be suspected as a blasphemer of God they begyne to cast stoanes at hym C. And it is very lykely that they dyd this Leu. 24.16 as though Christ ought to haue bene stoaned according to the prescript of the Lawe Whereby we maye gather howe greate the madnesse of a rashe zeale is Seale with out knowledge M. After that these men had contended a while in wordes they tourne them at the last to stoanes to vniust force and to bloody murther by which they make an ende of their disputacion This hapned not only to Christ Act. 7. but also to Stéephen and before Christe and Stephen to the Prophetes and after that to the rest of the preachers of Christ But Iesus hid him selfe C. There is no doubt but that Christ by his secrete power deliuered him selfe but yet notwithstanding vnder the form and shewe of humilitie For he woulde not declare hys diuinitie at the full but left somewhat to his humayne infirmitie M. And he teacheth that we ought to flée the mallice and crueltie of the wicked rather than to resist violence with force R. And that all Lawfull meanes ought to be sought for rather then that God should be tempted And hee went out of the Temple M. This is moste sure that Christe will not abyde in their Temples whiche go aboute to extinguishe the doctrine of trueth and to shed the bloud of the teachers C Thehefore the wicked Priests and Scribes hauing put Christ to flight in whome al the fulnesse of the deitie dwelt kept the possession of the external temple But yet they are farre deceyued in thinking that they haue a temple voyd of God Euen so at this daye the Pope and his Prelates when they haue warred against Christ and prophaned the Church foolishely boast in the counterfeyte shewe of the Church ⧠The ninth Chapter 1. And as Iesus passed by he saw a man which was blinde from his birth And as Iesus passed by C IN this chapter the Euangelist describeth the restoaring of the blynde man to hys sight mixing there with the Doctrine which commendeth the frute of the miracle B. The tyme was come for the Lorde to reueale his power more openly And looke howe much this serued for the saluation of the Godly so much also it serued for the destruction of the wicked but yet thus farre forth the glorye of God was to be reuealed to the wicked that thereby they might be the more blinded M. As Christ passed by he sawe thys blinde man not at aduenture or by chaunce but by the deuine prouidence of GOD. Which was blinde from his birth B. This circumstaunce is added apartelye that the greatnes of the thing might be considered the newnes also and truth of the miracle and partelye to set forth vnto vs a misterye putting vs in minde that we are all borne blinde and corrupted with original sin AVG. For al mankinde is that blinde man For this blindenesse was in the first man by reason of sinne from whome wée all haue our originall not onelye of death but also of iniquitie Bv. Furthermore the Lord dyd the more dilligentlye behoulde him because hée considered with himselfe as hée was God that this was the same GOD by whome the glorye of GOD shoulde bée greatly manifested 2. And his Disciples asked hym saying Maister who didde sinne this man or his Father and Mother that hee was borne blinde M. The Disciples were moued hereby to aske this question because they sawe that the Lorde did so dilligentlye behoulde this blinde man Bv. So soone as calamities appeare wée iudge them by and by to be punishmentes for sinne C. because the Scriptures testifieth that all gréefes and vexations to the whiche mankinde is subiect doe come of synne Bv. For so the friendes of Iob reasoned R. affirming that afflictions are alwaies the paines and punishmentes of sinnes C. But here men doe erre thrée wayes For séeing euerye one is a seuere Iudge and a narrowe searcher of other mens faultes verye fewe vse the same seueritie and systing of themselues If so be my brother be in aduersity and trouble by and by I acknowledge the iudgement of God but if God laye a more heauie burthen vpon my owne shoulders I winke and will not sée my owne sinnes But in waying and considering punishmentes euerye man ought to begin at himselfe and to spare none lesse than himselfe The seconde errour is in too much rigour because so soone as any of vs are touched with the hande of GOD wée interpret the same to be Goddes deadelye hatred and so wée heape sinne vpon synne and doe almost dispayre of hys sauing health but contrariwise in extenuating our synnes wée scarce haue any knowledge or féeling of our synne when we haue committed a gréeuous and heynous offence Thirdely wée offende when without respect wée condemne all those whome God exerciseth with the Crosse Sinne is the original of affliction It is most certaine that al miseries take their originall and beginning at synne but yet God afflicteth his seruauntes for diuers causes For as hée doth not take vengeaunce on some mens synnes in this worlde Affliction commeth for diuers causes but deferreth the punishmentes vntill another lyfe that hee may then vse them with more seuerity euen so oftentimes hée dealeth more hardlye with his faythfull seruaunts not because they haue committed greater synnes than other men but to mortefie in them the concupisences of the flesh Yea sometime not respecting their synnes hée only tryeth their obedience or else exerciseth their pacience Euen as we sée that the holye man Iobe was afflicted that by his aduersytie his godlinesse might bée the better knowne Wherefore there are two thinges here to be noated the first is that iudgement doth often times beginne at the house of GOD and that hee ouerpassing the wicked doth seuerelye punishe hys seruauntes and doth more sharpelye scourge in correcting the vices of his Churche The second is that there are diuers endes why he aflicted men For he suffered Peeter and Paule to be executed by the cruell tormenter no lesse then yf they had béene wicked théeues Whereby we gather that in the punishmentes of men the causes of the same cannot be well discerned M. Moreouer this so absurd a question of the disciples came of the common opinion at that time namely that the soule of this blynd man had sinned before in some other man by the desert whereof he was blind in body from his natiuitie C. For it euedently appeareth by other places of Scripture that the reiterated or second generation which Pithagoras taught was beléeued and receiued of them Hereby wee sée what a déepe Labyrinth the curiosity of men is specially when presumtuouse bouldnesse is ioyned therewith They sawe some to be borne Lame some sqinte eyed and some starke blinde and other some monsterouse in body Nowe when they ought to haue reuerenced the Iudgementes of God they woulde in these workes haue sene a manifest
raise Lazarus from death wherevpon he did more rightly call the death of Lazerus a sléepe than death C. But greate was the rude Ignoraunce of the disciples which vnderstoode Christ to speake of naturall sléepe For although it bée a metaphoricall speache yet notwithstanding it is so commonly vsed in the Scripture that it ought to haue béene knowne to all the Iewes M. And hée coulde haue raysed vp this Lazarus being absent and a great waye euen as he restoared the Centurians seruaunt and the Rulers sonne to health but the consideration of this myracle did so require that hée should be present at the working of the same least anye occasion might haue bene giuen to the wicked to obscure his glory but that all men might know for a suretie that this Lazarus which had bene deade fowre dayes was raysed vp by his presence voyce and power And for this cause hée woulde not rayse vp neyther the ruler of the Sinagogues Daughter nor the Widdowes Sonne being absent Math. 9 i5 Luk. 7.14 but present In the ende of the worlde also hée can rayse vp all mortall men with hys power onelye insomuch that hée neede not descende to vs any more from heauen but the consideration of his glorye and maiestie requireth the same that so great a wonder may be wrought before the whoale worlde Wee must also noate that the Lorde sayde not Let vs goe into Iury againe but I go to awake Lazarus out of sleepe Hee would haue his Disciples companions with him in his iourney but he woulde not haue them fellowes with him in the miracle C. Here also hée commendeth his power in this that hee sayth hée will goe to rayse vppe Lazarus by whiche wâ—rdes hée sheweth himselfe to be Lord of death when hee sayth that hee rayseth those vp whome hee restoareth to lyfe Also seeing by this worde sleepeth hée noateth onelye the sléepe of the bodye some doe very fondelye drawe the same to mens soules 12. Then saide his Disciples Lord if hee sleepe hee shall doe well ynough M. The aunswere of Christ contayneth two thinges Fyrst for what cause hée must retourne into Iurye although the Iewes were so cruell Secondlye what hee woulde doe in Iurye To the first the Disciples make no aunswere but to the other they saye If hee sleepe hee shall doe well ynough by whiche they perswade Christ not to go into Iurye And yet notwithstanding they doe not subtilly wrest the wordes of Christ to theyr owne commoditie but because they thought that hee had spoken of a sléepe they redilye take the same as an occasion to shoone the perill 13. Howbeit Iesus spake of his death but they thought that hee had spoken of the naturall sleepe M. The Euaungelist addeth the exposytion of the wordes of Christ to declare the rudenesse of hys Disciples by which it came to passe that they vnderstande not the meaning of his wordes It ought therfore to seeme straunge vnto vs if so bée some at the first doe not vnderstande the Metaphoricall and parabolicall speaches of the Lorde seeing the same hapened vnto them which ought to haue vnderstoode them better by reason of theyr daylye familiaritye and acquaintaunce with the same Notwithstanding herewithall wée must consyder how that wée are more prone and readye to receyue and imbrace those interpretations