſte ſworne enemies vnto Chriſte, doe notwithſtanding too impudently bragge and boaſt of his name, but here Chriſte requireth of vs no other honour, then that we ſhoulde obey his Goſpel. Whereuppon it followeth, that what honour ſoeuer hipocrits geue vnto Chriſt, it is nothing els but a Iudas kiſſe. How often tymes ſoeuer they call him a king, they do nothing but ſpoile him of his kingdome and power, ſo long as they beléeue not the goſpell.

M. Therefore, hée which heareth not the woorde of Chriſte (that is to ſaye, which receiueth it not as the worde of the ſonne of God ſent into this worlde, of the father for our ſaluation) he it is which greatly diſhonoureth the ſonne and the Father.Ioh. 4.44 He ſaid that a Prophet was not without honour ſauing in his owne country. It is a Diſcredite to the Prophet ſent of God, yf ſo be his word be not beléeued. And in another place this diſcredit is ſaid to be vnbeliefe, the which happened to the ſonne of God among the Nazarites.

R. Moreouer,Mar. 6.6. becauſe to beléeue ſéemeth to many to be a thing ſo eaſy, (In ſomuch that they thinke they beleeue when they only heare this name, thinking that to beléeue, is nothing elſe then to vnderſtande, to remember, to knowe, and to thinke).Faith is not an opinion. M. we muſte note that to beléeue Chriſte, is by fayth to receaue his worde: and to beléeue the father, is to beléeue that hée ſente his ſonne into this worlde to bée the redéemer of the ſame. Therefore, we muſt beléeue God, not ſymplye as God, (of the which faith the Iewes bragge) but as the father in the ſonne, and as the ſender in him that ſent. He which wanteth this faith, may bée reckened among the blinded Iewes, & not among Chriſtians.

He that heareth my woorde,

Bv. Therefore, the firſte thing in the order of ſaluation & iuſtification is to heare the worde, but not euery ones worde, but the wordes of Chriſte onely our Iuſtifier & ſauiour. And herein is required preaching.Ro. 10.14. For how ſhal they heare with out a preacher? It is neceſſary therefore, that the worde of Chriſt doe make vs redy to heare: when as the Inuentions of men, and the conſtitutions of the fathers are excluded. For faith cleaueth to the word of God, & not to the worde of men. C. Chriſt afterward commendeth the fruite of obedience, ſaying, Hath euerlaſting life,Life eternall the frute of faith. to the ende we might be the more readye and willing to perfourme the ſame.

For who can be ſo flinty harted, but that he can be contented willingly to ſubmit him ſelfe vnto Chriſte, when hée ſéeth the rewarde of euerlaſting life ſet before him? And yet notwithſtanding we ſée, howe fewe he winneth vnto him by this clemencie. Such is our wickednes that we hadde rather willingly periſhe, then to geue our ſelues to the obedience of the ſonne of God, that through him we might bée ſaued. Furthermore, the aucthoritye of the Goſpel is confirmed by theſe wordes of our ſauiour Chriſt.

For Chriſt teſtifieth that he came from God, and not from man. Euen as in another place he affirmeth that hée ſpeaketh not of him ſelfe, but that which the Father hath committed vnto him.

Ioh. 14.10 M. And it ought not to deminiſh anye thing of the ſonnes honour, that hée is ſent of the father: (as the Ambaſſadour of the Emperour is inferiour to him that ſent him) Bv. But in that the ſonne is ſent, it belongeth rather to diſpenſation then to Imbecillitie. M. The Ambaſſadour hath deſeruedly leſſe honour then the Emperour, becauſe he is neither the Sonne, nor the Lorde, nor yet of ſuche power as the Emperour is, but a Miniſter and a ſeruant. But Chriſt was ſent into this worlde not as a ſeruant of his Lorde, but as a ſonne of his father: not as one of leſſe power, but as his equal in al thinges: not as of another nature and ſubſtaunce, but as coequall and coeternall with him in euery condition,Chriſte equall to the father touching the Godhead. and therfore worthy to be no leſſe honoured then the father, yf the father hadde taken vppon him our fleſhe, and deſcended from heauen, as he hath done. Bv. For therfore the father ſent the eternal word, that in him he might manifeſtlye declare him ſelfe vnto vs. For the ſonne is a moſt proper Character of the Fathers ſubſtance.Heb. 1.3.

AVG. Therefore, the Sonne is ſent of the father, but not ſeparated from the father.

And ſhall not come into iudgement.

M. Becauſe God hath not ſent his ſonne into the world to Iudge the world, but that the worlde might bée ſaued through him,Iohn. 3.17 Chriſte here confirmeth the ſentence going before concerning eternall lyfe.Math. 1.21 For he came to ſaue his people from their ſinnes. And ſinnes being taken awaye, the power of death is at an ende,Rom. 6.23. 1. Cor. 15.56 becauſe the rewarde of ſynne is death, and the ſting of death is ſinne.

C. We therefore are out of the perill of death, becauſe we are deliuered by the benefite of Chriſte: Bv. as the Apoſtle teacheth in the eight chapter to the Romanes.

But is eſcaped from death to lyfe.

