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
he which beléeueth in God beléeueth also in mée which am the true God of one essence power and glory with the Father C. But it is marueile why he placeth here fayth in the Father in the firste place For he shoulde rather haue sayde vnto his Disciples that they must beléeue in god so soone as they had béeleued in Christ Because as Christe is the expresse Image of the Father euenso firste of all they should haue beheld and considered him and for this cause also he descended vnto vs that our fayth beginning at him might reach vnto the Father But Christ had a farther meaning For there is no man but he will confesse that wée must beléeue in God and this is a generall Rule to the which all men without controuersie will subscribe and yet notwithstanding there is scarse one among a hondered which in verye déede doth beleue in him both because the bare maiestie of God is to farre from vs and also because Sathan doth set betwéene vs and it all the darcke clowdes hée can to kéepe vs from the syghte of the same And so it commeth to passe that our faith seking God in his heauenly lighte and glory vanisheth away Also the fleshe of her owne accorde bringeth a thousand Immaginations to drawe vs awaye from the right behoulding of God Therefore Christ setteth forth hym selfe as the scope and marck wherevnto if we direct our fayth it shall finde by and by where to rest For this is that true Immanuel who so soone as he is sought by faith aunswereth within vs. This is one of the Principall poynts of our faith that the same oughte to bee directed only vnto Christe and to bee reposed in him least it shake in temptations And this is a true triall of faith when we wil not suffer our selues at any time to be drawen awaye from Christe and the promises mad in him 2. In my fathers house are manye mansions If it were not so I woulde haue toulde you I goe to prepare a place for you Bv. He addeth nowe another place of consolation moste euident taken of that blessed kingdome and of the ende or fruite of the Lordes death C. Béecause the absence of Christ might be the of sorrowe he testifieth that hee doeth not therefore go from them to the ende he might abide from them still because there was place prouided for them in the kingdome of heauen For this suspition was to be taken awaye that Christ ascended to the father to leaue his Disciples in the earth carlesly behynde hym This place hath bene drawen amysse into another scence as though Christ had taught that there had béene seuerall degrees of honoure in his heauenly kingdome For he sayth there are many mansions not differing or one vnlike another but such as were and are sufficient for many euen as yf he should haue sayde There is place there not only for mee but for all you also R. There is noe cause then why ye shoulde be gréeued for my corporall departure for the kingdom of my Father is prepared for you from the beginning of the world and ye were chosen therevnto before the foundation of the worlde was layde Wherefore there is nothing that canne hurt you whether it be synne the world Death Ioh. 10.29 Hell or Sathan For no man can take the elect out of my Fathers hand Obiection But some will saye if so be we weare elected and had mansions prepared for vs from the beginning of the worlde what nede haue we then of Christ Or wherefore came he into this worlde I aunswere Aunsvvere we were elected before the foundation of the worlde but yet in Christ and by Christ For none is Adopted of the Lord to be his sonne but by Iesus Christ And thus dwelling places were prepared before the foundation of the worlde but by Christ the Mediatoure and Intercessoure Wherefore Christe came into this world to reueale those dwelling places vnto vs before prepared to open the gate of election and allso to make vs ready and apt by his holy spirite to receiue those mansions For what shall it profite to be elected and yet eyther to be Ignoraunt of the gate of election or else not to enter into the same But whereas there are sayde to be many mansyons whenas fewe are chosen as sayeth our sauioure in another place Mat 20.16 many are called but fewe are chosen We must not lightly ouerpasse it For there are sayd to be many in respect of Christ that this might be the scence Heauen is not prepared for me aloane I aloane am not elected from euerlasting of my father but many others hath my father elected by me the kingdome of heauen is prepared for many others by mee through the fayth which they haue in mée I aloane am the true and only sonne of God and only naturally elected of my Father from whome aloane the kingdome of heauen is prepared naturally but there also many others whom the Father hath chosen in mee and which shall possesse by me the kingdome of heauen prepared from the beginning insomuch that by me they are made the children of God by adoption and heyres of all his blessinges graces and benefites For I haue geuen al those power to bee the sonnes of God which beleeue in my name Jf it were not so J would haue tould you As if he should say C. If so be the kingdom of heauen were prepared for me aloane I would disapoynte you of youre hope I woulde therefore haue tould you that there is no place in heauen with my father but for me alone Notwithstanding