of the worde of God which seme to defende the imbecillitye of our flesh than we are to agrée vnto those thinges which with perill and danger serue to the setting foorth of Goddes glorye And herevpon it commeth that while wée gréedely imbrace those things which séeme to agrée vnto our fleshe we oftentimes misse of the true scence and meaning of the wordes A. When Iesus hymselfe spake of the excelency of his kingdome before his disciples Math i4 by by there arose a contention among them who should be the greatest and when hee spake of the crosse and of the euilles which hée should suffer at the handes of the Iewes they vnderstoode not what hée sayde 14. Then sayd Iesus vnto them plainely Lazarus is deade M. Because they vnderstoode him not and therefore aunswered not to the matter hée speaketh nowe that thyng plainely which before hée had spoken obscurelye C. Great is the goodnesse of Christ in bearing with so greate dulnesse in his Disciples And verilye hée did therefore diferre the time to endue them with more ample grace of the spirite that they being renewed and chaunged in a moment the myracle myght be the greater M. They decerued to haue bene sharpely reproued of the Lord no lesse than was Peter by him at a nother time but because this cowardlines was not in one or two of them aloane but in them all Mat. 16.25 he dealt more gentlye with them and instructeth them by a more playne and manifest speache in the truth that they myght nowe haue lesse cause to doubt A. And this hee did to teache vs also by his example not to reiect such Disciples as are yet rude ignoraunt and carnall but gentlye to beare with them vntyll suche time as they haue attayned to more knowledge of the truth 15. And I am glad for your sakes that I was not there because yee maye beleeue neuerthelesse let vs go vnto him C. He meaneth that this absence was profitable for them because hys power shoulde not haue bene so manifest if so be he had holpen Lazarus out of hande For the nerer that the workes of God come to the ordinarye and common course of nature the lesse glorye they haue the which daily experience teacheth to be true For if so be he reache out his hand vnto vs at the first we regarde not his helpe Therefore to the ende his disciples might knowe that the resurrection of Lazarus was verely deuine it was necessary that he should differ the same that it might be paste all mans helpe Whensoeuer therefore God doth suffer vs béeing ouerwhelmed with misery to ly and languishe let vs knowe that he doeth it for our health Because yee maye beleeue R. What is it ye shoulde beléeue Fyrste that I am that very Christ the Sauioure of the worlde which rayse the dead from the graue that so ye maye be confirmed in that faith by that myracle wich I am aboute to worke Secondly that I am ready in the mideste of afflictions and doe care for your saluation when as ye your selues are Ignoraunt of the same C. So that his meaning is not that this was the fyrst rudiment and beginning of faith in them but the confirmation of a faith alredy begon as yet weake and vnperfect Neuertheles he sheweth that vnles God had declared his power they would not haue beléeued A. Here also we maye behoulde the fruite and ende of miracls For miracls tend to this ende that men may be won to the Faith or at least may be confirmed in the faith But lette vs go vnto him M. To whome To Lazarus to a dead man but what can be done to
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
that is to saye they call him Mayster whose Disciples they woulde not be This is the manner of ypocrits to carry a shewe of that whiche is not in them A. But not euery one that sayth Lorde Lord shall enter into the Kingdome of heauen Mat. 7.21 but he whiche doeth the will of my Father whiche is in heauen 5 Moyses in the Law commanded vs that suche shoulde be stoned But what sayest thou M. The Phariseis knewe the Law and also how to cite the same in another bodies cause and when they saw it serue for their purpose They knewe also what ponishement the Lawe layed vpon Sinners when other mens synnes came into Iudgement but when they them selues offended againste the Lawe then ther was not so much as mention made of the same But the Lawe doeth not only commaunde this that the haynouse offender should be ponished neither was the Lawe only made to this ende that we might knowe when other men sinne and when they are to be condemned but it doth also commaund that no man oppresse the Innocent and as Nicodemus sayde that no man be Iudged before his cause be hearde and furthermore it was geuen to this end that euery man might behoulde in the same as in a glasse the deformitie of synnes and the corruption of mans nature But ypocrites which desier only to Iudge othermen are blynde in theyr owne synnes but more quicke of sight than Linceus in behoulding other mens faltes Linceus a man who coulde see shippes on the Sea 130. miles from him could nomber thē also could see through a stoane wall as sōe write C. Furthermore their dishonesty was so greate in seking occasion to cauill the whiche also they bewraye with their owne mouth For they saye that they haue a manyfeste commaundement in the Lawe Wherevppon it muste needes followe that they deale maliciously in séeking and demaunding of the same as of a doubtfull matter But their purpose was to constraine Christe to forsake his office of preaching that he might seeme to be a man wauering and inconstant R. They cyte the Law out of the twenty chapter of Leuitticus where it is sayde And the man that commiteth adultery with another mans wife because he hath committed adultery with his neighbours wife Leui. 20 i0 the adulterer and the adulteresse shall boath die the death But the Lawe doeth not therefore punishe the synnes and offences of men as though the punishement of the sworde were a satisfaction for sinne Ponishmēt of the Lawe doth not satisfie for sinne for the death of Christe onely hath made satisfaction for sinne but offendours ar punished by the sword for examples sake that the people might feare to offende and leste in tyme sinne and wickednesse might be counted for vertue and righteousnesse For the sin that is left vnpunished is not knowen to be sinne If any man obiecte the déede of Phinees the which is commended to come as it were from a deuyne zeale Sin vnpunished is not known for sinne and is sayd to tourne away the wrath of God from the Children of Israel I aunswere that the dede of Phinees was not a satisfactorious punishment of sinne Num. 25. for no punishment sauing the onely ponishment of Christe Iesus hath satisfied for sinnes but by this cruell stabbing as it maye séeme of Phinees the rest of the Israelites were made afearde to committe Whordome with the Daughters of Moab and Idolatry with Baal peor that knowing their Impiety they might repent by which repentaunce the wrath of the Lorde is pacefied Wherefore Phinehes is sayde by hys facte to haue appeased the Lordes wrath not that any death is so cruel which may satisfie for sinne but because hereby the people was brought into the right waye and to repentaunce Magistrats appese the wrath of God by ponishing sin by whiche the Lord is pleased yf so be it procéede from fayth So euery faithfull Magistrate by punishing with the sworde horryble offences and by their punishmentes drawing the wicked people to repentanc is sayde to appease the wrath of the Lorde and to take awaye sinne 6. This they sayde to tempte hym that they might accuse him But Iesus stouped downe and with his finger hee wrote on the ground This they sayde to tempte M. The Euaungeliste nowe expresseth with what minde the Scribes and Phariseis brought the adulterouse woman vnto Christe namely not to admonishe him or to make him circomspecte but to tempte to accuse and to destroye hym All temtation or tryal is not euell For God tempteth his seruantes one fréend is tempted of another the childe is tryed by the Father Temtatiō generaly is not euell the Wyfe by her Husbande the Seruaunt by his Master not that they might be hurt by triall but rather that they might thereby be profited The Deuill also tempteth Mat 4.3 i Thes 35. wherevpon also he is called a temptor in the Scripture M. Also enemies vse to tempt not to profite thereby but to hurte and to destroye This kynde of temtation is wicked and playne Deuelishe Therefore the lord hath exhorted vs to beware of those which tempt with an euell minde when as he willeth vs not only to be Innocent as doues but also wise as serpentes Mat. 20 i6 R. Therefore because Christe preached him selfe to be gentle and lowly in hart Mat xi 26. Mat. 9.5 Lu. 7.48.50 and because also they had hearde him say so often tymes Go thy waye thy faith hath saued thee on the one side they sett before him this sinfull woman on the other syde the Lawe C. to the ende they might catche Christe in a trippe by the prouidence of the Lawe For it was not méete to absolute any whome the Lawe condemned If he shoulde subscribe to the Lawe he might seeme after a sort to bée contrary to him selfe R. And so they had taken occasion to discredyt him with the people and to conuince him of a lye as one which preached many thinges concerning remission of sinnes whiche notwithstanding hée did not performe But Iesus stouped downe PAR. Iesus who by his deuine wisedome knewe the secrete thoughtes of the harte so deluded the mallice and subteltie of his aduersaries that he deliuered the synfull woman oute of the hands of those that went about to stoane her and yet notwithstanding did not discharge her of punishment lest he might séeme to offende against Moyses and the pollityke Lawes and againe that hée might not condemne the cause of his comming into this worlde which was to saue sinners M. What it was that Christe wroate because the euaungelist himselfe doth not shewe as we cannot define so we maye not to curiously searche after the same Bv. It séemeth to some that hée wroate these wordes vppon the ground Ye are earth and ye Iudge of the earth M. Othersome thinke that hee wroate the very same whiche he aunswered afterwerde in wordes Many thinke that he wroate some more