Our ſauiour Chriſte doth not without déepe conſideration affirme, that we are alredye eſcaped from death becauſe the ſéede of life by which we are called,1. Pet. 1.23. is incorruptible in the Sonnes of God, and becauſe they are already through hope with Chriſte in the heauenlye glory,Ephe. 2.6. Luk. 17.21 and alſo haue within them the kingdome of God. For although their life is hidden with God in Chriſte,Coloſ. 3.3 yet notwithſtanding, they ceaſſe not to poſſeſſe the ſame through faith: and in that they are deliuered from death, and do knowe them ſelues to bée in ſafetye through the protection of Chriſt, they do not therfore, ceaſſe to be in peace. Neuertheleſſe, let vs remember that the faithful are ſo in life in this preſent world, that they alwaies carrye about with them the matter or cauſe of death. But the ſpirit which dwelleth in them is life, which at the length ſhall aboliſhe the reliques of death.1. Cor. 15 26 For that ſaying of Paul is moſt true, The laſt enemy that 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 much to the confuting of their opinion, which moſt impudently affirme, that the ſoules of ſuch as dye, dye togeather with their bodies: and of their opinion alſo which ſay that they ſlepe after death vntil the day of iudgement. For that which Chriſte ſpeaketh here, cannot be vnderſtoode of the body,The ſoule paſſeth frō death to life. (becauſe it paſſeth from death to the graue) but of the ſoule, which paſſeth from the death of the body to life. Euen as Chriſt in plaine woordes ſayde to the Théefe, This day shalt thou bee with me in Paradiſe. And the Apoſtle Paul ſaith,Luk. 23.43 Philip. 1.23 I deſyre to be diſsolued and to bee with Chriſt: euidently ſhewing that it will come to paſſe, that he ſhould be in ſpirite with Chriſte, ſo ſoone as hée ſhould be diſcharged and looſed from the bondes of the body. Otherwiſe Chriſte lyued in him, inſomuch that he had no neede ſo greatly to deſire the diſſolution of the body to this thing,Galat. 2.10 except he had beléeued that his ſpirite, being entered after death into euerlaſting life, ſhoulde ſpéedyly come vnto Chiſte.

A Howbeit, this place ought properlye to be vnderſtoode and expounded of that eſcaping and paſſage from death to lyfe, which is by faith, as we haue declared alredye. Bv. For ſo ſoone as a man truelye beléeueth the word of Chriſt, he paſſeth from death to life: Chriſt beginneth to liue in him, which is the life of the ſoule.

R. Therefore death in the faithful ſhal be ſwallowed vp, and made the gate to lyfe.

25. Verylye, Verylie I ſaye vnto you, the houre ſhall come, and nowe is when the dead ſhal heare the voyce of the Sonne of God: and they that heare ſhal liue.

Verilie Verilie J ſaie vnto you, the houre ſhall come.

M. Now againe the thirde tyme he vſeth this earneſt affirmacion, whiche greatly expreſſeth his minde: firſt of all ſpeaking not onely ſeriouſly, and conſtantly, but alſo of ſerious, certaine, and and waighty matters: ſecondly, requiring of the hearers an vndoubted faith alſo. C. For the Euangeliſt ſo often times ſetting before vs the ſonne of God ſwearing in the cauſe of our ſaluation, we may thereby perceiue fyrſt of all, howe carefull he is for vs: and ſecondly, how néedefull it is that the credit of the Goſpel be eſtabliſhed and confyrmed.

The effect of faith, of the which Chriſt here ſpeaketh, ſéemeth to be incredible.

Therefore, by an othe hée affirmeth that the voice of his Goſpell is of ſuch quickening power, that it is able to raiſe vp the dead. B. There are ſome whiche vnderſtand this worde of Chriſte, of the reſurrection or life of mens bodyes, & go about to proue the ſame by the example of Lazarus, & of the widdowes ſonne: C. but it is euident enough by ye text, that Chriſte doth ſpeake of ſpirituall death. Fyrſt of al, Chriſt admoniſheth vs that we are all dead, before he doth quicken vs. And hereby it appeareth what the whole nature of man is able to dooe, concernyng the attaynyng to ſaluation. It is verye true that there remayneth in the ſoule of man, ſome remnant of lyfe (for vnderſtanding, iudgement, will, and all the ſences are partes of life) but becauſe there is no part which may aſpire to life eternall, it is no maruaile yf the whole man, ſo farre forth as appertaineth to the kingdome of God, be counted deade. And of this death the Apoſtle ſpeaketh in more wordes, when he ſaith, that we were farre from the pure and ſincere reaſon of the mind, and in the cogitacion of our hartes enemies to God, and his righteouſnes, and being blind, erred in darckneſſe, & were geuen to euyll concupiſcence. If this corrupt nature haue no ſtrength to attayne to righteouſneſſe, it foloweth that the life of God is extinguiſhed in vs.The grace of Chriſt ye 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 ye hart. Wherfore, they that beléeue are iuſtified. For to beléeue with the heart maketh a man righteous.Faith iuſtifieth. Rom. 10.10 Gen. 15.6. Abacc. 2.4. Alſo it is ſayde, Abraham beleeued God, and that was imputed to him for righteouſneſſe. Againe it is ſayd the iuſt shall liue by faith. For Chriſte doth not ſpeake here of dead men, but he only vnderſtādeth the elect, whoſe eares God doeth open, that they may receiue the voyce of his Sonne, which can reſtoore them to life. Yea Chriſte diſtinctly in his wordes commendeth vnto vs two kyndes of grace, when he ſayth, that the dead ſhall heare the voyce of the ſonne of God,Two kyndes of grace. and liue. For it is no leſſe againſt nature for the dead to heare, then to be reſtoared to lyfe from which they were fallen. Therefore both theſe belong to the ſecrete powere of God. A. For experience teacheth vs that the Reprobates haue eyes,Eſay. 6.9. but yet they cannot ſee, they haue alſo eares, but yet they cannot heare: and the Goſpell of Chriſt is to thē a ſauioure of death vnto death.2. Co. 2.16. When he ſayth, The houre shall come, and nowe it is, he ſpeaketh as of an vnwonted and ſtraunge thing. And verily the preaching of the Goſpell was the new and ſodaine reſurrection of the worlde. A. Wherevppon when Chriſt taught,Mar. 1.17. many ſayde, VVhat newe doctrine is this? And Paul Preaching the reſurrection of the dead, ſome ſayde,Acts. 17.18. This man ſeemeth to bee a tydinges bringer of newe Deuilles.

