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
daye and shewed himselfe aliue againe to his Disciples after that ascending into the heauens that so fayth increasing by little and litle there might be a way made to receyue the more hie documents of the diuinitie of Christ But there be manie that thinke that John was speciallie led to wirte to this ende and purpose namelie that he might defende the diuinitie of Christ against the wicked blasphemyes of Ebion Cerinthus and Carpocrates But what soeuer occasion hee had then to write there is notwithstanding no doubt but that GOD had a farther regarde to his Churche He did therefore so guide the pen of the Euangelist to write that the partes being deuided amongst them he might bring the whole bodie to a perfect worke And whereas they haue placed John in the fourth seate it was done vpon the consideration of the time in the which hee wrote namelie when he was in exile or when hee was called backe againe as some affirme from the death of Domitian ⧠A CATHOLIKE EXPOSItion vpon the Gospell of Saint JOHN 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
acceptable vnto God M. Here we sée that one and the selfe same preaching of the Gospell doth profite the simpler sort to instruction but to the other it geueth matter of contradiction In like manner the signes and miracles of oure sauioure Christe were sette before all mens eyes to be seene by the sight and diligent consideration whereof the elect beléeued on hym B. But the Reprobate coulde behoulde nothing in Christe but base and contemptible thinges whereat they were offended 32. The Pharise is heard that the people murmured suche thinges concerning him and the Phariseis and highe Priestes sent seruauntes to take him M. The more that the glory of christ did declare it selfe to the people the more the mallice the spight and furie of the Pharisées increased for the Phariseis were appoynted as Scoutes to seeke all occasion to suppresse Christe In the former place or roome the Euangelist nameth them aloane after hée ioyneth with them the high Priestes with whome also they tooke parte There is no doubte but that as these Phariseis were the most zelous obseruers of the Lawe so were they the most zelous enemies of al other vnto Christ but because they were not able aloane to oppresse Christe they referred the matter to the whole order of Priesthoode So that they which otherwise were enemies and at contention betwéene them selues doe nowe by the helpe of Sathan agrée together and conspire among themselues againste the Sonne of God A. Euen as we reade of Herode and Pilate when Christe was brought before them to bee Iudged Luk. 23.12 for then they were made friends betwéene whome before there was hartburning and grudge Bv. And it greatly gréeued the high Priestes that the people neglecting the Religion of the Phariseis and as it were despising those holy men followed Christe and his doctryne which was quight repugnaunt to the doctrine of the Phariseis Therefore the wicked Iewes mynding to stay this rumore concerning Christe suborned publique soldiers whiche might bring hym bounde M. In the whiche we maye noate the nature of wicked Hipocrites At the first when they sought to kyll Christ they pretended the breaking of the Sabboth when as notwithstanding the breaking of the Sabboth did not offende them but the obscuring of their owne name But so soone as they heare this rumoure of the people concerning Christ they were in such a rage that they went aboute openly to laye violent hand on hym So impietie somwhile seketh to shed innocent bloud priuily but when it hath not successe then it openly bursteth forth So Saule at the firste laye priuily in wayte to destroye Dauid 1. Kin. i8 iâ— but when his rage was more hoat he began with open warre and persecution to séeke his death Thus also are Hipocrites woont to behaue them selues who in the Churche séeke not Christe but eyther the estimation of their owne name eyther gayne eyther kingdome or else the impunitie of offences who at the firste pretended the zeale of God but are so mad at the laste that all men maye see what it is they looke for and what offendeth them C. Moreouer yf so be the Phariseis were so whoat so carefully diligent to defende the corrupt state of the Churche howmuche more vehement ought we to be in defending the kingdome of Christe For the madnesse of the Papistes is no lesse at this daye to extinguishe the gospell M. Last of all it appeareth how prepostourous the Iudgement and how peruerse the counsaile of the reprobate is The multitude murmure and Christ is commaunded to be taken Why doe they not rather instruct the murmuring multitude in the truth or reprehende them But this is the maner of the worlde being voyde of the spirite of God After this manner the vpper Captaine commaunded Paule to be caryed vp into the Castle and bade that he shoulde be scourged and examined that hée might know wherefore they cryed so on hym Act 22.24 whereas rather hée ought to haue stopt the mouthes of those impudent Dogges which continually barcked at the little flocke of Christ 33. Then sayde Iesus vnto them yet am I a little while with you and then go I vnto him that sent mee Bv. When Iesus knew what they priuilye went about he declared vnto them in certaine darcke sentences boath that their conspiracies shoulde be vayne and also that hée woulde in a shorte time of his owne frée will offer vp hys bodye to the death of the crosse for the redemption of the whole worlde and so vnder a sertaine hydden and darke speache hée declareth vnto them the mistery of the dispensation that hee should shortly dye after that ascende into heauen and so to come from thence to iudge hys enimies C. There are some which thinke these wordes to be spoken to the asassemblye of people which were present and other some to the seruauntes which were sent to take Christe But there is no doubt but that Christ properly speaketh to his enimies which sought hys destruction For hée derydeth