heare a question maye be demanded Obiection what was the conditiō of the fathers before Christ ascēded into heauen For many Immagine that the soules of the righteouse were in Limbo beecause Christ sayeth that he will prepare a place by his ascension into heauen But aunswere is easily made here Aunsvvere that a place is sayd to be prepared against the daye of resurrection For mankinde is by nature banished out of the kingdome of God But the Sonne which is the only heire of heauen is gone to take possession for vs that by him we mighte haue accesse thether For in his person we possesse heauen already by hope Ephe. 2.3 as the Apostle Paule teacheth Here therefore he putteth not a difference between our state and the state of the Fathers after death because Christ prepared a place for boath together into the which he shall receiue all in the latter day Before the Reconciliation was finished the soules of the righteouse were as it were in a watch Towre wayting for the promised redemption and doe enioye blessed rest vntil the redemption be fulfilled 3. And if I go to prepare a place for you I will come again receiue you euen vnto my selfe that vvhere I am there may ye be also C. This conditionall sentence oughte to be resolued into an Aduerbe of tyme as if he had sayde after I am gone I
sonne of God And truelye faith ought not to rest in the presence of Christ onlye but to haue also a respect to his power and office For it shall profite litle to knowe who Christ is except we know also howe he will behaue him selfe towarde vs and to what ende he was sent of the Father But séeing the kingdome of Christ is moste large Question Psal 2 Reuela 17 in so much that he is called the King of Kinges and Lorde of Lords why doeth Nathanael cal him onely the King of Israel Surelye he doeth it Aunsvver because his confession is limmitted to the measure of fayth For he had not profited so farre as yet that he knewe him to bee a King set ouer the whole worlde or rather that the Children of Abraham shoulde bée gathered from all places that the whole worlde might be the Israel of the Lorde Let vs now by the example of Nathanael exercise our faith in the hearing of the woorde and let vs confyrme the same by all meanes possible and let it not lye hid but let it burst foorth into the confession of Christ to the glorye of God 50. Iesus aunswered and saide vnto him because I sayd vnto thee I sawe thee vnder the Figge tree thou beleeuest thou shalt see greater thinges then these B. The Lorde Iesus going about to confyrme the Faith of Nathanael and the rest of the Disciples added these wordes C. He doeth not reprehend Nathanael as one to light of credite but rather allowing his fayth promiseth vnto him and to the rest greater argumentes of confirmation By the which woordes hée lifteth vp theyr hope for the beholding and knowing of farther matter As if he shoulde saye If of so small beginninges thou hast receyued fayth I byd thée be of good cheare and hope to sée greater matters in time to come It was but a meane token truely of the diuine power in that Christ sayd here to Nathanael I sawe thee vnder the Figge Tree For wée reade of many suche thinges to bée done by Heliseus as in the storye of Gihesi and Naaman the Sirian 4. King 5 and. 6 Iohn 4 Suche a Myracle was that whiche wée reade of concerning the vnlawfull Husbande of the woman of Samaria These and suche like are but meane and indifferent thinges if they bée compared to those Myracles which followe but such notwithstanding as haue brought great increase of Faith by litle and litle By these woordes also of Christ Because I sayde vnto thee I sawe thee vnder the Figge Tree thou beleeuest We learne that faith commeth by hearing Rom. 10 and hearing by the worde of Christ 51. And hee sayeth vnto him Veryly verylye I say vnto you hereafter shall ye see heauen open and the Angels of GOD ascending and descending vppon the sonne of man A. Touching the opening of the heauens it is already spoken of in the third Chapter of Saint Mathew In that Christ speaketh of the opening of the heauens and of the ascending and descending of the Angels vppon the Sonne of man many referre it to the resurrection of Christ to his ascention and to the sending of the holye Ghost C. But it rather signifieth a certaine continuance whiche shoulde alwayes bée extant in his kingdome It is most certayne that Angelles appeared sometimes vnto the Disciples whiche at this daye are not séene it is certaine also that there was another maner of reuelation of the heauenlye glory when Christ ascended into Heauen than we nowe sée But if we well waye and consyder of the matter wee shall finde that the same which was done then is abiding for euer For the kingdome of Heauen being shut vp against vs at the first Actes 7 Math. 17 Luke 24. was trulye opened againe in Christ Of this matter as well Stephen and thrée other Disciples in the Mounte had a visible sight as also other of the Apostles in the ascention of Christ But all the signes by the whiche the Lorde sheweth him selfe to bée present with vs do pertaine to the opening of Heauen specially where he doth communicate him selfe vnto vs to life The Angelles are sayd to ascende and descende as they are Ministers vnto vs of Gods wyl Therefore by these words the mutuall