C. If any man demaund whether the word of God hath not alwayes geuen lyfe to men, aunſwere maye bée made, that the Doctrine of the Lawe and the Prophetes, being ordayned for Gods people, had rather this propertye and office to maintaine thoſe in lyfe which were begotten to GOD,The office of the lawe and goſpel. then to reduce from death. But the office of the Goſpell was to bring the Gentiles, which before were baniſhed menne from the kingdome of God, enemies to God, and voyde of all hope of ſaluacion, into the ſociety of life: R. as alſo the Apoſtle teacheth in his Epiſtle to the Epheſians. Ephe. 2.11.

26. For as the Father hath life in him ſelfe: ſo lykewiſe hath hee geuen to the Sonne to haue lyfe in him ſelfe.

M. In theſe woordes hée geueth a reaſon, why he ſayd that the dead ſhould bée rayſed vp and quickened by the voyce of the Sonne of God, C. and withall he ſheweth whereof it commeth that his voyce hath ſo great efficacye: namelye, becauſe he is the well of lyfe, and poureth the ſame into men, by his voyce.

For lyfe coulde not flowe vnto vs out of his mouth, except the cauſe and originall thereof were in him. Neyther is God ſayde to haue lyfe in him, onely becauſe hee alone lyueth by his owne proper power and vertue, but becauſe he contayning in him ſelfe the fulneſſe of lyfe, quickeneth all thinges. And this belongeth properlye to God alone, euen as it is ſayde, VVith thee is the well of life. Pſal. 36.9.

Hereby wée gather that this title is properlye aſcribed vnto Chriſt, in that hée was manifeſted in the fleſhe, M. and this hée receyued of the Father, when the worde was made fleſhe.Iohn. 1.14 Therefore in that hée is the ſonne of God, hée hath all thinges of him ſelfe: but in that hée is the ſonne of man, he hath receyued all thinges from the Father.

27. And he hath geuen him power alſo to iudge, becauſe he is the ſonne of man.

And he hath geuen him power.

C. Againe he repeateth that power is geuen to him of the father, that he might haue full power of all thinges both in Heauen and in earth: for this worde (Iudge) is taken for rule and empyre, as before. But wée muſt principallye note the reaſon which hée nowe addeth, Becauſe he is the ſonne of man.

M. To bée the ſonne of man, according to the phraſe of Scripture, is nothing elſe than to be a verye man, euen as in that he is ſayde to bée the ſonne of God, is meant that he is verye God: for euery one is that naturallye which he is, when hée 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.

Maruaile not at this.

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 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.

Jn the which they that are in the graues.

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.

Shall heare his voyce. M.

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.

And ſhall come forth.

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 thatMat. 7.7. 〈1 page duplicate〉 〈1 page duplicate〉 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 by merites, they may eaſely bée refuted: for Chriſt ſpeaketh not only here of the cauſe of ſaluation,Merites deſerue not euerlaſting lyfe. but alſo putteth a noate and difference betwéene the elect and the reprobate, the which he doth to wyn and bring his ſeruauntes to holyneſſe and innocencye. And wée trulye doe not deny but that faith ioyned with a deſire to lyue well and vprightly iuſtifieth: but do onely teache that we cannot repoſe our truſt and confidence in any thing elſe, ſaue in the mercy of God. A. But concerning this wée haue ſpoken more at large,Mat. 16.27 and .25.34. in our expoſition of Mathew.

30. I can of my owne ſelfe doe nothing: as I heare I iudge, and my iudgemen is iuſt, becauſe I ſeeke not my owne wyll, but the wyll of the Father which hath ſent mee.

I can not of my owne ſelfe

Bv. After the confirmation and probation of his diuinitie, and that he was the ſonne equall to the Father, in all thinges, hée returneth to the propoſition and occation of the diſputacion, from the which hée was digreſſed, and gathereth all thinges into a certaine particular Epiloge or concluſion. M. And becauſe hée had arrogated to him ſelfe many thinges, hée ſheweth that he hath done the ſame iuſtlye, and vppon good conſideracion. As if hée ſhould ſaye, B. I haue declared vnto you what I am with the Father, and what I haue receyued of him, that I worke all thinges with the Father, and that with him I raiſe the dead to life. By theſe thinges you ſée that I am farre from doing any thing which is contrary or againſt him, eyther by breaking the Sabboth, or elſe by orrogating to my ſelfe, that which is proper to him alone. I confeſſe that of my ſelfe, I can do nothing, being a man as you ſée: theſe thinges are geuen to me of the Father, hée bringeth all thinges to paſſe in mée. As I heare of him, and as I knowe by experience, ſo I iudge in all thinges: there is nothing in mée, I ſaye nothing, I doe nothing which belongeth not to the Father. I knowe no part of my wyll which is not agréeing to the wyll of my Father: I deſire nothing, I goe about nothing which is not according to the good pleaſure of my Father: ſo farre I am from prophaning the Lords Sabboth, and that which is more, from blaſpheming him: the which falſelye ye obiect againſt me.