theyr practises because in vaine they take them in hande vntill the time came which his Father had decréeed As if hée shoulde saye M. I séeme to you to be intollerable and therefore you seeke with all your might and mayne to destroye mée Be quiete a while for I meane not to be with you verye longe R. There is no cause why you shoulde be carefull so take awaye my lyfe least I shoulde escape your handes For séeing I am so welcome vnto you as smoake to your eyes and thornes to your féete I meane not to trouble you wyth my presence any long time M. Onely a lyttle while I will be troublesome vnto you R. For I will go vnto him that sent mée Bv. I will not flée from you but will willinglye offer my selfe to the death when the time shall come that by the crosse and death I shall enter into the glorye of the Father and shall possesse the kingdome ouer all creatures By these wordes hée declareth that neyther his lyfe nor his death was at their will but that there was a time appoynted to him of his father Luk. 13.3 â—i which must néedes be fulfilled A. Euen as hée made aunswere to certaine in another place Go yee and tell that Foxe Behould I cast out Deuilles and heale the people to daye and to morrowe and the thirde daye I shal bee perfected I go vnto him that sent mee C. By these wordes hée declareth that death cannot destroy him but rather that so soone as hée hath put of his mortal bodye hée will declare himselfe to be the sonne of God by the glorious triumphe of his resurrection Moreouer herevpon is to be gathered a generall admonicion For Christ is presentlye with vs so often as hée calleth vs by the preaching of the Gospel to the hope of saluation Ephe. 2.17 For the preaching of the Gospell is not in vaine called the discention of Christ vnto vs. If so be wée will take
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
of Abraham And this faulte hath béene to common and generall in all Ages to referre to the oryginall of the fleshe the extraordinarye giftes of God and to ascribe vnto nature those remedies which God appointeth to correct the same 34. Iesus answered them Verilye verily I say vnto you that whosoeuer commytteth sinne is the seruaunt of sinne C. Here he vseth an argument of the contraries They boasted themselues to be frée but he proueth them to be the seruauntes of sinne because they being subiecte to the desyres of the fleshe dooe sinne daylye Bv. Ye thinke your selues sayth hée to bee verye frée but in déede ye are seruauntes For this is most certaine that hée is a seruaunt to that thing wherevnto hée is become obedient ye shewe your selues obedient to sinne therefore ye are the seruauntes of sinne and so by consequent the Deuell is your Lorde and Maister for hée ruleth here ouer suche as are subiect to sinne And it is maruaile that men are not conuinced and constrained by their owne experience to laye aside all Pride and to learne to humble them selues Also it is too common a thing at this day that the more a man is ouerwhelmed with sinne the more stoutly he braggeth and boasteth of frée wyll It is not true Captiuitye nor true seruitude if so be a man be borne a seruant of a Handmayde or be taken in the warre or doeth by Lawe sell him selfe into anothers power or if he bée shut into close prison but hée is a Captyue whiche is vnder the power of sinne and the Deuyll R. And such Captiues and seruaunts are all men by theyr owne nature Rom. 5.12 Because by one man sinne entered into the whole worlde and so by synne death came vppon all For by Adam all his posteritie became subiect to sinne to affliction death hell and to the cruell tyrannye of the Diuell And the Lawe and right of Sinne is to kill for the wages of sinne is death the Lawe of death is to condemne the Lawe of afflictions is to bring trouble and misery and the power and aucthoritye of Sathan is to destroye To these powers Adam hath made vs and all our strength subiect by hys obedience And this is so greate captiuitye and seruitude as greater cannot be deuised For whosoeuer is in this seruitude and bondage hée can doe nothing with a frée will hée hath no peace of conscience hée hath no rest howe frée soeuer he bée in bodye Out of this Captiuitye no Captiue coulde euer deliuer another Man captiued to sinne Wherefore Christ the Sonne of GOD descended from Heauen and was made man and by his Crosse Death and Resurrection hath deliuered vs from the Lawe and power of sinne leaste the same shoulde kyll vs from the power of death least the same shoulde condemne vs from the power of afflictions least they shoulde trouble vs and bring vs to miserye and from the power of Sathan least he should destroy vs. And hee hath restored vs to righteousnesse Christ hath made vs free to ioye to lyfe and into the fauour of the most mightye GOD and hath made vs the Sonnes of GOD whiche were before the bondeslaues of Sathan Also this true libertye must not bée drawne to carnall and to humaine desires but to faith and loue which are twoo workes of the holye Ghost setting vs at libertye Wherefore Faith is the Rular and Mistres in Sinnes in afflictions in death and in hell Faith ouercommeth sinne For it teacheth that we are so deliuered from them that they haue no power at all in vs neyther can destroy or condemne vs. Moreouer the reliques of sinne are purged awaye by faith and in stéede of sinnes the righteousnesse of GOD which is Christ is set In so muche that whatsoeuer true fayth commaundeth being dyrected to the worde which is Christ it cannot chose but bee righteousnesse howe muche so euer it séeme outwardlye to bée sinne Faith is the mistres in the libertye of spirituall thinges Nowe as Fayth is the Mistres in the liberiye of spirituall thinges so charitye is the Ladye in the libertye of corporall thinges as of Foode Apparell Moneye and suche kinde of earthlye benefites In these thinges wée must be so frée as charitye wyll suffer For although by the Lawe and libertye of Faith all externall thinges are frée yet notwithstanding the vse of