communication betwéene God and men is noted And we must be thankefull vnto Christ for this benefite because without him ther is rather mortal enmity betwéene the Angels and vs than a familiar care to helpe Therefore they are sayde to ascende and descende vppon him not that they doe onely minister vnto him but because in respect of him and for his honour they holde vp by theyr care the whole bodye of the Church Gene. 28 And there is no doubte but that hée hath some respect vnto the Ladder whiche was shewed to the Patriarke Iacob by a vision For the same which that vision shadowed is truelye declared and shewed in Christ To be shorte the summe of this place is that where as all mankinde was banished from the kingdome of God now the gate of the kingdome of Heauen is opened vnto vs that we maye bée Citizens with the Saintes and fellowes with the Angelles and they being ordained to be kéepers of our sauing health may come downe from theyr blessed rest to helpe our miseryes B. For the seruice of Angelles pertayneth to all those that trust in the Lorde as well as vnto Christ according to that which is written in the Psalme Psal 91. and 34 He hath geuen his Angelles charge ouer thee c. For they are all Ministering spirites sent to serue them which haue theyr inheritaunce in the kingdome of Heauen Heb. 1 M. So that nowe man with God and the earth with heauen are set at peace For so sayeth the Apostle It pleased the Father that in him all fulnesse shoulde dwell And by him to reconcile all thinges to him selfe Collos 1 and to set at peace through the blood of his crosse by him both the thinges in earth and thinges in heauen ⧠The second Chapter 1. And the thirde daye there was a Mariage in Cana of Galilee and the mother of Iesus was there HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manifested by the testimonies of Iohn and who they were which claue vnto him nowe consequentlye hée addeth howe by the light of Myracles he beganne partlye to confirme his Disciples whiche as yet were but weake and partlye to reueale his glorye to Israel C. For this storye doth contayne a declaration of the first Myracle that Christ wrought and for that cause it becommeth vs to bée the more diligent to consider of the same Howbeit as wée shall sée hereafter there are other causes which do commend the same vnto vs. M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ to the ende he might bring credite vnto the Historye putteth downe vnto vs both the time the place and
it followeth that they refusing the reméedye doe willinglye séeke theyr owne damnation R. But Christ speaketh not here of grosse and outward sinnes as of Theft The light hated of wicked men Murther Adulterye False witnesse Force Luxury Dronkennesse and such lyke which also are condemned of the wise men of this world but of the most excellent vertues of the worlde as of Reason Wisedome and humaine righteousnesse which in this world are counted for most excellent thinges PAR. Therefore as hée which goeth about any wickednesse loueth the night fléeth from the Sunne least his déedes shoulde bée manifest euen so they whose consciences do accuse them hate the light of the Euangelicall trueth by which all thinges that are filthie are bewraied that they maie be reformed in Christ By this reason wicked Kyngs Princes and Potentates which swell with Ambition which are defiled with excesse and filthie pleasure and which are imbrued with the bloode of Innocents haue hated the Light of the Gospell because it condemneth all these thinges In like maner the Popishe Bishops Abbottes Priestes Monkes and Nunnes which repose theyr trust in Masses in Idolles in Purgatorye in wicked Vowes in Indulgences and such lyke do hate Christ and his light which teacheth that al these thinges are vnprofitable more than Vatinius was hated of the Romaines Insomuch that they persecute the Preachers of the Gospell and hang them vppe because they Preache against the Sacred Canonnes against the dignitye Episcopall against the Popes Holinesse and against Peters Keyes That is to saye because they discouer the Tyranny of Antichrist and do fréelye pronounce the dignitye and aucthoritye of Bishoppes to bée forged counterfaite and méere false C. Therefore we are muche deceyued if wée thinke that they are ledde with Godlye zeale whiche rage against the Gospell when as they rather hate and abhorre the light that they maye the more fréelye walke in darkenesse 21. But hee that doeth trueth commeth to the light that his deedes may be knowen howe that they are wrought in God M. That is to saye He which knoweth that hée doeth the trueth and seeketh the same being a hater of all falsehood and lyes hée truely neyther hateth the light nor shunneth the same but loueth it For to doe the trueth is as much to say as to deale faithfully without any manner of deceyte like good and honest men C. But this séemeth to bée spoken improperlye and absurdly except a man would confesse that some are good and true before they bée borne againe by the spirite of God the which is cleane contrary to the whole Doctrine of the scripture for we knowe that faith is the roote from whence doe come all good workes But Christ simply affirmeth that they which deale sincerelye and vprightlye doe desyre nothing more then the light The light a