C. Therefore Chriſt ſpeaketh not here of his bare diuinitie: but as hée is endewed with our fleſhe, he admoniſheth vs not to eſtéeme of him according to the outward ſhewe, becauſe there is more in him than there is in a man. Secondlye, we muſt ſée and conſider with whom he had to do. His purpoſe was to refell the Iewes which ſought to oppoſe or ſet him againſt God. Therefore he doth deny that he doth any thing as man, becauſe God which dwelt in him was his guide & moderator. This alwayes we muſt remember that ſo often as Chriſt ſpeaketh him ſelfe, he doeth onely aſſume or take to him ſelfe that which is proper to a man, becauſe he had reſpect vnto the Iewes, which wickedly ſayd that he was a priuate perſon, and no better than one of the common ſort of people. After the ſame manner, he referreth to the Father whatſoeuer is aboue man. This woord (Iudgement) as it doeth properly belong to Doctrine, ſo alſo it doth appertaine to the whole adminiſtration: as if he ſhould ſay that he hath the Father his aucthour in all thinges, whoſe wyll is to him a rule in all thinges.

And my iudgement is iuſt. M.

This is not to be vnderſtoode as though the Father had one by him ſelfe, and the Sonne another, as we haue alſo ſhewed before in the nineteene verſe. C. For he doth not compare his will and the will of his father together as one contrary to the other, but onely confuteth that which they falſely Imagined, as, that he was rather caried by humayne boldeneſſe, than led by deuine aucthority. He doth deny this to be his owne proper affection, and contrary to the commaundement of his Father.

31. If I teſtifie of my ſelfe, my teſtimonye is not true.

M. By theſe wordes our Sauiour preuenteth that which his aduerſaries might haue obiected againſt him, to troble the mindes of ſimple and ignoraunt men: the whiche alſo they went about when they ſayde,Iohn. 8 Thou giueſt teſtimony of thy ſelfe, but thy teſtimony is not true. Therefore hée ſheweth that hée doth not leane to his owne teſtimonye, nor to the teſtimonye of any other man: but to the teſtimonye of his heauenlye Father, which cannot lye, and which in truth far excéedeth all other teſtimonye. To this ende doth thoſe thinges appertaine, which are ſpoken in this parte of the Apology. So that when he ſayth, If I teſtifie of my ſelfe, my teſtimony is not true, he doth not deminiſhe the credite of his owne teſtimony (the which mightely hée defendeth in an other place) but it is a certayne manner of conceſſion or graunting. Becauſe Chriſt was ſufficiently inſtructed from heauen, not to bée credited he is contented. As if hée ſhould ſaye, If my teſtimonie be ſuſpectted of you according to the common maner of men, let it be ſo, I make no account of it.

Wée knowe that nothing is counted true and lawfull which a man ſpeaketh in his owne commendation, how truely ſoeuer hée ſpake: becauſe no man may be a ſufficient witneſſe in his owne cauſe. And although it is wicked to deale thus with the ſonne of God, yet notwithſtanding, he was content to departe from his right, that by the aucthority of God he might conuince his enimies.

32. There is another that beareth witneſſe of me: and I am ſure the witneſſe which hee beareth of me is true.

A. There are ſome which by this other witneſſe bearer vnderſtand Iohn the Baptiſt, making this to be the ſcence of Chriſtes wordes, It ſéemeth to you that if I beare witneſſe of my ſelfe, that the ſame is not true: but now there is another which beareth witneſſe of me, the which I know to be true: but as for you ye ſaye that ye will not beléeue the ſame. But it is better by this other witneſſe bearer to vnderſtande God the Father, that it may agrée with that which is ſayd in another place,Iohn. 8.18. I am one which beare witneſſe of my ſelfe, and my father which hath ſent me beareth witneſſe of me alſo.

B. So that the ſame which he ſayth here is thus muche in effect: My wordes are far otherwiſe than ye take them to be. It is God and not this poore Carpenter, which beareth witneſſe of me, and which doth acknowledge his onelye begotten and welbeloued ſonne: the which teſtimonye is ſo ſufficient for me, that I care not what men think of me. M Neither doth he ſaye ſimply, His teſtimonye is true, But he ſayth that hée knoweth his teſtimonye is true. By which words hée doth not onely declare that the teſtimony of his Father is true, but alſo that he himſelfe doth know for a ſuertie, that he doth arrogate nothing to himſelfe, which of right, and by the teſtimonye of the Father, appertained not vnto him.

33. Ye ſent vnto Iohn, and he bare witneſſe of the trueth.

M. Becauſe hée had made mencion of the teſtimony of the Father, nowe to extoll the ſame, and therewithall to ſhew that his aduerſaryes are reprehenſible, and blameworthye, to the conſolation and ſtaye of ſimple mindes, hée bringeth in the teſtimony of Iohn concerning him, the which although it were verye notable, yet notwithſtanding it was contemned and neglected of the Rulars of the Iewes. And this maketh verye muche to conuict them, that hée ſayth not ſimplye, Iohn bare witneſſe to the trueth, But, Ye ſent vnto Iohn. C. For hée vrgeth them with the aunſwere of Iohn, the which they coulde not without ſhame diſcredite. For to what ende ſhoulde they haue ſent vnto him, except they meant to ſtande and geue credite to his ſayinges? For they ſent vnto him, as to a Prophete of GOD, and ſéemed to make account of his voyce, as of ſome diuine Oracle.

And although Chriſt here after a ſort yelded vnto his enemies, yet neuertheleſſe, verye notablye hée reproueth them, and caſteth in theyr téeth that nothing ſtayeth them from beléefe, but mallice.

Therefore we ſee that this circumſtance doeth make verye much to the matter that they ſent vnto Iohn, and as it were with a minde deſirous to learne they went vnto him, to knowe who was the Meſsias, and yet notwithſtanding, regarded not his aunſwere.