this libertye is left vnto the dispensation of Charity as all meates by the Lawe of Fayth are frée For all thinges are cleane and that which entereth into the mouth of a man doeth not the defile the man notwithstanding charitye dispenseth the vse of this libertye T it i.xv. Mat xv xi i. Cor 8 13. Charity is the mistres of corporal thinges Wherevppon the Apostle Paule sayth If so bee meate offende my brother I wyll neuer eate fleshe Also hée sayth I maye doe all thinges but all thinges are not expedient For wée muste haue respecte vnto charitye So also the whole earth all heauen and the whole Sea and all thinges in them are frée by Faith For the earth is the Lordes and the fulnesse of the same and wée are the Lordes Wherefore the whole earth is frée for vs and oures also but charitye dispenseth the vse of this libertye which wyll not suffer mée to benefite my selfe to the iniurye and hurte of my neighboure For charitye stealeth not deceiueth not playeth not the Tyraunt neyther offendeth our neighbour in worde but if so bée it standeth in néede of any thing that is our neyghbours it séeketh to winne the same by intreatye and for money taking nothing without the good wyll of our neighbour Brieflye by Faith we are called into the most excellent libertye of the Children of GOD and by charitye wée are called into the seruice of our neigboure as the Apostle sayeth Owe nothing to any man but this that yée loue one another C. This therefore is the purpose of Christ Rom. xiij 8 to shewe that all are subiecte to sinne whome he deliuereth not insomuche that they are seruauntes euen from their birth taking the contagion and infection of Sinne of the corrupt nature Wée must also noate the comparison betwéene nature and grace vpon the which Christ here standeth whereby it shall easilye appeare that men are spoyled of libertie except they recouer the same from some other Bv. To this effect partayneth the whoale sixt Chapter almost of the Epistle of Saint Paule to the Romaynes where hée speaketh of this seruitude of sinne C. Moreouer this seruitude is so voluntarye that they which necessarily synne are notwithstanding not constrained to synne M. To synne here noateth and sygnifyeth not the symple acte but the verye purpose indeauoure and meditation of a corrupt minde and the wickednesse of depraued and defiled nature although the worke of syn follow not and is not as yet come into action insomuch that the Reprobates maye be sayde to synne euen as euell trées are sayde to bring foorth euyll
to him of God the Father and that therefore the whole cause belongeth as well to God as to him selfe and for this cause that it is impossible that any man should pull the shéepe out of his handes which his Father hath geuen him As if hée shoulde saye My hande is my Fathers hande and my shéepe are my Fathers shéepe No man can take them from me because no man can take them out of my Fathers hande C. A notable place by which wée are taught that the saluation of all the elect is no lesse sure than the power of God is inuincible Hereby also wee gather how vaine the trust of the Papistes is which resteth vpon frée will vppon their owne strength and vppon the merites of workes Christ hath farre otherwise taught those that are his that they may know that they are in this worlde as in the middest of a woode and in the handes of théeues and furthermore that they are naked and subiect to the praye and carrye in theyr owne bosome the dagger and cause of death that bearing themselues boulde vppon the onelye custody and defence of God they maye walke securely without feare 30. And I and my Father are one M. As if hée shoulde saye I doe nothing in this matter I haue nothing I can doe nothing I giue nothing and I am nothing of my selfe without my father All that are mine are his and whatsoeuer hee hath or doth it is myne and hée worketh the same by mée Wée doe all one thing neyther are wée deuided But Christ doth not dispute here concerning the vnitie of substaunce but of the consent and agreement whych he hath with the Father as that whatsoeuer Christ doeth is confirmed by the Fathers power Howbeit the auncient Fathers haue referred this place to the deuine substaunce of Christ against the heritiques 31. Then the Iewes tooke vppe stoanes againe to stoane him withall C. As pietie is zealous in defending the glorye of GOD which the spirite of God doth moderate so infidelitie is the Mother of madnesse and the Deuill doth so prouoake the wicked that they desire and seeke nothing but murder Bv. The Iewes being mooued and stirred vp with the wordes of Christ tooke vp stoanes as wée reade that they dyd at a nother time in the ende of the eyght Chapter going before Thys successe sheweth with what minde they questioned with Christ For a manifest confession of the which they fayned themselues to be verye desirous made them by and by to fall into outragious madnesse and yet notwithstanding there is no doubt but that when they were thus violentlye caried to oppresse Christ they pretended the coulour and cloake of iudgement Deu. i3 5 Leui 24.16 as though they did the thing according to forme of Lawe where God commaundeth false Prophetes to be stoaned to death 32. IESVS aunswered them manye good vvorkes haue I shevved you from my Father For vvhich of them do ye stoane mee M. To the ende Christe might reprehande theyr vnspeakeable mallice and madnesse hee doth not onely obiect hys innocencye but also which is more hys notable and wonderful beneficience shewed towardes them C. and hee doth not onelye deny them to haue any cause why they shoulde so rage but doth also accuse them of ingratitude for that they so vnthankefullye requighted the benifites of God neyther doth hee saye that hee had well deserued at their handes for one or two workes sake but sayth that hee had béene benefyciall vnto them in many thinges As if hée shoulde saye M. What cause haue yee against mee whereby I maye séeme worthy vnto you to be stoaned to death Bv. Malefactours were wont