aloan should gouerne and be the true pastour of his Church For although he vseth their Ministery yet notwithstanding he ceasseth not to do the office and duty of a Pastoure To be short séeing the name of a Sheapheard doth belong vnto other men as well as to Christ wée maye perceiue that Christ doth communicate his honoure with his ministers insomuch that he abydeth still as well their pastoure as the Sheapheard of the flocke R. And by this name Shepherd Christ teacheth with howe greate care he féedeth his sheepe For the office of a sheapheard is very painfull and carefull as we maye read concerning Iacob who sayd I was in the daye consumed with heate Gen 31.4 and with froste in the night and my slepe departed from mine eyes Euenso Christ watched daye and night for his flocke A good sheapheard geueth his life C. Christ was so carefull for the health of his shéepe that he spared not his owne life wherevpon it followeth that they are to vnthankfull and worthy to perish an hoondered tymes and to be in all perill and daunger which refuse the custody and defence of so gentle and louing a shepheard Therefore Christ the good shepherde gaue his life for his shéepe Esay 53.6 R. For hée dyed for the faithful And he is the better sheapheard that he dyed not for vs when we were Iuste and godly for we haue all gone astray and are like to shéepe that are lost but when we were vniust and sinners For scarse for a Iust man will any man dye but paraduenture for a good man some would dye Rom. 5.7 So that God commendeth vnto his loue that when as yet wée were sinners 1. Pet. 3.28 Christ was offered to deth for vs. A. Also Christ suffered once the Iuste for the vniust Mat. 15.24 And hée him selfe testifieth that he is not sent but to the loste shéepe of the house of Israell R. But why did this good shepheard geue his life for his shéepe Surely that he might ouercome the wolfe that is to say sathan the woluish Rable also that is to say sinne affliction death and Hell For all these are vanquished and ouercome by the death of Christ and in stéede of those are sette vp righteousnesse Ioy life and heauen 12. An hierling and hee which is not the Sheapheard neyther the Sheepe are his owne seeth the woolf comming and leaueth the Sheepe and the woolfe catcheth and scattereth the Sheepe An Hyerling C. Vnderstande here those to be Hyerlinges which imbrace pure doctrine and which rather by occasiō than of true zeale preache the trueth Phili i. i5 séeking their belly and the fléece of the shéepe C. Such though they serue not Christ faithfully yet are they to be heard For as Christ would haue the Scribes and Phariseis to be hearde because they sate in Moyses Chayre euenso we muste so honoure the Gospell that we doe not disdaine the Ministers thereof though they be not so good as they ought to be Hirelings If so be the Church might be purged from hyerlings it were farre better but because it pleaseth God by this meanes to excercise the fayth of the faithfull and because also we are vnworthy of that singuler benefite as to haue Christ shine to vs in good Ministers they are to be borne withall howemuch soeuer we dislike of them and think them vnméete M. Christ therefore in this place putteth a difference betwéene faithfull Pastoures and hyerlinges saying that the good shepherd doth geue his life for his shéepe but that the Hyerling doth flée when hee séeeth the wolfe comming Bv. because hée thinketh that he looseth nothing when hys flocke perisheth ouer which notwithstanding the Lord hath made hym ouerséer C. Notwithstanding there is greate difference betwene this that Christ gaue his life for his shéepe Shepherds and this that other pastoures geue their liues for their sheepe For we know that there were many after Christ which did not spare to shed their blood for the health and benefite of the Church The prophetes also before the comming of Christ spared not their liues But in this the difference consisteth that Christ gaue his lyfe to be the price of satisfaction shed his bloud to pourge our soules and offered vp his body a peace offering thereby to pacifie the wrath of his heuenly father Nowe in the ministers of the Gospell there can be no suche cause all which stand in nede of purgation them selues and by that only sacrifice are reconciled vnto God But Christ disputeth not here concerning the efficacie or fruite of his death that hée might compare him selfe to others but to prooue what affection he bereth toward vs and than that he might inuite others to followe his example To be shorte as it belongeth vnto Christ by his death to bring life vnto vs and to perform whatsoeuer the gospel containeth euenso it is the generall office of all Pastoures to defend the doctrine which they preache euen with the sheading of their blood Neither the sheepe are his owne These wordes containe some difficultie For if they are not shepheardes in the Church of Christ whose shéepe are none of their owne there shal be neuer a Pastoure in the Church but Christ only What meaneth then the Apostle to saye God hath ordained some in the Churche to be Aposteles some Euaungelistes Ephe 4 i2 and some sheapheardes and teachers Also Christ sayde vnto Peter Iohn 2i i5 Feede my sheepe For he is the Pastoure which feedeth euen as hée is the teacher whiche teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ C. But let vs remember that they which are guided by the Spirite of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faythfullye to kéepe that which is committed vnto their charge For hée which is truelye ioyned vnto Christ wil neuer account that to bée none of hys owne which hath béene so déere vnto him Leaueth the sheepe and fleeth M. This proofe plainly bewrayeth hyerlinges Because they haue no care of the shéepe and are not gréeued at the dispersing of the flocke they flée at the comming of the woolfe and forsake the shéepe R. Are all therefore hierlinges whiche in time of persecution flee from theire Churches Act. 9.25 M. If so be we shall affirme this we shall condemne Paule who as it is wel knowen left the faithfull at Damascus and fled and by flight did escape the mouth as it were of the wolfe C. Thys question was handeled at full in oulde time when the cruel tirauntes vexed the Church Some of the fathers were in this poynt to strayght othersome were more Indifferent who gaue libertie to Pastoures to flée in such wise that if so be by their flight they might doe more good to all men than hurt their flocke they might flee And they Iudged that this might be when the
to passe and then if they could not snare him with wordes to laye hand on him Therfore Christ although he semed to be as it were taken already yet by the wonderful power of God escaped out of their handes C. By which we are taught that we are not geuen as a praye to the wicked whome the Lorde doeth often times bridell at his will and pleasure M. Therefore it is not vnlawefull for the Minister of Christ to séeke to escape out of the handes of the wicked 40. And went awaye againe beyonde Iordane into the place vvhere Iohn before hadde baptized And there hee aboade M. Christ leauing Hierusalem went ouer Iordane for because that Region as a sanctuarye serued for his securitie and rest For such was the corruption and wickednesse of the Cittizens of Hierusalem that the farther any place was from them the more conuenient the same was for Christ and againe the more néere the more perilouse it was for him to abide in because of the wickednesse of the Iewes whenas notwithstanding yf there hadde bene any place in the whoale world féete for the preaching of Gods kingdome Hierusalem should haue bene the same A. The Lawe saith the Prophete shal go forth of Sion and the word of the lorde out of Hierusalem i. King 24. M Euenso the nerer that a man is to the Cittie of Rome yf he be a good man the more he is in daunger C. Christ therefore taught vs by his example to vse occasion Where Iohn before had baptised Bv. He went aparte into that place that by his presence he might bring in rememberaunce the testimonie of Iohn which he bare vnto Christe and that hee might drawe many to Iesus the Sauioure of the worlde that is to saye to him selfe Wherevpon also it followeth 41. And manie resorted vnto him and saide Iohn dyd noe miracle but all thinges that Iohn spake of this man were true And many resorted to him M. As the light sette vpon a Candelsticke cannot be hidde so the truth of God allthough it be condemned of the reprobate findeth many which followe the same though it flée away Bv. faithfull Shéepe will neuer forsake their sheapheard M. There was a tipe before of this matter in Dauid to whome he fléeing from the face of Saule Esa 57.20 manye are sayde to come out of Iury. Euenso the counsailes of the wicked by whiche they séeke to extinguishe the trueth haue so litle successe that they rather serue for the furtheraunce of the same A. A notable example whereof wée haue here and also in the storye of the blind man The which I would to God they would marcke and consider whiche séeke to extinguish the light of the Gospel in euerye Cittie C. Therefore this concourse of people here sheweth that Christ sought not to be solitarye that hée might cease from doing of his dutie but that hée might erect the sanctuarye of God in the desarte when as Ierusalem which was his proper seate had reiected him And verely this was the horrible vengeaunce of God that when the temple which God had chosen was become adenne of Théeues the Church of God should be gathered togither in a prophane place Ihon did no miracle Bv. Many beléeued in Christ being driuen therevnto partely by the doctrine of Iohn and partely by the signes of Christ but specially they were drawne by the spirite of God