Touchstone to wicked men that theyr workes maye bée approued because by that triall and Touchstone it maye the better appeare that they haue walked vprightlye and purelye before God from all deceyte Therefore it is verye fondlye sayde of some that menne before Faith are wel disposed For Christ sayeth not that the Faithfull do beléeue to the ende they maye haue the prayse of good workes but he onely sheweth what the vnbeleeuing would do if so be theyr owne consciences did not accuse them of euill R. Therefore if Abbottes Monkes Priestes and Friars did the trueth they woulde also come to the light and would suffer theyr condicion to bée tried But hereby they them selues do bewray theyr owne déedes to bée euill For he which doeth the trueth that is hee whose cause is iust whose worke is of Faith which teacheth the truth which is delighted in the trueth which hateth Hipocrisie and lyes which dealeth iustlye and to be short which geueth all glorye vnto God and geueth place to the Preaching of the Gospell hée can abide the light and to haue his cause his workes Doctrine and state tried and examined Wherevpon Christ because his workes and Doctrine are of God hath left vnto all menne frée leaue to pronounce and iudge of them so that they doe it vprightly Iohn 18.20 Enquire sayeth hée of those which haue hearde mee what I sayd vnto them Beholde these knowe what I haue sayd But the Pharisées and their successours will not suffer any man to iudge of theyr Doctrine but will haue all thinges that they teache and decrée simplye and as a manifest trueth to be receyued and allowed C. Therefore our Sauiour Christ vsed this woorde Trueth Because we being deceyued by the outwarde shewe of workes doe not waye and consider what is contayned within And hée calleth those workes wrought in God which are approued of him and are good according to his rule Hereby let vs learne not to iudge of workes except they bée brought to the light of the Gospell because our reason is vtterly blind and corrupt Bv. And séeing Christ of his goodnesse hath called vs to the light of the Gospell let vs vnderstand that it is our partes to doe the trueth with a willing minde the Apostle exhorting vs vnto the same Ephe 5.8 Ye were sometime darkenesse but nowe are you light in the Lorde walke as children of the light for the fruite of the spirite is in all godnesse and righteousnesse and trueth approuing what is acceptable vnto the Lorde And haue no felowship with the vnfruitfull workes of darkenesse but rather rebuke them And the Apostle Iohn This is the tidinges which we haue hard of him and declare vnto you that God is light and in him is no darkenesse at all If wee saye that we haue felloweship with him and walke in darkenesse wee lye and doe not the trueth But if wee walke in light euen as hee is light then haue wee fellowship with him 22. After these thinges came Iesus and his Disciples into the Lande of Iurye and there he taryed with them and Baptized M Nowe that the Euangelist hath described the Diologue betwéene Christ and Nicodemus hée consequentlye maketh a waye to bring in the testimony of Iohn the Baptist which most excellentlye hée gaue vnto Christ before hée was shutte vp into Prison For the Euangelist speciallye trauaileth to credite and confirme the Diuinitye and aucthoritye of Christ with most firme testimonies geuen from Heauen Bv. Therefore when the Lorde had obserued the Feaste of Passeouer at Hierusalem and had discharged his office according to the oportunytye of the time Preaching the Gospel of the kingdome C. hée came into that part of Galilee whiche was néere to the Towne of Aenon whiche is situate in the Tribe of Manasse B. that there also hée might exhibite and declare him selfe to bée a sauiour For abiding there and Ministring Baptisme by his Disciples hée brought many Citizens to the Kingdome of God The Lorde Iesus abode not long at Hierusalem for his houre was not yet come that hée shoulde bée gloryfied but towarde his ende hée executed his office moore diligentlye
and to bring peace to them that were farre of 43. After two dayes hee departed thence and went away into Galilee After twoo dayes B. Hée abode twoo dayes onely with the Samaritanes because as yet the houre was not come for the kingdome of God more magnifycently to bée reuealed vnto them First it was necessarye that the Gospell of the kingdome should bée offered to the Iewes and then by the death of Christ the middle gate which deuided other Nations from the Iewes was to be broken downe And went awaye into Galilee M. The course or iourney of Christ was dyrected by the wyll of God from Iewry to Galilee but by the waye as hée went hée was as it were stayed abyding twoo dayes in Samaria notwithstanding after twoo dayes were past hée procéeded in the same Hereby let vs learne to knowe the certaintye of the course of the Gospell which is begonne and ended according to Gods Deuine wyll 44. For Iesus him selfe testified that a Prophet hath no honour in his owne countrey Bv. The Euangelist briefly and therfore obscurelye telleth the departure of Christ out of Samaria But if we confer with the other Euangelistes it shall appeare that hée leauing the Citye of Nazareth went another waye into Galilee C. For when he sawe that he was contemned in his countrey of Nazareth