to be punished and stoaned to death but as for mée what euell haue I done What haue I deserued which haue hurt no man but haue shewed an innumerable sorte of benefites to euery one of you and the same from my Father that is to saye by my deuyne power C. For his meaning is that God was the authoure of those workes And this interrogation is of greater waight to pricke their consciences then if he had spoken by a simple affirmatiue To shew good workes is an Hebrewe phrase in steede of to doe good workes the whiche phrase is often times vsed in the holy Scriture as when it is sayde Many say who will shewe vs anie good Psal 4.7 Psal 60 5 Psal 71 20 Also Thou haste shewed thy people hard thinges Againe Thou hast shewed me great trobles For the Lord had done many good works already by which he had brought health vnto men and had thereby shewed what they ought to haue looked for at his hands namely nothing but assured saluation and euerlasting life This he exhorted the Iewes to beleeue and declared that all his workes belonged to the Father that they might assuredly beléeue hym And these were the thinges which so stirred them being nothing but good and wholsome workes Rightly therefore he déemaunded of them for which of his good workes they went aboute to stoane him M. It was extreame Ingratitude and wickednesse to render euell for so many benefites and to go aboute to kill the benefactoure Psal 35 i2 Of such vnthankfull persons Dauid complaineth saying They rendered me euell for good Therefore yf so be in like manner euell shal be rendered to any man for good let him comfort him selfe with the lot of Christ of the prophetes and of the Apostles 33. The Iewes answered him saying For thy good workes sake wee stoane thee not but for thy blasphemie and because that thou beeinge a man makest thy self God R. The wisdome of this worlde will not séeme vniustly and wickedly to persecute Christe and his Gospell Wherefore they faine and Immagine causes against the Gospell and the setters forth of the same which they thinke worthy of punishment the which it pretendeth to cloake the enuie against Christ and the worde of God C. Wherefore it is necessary that a good conscience be vnto vs as a brasen wall by which we maye strongly repell the reproaches and sclaunders with the which we are misereported of For how soeuer they couler cloak their mallice what ignominy soeuer they bring vnto vs for a time if we fight for gods cause he will not deny him selfe but will defend and maintaine his trueth R. Christe was accused of blasphemie against God and of Sedition against Sesar The Prophetes were accused of defection from the Lawe and of seducing The Apostles and Martires were accused partly of sedition and partly of blasphemy against God And so great wickednesse are spread abroade of the Godly before the reason and wisedome of the worlde that whosoeuer killeth them he thinketh that he doth vnto God good seruice as shall bee sayde in the sixeteenth Chapter following M. Here the enemies of Christe are constrained to acknowledge his good workes For they say not thy works are euil but they acknoweledg that to be true which he sayde I haue shewed vnto you manye good
workes And yet notwithstanding they doe not giue him thankes for these good workes but theyr mallice had so blinded them that although they coulde not condemne the workes of Christ yet neuerthelesse they went about to stoane him to death Many such enimies of the truth there are at this daye which condemne the louers of the Gospell whose life and doinges they cannot condemne C. The name of blasphemie the whiche prophane wrighters vse generaly for euery kinde of reproche the Scripture referreth vnto God Blasphemy of two sorts when hys maiestie and glorye is defaced And there are two sortes of blasphemie as eyther when God is robbed of his proper honour R. as if so be a man shoulde arrogate that vnto himselfe which is proper to God or else when any thing is attributed and giuen to him which his nature will not beare Therefore they call Christ a sacrilegious and blasphemous person because hée being a mortall man vsurped to himselfe deuine honour And this was a true definition of blasphemie yf so be Christe had bene nothing more then a man Onely they sinne in this that they refuse to behoulde the diuinity whhich was euident to be séene in his miracles 34. Iesus aunswered them is it not writen in your Lawe I saide yee are Gods Bv. The Lord doth wonderfully temper and frame his aunswere C And doeth clere him self of the crime which was obiected vnto him not denying him selfe to be the Sonne of God but defending the same to be truly spoken And he vseth an Argument taken not of the equalles but of the lesse to the more The scripture calleth them Godes to whome God geueth an honorable function he therefore is farre more worthy of this titell of honour whom God hath chosen to excell all others Wherevpon it followeth that they are euell and false interpretours which doe admit the fyrste but in the second do take occasions of offence B. he vseth this word lawe here for Scripture which often times is called the Lawe C. But the testimony which our Sauioure Christ bringeth is taken oute of the eyghtie two Psalme where the Lord findeth falte with the Kings and Iudges of the earth Psal 28.6 Exod. 22 which abuse their Rule and power tyrannically to enioy their owne pleasure to oppresse the miserable and to commit all wickednesse at their will B. That is to saye which Iudge falslye C. And he vpbraideth them that they were so forgetfull how and from whence they receiued so great dignitie and béecause they prophaned the name of God This Christ applyeth to the presente cause that they are honoured with the name of Gods who are appoynted ministers to gouern the world In the same sence also the Scripture calleth aungels Gods because by them the glory of God doth shine in the world 35. If hee called them Godes vnto whome the vvorde of GOD vvas spoken and the Scripture cannot bee broken