C. They gather that Christe was more excelent than Iohn because hée had done so many myracles whereas Iohn had done no myracle Bv. God woulde haue no miracles done by Iohn least the people shoulde haue attributed to much vnto him and therfore hée would haue him onely to teache and to testifie R. For as the bodye of Moyses and his Sepulchre are hid vnto this present daye Deu 34 6 and that by the iuste prouidence of God least that supersticicious flesh in visiting the bodye of Moyses shoulde committe Idolatrie euen so for iust cause Iohn than whome otherwise there arose not a greater among womens Children wrought no miracle For if so bée the gift of myracles had bene ioyned to his doctrine and holynesse of lyfe the people coulde scarce haue bene drawne from beléeuing hym to be Christ For the giftes of God are distributed according to his deuine will not all to euerye one but to euerye one somewhat euen as the members of the bodye haue not all one action Neyther maketh it any matter before God to bée endued with many giftes Rom. i2 but to beléeue in Christ is the acceptable worke and labour For fayth is that onely necessarye gift which Iustifieth and saueth all other giftes whether they be spirituall or corporall serue not to iustification but to the edification of the Churche This is the cause why Iohn wrought no myracle Bv. But the Lorde would haue his sonne to be famous with myracles M. For this glory was due vnto Christe who also being glorified wrought greater myracles by the hands of his seruauntes than euer hée dyd by himselfe when he was vpon the earth C. Notwithstanding wée must noate that wée must not alwaye iudge by myracles although myracles Ma 24 24 2 Thes 2.9 Math. 7.12 being ioyned to doctrine haue no small wayght But all things that Iohn spake C. This séemeth not to be spoken of them but added by the Euaungelist to teache that they were led by a double argument to beléeue in Christ because in very déede they sawe that the testimony was true which Iohn bare vnto him and also bycause his miracles made him more famouse M. Wée sée here howe the hearing of the worde of God though not presentlye vnderstoode serueth in due tyme to knowe the trueth A. The word of God séemeth sometime to be preched in vaine but at the length it bringeth forth fruite in due time 42. And many beleeued on him there M. Where did they beléeue In that place into the which the Lorde was fled by reason of the maliciouse wickednesse of the Iewes Therefore these men were so disposed that so soone as they sawe the glory of the miracles of Christ and were admonished of the truth of the sayings of Iohn they were so litle offended by that flyght that they did not only still beléeue the truth which Christe preached but also condemned the mallice of the Iewes I would to God this present age had many such who knowing the trueth would still retaine the same in their hartes againste all offences and lettes which the wicked can obiect ⧠The eleuenth Chapter 1. A certaine man was sicke named Lazarus of Bethany the towne of Mary and hir sister Martha A certaine man was sicke R. THIS whoale Chapter almost maketh onelye a discourse of the raysing vp of Lazarus howbeit a shorter discourse myght haue bene made of the same But the Euangelist doth not wythout cause so largely describe the same For all thinges are wrighten for our learning M. For amonges the reste of the miracles which Christ
aunswere to take awaye all care from his Disciples least they shoulde be gréeued to sée him so secure and carelesse in the perill of his friende Hée denyeth this disease to be deadelye but rather affirmeth the same to be a meane to sette forth his glorye M. As if hée shoulde saye Lazarus is not falne into this sickenesse to dye of the same as commenlye it hapneth to others but this infirmitye or sykenesse is sent vnto hym by the secret purpose and counsayle of God to this ende that GOD maye thereby be glorified occasyon being therby offered to his Sonne by the same to declare hys power and to magnifie hys name C. And although Lazarus was deade yet notwithstanding because shortelye after Christ restoared him to lyfe hée hauing respect to this ishue and successe sayth that it is not a sycknesse vnto death M. For Lazarus wythin two dayes after dyed of the same syckenesse but not to sleepe in death with other dead bodyes vntil the day of Iudgment but that he might be restoared to life by the Sonne of God and might by his death minister occasyon to gloryfy him Therefore the Lorde had more respect vnto the consideration and cause of deth then to the death it selfe and therefore more truelye he ascribed this sickenesse to the cause of death which made to the glory of God more then to death it selfe C. Moreouer Christ in this place properly noated the glory of God which was Ioyned with his office For we knowe that when the Reprobate perishe the glory of God doth noe lesse shine in their death then in the saluation of the godly That the sonne of God might be glorified Bv. That is to saye he shal be raysed vp by my power whereby I shal be glorified For by that worke many shall gather that I am the true sonne of the lyuing God the life and the quickener of them that beléeue For it followeth towarde the ende of the myracle Vers 45 Many therefore of the Iewes which came to Marie and had seene the thinges which Iesus had done beleeued in him C. By this place wee gather that God woulde be so knowne in the person of the sonne that what honor soeuer God requiereth to be geuen to himselfe shoulde be giuen to his sonne Bv. Wherevpon Christe sayde The Father hath geuen all Iudgement to the Sonne Ioh. 5.23 that all might honor the sonne as they honor the father Hee which honoreth not the Sonne honoreth not the Father which hath sent him C. Wherefore the Turkes and Iewes béeing contumeliouse vnto Christe in vaine professe them selues to honoure God nay by this meanes they goe about to banish God from them 5. Iesus loued Martha and her Sister and Lazarus M. This the Euaungelist addeth because of the words of Mary and Martha which they tould by message vnto the Lord saying Lorde behould he whome thou louest is sicke Iesus loued not only Lazarus but also his sisters Bv. that is to saye all this houshoulde and family which were Godly disposed M. For Christ loued all men in that he came into the worlde to be the sauioure and redéemer of all men and not onely those which were then liuing and which were in the worlde before but those also which should be vpō the earth vnto the worlds ende We reade not that Paule had any familliarity with Christe in this worlde when he was vpon the earth and yet neuerthelesse he sayeth Neuerthelesse I liue Gala 2.26 yet now not I but Christ liueth in mee and the life which I nowe liue in the fleshe I liue by the faith of the Sonne of God which loued me and gaue him selfe for me And as he was a man liuing among men he was led by humane affections So he is sayd here to loue this Lazarus Martha and Mary and so also wée reade that he loued Iohn the Apostle Iohn i5 i4 and so no doubt he loued all his Apostes and called them his friendes 6. when he had hearde therefore that hee was sicke hee aboade two dayes still in the same place where hee was C. These wordes séeme contrary to that which went before that Christe should abyde two dayes on the other syde of Iordan as neglecting the life of Lazarus and yet notwithstanding is sayde to loue him and his sisters for séeing loue causeth care he shoulde haue made haste without delaye M. But this delaye nether hurt Lazarus nor yet was offensiue to the Lawe of loue and frenship but 〈◊〉 profyted him very much agréed with frendshippe and amitie and also serued greatly for the glory of God Lazarus was his frind but more frenly was the glory of his Father C. Therefore séeing Christe is the only mirror of the grace of God wée are taught by this his delaye not to Iudge of the loue of God according to the present state of thinges Béeing intreated hée often times diferreth his helpe eyther to make vs more feruent in prayer or else to excercise our patience and obedience Bv. Let no man therefore think much yf so be the louers of true pietie and godlynesse be afflicted with the calamityes of this worlde God faring as though he cared not for the same Gen 4 i0 eyther because so it is expedient for them which suffer or else because it so serueth for the setting forth of his glory B. So he left Abel in the hande of his brother but after his death his bloud cryed for vengeaunce Gen 39.20 So he left Ioseph a long time in the dungeon of the prison but afterward he aduaunced him to honoure So he left the Israelites a long time in cruel bondage whome notwithstanding at the length he deliuered with a mightie hand and out-stretched arme C. Let the faithfull therefore so craue helpe at the handes of God that they learne to suspend their desiers if so be at any time he be more slowe to helpe and deliuer then necessity requireth For howsoeuer he stayeth he sléepeth not neyther is hee vnmindfull of those that are his In the meane time let vs bée sure of this that he would all whome he loueth to be saued 7. Then sayde hee after that to his Disciples Let vs goe into Iewrye againe M. The Disciples being as yet but weake stoode greatly in feare of the mallice of the Iewes therfore Christ thought good to make them strong against they tooke their Iourney For he knew that they could not abide to heare so much as Iewry spoken of But he might haue gone into Iewry without them and neuer haue tould them of the matter yet he neither would returne into Iewrye without them nor yet leaue their minds vnprepared for so perillous a iourneye And therefore he sayeth Let vs goe into Iury againe C. By which wordes also be declareth that he had a care for Lazarus when his Disciples thought that he had forgotten him or at lest that he made lesse account of the life of Lazarus than he did of other matters M.