M. Hée ſayeth not, And he bare witneſſe to mee, but he ſayth, Hee bare witneſſe to the truth: the which is more certaine and fartheſt from ſuſpicion.

And hée calleth the diſpenſation of the redemption of mankinde, which hée had taken in hande, the trueth, for the which diſpenſation, the ſonne of God was ſent to take vpon him our fleſhe: of the which he ſayeth in another place, I am the way, the trueth, Iohn. 14. and the life. But this trueth is alwayes condemned in the worlde for a lye.

34. But I receyue not the recorde of man: neuertheleſſe, theſe thinges I ſaye that ye might be ſafe.

J receyue not the recorde of man.

M. What meaneth theſe woordes? Queſtion If hée receyue not any mans teſtimony concerning him ſelfe, wherefore was Iohn ſent of God, to beare witneſſe of the trueth? Alſo the teſtimonyes of the Apoſtles, were they not the teſtimonies of men? of whome hée ſaieth, You alſo shall beare witneſſe of mee becauſe ye haue beene with me from the beginning. Ioh. 15.27. Alſo hée ſayeth, Ye shall be witneſſes vnto me, in all Iewrye, and in Samaria, and to the vtmoſt partes of the earth. To this we aunſwere:Actes. 1.8. Chriſt vſeth the teſtimony of Iohn, not that hée ſtoode in néede of the ſame:Aunſvvere. but becauſe it was néedefull for vs thereby to be confirmed. They which ſéeke theyr owne glorye, do not onely teſtifye of them ſelues notable and excellent thinges, but do alſo much eſtéeme and bragge of the teſtimonies of ſuche others as they them ſelues are.

But Chriſt, to the ende hée might teache that he ſought not his owne glorye, euen as before he ſaid he had no néede to beare witneſſe of him ſelfe, euen ſo here hée ſayeth that he doth not ſtande or depend vppon the teſtimony of Iohn howe great ſoeuer he be, nor of any other man, ſéeing hée hath teſtimony far greater than the witneſſe of man. As if he ſhould ſay. Bv. I doe not therefore bring foorth the teſtimony of Iohn concerning my ſelfe, as though he had made me any whit the better thereby, as that I might bée ſuch a 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 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.

He was a burning.

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.

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.

And ye would for a ſeaſon haue reioyſed

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.

For a ſeaſon.

C. By theſe wordes hée reproueth theyr foliſhneſſe, becauſe they thought that the eternall light of God might bée extinguiſhed by vaine way wardneſſe, and vnconſtant follye. Euen ſo at this daye the Papiſtes abuſe all thoſe godlye teachers and Doctours, which the Lord hath geuen to his Church as bright Candelles, as though they went about to daſell theyr eyes by beholding the light.

And they doe not onelye abuſe the Candelles to obſcure the light: but they doe alſo oftentimes reioyce in darkeneſſe.

36. But I haue greater wytneſſe, than the witneſſe of Iohn: for the workes whiche the Father hath geuen me to finiſhe, the ſame workes that I doe beare witneſſe of me that the Father hath ſent me.

But I haue greater witneſſe.

C. After hée had ſhewen in the perſon of Iohn, that the Iewes had wickedlye corrupted the gift of God, nowe ſecondlye hée repeateth that which hée had ſpoken, as, that he hath no néede of the teſtimony of man, his owne witneſſe being ſufficient for him ſelfe. Howebeit, becauſe hée ſawe that he was deſpiſed, hee citeth them according to his manner before his father. As if he ſhoulde ſaye,

Bv. Thus farre forth ye haue hearde great thinges: but ye ſhall heare greater thinges. Ye haue Iohns teſtimony concerning me: but nowe beholde a greater teſtimony, namelye, the teſtimony of my workes. For there can not bée a more certaine teſtimony than the déedes them ſelues: the which I doe, not in my owne name, but in my fathers name.

M. Let vs note here howe circumſpectlye and wiſelye he ſaieth not, I haue a teſtimony much more certaine and true than the teſtimony of Iohn, but he ſayth, Greater than the teſtimony of Iohn: leaſt he might ſo extoll the teſtimony of the Father, concerning him ſelfe, that the teſtimony of Iohn thereby ſhoulde bée quite diſcredited. For whatſoeuer Iohn did teſtifye concerning Chriſt, the ſame was of God, neyther was it any whit contrarye from that which the Father by his workes teſtified of him. But if ye compare the teſtimony of the workes of Chriſt which he had receyued of the Father, with the teſtimony of Iohn, ye ſhal finde that it is much more excellent and notable. For as that Lucifer or morning Starre, though it be a true teſtimony of the ryſing of the Sunne, yet notwithſtanding, is inferiour, and nothing ſo euident as the Sunne beames it ſelfe which ſhine throughout the whole world▪ euen ſo Iohn, though his teſtimony were true concerning Chriſt, yet notwithſtanding, it was far inferior, & more obſcure than the bright ſhewe of Chriſtes workes.

For the workes which the father hath geuen me.

R. The ſecond thing whereby Chriſt proueth that he was ſent of the Father, are workes or Myracles. M The vſe wherof are here declared vnto vs, when Chriſt ſayeth, They teſtifye of me.

Therefore they are not dumbe ſignes, but lyuelye ſignes, and therefore not ſimplie to be behelde, but effectuallye to be hearde, according to thys place, The heauens declare the glory of God. &c.

Theſe ſpeake not, and yet notwithſtanding, their ſounde hath gone forth into all landes, and their wordes into the vtmoſt partes of the earth.Pſal. 19.1. A. Euen ſo the wonderfull workes of Chriſt, though they ſéeme to bée dumbe, yet notwithſtanding, moſt euidentlye they ſet foorth his mightye vertue and power, but to them, to whome he hath geuen eares to heare. M. Euen as appeareth in Nicodemus, who being moued by the power and teſtimony of Chriſtes workes,Iohn. 3. acknowledgeth that Chriſt is come a teacher ſent from God.