C. By these wordes oure Sauiour Christ meaneth that Princes are ordered by the sure commaundement of God Rule appoynted of God Whereby we gather that gouernement and rule sprang not vp rashelye or by the errour of men but by the will and appointment of God because hée would haue politticall order among men and gouernement by equitie and lawes For the which cause Paule calleth them Rebelles vnto God which resyst power because there is no power but the same is appoynted of God Rom. 13. i If any man obiect that other callinges also are of God and are allowed of him and yet for all that Husbandemen Neateheardes Shoomakers and suche lyke are not called Godes we aunswere that this is not general that whosoeuer are called of God to some kinde of lyfe shoulde be called Godes but Christ speaketh of Kinges whome God hath aduaunced to a hyer degrée that they might rule and excell To be shorte we knowe that magistrates are therefore Gods because God hath committed gouernement vnto them M. And Christ might haue sayde If so be he call Iudges and princes Goddes but it pleased him rather to saye If hee called them Goddes vnto whome the worde of God was spoken that hée might also noate the subiection of Iudges and Princes and might extoll the maiestie of GOD. For the worde of God in this place is taken for the commaundementes which GOD commaundeth and inioyneth them to obserue And the Scripture cannot be broken C That is to saye The doctrine of the Scripture is inuiolable insomuch that it neyther can nor ought to be dissolued and broken of any man This place ought to be well noated that the Scripture may haue his aucthoritye M. For the same is manye wayes defaced by wicked men and by the wisemen of this worlde when they eyther adde vnto the same straunge and forged doctrine or else corrupt the same by sinister and wrong exposytions drawing it into a contrarye scence But the Scripture cannot be broken or made frustrate And wherefore because it is giuen by deuine inspiration and leaneth not vppon humaine but vpon diuine aucthoritie 36. Saye yee of him whome the Father hath sanctified and sent into the worlde Thou blasphemest because I sayde I am the sonne of God Saye yee of him whome the Father C. There is a certaine sanctificatiō which belongeth to all the godly but Christ in this place chalengeth a far more excelent snactifycation namely for that he is one chosen out from amongst all others that in him the power of the Spirite and the maiestie of God maye appeare Ioh 6.27 Euen as hée himselfe sayeth that hée was sealed of the same Father M. Hée sayth not Whome the Father hath begotten béecause hée thought it better to signify vnto vs that he hath receyued the dispensation of mankinde and the state of a kingdome of hys heauenlye Father as hée is a man Wherevpon also hée added this And sent into the world The Father hath sent hys Sonne Iohn ◠i6 Esay 6i i Luk 4.18 not onely vnto you Israelites but into the worlde For so GOD loued the worlde that hée gaue his onelye begotten sonne So that this sanctifycation in other places is called annoyting And thys is properlye referred to the person of Christ Math 3 i6 as hée was manifested in the fleshe M. And concerning this sanctifycation the aperition of the Dooue testifyed which Iohn the Baptist sawe lighting vpon the heade of Christ when hée baptised him in Iordan Therefore the father hath sanctifyed the sonne by whome we also are sanctifyed by whome he giueth vnto vs the spirite of sanctifycation by reason wherof the Apostles in diuers places calleth the faithful seruauntes of Christ sanctified Thou blasphemest C. The Arians haue wrested this place to prooue that Christ by nature is not God But Christ doth not here dispute who he is in him selfe but what men ought to Iudge of him by his miracles being in humain fleshe For we can neuer apprehend his eternall diuinity except wee imbrace him as he is appoynted a redéemer
him to be sent of GOD and to wyll his Fathers wyll and also to bée equall with him in power For he wrought other myracles also without prayer Mar. 9.25 as when hée sayde to the Deuell Math. 8.2 come forth of him and to the Leprouse man which sayde If thou wilt thou canst make mee cleane Math. 9.6 I wyll bee thou cleane And to him that was sicke of the Paulsey Aryse take vp thy bed and walke Luk. 7.8 A. In lyke manner when hée raysed vp the Widdowes sonne from death we reade not that he prayed but sayde onelye Yong man I saye vnto thee aryse Mar. 5 4i Neyther yet when he raysed vp Iayrus Daughter Therefore although he could haue raised vp Lazarus with the wagging of his finger yet notwithstanding thus it behoued all thinges to be done because of the people whiche stoode by 43. And when hee thus had spoken he cried with a loude voyce Lazarus come forth M. He woulde haue all men heare with what words he raysed vp the dead man least any man should thinke that he dyd any thing supersticiouslye or by magicall arte Furthermore it was also necessarye that they shoulde heare howe constantly and without doubting with great confidence and aucthoritye he commaunded the dead man to aryse and to this ende he cryed aloude C. And whereas he toucheth not the dead body with his hande but cryeth onelye with a loude voyce his power therein doeth more manifestly appeare and withal he commendeth vnto vs the wonderfull and secréete efficacye of his worde For howe doeth Christ restore lyfe vnto the dead but by his worde Wherefore in the raysing vp of Lazarus he vsed a visible signe of spirituall grace the which wee féele daylye by the scence of Faith in shewing his voyce to bée a quickening voyce R. As therefore hée made the worlde by his worde so by his worde he raysed the dead man to the ende we might learne that the Gospell is the power of God to saluation to all that beléeue For as Lazarus being dead in body was brought againe by the word to corporall lyfe euen so we being dead in sinnes by the word receiued are restoared into the euerlasting lyfe of righteousnesse Reade