honoureth Christe with that parte with the whiche wée are to be honoured of him and dishonoureth him with that with the which he is to be honoured For the Religion of supersticion is commonlye preposterous In sinning it is moued with no reuerence towards GOD but in praying for remission of sinnes wée wyll séeme to shewe reuerence towardes God confessing but yet supersticiouslye I wyll not saye wickedlye that wée are so vnworthye that we shoulde not presume to come into the presence of God to craue helpe at his handes And as it is true that we are vnworthy to come into the presence of GOD so it is Godlye to confesse our vnworthinesse But that pietye turneth to supersticion and impiety if for our vnworthinesse wée exclude the ministerye of Christ 7. Iesus aunswered and sayde vnto him What I doe thou wottest not nowe but thou shalt knowe hereafter M. The Lorde declareth that hée doeth another thing besyde the washing of theyr feete For otherwyse Peter had not erred when hée sayde Doest thou washe my feete For this thing the Lord did and yet he sayde not I wash not thy feete but what I doe thou wottest not nowe but thou shalt knowe hereafter B. For hée did not washe the Desciples feete to make them cleane but to the ende they might learne mutual loue This Péeter knewe not of then but afterwarde hee heard the same of the Lord but truly he vnderstoode the same when he receiued the holy Ghost and called to mynd all the wordes and déedes of Christ C. Furthermore by these wordes of the Lorde we are taught to obaye Christ although there appeare no reason why he woulde haue this or that to bee done In a house well ordered the counsail resteth onlye in the mayster of the house to whome the seruauntes ought to submitte them selues Therefore he is to presumtuouse which eschueth the power and neglecteth the commaundement of God because hee knoweth no reason of of the same Also this admonition doth further extend it selfe as that we should not think much to be ignoraunt of those thinges which God would haue hidden from vs so a time For this kind of ygnoraunce is better learned than any knoweledge when wee geue place vnto the Lorde to excell vs in wisdome 8. Peeter sayeth vnto him Thou shalte neuer washe my feete Iesus aunswered hym if I wash thee not thou haste no parte with mee R This wylfulnesse of Peter procéeded of the zeale of God but not according to knowledge wherefore it is carnall affection and not spirituall worshippe C. Thus farre forth his modestye was to be excused howbeit the same wanted not faulte but nowe it offended more for that it being reproued gaue not place And this is commonlye seene that errour and obstinate wyll are ioyned togeather It is a notable collour that disobedience should spring of reuerence but because he doth not sipmly obeye the commandement he doth loose his labour in séeking to honour Christ This therefore is the true wisedome of faith to allowe and reuerently to imbrace as well and orderlye done whatsoeuer commeth from the Lorde For verilye otherwise we cannot sanctifye his name because except we iudge the same to be excellentlye well done which he doeth our fleshe wyll neuer obeye and geue that honour which is due vnto him but by constraint To bee short except man doe forsake him selfe in iudging of the worckes of God although he haue a desyre to honour God pride wyll alwaye lurke vnder the shewe of humilitye C. Peter had hearde the Lord saye that there was somewhat in this washing whiche he shoulde knowe afterwarde whereby he shoulde haue béene bridled from resisting the Lorde any further But he was to shamefast It is not good shamefastnesse whiche excéedeth so muche that it resisteth the grace and loue of God towardes vs. Some are oftentimes so affected with this ouer much shame that they dare not call vppon God in the time of neede but make intercessours of the Saintes Of the which we haue spoken a litle before Jf I washe thee not Bv. The Lorde Iesus vehementlye reprehending the refusall of Peter sheweth and openeth the misterye of this washing which is the fruite of his Passion of his comming into this world C. Yet notwithstanding he doeth not plainelye expresse for what cause he determined to washe his Disciples féete onelye by a similitude taken from the soule to the body he teacheth that he doeth no newe thing or vnbeséeming his person in washing his Disciples féete Notwithstanding the Lorde sheweth what foolishe circumspection Peter vsed The lyke shall happen vnto vs so soone as the Lord beginneth to contend with vs. Because Christ was there Lord and Maister Peter thinketh it verye absurde that he shoulde washe his féete But in repelling this office he refuseth the principall part of his saluacion For this sentence contayneth a generall doctrine namelye that all of vs are filthye and defiled before God vntyll Christ wyâ—e awaye our spottes Nowe séeing that he challengeth to him selfe aloane this office of cleansing let euerye one offer vnto him his vncleannesse to bée purged that he maye haue place among the sonnes of God M. Herevppon the Apostle sayeth Knowe yee not that the vniust shall haue no enheritaunce in the Kingdome of God 1 Cor 6.9 Ephe. 5.5 Bee not deceyned and so forth C. Moreouer there are some whiche referre this worde VVashe vnto the frée remission of sinnes and there are other some also which referre the same to newnes of lyfe and a thirde sort vppon good consideration referre it to both For Christ washeth vs when he wipeth awaye our sinnes by the offering vp of him selfe least they shoulde come into iudgement Moreouer he washeth vs when by his holye spirite he abolisheth the wicked and sinfull desires of the fleshe 9. Simon Peter sayeth vnto him Lorde not my feete onelye but also the handes and the head M. Peter hearing such a graue and intollerable threatening submitteth himselfe wholly vnto the wyl of Christ being nowe readye to suffer not onelye his féete to bée washed but his handes and his head that is to saye his whoale body As if he shoulde saye Before I suffer my selfe to be seperated from thée I wyll suffer whatsoeuer thou wylt Bv. I doe geue not onelye my féete to be washed but also I offer my selfe with all that I haue vnto thee C. This necessitye was a méete Mistres to tame him Therefore laying aside contencion he geueth place But he wyll nowe bée washed euerye whitte And he truelye confesseth that he is whollye in euerye part defiled and that therefore he is nothing profited if so be one part onely bée washed 10. Iesus sayeth to him Hee that is washed needeth not saue to washe his feete but is cleane euerye whitte And ye are cleane but not all A. As by a certaine obstinate wyll Peter at the first resisted Christ going about to washe his féete C. euen so here againe through rashnesse he erreth
of Faith The worlde saith he cannot receiue the Spirite because it knoweth not the same but ye know it because it abideth with you Therefore it is the Spirit only which dwelling in vs offereth it selfe to be knowne whereas to other it is vnknowne and incomprehensible R. And by the name of worlde all the most wyse holy mighty and rych of the same are vnderstood for these are called the pillers of the world whom the world only receiuith and hath in admiration Wherfore the spirit is neuer les found than amonge the moste mightye of this worlde For they loue lying and hipocrisie they are blinded with their giftes They cānot therfore abide the spirit reprouing them of lyes and drawynge them from their giftes vnto the geuer M. By this place we are also taught that the world is altogether wicked an enemy vnto God subiect to the spirit of lyes And this is the fountayne from whence so many heresies errors false worshippyngs such lyke do come into the world It is much that he saith that the spirit of truth cannot be receiued of this worlde as yf a man should say that the spirit of sobriety The world is the welspringe of Herely cannot be receiued of droonkards the spirit of humilytie of prowde men nor the Spirite of shamfastnesse of impudent persons For this worlde is so blinded with the spirit of lying that it can neither see nor vnderstand the truth of God Fynally we muste noate that the faithfull are therefore called the temples of the holy Ghost because in them the holy Ghost doth truly dwell and abyde 18. I will not leaue you comfortlesse but will come vnto you M. Some vnderstande this of the retourne of Christ vnto his Disciples after his resurrection A. But other some a great deale better refer the same vnto the comming of the holy Ghost Bv. As if Christ shoulde haue sayde ye shall thinke when I am gone from you in my bodely presence that you are Orphants without a father but yf you consider the matter well I wyl neuer leaue you R. For I wyll come vnto you with the Spirite of consolation which shall help you with fatherly affection in all aduersitie So beneficiall shall my departure be vnto you so great profite shall my death bring vnto you C. This place teacheth what men are and what they can doe being withoute the Spirit of consolation they are Orphants which are reddy to suffer all deceits and iniures vnméete to gouerne them selues and apte of them selues to do nothing The only remedy hereof is for Christ to gouerne vs by his spirite the whiche he promiseth he wyll do Fyrste of all therfore the Disciples are put in minde of their owne imbecillity to the end they distrusting them selues may depend vpon the defence of Christe alone secondly he promising vnto them a remedy putteth them in good comforte because he promiseth that he wyll not leaue them 19. Yet a litle while and the world shall see me no more but ye shal se me because I liue and ye shal liue also M. By this thretning Christ declareth that the vnbeleuing ar vnworthy to enioy his sight any more C. withal prosecuteth the commendation of his spetiall grace which ought to suffice the Disciples to ease them and to take awaye their sorrowe When sayeth he I shall goe out of the