For as a good Trée is knowne by his good fruite, euen ſo the Lorde Ieſus hath ſufficientlye by his workes proued him ſelfe to bée the ſonne of God.Iohn. 10.25 R. The workes (ſayth hée) which I do in my Fathers name, they beare witneſſe of me. C. It may here be demaunded whether miracles are ſufficient ynough to proue Chriſt to be the ſonne of God, Queſtion when as the Prophetes haue done the lyke.

M. Furthermore neyther the Iewes nor the Turkes doe denye the myracles of Chriſt: but yet neyther of them doe acknowledge the teſtimonye, whereof the Lorde here maketh mention.

Aunſvvere. C. We aunſwere, Thoſe ſignes and myracles which the Lorde wrought by the handes of his Prophets, went not beyonde that ende, for the which they were appoynted to be wrought, which was, that they might declare them to be the Miniſters of God, who otherwiſe coulde haue had neyther aucthoritie nor credite. But God ment more highlye to extoll his ſonne. And this purpoſe of God in miracles muſt be taken for the ende and ſcope. Therefore if the Iewes through malice had not willingly ſhutte their eyes, the vertue of Chriſtes ſignes might ſufficiently haue declared, who, and what maner of perſon he was: euen as hée himſelfe ſayth, Yf I had not done among them the workes which no other man hath done, Iho. 15.24. they had no ſinne: but now they haue ſeene and hated, not onlye mee, but alſo my Father.

M. As touching the Turkes, although after a ſorte they doe acknowledge ſome deuine power to bée in the myracles of Chriſt, yet notwithſtanding they wyll in no wiſe acknowledge him to be the ſonne of God, being vtterly blinded and deceiued by the falſe prophet Mahomet. The Turkes denye Chriſt to be the ſon of God. They ſay that God cannot haue a ſonne, ſéeing hée hath not a wife. So fooliſh and blind they are that they wil not acknowledge the Image of the fatherly goodneſſe & power in Chriſt the ſonne of God, the which notwithſtanding his works haue made him more euident and cléere than the Sonne.

37. And the Father himſelfe which hath ſent me, hath borne witneſſe of me. Ye haue not hearde his voyce at any time, nor ſene his ſhape.

And the Father himſelfe which hath ſent me Bv.

Some reſtrayne this to the voyce which was hearde in the Baptiſme of Chriſt: but it ought to be farther extended. C. For in the preterperfect tence, or time paſt he ſayth, The Father hath teſtified, to declare that hée commeth not foorth vnknowne, becauſe aforetime in the lawe and the Prophets, the Father had made him manifeſt by tokens, that he might bring his noates & markes with him wherby hée might be knowne.

For God did teſtifie of his ſonne, ſo often as he promiſed ſaluation to his people the Iewes, or the full reſtoring of the kingdome of Iſraell. So it became the Iewes to haue the perpetuall ſubſtaunce of Chriſt out of the ſcriptures before hée ſhoulde be manifeſted in the fleſhe. Whereas they contemne him he being preſent, and doe reiect him, thereby they doe manifeſtly declare, that they haue no taſte of the Lawe: the whiche alſo Chriſt caſteth in their téeth. And yet they bragged of the knowledge of the Lawe, euen as if they had come out of Gods owne boſome.

Ye haue not heard his voyce. M.

Becauſe the Iewes chalenged to themſelues a certaine ſinguler and peculier knoweldge of God, aboue all other nations that were in the worlde, becauſe their forefathers had hearde his voyce, and becauſe Moyſes had talked with him face to face, and had receyued the Lawe from his mouth: and for the opinion which they had conceyued of theſe men, they did not onely deſpiſe all other nations in reſpect of themſelues, but alſo careleſly reiected the doctrine and admonition boath of Iohn and alſo of Chriſt: the Lorde by theſe wordes moſt aptlye taketh away the opinion of diuine knowledge, which they thought they had, and plainelye affirmeth, that they are nothing but plaine Atheiſtes, that is to ſay, without minde and féeling of God, and haue no fellowſhippe at all with him.

C. For here are thrée Metophoricall kind of ſpeaches, by which he meant to teache that they were far from the knowledge of God.

For as men make them ſelues knowne by countinaunce and by worde: euen ſo God ſendeth foorth his voice vnto vs, by the voyce of his Prophetes, and hath in the Sacramentes as it were taken vpon him a viſible forme, that wée may know him according to our capacitye. Bv. For as God by his nature is inuiſible (for God is a ſpirite) ſo hée is neyther ſéene with corporall eyes,Ihu. 4.24 not yet clarefied nor yet hearde with theſe corporall, and corruptible eares. Neuertheleſſe he geueth vnto his ſeruauntes certaine ſignes of his preſence, and ſpeaketh vnto men in ſuch manner of ſpeache, as maye bée vnderſtoode. For ſo he appeared and ſpake to the Prophetes. M. Wherfore that which wée reade in Deutronomy, Deu. 4.10. concerning the voice of God, which the Iſraelites heard, is no otherwiſe to bée vnderſtoode, than that they hearde the voyce of an Aungell, and not the proper voice of God.

A. But when Chriſt was made manifeſt in the fleſhe, wée had after a ſort, in him a viſible Image of the inuiſible Father, he him ſelfe ſaying, He which ſeeth me, Iohn. 14.9 ſeeth my father alſo. C. Hée therefore which doeth not acknowledge God in his liuelye and expreſſe Image, doeth ſufficientlye thereby declare, that he worſhippeth no God at all, but a God of his owne imagination. Therefore the Apoſtle ſayeth, that the Iewes haue a vaile before their eyes,2. Cor. 3.14 leaſt they ſhould behold the glorye of God in the face of Chriſt.