the fiue and twentye verse ' of the fifte Chapter before 44. And hee that was dead came forth boūd hande and foote with graue cloathes and his face vvas bounde with a napkin Iesus sayde vnto them Loose him and let him goe And he that was dead Bv. This is a manifest declaration of the diuinitye of our Lord and sauiour Christ that his power is not voyde and ineffectuall but lyuely and quickening For nowe he performeth that in verye deede which he had spoken before namelye that he is the resurrection and the lyfe For so sone as Lazarus which was dead and buryed heard the voyce of the Sonne of God he came foorth sound and whoale in body And his face was bound with a napkin C. The Euangelist maketh mencion of Graue cloathes and the napkin to the ende we might knowe that Lazarus came foorth of the Sepulchre euen as hee was layde in the same Also the Iewes retaine this maner of buriall at this day wrapping the body in one péece of Linnen and the head with a towell or napkin seuerall as we maye reade in the nintéene Chapter folowing Graue clothes is all the ritches we carrye out of this world with vs. i. Tim. 6.7 Bv. And whereas Lazarus came foorth bounde hand foote all new writers almost thinke it to bée done by a newe miracle But hereby we may gather and sée what Ritches wee carrye foorth of this worlde with vs namelye our wynding sheete and graue cloathes according to the saying of the Apostle VVee brought nothing into this worlde neyther maye we carrye any thing out of the same Loose him and let him goe C. This was also commaunded to bée done to amplifye the glorye of the myracle that the Iewes might feele with their handes the worke of God whiche they sawe with their eyes R. For hée whiche had put awaye death with the power of his worde coulde eyther haue made the grauecloathes to haue fallen of by their owne accorde or else that Lazarus shoulde haue vnbounde him selfe but Christ would haue the handes of the standers by Auriculer confession to be witnesses of the miracle But to ridiculous are the Papistes who vpon this place ground their auriculer confession Christ saye they would haue Lazarus after he had restored him to life to be loosed by his Disciples therefore it is not sufficient for vs to be reconciled vnto God except the Church also forgeue vs our sinnes But wherevppon doe they define and gather that the office of loosing Lazarus was inioyned the Disciples We rather gather by the text that it was enioyned the Iewes to the ende they might haue all scruple of doubting taken from them A. Therfore this place serueth no more their turne to auriculer confession than doeth that other of the tenne Lepers in the seuentéene Chapter of Luke the which also they haue wickedly abused 45. Then many of the Iewes which came to Marye and had seene the thinges which Iesus dyd beleeued on him Bv. As in the former Chapters it hath diuers times appeared howe the world is affected at the workes of God and at the preaching of the gospel so the same apeareth to vs againe in this present Chapter For some obey Gods calling receiue the holy institucion of God and iudge rightly of Gods workes euen as dyd these men who séeing the wonderfull miracle beléeued Iesus to be the Messias But other some beléeue not obey not the workes and wordes of the Lord but doe rather speake euell of the same betraye the same and goe about with all their strength to obscure and ouerwhelme the manifest trueth M. Many beléeued but not all because all were not chosen to life C. Therefore Christ dyd not suffer the miracle which he had wrought to be without fruite because by this meanes he brought some vnto faith For there is a double vse of myracles namelye that they maye eyther prepare vs vnto faith or else maye confirme vs in the same The former vse the Euangelist noateth here For his meaning is that they of whome he speaketh wondered reuerenced the deuine power of Christ that they might be his Disciples otherwise the bare miracle could not suffice vnto faith Therefore by the worde Beleeued in this place we ought to vnderstande nothing else but the docillitye and redinesse to imbrace the doctrine of Christ as we haue shewed before Therefore the Iewes which came to comfort Mary and were brought vnto faith by this signe receyued thereby no small consolation 46. But some of them went theyr wayes to the Phariseis and told them what Iesus had done M. Here the nature and disposition of peruerse and obstinate personnes is discribed They had séene no other thing nor lesse than the
to so great obstinacy not by erroure and foolishnes but by brutish dogged mallice insomuch that they are not afeard to warre agaynst God R. For admit that Christ brake the Sabboth daye made hym selfe equall with God and hadde caused sedytyon what fault had Lazarus committed that he should dye Hee was raysed from death But is it a faulte to receiue a benifite M. What did Lazarus sauing that he béeing raysed out of the graue lyued to the glory of Christe his qickener This the high Priests thought suficient cause to put him to death What other thinge do they at this daye which do not onely séeke to extinguish the doctrine of Christ but also to kill those who by the same are raysed and quickned as it were from death 11. Because that for his sake manye of the Iewes went awaye and beleeued on Iesus Bv. Christ had wrought many myracls but neyther the restoaring of the half to his limmes nor the geuing of syght to the blind nor any other miracle made them so mad as did this For this was by nature more wonderful and done after many other And verely it was wonderfull to sée and heare a man which had bene deade fowre dayes to speake and walke Furthermore when he had geuen sighte to the blind man he séemed to haue broken the Sabboth but séeing they had here no such occation to complayne they are prouoked against him that was healed Moreouer the blind man was a beggar but as for Lazarus he was a man of welth the which may be gathered hereby for that many of the Iewes came out of