sight of the worlde I will neuerthelesse be with you R. For shortly after my death I will go out of the sighte of the worlde that it shall sée me no more but I will be alwayes presente with you Bv. By the world he meaneth carnall men and such as are not regenerate which are vnbeléeuing and liue in the world after the maner of the world Also this word shall sée is by a Metaphor transferred from the body to the mynd Therefore carnall men and vnbeléeuers do not sée do not vnderstand nor beleeue Iesus to be the Sonne of God and yet neuerthelesse very man who by his death bringeth to life and redéemeth all mankind from damnation C. Therefore to the ende we maye enioye the secret behoulding of Christ we must not Iudge of his presence and absence according to the reason of the fleshe but we must behould his power with the eyes of our faith And thus it commeth to passe that the Faithfull doe alwayes behould and haue present with them Christ in spirite though he bee farre from them in body Because I liue and yee C. These wordes maye be construed two wayes eyther that this sentence is a confirmation of that which went beefore or else that it ought to be red seuerally as that therefore the faithfull shall liue because Christ loueth But the former scence séemeth beste to agrée out of the which we maye gather thys Doctryne that Christ is the cause of our lyfe M. For we are dead and oure lyfe is hidde with Christ in God Colos 3 3. In the beginning he noateth the cause why hee would be séene of his disciples and not of the world because Christ cannot bée séene but according to the spiritual life of the which the worlde is quite voyde The worlde seeeth not Christ and no meruaile for death is the cause of blindnesse But so soone as it beginneth to liue in Spirite it hath eyes to sée Christ 20. That daye shall yee knowe that I am in my Father and you in me and I in you R. Many by this Daye of the which Christ speaketh heare vnderstande the feast of Penticoste C. But he rather vnderstandeth all that time from the first declaration of the power of his spirite vnto the laste resurrection For then they beganne to knowe but it was a sertaine sciender instruction because as yet the holy Ghost had not so effectually wrought in them For to this effecte his wordes tende that it cannot be knowen by a certaine trifeling speculation and vaine curiositie what the sacred and misticall vnion betwixte him and vs is and againe what manner of vnion is betwixt him and his father but rather that this is the only way to know him when he powreth into vs his lyfe by the secret efficacy of his spirite And that is the experiment of faith of the which we spake a litle before Bv. But the Sonne after one manner is in the father and after another manner in vs. For by nature he is in the Father and in vs by participation by grace or by the felloweship of the spirite Concerning beath we haue spoken before in the sixt and tenth Chapters And Sainte Iohn in the Epistle sayeth Hereby wee knowe that we abyde in him i. Yoh 4 1◠and he in vs because he hath geuen to vs of his spirite C. Therefore we are sayde to be in him because we beeing graffed into his body ar made pertakers of righteousenesse and of all goodnesse he is sayde to be in vs because he declareth by the efficacye of his spirite that hee is the cause and authoure
Lambe And S. Iohn taketh this as graunted vnto him that the same Lamb was a signe of the true and only sacrifice by which the Church should be redéemed Neyther maketh it any matter that the same was offered for a remembraunce of the redemption alreadie made For so god would haue that benefite celebrated that it might promise spirituall deliueraunce vnto the Church in time to come Wherfore without all controuersie the Apostle Paule applieth that forme of eating the Pascal Lambe which Moses prescribeth vnto Christ By this analogie and similitude fayth gathereth no small fruite because the same shall beholde saluation offered in Christ in all the Ceremonies of the Lawe 37. And agayne another Scripture saith They shal loke on him whoÌ„ they pearced This place is taken out of the twelfth chapter of the prophesie of Zacharie B. Deut. 32.35 And it agreeth with that whiche is written in Deutronomie wher it is said Vengeance is mine and I will repay By whiche places séeing the punishemente of the wicked is deferred for a long time to come the spirite signifyeth that the wicked shall preuaile and haue the vpper hande in thys worlde but yet so that they shall sley them selues with their owne sworde For the more they prosper in their euill dooinges the more iuste their cause is thought of them to be Therefore béeing blynded they runne headlong into the greeuous iudgemente of God Therefore they whiche goe aboute too expounde this place concerning Christe according to the letter do too violently racke the same For the Euangelist doth not alleage the same to that ende but rather to shewe that Christe is that God whiche long agoe complayned by Zachary that the Iewes had perced him to the harte For there God speaketh after the manner of men signifying that he is wounded with the wickednes of the people but specially with the wicked coÌ„tempte of his worde euen as that man is wounded to death whose harte is perced Now bicause Christ Iesus is God manifested in the fleshe Esay 6.10 Saincte Iohn sayth that the same was openly fulfylled in his visible fleshe which his diuine maiesty according to that manner whiche it might suffer suffered of the Iewes Not that God is subiecte to the iniuries of men or that the reproches and slaunders of mortall men can reache from the earth vnto him but bicause he woulde expresse by this manner of speach of how great sacriledge the impietie of man was giltie when proudly and presumptuously it extendeth it selfe to heauen And rightly S. Ihon ascribeth that to the Iewes which was done by the hand of a Romaine souldiour Euen as in another place they are sayd to haue crucifyed the Sonne of God although they touched not his body with their fynger They shall see him M. As touching this séeing some therby vnderstand the conuersion of the Iewes Act. 2.3.9 Act. 3.15 of the which we haue an example in the second of the Actes of the Apostles R. For then they began to haue respect vnto him whom they pearced in mourning and repentaunce Othersome interprete the same of the punishemente of the wicked to come as we sayde before Both which are comprehended in this place if we wel consider of the same namely that a remnante shall be gathered by God from amonge this loste nation shal also shewe his horrible punishment and vengeance vpon all the contemners of his grace For we knowe that they were wont to scorne the Prophets no lesse than if they had tolde a tale without the commandemeÌ„t of God This sayth the Lord shal not escape vnpunished bicause he will him selfe defende his owne cause Concerning the rest of this chap. reade the .27 of Mat. 56. vers The twentith Chapter 1. The first day of the Sabbaths came Mary Magdalene early when it was yet dark vnto the sepulcher and sawe the stone taken away from the graue HItherto wee beholde nothing in the passioÌ„ of Christ outwardly in Christ Rom. 1.4 thaÌ„ a very abiect maÌ„ forsakeÌ„ of God But nowe by the resurrectioÌ„ it is manifestly declared that he is the sonne of God And first of al we must haue a consideration of the works of God by the resurrectioÌ„ For as God began the resurrectioÌ„ in Christe by a cleane coÌ„trary worke that is say Death the beginning of life by deiecting casting down into the extreme pit of hell euen so he beginneth ioy with sorow glory with ignominy shame and life with death C. But bicause the resurrection of Christ is the principall Article of our faith without which the hope of euerlasting life lieth dead therefore the Euangelists do stand the more vpon â—he probatioÌ„ of the same Rom. 4.25 Roma 6.4 1. Cor. 15.3 Euen as this our Euangelist gathereth many testimonies by which we may be certified that Christe rose agayne from the dead A. The vertue of whose resurrection the Apostle Paule in diuers places sheweth at large but specially in his Epistle to the Romanes C. But it may seeme very absurde that S. Iohn doth not bring more approued and credible witnesses for he beginneth with a woman But thus this saying was fulfilled 1. Cor. 1.7 that God hath chosen the weake foolish and conteÌ„ptible things of this world to confound the wisdome power and glory of the fleshe A. And in that there seemeth to be some varietie betweene this our EuaÌ„gelist and the other thrée reade our Commentarie vpon the .28 of Matth. the first verse and there you shall see a playne reconciliation of those places which séeme to varie 2. Then she ran and came to Simon Peter and to the other disciple whoÌ„ Iesus loued and sayth vnto them They haue taken away the Lorde out of the graue we can not tell where they haue layde him R. Althogh this woman was not as yet endued with a perfect fayth yet notwithstanding she rightly endeuoured her selfe to manyfest the glory of the sonne of God M. Mary therefore runneth with speede to Peter and Iohn eyther for that they were best knowen vnto her or els because they were gathered into one companie She maketh hast by running béeing feruently affected by the spirite And bicause she found the graue emptie contrarie to her expectation forgetting the woordes of Christe shee conceyueth a wrong suspition in hir minde that the body of the Lord was translated into some other more seemly decent sepulchre the other being but rude and inconuenient though peraduenture fitte for the purpose of the Iewes beeing neere vnto mount Caluerie where he was crucified or els she iudged that the body of Christ was remoued for some other cause which shee knew not of R. Therefore wéeping and crying she commeth to Peter and Iohn saying They haue taken avvay the Lorde out of the graue She speaketh of the body of the Lorde and she calleth him hir Lorde thoughe he were buried so she was affected towarde the Lorde Iesus But this woman rather suspected