38. His worde haue ye not abiding in you: for whom he hath ſent, him ye beleeue not.

M. That is to ſaye, Ye neyther vnderſtande his minde nor meaning: neyther haue you grafted and rooted in your heartes, his worde which was geuen to your forefathers. Neyther doeth hée ſimplye ſaye, And ye haue not his worde, But he addeth this, In you: for otherwiſe they had the worde of God in Bookes, in their mouthes, and in theyr eares: but in their heartes, they had it not C. But this is the true profite, when the worde of God hath roote in vs, and abideth in our heartes for euer. Chriſt ſayeth that the heauenly doctrine had no place in the Iewes, becauſe they receyued not the ſonne of God, whome the ſame commended euerye where: and rightly he obiecteth this vnto them. For God had not ſpoken by Moyſes and the Prophetes in vaine. And the purpoſe of Moyſes is nothing elſe but to cal al men vnto Chriſt the right waye: wherevpon it is manifeſt, that they are not the Diſciples of Moyſes which reiect Chriſt.

M. Therefore Chriſt ſpeaketh here to the Iewes, as he dyd in another place,Iohn. 8.9. Ye neyther knowe me, nor my Father. A. Alſo he ſayeth,Iohn. 8. • 7 Ye ſeeke to kyll me becauſe my worde hath no place in you, C. For how can he haue the word of lyfe abiding in him, which repelleth the life it ſelfe? Howe ſhall hée imbrace the Doctrine of the ſame, which ſéeketh all that hée can to deſtroye the ſoule of the lawe. For the Lawe without Chriſt is imperfect, and voyde. The nerer therefore that a man commeth to the knowledge of Chriſt, the more he hath profited in the worde of God. Wherefore, howe much ſoeuer the Iewes, Turkes, Heretiques, and Papiſtes, doe boaſt of the worde of God, yet notwithſtanding, becauſe they reiect him whome the father hath ſent, and doe not beléeue him, their boaſting is in vaine: becauſe they haue not the woorde of God, abyding in them.

39. Searche the Scriptures, for in them ye thinke ye haue eternall lyfe: and they are they which teſtifye of me.

R. The fourth teſtimony is brought from the Scriptures. M. The Iewes had the Scriptures, namelye the Lawe, the Prophetes, and the Pſalmes, of the whiche they did not a lytle bragge: as though it were ſufficient to euerlaſting lyfe, ſimplye to haue, and to reade the Scriptures diuinelye inſpired, and not more neceſſarye dyligently to reade the ſame, and to know and imbrace by faith Chriſt the ſonne of GOD promiſed in them, in whome alone all ſaluation, and lyfe conſiſteth. C. Therfore Chriſt here reproueth theyr fooliſhe boaſting, becauſe they profeſſed that they had lyfe in the Scriptures, when as they tooke hold onelye on the dead letter. For he doth not ſimplye reprehende vs, becauſe wée ſéeke lyfe in the Scriptures: ſéeing they are prouided and appointed to vs for the ſame purpoſe: for the word of the Lord is called the worde of lyfe, and ſaluation,The ſcriptures ordained of all men to be red. becauſe they which reade the Scriptures by fayth in Chriſt, are inſtructed to ſaluation, & ſhal find in déede in them euerlaſting life but he commendeth this, that the Iewes thought that the Scripture was able to quicken them, when as they were farre from the true ſence and meaning thereof: maye when they ſeeke to ſuppreſſe the light of lyfe contayned in them. For howe coulde the Lawe bring lyfe without Chriſt, who alone bringeth the ſame? They therefore whiche reade the Scriptures without fayth in Chriſt,Rom. 7.7. 2. Cor. 3.9. ſhall finde nothing in them but the kylling Letter: as the Apoſtle Paul teacheth.

Moreouer, we are taught by this place to ſéeke the knowledge of Chriſt, out of the ſcriptures. For they which Imagine of Chriſt what they lyſt them ſelues, ſhal haue at the laſt nothing, but a vayne phantaſye.Chriſt knowne by the ſcriptures. Fyrſt of all therefore let vs noate that Chriſt can be truly known by no other meanes, than by the ſcriptures. The which being ſo, it followeth that we muſt reade the ſcriptures with this minde, that we maye finde Chriſt there. Whoſoeuer declyneth from this ſcope and ende, howe ſo euer hée ſpendeth his whole lyfe, and wearyeth him ſelfe in reading, hée ſhall neuer attaine to the knowledge of the trueth. For what can wée knowe and vnderſtands without the wiſedome of God. M. The Scriptures are geuen to vs from aboue, not to the ende we might 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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.

I am come in my Fathers name.

R. Hée ſheweth what great ingratitude it is to reiect him, whome God the Father hath ſent to ſaue. To come in the name of the Father, is to ſéeke the glory and wyll of God, and in his office to haue reſpect to the common profite of all men, and not to his owne profite or gaine.

A. And this is the wyll of the Father, that euerye one whiche ſeeth the Sonne, and beléeueth in him ſhould haue euerlaſting lyfe.