the Cittie to comfort his sisters and because the miracle was done in the presence of many with admiration of all men Therefore many came to Christ to Bethanie M. And the high Priestes were not offended so much that many beléeued in Christ as they were that they went awaye for this vexed them for this going awaye was a cleane forsaking of the Phariseis For they whiche beléeued in Christ cast of their yoake At this day also the Bishoppes of Rome would easily be contented to suffer the doctrine of the Gospell if so be men by the same were not drawen vnto Christe but vnto them A. But no man is to be reckoned among the nomber of the Disciples of Christe which will not followe hys teacher For Christes shéepe heare his voyce and followe Therefore that we maye hould fast the doctrine of Christ we must reiecte the whoale doctrine of Antechrist and forsake his wicked ceremonies Ioh. i0 27 For what felloweshippe is there betwéene righteousenesse and vnrighteousenesse what communion betwéene light and darcknes what agréement with Christ and Belial Or what parte hath a faithfull man with an Infidell Or howe agreeth the temple of God with Images 2 Cor 6 4 C. Moreouer seeing Sathan wholy bendeth hym selfe to ouerthrowe the workes of God or at least to obscure them it is oure partes continually to thinke vpon them 12. On the nexte daye muche people that were com to the feast vvhen they hearde that Iesus shoulde come to Hierusalem Bv. The glory of the Lorde Christ increased more and more the Iewes his enemies fretting and fuming in the meane tyme at the same Concerning the exposition of the twoo nexte verses following reade our Commentary vppon the one and twentie Chapter of Mathew beginning at the fift and eyght verses 16. These thinges vnderstoode not his diciples at the firste but when Iesus vvas glorified then remembered they that suche thinges were wrighten of him and that suche thinges they had done vnto hym C. Euen as the séede doth not springe by and by after it is cast into the ground so the fruite of the works of God doth not strayght waye appeare The Apostles were the Ministers of God to fulfill the prophesye but what they did they vnderstoode not They harde the crye of the multitude and that no confused crye but such a crye as proclaimed Christ to be a King yet notwithstandinge they knewe not to what ende nor what it ment It was therefore vnto them a dumbe and vaine shewe vntil the Lord opened their eyes M. Here also we are taught to obaye the wordes of Christ although we vnderstand not by and by to what end they tende Then they remembered C. Here the cause of that grosse ignoraunce is noated which went before knowledge because they had not then the Scripture their guide and Scoolemaistris to directe their mindes to righte and pure consideration For we withoute we haue firste the worde of God are starcke blind neyther yet is it sufficient that the worde of God doth shyne vnto vs except the holy ghost doth illuminate our eyes This grace Christ gaue vnto his disciples after hys resurrection because as yet the ful tyme was not come in the which he shoulde powre forth the riches of his spirite in ample manner vntill he was receiued vp into heauenly glory And we béeing taught by this example let vs learne to Iudge of all thinges which pertaine vnto Christ by the Scripture and not after the scence of our owne fleshe Also let vs consider that this is a speciall grace of the spirite to be instructed by the same in continuaunce of tyme that we might not be without sence and vnderstanding when we call to minde the workes of God 17. The people that was with him when hee called Lazarus out of his graue and raysed hym from death bare recorde M. The Euangeliste cannot forgette the miracle of the raysing vp of Lrzarus C. Therefore he repeateth againe that which he had spoken before that a great many béeing mooued by the fame of the myracle went forth to mete Christ For therefore they went forth by heapes becaus euery where the rumor concerning the raysing vp of Lazarus was spred abroade These men therefore had Iuste cause to attribute the honour of Christe vnto the Sonne of Marye séeing they had such knoweledge of hys wonderfull power M. And thus we sée that the more the wicked desyer to haue the trueth buryed the more God doth open the mouthes of the Godly to the manifestation and setting forth of the same and geueth vnto them suche courage that they doe not onely speake that which they knowe to bée true but doe constantly mayntaine the same 19. The Phariseis therefore sayd among them selues perceiue ye how yee preuaile nothing behoulde al the whoal worlde goeth after him Bv. The more the glory of the Lorde encreased the more the anger wrath and fury of the enemies of Christe also was inflamed notwithstanding they are conuinced and ouerwhelmed with the huge heape of Christs gloriouse acts and by his euident preaching insomuch that as mad men and men wanting counsail they are constrained almost to dispayre for they crye with greate fury and outrage Perceiue ye howe ye preuaile nothing C. By which wordes they prouoke them selues to greater madnesse For it is a sertaine exprobration and reprehention of their negligence as if