that whiche was false than that whiche was true and foreshewed by the Lord him selfe in playn wordes She suspected that he was remoued to some other Sepulcher when as he was neither in that nor in any other but was risen agayne So in doubtfull matters we rather fall into suspition of that which is false than of that which is true Bv. Notwithstanding by this complaynt it came to passe that occasion was giuē to the Disciples more diligently to searche out the truth For therefore Mary Magdalene tolde that vnto Peter and Iohn which she vnderstoode that they mighte more narrowly discusse the whole matter The which they also did as appeareth by that which foloweth 3. Peter therefore wente foorth and that other Disciple and came to the sepulcher M. When Peter Iohn vnderstoode that Mary had foūd the sepulcher without the Lord caried frō thence to another place they went also togither out of the City bicause they would know the truth came at last to the sepulchre C. But it is maruel seing ther was so litle faith almost none at al aswel in the disciples as in the women that ther was notwithstāding so gret a zeale feruēt a desire And in déede it can not be but that pietie draue thē to séeke Christ Therefore there remayned some séede of fayth in their harts but choked as it were for a time insomuch that they knewe not that they had that which they had So the holy Ghost worketh oftentimes in the Elect after a secret maner Wherfore we must be persuaded that there was some secrete roote frō the which we sée fruit to spring M. For as touching Peter we see that although he were greatly fallen in denying the Lord yet notwithstāding he retayned his accustomed mind affection towarde him Whervpon here also though the disciples were in feare yet neuerthelesse he doubted not to go foorth to the Lords Sepulchre He sayd not What haue I to doo to go to the sepulcher of our dead Lorde whom most filthily I denied whē he was aliue and in perill He thinketh of none of this but ioyneth himselfe to the rest of the Disciples agayn and retayneth a sincere mind toward Christ such is their disposition which fall not so muche of malicious wickednesse as of infirmitie of the flesh 4. They ran bothe together the other Disciple did outrun Peter and came firste to the Sepulchre Bv. We haue a notable example lefte vnto vs in these two Disciples For they run with a feruent desire and very carefully diligētly they search out al things M. They runne I say both togither but the one is more swift on foote than the other and commeth first to the Goale Héereby we are taught not to looke that they which are chiefe and excell others in singuler giftes should runne all alike in the race of Christ least one shoulde contemne another 5. And when he had stouped downe he saw the linnē clothes lying yet went he not in M. The Lords sepulcher was so made that none standing vprighte but stouping down could see into the same Euē so such are the mysteries of the deathe of the buriall of the resurrection of the Lord that they can neither be séene knowen nor cōsidered but of those which haue an humble and lowly mind They wil not be séene of such as are proud and hye mynded yea though they be called Apostles Bishops Priests and Doctours 6. Then came Simon Peter following him and wēt into the sepulcher and saw the linnen clothes lye 7. And the Napkin that was about his head not lying with the lynnen clothes but wrapped togither in a place by it selfe R. Although Iohn came fyrst to the sepulchre when he sawe the linnen clothes lye aside he went not in peraduenture stayed with feare or els to tell Peter newes who came more slowly after him And in ciuill matters too much hast is reproued by this prouerbe A softe fyre maketh swéete malte that is to saye thou muste not be too rashe nor too slowe but make hast not with rashnesse but wyth consultation not with heat but with prudence not with lust but with deliberatiō C. Therfore in the Peter who made lesse hast entred notwithstāding first into the sepulchre we therby lerne that there is more giuen to many in retiring thā apereth at the first sight And sometimes we see it cōmeth to passe that many which in the beginning were very hote do waxe cay cold that many which brag most at the fyrst when they come to the cōflict turne their backs run away and cōtrariwise that they which wer thoght to be cold slow when peril cōmeth ar most forward coragious And he saw the linnen clothes C. These lynnen clothes were as it were Relikes to confyrme the faith of the Resurrection For it is not like that the body was stripte to be caried to another place For neyther enimie nor friende would haue done suche a deede And the napkin that was about his head M. The Euangelist is wonderfull diligent in noting and describing all things so exactly For it was not withoute cause that the napkin which was about his head was layde from the linnen clothes in a seuerall place by it selfe For hereby the beholders of the same might quickly see that none of those things were wanting in the which the body of Christ was wrapped that there might be a perfect testimonie of his resurrection and that all suspition of remouing his hody might be taken away The Lorde lefte his apparel which he vsed in this lyfe with the souldiers before he was executed vpon the Crosse but he left the linnen clothes and the napkin which was about his head with the which he being dead was infolded and buried in the Sepulchre when he rose again from death For he béeing raysed to the glory of immortalitie mynded to come no more into thys miserable lyfe therefore he had no more anye neede of those garments and linnen clothes So in lyke maner we must dye with Christ that we may wholly forsake this newe lyfe and we must so ryse from death that we must leaue the Reliques of sinne in Baptisme as in the graue A. Concerning the exposition of the eyght and ninth verses following reade our Commentarie vpon the .28 of Math. 10. Then the disciples wēt away agayne to their owne house R. It is like that the Disciples returned home agayne with suspended and doubtfull minds For although S. Iohn sayth that he beleeued yet notwithstanding that fayth was not fyrme but had onely a certayne small taste of the myracle vntill suche tyme as he was afterwarde better confyrmed And in deede a sounde fayth could not be conceyued by a bare sight onely Moreouer Christ did not shewe hymselfe vnto them vntill suche time as they were better awaked from their carnall blindnesse They had shewed a notable token of their zeale in running to the sepulchre notwithstanding Christe was hiddē from
doctrine bringeth a double profit The first is that al they which wil not erre in seeking Christ must lift vp their minds to heauen The second is Col. 3.1 that al they which come to him must cast off from thē carnal affections euē as the Apostle Paule teacheth But go vnto my brethrē M. Christ sēdeth Mary vnto his Apostles whom he calleth his brethren For they wer sons of the same God the father whose only begotten son he was C. But the inestimable goodnes of Christ doth shine in this that he ordaineth appointeth women to be witnesses vnto the Apostles of his resurrection For the Ambassage which is committed vnto them is the only foundation of our saluation conteineth the principal point of heauenly wisdom Howbeit we must also note that this was extraordinary and as it were accidentall I ascende vnto my father and your father By the name of ascending he confirmeth the doctrine of that which we spake euen now namely that he therefore rose againe not to abide vppon the earth but to enter into the heauenly life to drawe all the faithfull thither with him Therefore ther is a great emphasis force in this word I ascend bicause Christ reacheth his hande vnto his disciples lest they should seke felicitie in any other place then in heuen For where our treasure is there also it is méete that our heart shuld bée But Christ saith that he doth ascend therfore we also must ascend except we wil be seperated frō him Mat. 6.21 Moreouer when he saith that he doth assend to God he doth put away all sorow and griefe which the Apostles might conceiue by his deperture For he geueth thē to vnderstand that he will alway be present by his deuine presence with those that are his By his assending the distance of the places is noted But although Christ be absent in bodye yet notwithstanding bicause hée is God hys power euerye where shed foorth doth playnlye declare hys spirituall presence For to what end doth he ascend vnto god but only that he sitting at his right hande might reigne in heauen and in earth M. Also this is to be noted that he doth not onely say I ascende vnto my Father and my God but added also And to your Father and your God Therfore they which are Christes haue the same God and the same Father that he hath C. For this is an inestimable benefite that the faythfull may surely truste and beléeue that the God of Christ is their God and Father also This trust beeing founded vpon Christe is no rashnesse Moreouer Christe calleth the Father his God in respect of his humanitie he hauing taken vpon him the fourme of a seruant This therfore is proper to his humane nature but yet it is referred to the whole person in respecte of the vnitie because he is both God and man We haue also here to note that Christ is the Sonne of God by nature but we by adoption onely but suche is the stabilitie of grace whiche we haue by him that the diuell with all his force shall neuer be able to shake the same but that we shall alwayes call him our Father who hath adopted vs in his only begotten sonne A. Christe therefore is so called oure brother that therewithall also wee must account him our Lord and Prince 18. Marye Magdalene came and tolde the Disciples that she had seene the Lorde and that hee had spoken suche things vnto hir A. So soone as the Lord commaunded Mary