C. In this title, falſe Prophets brag and boaſt them ſelues, as doth the Pope at this day, who braggeth that he is the Vicar of Chriſt, yea, Satan hath not deceyued myſerable menne from the beginning, but by this pretence: who ſubtillye tranſformeth him ſelfe into an Aungell of lyght: But Chriſte noateth the matter it ſelfe, and not the coullor or pretence. For he teſtifieth that he came therefore in the fathers name, becauſe he doth both teſtifie of the Father, and doth faithfully performe that whiche he hath commaunded. And by this marke he doeth diſcearne and noate lawfull teachers in the Church, from thoſe that are falſe and Counterfeyte. Whoſoeuer therefore do extoll them ſelues, and do raigne in the conſciences of men, are bouldly to be reiected, as this place teacheth. For he whiche deſyereth to be the ſeruaunt of God, muſt be in nothing contrary to God. Nowe if wée examine the whole doctrine of the Pope, The Pope commeth in his own name. the very blynde alſo ſhall ſée that he is come in his owne name.

M. Herebye wée maye noate that it ought not to ſéeme ſtraunge to the miniſter of Chriſte, if although he be a true teacher, ſuche a one as ſeketh the glory of God, Innocent, and faithfull, he be not receyued of all men, ſpecially of the mightyer ſorte, ſéeing hée heareth the Lorde hym ſelfe the ſonne of God, whiche came not in his owne but in his Fathers name, and declared him ſelfe to come from Heauen by mighty ſignes and wonders was not receyued of thoſe whiche were the moſte myghtie and principall in in Iſraell.Ioh. 15.20. The ſeruaunt is not greater then his Lord.1. Ioh. 4.6 A. Alſo, we are of God? he whiche knoweth GOD heareth vs, he whiche is not of GOD heareth vs not, Yf an other come in his owne name.

M. It commeth to paſſe by the iuſte Iudgement of God, that they whiche receiue not the true Chriſte whiche the Father hath ſent into this worlde,Falſe Chriſtes receiue • of thē which reiect the true Chriſte ſhall receyue falſe Chriſtes, comming not in the Fathers name, but in theyr owne name, neyther ſéeking the glory of the father, but their owne prayſe and glory, The whiche happened to the Iewes according to the wordes of Chriſte here, For they receyued falſe Chriſtes boath before and alſo after the comming of Chriſte. Concerning the falſe Chriſtes whiche came be fore Chriſte,Acte. 5.36. Galmaliel ſpeaketh in the Actes of the Apoſtles?Math. 24 24. concerninge thoſe whiche came after. Chriſt himſelf ſpeaketh in the Goſpell after Mathew. And Ioſephus maketh mencion of a ſertayne Aegiptian a Coniurer, whiche drew after him thirtie thouſand men. Alſo in the Actes of the Apoſtles wée maye reade of Simon magus, whome ſuch as were ſeduced called the mighty power of God. C. Yf any man obiecte and ſaye that this commeth to paſſe often tymes rather by error, then by mallice, we aunſwere that none are ſubiect to the deceites of Sathan, but ſuche as by a ſertayne wicked deſyre, preferre lyes before the trueth, For how commeth it to paſſe that Sathan fyndeth thoſe prompt and apt Diſciples to whome the Lord is fayne to crye as to deafe men, but onely becauſe wée hauing forſaken righteouſneſſe, willingly followe Iniquitie? Howbeit we muſt noat that Chriſt ſpeaketh properly of thoſe whome God hath ſpecially illuminated, as he had done the Iewes who being taught in the lawe, knewe the right waye to ſaluation. It is moſt certayne that ſuche doe not harken vnto falſe Prophetes, but becauſe they deſyer to be deceiued.

Therefore ſaith Moyſes that the Lord vſeth the ryſing of falſe prophets as a meane to trye and prooue his people whether they loue hym or no.Deut. 13. •

But there ſeemeth to be in many guiltleſſe ſymplicity: but there is no doubt but that hipocriſie daſeleth their eyes, whiche lurketh within their myndes.

For it is moſt ſertayne that God ſhuttethe not the Gate againſt thoſe that knocke, and that they are neauer diſapoynted of whome he is ſincerely ſought.

Truelye therefore dothe the Apoſtle Paul aſcribe this vnto the vengeaunce of GOD,Math. 7.7 when that the power the Apoſtle Paule aſcribe this vnto the vengeance of God, when that the power of illuſion is giuen to Sathan, that they which reiecting truth, and approuing vnrighteouſneſſe might beléeue Lies: and hée ſayeth that they periſhe,2. The. 2.10 which haue not loued the trueth, that they might bée ſaued. Euen ſo at this daye the Hipocriſie of many is diſcouered, who being addicted to the deceites, and wicked ſuperſtitions of the Pope, rage moſt furiouſlye againſt the Goſpell. For if there were in their mindes the feare of God, the ſame feare would bring foorth alſo obedience: Bv. But when they will not receyue the Doctrine of Chriſt, they are wrapped in errors, and periſhe in their ſinnes. Falſe Prophetes deceiue, robbe, and ſpoyle them, to whome they are a verye ſcorne and deriſion: euen as the Apoſtle very notablye hath diſcribed their diſpoſition,1. Cor. 11.13 in the perſon of the Corinthians. The Iewes would not haue the moſt méeke, gentle, and louing Chriſt to raigne ouer them: but they would haue Ceſaer, Iohn. 19. ſaying: VVee haue no King but Ceſaer. And hée ſtoutlye plagued and ſlewe them, aunſwering his name in all thinges.

A. Euen ſo they which at this day refuſe to beare the ſwéete yoake of Chriſt, are miſerablye in ſubiection and thraldome, to the tyranny of the Pope.

44. How can ye beleeue which receiue honor one of another, and ſeeke not the honour whiche commeth of God onely?

Howe can ye beleeue.

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.

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.

Do not thinke that I wyll accuſe you.

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 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.

Jn whome ye trust.

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.

If ye had beleeued Moyſes B.

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.

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.