was wickedly betrayed of his domisticall enemie euen so the like condition abideth for the Childeren of God After these mens opinions this is the sence In that one of my disciples is a wicked traytor it is no newe or vnwonted thing in the worlde but rather that is put in practise at this daye whiche the Scripture testifieth to be done longe agoe But séeing the same was shadowed in Dauid which was more fully afterward to be seene in Christ their Iudgement séemeth better which affirme the same properly to be fulfilled whiche Dauid had forshewed by the spirite of prophesy M. Thus therefore he séemeth to shew a reason wherefore he chose Iudas for that he was not ignorant what he was least that which shoulde come to passe might seeme to happen vnawares vnto him Moreouer to lift vp the héele metaphorically signifieth vnder the cooller of frendshippe to set vppon one by deceite that he maye bée oppressed vnawares Nowe that which Christ suffered béeing our head and example we must also patiently suffer béeing his members M. In this place also the authority of the Scripture is commended because all thinges in the same are necessarily fulfilled Wherefore we must take héede that we do not doubt of the fulfilling of them because the holy Ghost whatsoeuer he doth in the Scriptures whether it be by teaching or reprehending by threatning or promising by terrifiyng or comfortyng cannot lye A. For as Christ sayeth the scripture cannot but bee fulfilled Ioh. 10.35 Esay 40.8 because the word of the Lorde abydeth for euer 11. Nowe I tell you beefore it come that when it is come to passe yee might beeleue that I am hee C. By this sentence he admonisheth his Disciples that there is so litle cause why they should stomble or fall because a traytor shall come out of their company that they ought rather thereby to be the better confirmed in faith For excepte we did behould with our eyes the verye same in the Church which was forshewed concerning the troubles and contentions of the same we might haue Iuste occasion to doubt of prophesyes But seeing the trueth of the Scripture doth agrée with our experience then we haue better intelligence that God hath a care for vs and that we are gouerned by hys prouidence M. Therefore let vs noat to what ende Christ went aboute to confirme the mindes of his Apostles in the fayth towardes hym They had séene manye of his miracles and of late when hée raysed vp Lazarus oute of the graue when he had béene dead fowre dayes they stoode by and yet notwithstanding it was so great a matter to beleeue in him that they had also néede to be comforted and confirmed in that faith by the Scriptures of the Prophetes C. Moreouer by these wordes That yee might beleeue that J am hee He geueth vs to vnderstand that hée is the same messias which was promised Not that the treason of Iudas beganne to bring the Disciples vnto the Fayth for they knewe him already and had confessed who he was but because their faith profited more Iohn 6.69 when they came vnto the experience of those thinges which they had heard before out of the mouth of Christ And nowe we maye two wayes vnderstand the same as that he sayeth that the Disciples shall beleeue when they see the matter come to passe because nothing was hidden from him or else that none of thos things should faile him which the Scripture testifieth concerning Christ Both these sentences maye serue well B Therefore when they sawe that he knewe all thinges before they came to passe and yet notwithstanding woulde willingly suffer the same they mighte easily know that he was very Christe and God Howbéeit they did better way and vnderstand these thinges when they were more amply endued with the holy Ghost Concerning the exposition of the twenty verse reade in our commentary vppon the tenth Chapter of Mathewe beginning at the forty verse 21. When Iesus thus sayde hee was troubled in spirite and testifyed and sayde verilye verily I saye vnto you that one of you shall betraye mee C. The more holy that the Apostolicall office is and the greater the excelency of the same the more filthy and detestable was the treason of Iudas Therefore such and so great wickednesse brought horror of mind into Christ him selfe when he séeeth that holy office to be defiled by the vnspeakable witnes of one man in whom the Maiesty of God should haue shined B. And this perturbation constraned him to speake more plainly of the traitor and according to his wonted manner to testify with an oath that it was one of his chosen Disciples Apostles which should betray him As if he should saye Beholde to what great dignitie I haue aduaunced you For I haue made you so great that whosoeuer receiueth you receiueth my father also but Oh wickednesse Oh straunge cruelty one of you I saye of you twelue of you Apostls whom whosoeuer heareth heareth me and my father to whome whosoeuer doth good doth it to me and to my Father shal betray me to death C. And this was not a fained passion in Christ but he was in déede througly so affected and troubled This is necessary to be knowen of vs because his zeale is sett before for immitation that wée might seriously abhorre these monsterouse synnes which do ouerthrowe the holy order of God and of hys Church AVG. Awaye then with the Arguments of the Philosophers which say that these perturbations come not into the minde of a wise man God hath made the wisedome of this world foolishnesse i. Cor. i. 20 Wée maye reade the like wordes in the one and twenty verse of the twentye sixe Chapter of Mathewe 22. Then the Disciples looked one on another doubting of whome hee spake C. They whose consciences accused them not were much agréeue at the saying of Christ only Iudas was so obstinate and hardned in his wickednesse that hée was not touched at al. So great was the authority of Christ with the Disciples that they were sertainly perswaded that he did or spake nothing rashly B. Therefore they looked one vppon another eyther because they were amased or else because thereby they woulde sée if they could fynd out the traytour by his countenaunce But Sathan hadde banished out of the heart of Iudas al reuerence that he might be more hard then the flint stoan to repell all admonitions Bv. For al the rest béeing wonderfully troubled and greeued he notwithstanding hee knewe in his owne conscience him selfe to be giltie was neither a feard neyther ashamed nor abashed to come to the holy Surper and coulde also abide without blushing that the Lorde should looke vppon him whom he knew not to be ignorāt of any of his thoughts So great was the plague of couetousenesse and such liberty he had to abuse the knowen libertie of the Lorde And allthough Christ might seme to deale scarse frendly in suffering his guiltlesse Disciples to
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