Magdalene obeyed who notwithstanding as it is like was muche greeued that she should departe from him And she tolde vnto the Disciples two things according to the Lordes commaundement The one is that she shad seene the Lorde She sayth not that the Lord was rysen but that she had seene him that she might bring tidings of that whiche was playne and euident This was very necessarie to be tolde vnto the Apostles by hir who before had made them suspecte the remouing away of the Lordes body The other is that he sayde vnto hir Go vnto my brethren and tell them I ascend vnto my father c. Let vs consider that it is not without cause that he commaunded Mary to tell the Disciples not only that he was risen agayne but also that he was about to ascende into heauen to his Father They were to be called from an earthly opinion as well as Mary the which they coulde hardly put away hauing conceyued the same in their myndes before his Passion Wherefore Luke reporteth that they sayde Lorde vvilte thou at this tyme restore the kingdome of Israell 19. The same day at night which was the first of the Sabbaths whē the dores were shut where the Disciples were assembled together for feare of the Iewes came Iesus and stoode in the middest and saith vnto them Peace be vnto you M. Sainct Iohn omitteth many things which are to be read in the other Euangelistes C. He nowe beginneth to shewe heere howe that by the sighte of Christe the Disciples were confirmed in his Resurrection Bv. For he setteth his liuely body before his ten Disciples to bee seene and touched C. And it came not to passe without the prouidence of God that they came altogither in one place that the credite of the matter myghte be the more sure and manyfest Bv. The Apostles were miserably dispearsed by the crosse of Christe euen as the Lorde himselfe by the mouth of the Prophet Zacharie had tolde them it should come to passe but now taking vnto them a good courage againe they come togither loking now for more happie successe Wherfore if so be at any tyme the tempest of afflictions do disperse vs let vs retourne againe vnto our fellowship for we shal not wante the grace of God C. Christ verely delte most gentelly with them bycause he helde them in suspence but till the euening When the doores were shut M. The manner of this people was not to shut their doores in the day tyme. For this cause the Euangelist sayth that the Apostles came together in a secrete assembly beeing afearde of the fury and outrage of the Iewes C And in that they came together it was a signe of faith or of Godly affection but in that they shut vp them selues in secret we do acknowledge that there was some infirmitie in them For the stoutest and most valiant mē sometime are afrayd but notwithstāding we may perceiue that the Apostles were so afearde that they bewrayed the infyrmitie of their fayth R. The Apostles feared the Iewes as yet bicause their harte was not yet sealed with the spirite of God but afterwarde the spirite beeing reuealed the doores were not onely opened but also the Apostles preached Christ publiquely abroade fearing neyther thretninges nor death nor hell nor Sathan but deryded them euen as tryfles and sporte Of so greate power is the consolation of the holy Ghost C. And we haue here an example worthy to be noted For although
cause and they alleaged that of the which wée spake euen nowe And the Iewes are not ashamed at this daye to maintayne in their Sinagoges such a foule errour for a diuine and heauenly oracle By the which example we are taught dilligently to take hede lest yf we passe the bonds of sobrietie in searching out the Iudgementes of God the wandering error of the minde doe carry and cast vs into horrible confusion Psal 119 137 Let vs rather saye thus Thou O Lord art Iust and thy Iudgementes are true although we cannot comprehende them M. Furthermore the Disciples had hearde the Lorde saye vnto the Lame man Iohn 5 i4 Behoulde thou art made whoale see thou sinne no more lest a worse thing happen to thee For where did they learne to ascribe such greuouse diseases of siners to their desertes And they seeme here to haue the same opinion of this man or of his parentes C. Ezee. i8 20 For although the Innocent childe is not punished for the Fathers offence but the soule which hath sinned shall dye yet notwithstanding that denunciation is not voyde when the Lorde casteth the sinnes of the Parentes vppon the Childrens backes and taketh vengeaunce vnto the thirde and fourth generation Exod. 20 Therefore the wrath of God resteth often tymes vppon one family many ages And as he blesseth the posteritie of the Faythfull for their sakes so he reiecteth the wicked ofspring by his iust Iudgement casting boath the fathers and their children together into lyke destruction Neither canne any man by this meanes complayne that he is vniustly punished for another mans synne because where the grace of the Spiryte is wanting from euel birdes euel egges must nedes come This made the Apostles to doubt whether the Lord had punished ye or noe the Sinnes of the Parentes vpon their Sonne 3. Iesus aunswered Neyther hath this man sinned nor yet his Father and mother but that the workes of GOD shoulde bee shewed on him R. What did not the blynde man sinne when as he was conceiued in sin and seing no man liuing shal be Iustefied in his sight Did not his Parentes synne who notwithstanding beleued not in Christ Question The Scripture sayeth All haue gon out of the waye all are become vnprofitable there is none that doth good no not one M I aunswere Aunsvvere The sence and meaning of this aunswere of Christ dependeth vppon the Disciples demaunde which did not symply aske whether that blynde man or his Parentes had sinned but whether this blinde man had not by his owne sinne before he was borne deserued to be blinde boath which to haue spoken had béene very absurde But the Lord declareth vnto them the true cause wherefore this man was borne blinde C. Neyther doeth he symply deliuer hym and his Parentes from all blame but onely denyeth the cause of the blindnesse to be sought in the synne As yf Hée should saye The speciall cause why this man was borne blind was that occasion might bee geuen to set forth the glory of God and not eyther his sinne or the sinne of hys Parentes M. For this man was appoynted from euerlasting to minister occasion by his blindnesse to the Sonne of God to manifest the workes of his Father the which manifestation appertayneth to the glory of God R. Christ therefore teacheth that although all men are sinners yet notwithstanding all afflictions come not by the merite and desert of synnes For God afflicteth men for diuers respectes sometime he punisheth them for their sinnes and sometime he afflicteth them for his glory Psal i30 If hee haue respect to synnes and to the desert of Iniquitie there is no punishment so great with the whiche we are not Iustly afflicted so many of vs as haue had our originall from Adam For if the Lorde be extreame to marke what is done amisse who shal be able to abide it But yf he haue respect vnto his glory he afflicteth not for synne but to the setting forth of his glory So he afflicted Ioseph and the Israelites in Egipt that he might be honored in affliction that is to say that God might be openly known to bee a helper and deliuerer in trybulations C. So that when we knowe not the causes of afflictions we must not bée to curiouse leste we be boath iniuriouse vnto God and also towardes oure Bretheren R. Furthermore we must noate that calamities do not happen vnto vs by chaunce but by the will of God that at the length he maye bée glorified Wherefore hée which reiecteth the crosse through impatience reiecteth the glory of God But that the workes of GOD. C. Hée doth not saye one worke but workes in the plurall nomber For so long as this blynde man was blynde Gods seueritie was to bée séene in hym whereby others might learne to feare and to humble them selues Afterward followed the benefite of deliueraunce in the which the wonderfull goodnesse of God did appeare Wherefore Christe by these wordes went aboute to make his Disciples to hope for the syght of the Miracle but yet he admonisheth them generally that this cause ought to séeme Iust and lawefull ynough in this worlde when God setteth forth his name And there is noe cause why men shoulde dispute with God séeing he hath made them instrumentes of his glory eyther waye whether he bée mercifull or seuere 4. I muste worke the workes of hym that sente mee while it is daye The nighte commeth when no man can worke B. He calleth the present tyme the daye and that rightly For he was that bright Sonne of righteousnesse whiche shined with the bright beames of doctrin and of the workes of eternall lyfe And he calleth that time in the whiche hee shoulde by his Fathers decrée cease from suche workes and Doctrine the night That night came to the Iewes when they were forsaken both of him and also of his Apostles C. Hée borroweth therefore the similitude of the common custome of life For when the Sunne riseth man also aryseth to his labour and shortlye after goeth to his rest againe as you maye reade in the Psalme Psa 104.22 And herevppon also we maye gather a generall rule namelye that the race and course of euerye mannes lyfe is as it were a daye Wherefore as the shortnesse of the light doeth prouoke the labourers to dilligence and industrye least the night should ouertake them before they finishe theyr worke euenso when we beholde that we haue a short time of lyfe geuen vnto vs wee shoulde hée ashamed of idlenesse To be short so soone as God shineth by vocation that is so soone as God beginneth to call we must not delaye the time least oportunity faile vs. Gala. 6 i0 A. While we haue time sayeth the Apostle let vs doe good Also Christe sayeth Iohn i2 35 VVhyle yee haue lyght walke in the lyght least the darkenesse comprehende you R. For so long we haue the daye as the worde is presentlye Preached vnto