hée thought good to turne out of the way to another place A. Concerning this cōtempte reade in the thirtéene chapter of Mathew verse fiftye and seuen Marke the sixt verse foure And in the twentye and foure verse of the fourth Chapter of Luke 45. Then as soone as hee vvas come into Galilee the Galileans receyued him vvhen they had seene all the thinges that he dyd at Hierusalem at the daye of the feast for they went also to the feast daye Then as soone as he was come M. It appeareth that the Euangelist endeuoureth him selfe to shewe how Christ founde more fauour and friendship among these abiect and rude Samaritanes and Galileans than among the Iewes which were instructed in the lawe and the Prophetes and excelled others in the outwarde shewe of holinesse Euen so the ignoraunt and ruder sort of men are more readye to imbrace the truth than they which boast them selues to knowe Religion and to loue godlinesse So that hauing made mencion howe the Samaritanes receyued Christ hée nowe commendeth the same also in the Galeleans being a Nation so much contemned that the Pharisées boldlye sayde that it coulde not bée founde in the Scriptures that euer any Prophete came out of Galilee Iohn 7.52 and for this cause they reiected Christ as a Galilean C. Moreouer whether this honour continewed any long time which the Galileans gaue vnto Christ it is not perfectlye knowne For there is nothing more ready than the forgetting of Gods giftes and benefites When they had seene all the thinges A. Of these signes it is spoken before in the three and twentye verse of the second Chapter these thinges wanted not theyr fruite C. For in séeking to prepare a waye to Doctrine they bring to passe that Christ maye bée reuerentlye thought of For they went also to the Feast M. The Euangelist putteth not downe this without cause for beside that it apertaineth to the purpose it hath also a commendacion of the godlinesse of this people which so carefullye obeyed the Lawe of GOD that dwelling farre of they came to Hierusalem at the feast dayes appointed A. Hereof also wée maye take an example of the obedience and dilligence which is due to the word of God 46. So Iesus came againe into Cana of Galilee where he turned the vvater into Wyne And there was a certaine Ruler whose Sonne was sycke at Capernaum Into Cana of Galilee A. Concerning this Citye and the Myracle there shewed reade in the second Chapter going before M. The Euangelist maketh mencion of this in this place bothe to call to memory a freshe the Miracle of the water turned into Wine also to declare that Christ came for this cause into that place that he might as it were water and cause that to growe by shewing his power and light agayne which of late in the beginning of his Myracles he had planted Heauenly thinges are soone forgotten For such is our nature and corruption that howe soeuer we haue attained and gotten heauenlye and good thinges except they bee afterwarde caused to prosper of all other thinges they wyl most easylye bee forgotten But it is not so with those thinges that are euill and which are agreeable to our corruption the which although they bée lightlye gotten they wyllingly increase and goe forward insomuch that it is truely sayd The first beginninges see thou withstand For remeedye to late thou doest prouide When euylles haue the vpper hand By long delayes styll to abyde The which verses certainely cannot be veryfied of good thinges A. For this cause Christ him selfe a lytle before his death Iohn 12.1 went to sée Bethany where he had raysed Lazarus from the dead The Apostles also were wont to sée againe the Churches which they had planted by the Gospell of Christ Acts. 15.41 to confyrme them in the faith which they had receyued M. Wherefore by these examples let vs learne to sée and ouersée againe and by dilligent husbandry to set foreward eyther in our selues or in others the beginninges of good thinges And there was a certayne Ruler Bv. These thinges also which followe pertaine to that which went before for they proue that Iesus is euen the verye same whome hytherto he preached him selfe to bée and whome the Samaritanes acknowledged and receyued namely the sonne of God the Messias and sauiour of the world the Lord of all thinges euen of lyfe and death for this thing he most manifestly declareth by his present acte M. It appeareth that this Ruler was one of the seruauntes and Lieftenaunts of Herode as maye appeare in the thrée and twenty of Luke the seuenth verse C. And the Euangelist plainely expresseth his state condicion because in such a personage the myracle was more notable M. For it commeth very seldome to passe that suche a one beléeueth in Christ speciallye being the Seruaunt of such a King as Herode was These examples are very rare and yet notwithstanding nothing impossible Wherefore we must not despayre of such A. but rather praye that the Lorde wyll bring them to the knowledge of his trueth euen as the Apostle exhorteth i. Tim. 2.1 for great is his mercye 47. Assoone as the same hearde that Iesus was come out of Iewry into Galilee he went vnto him and besought him that he woulde come downe and heale his sonne for he was euen at the point of death R. The Ruler is here descrybed to haue a rude and a Childyshe fayth For hée requesteth Christ that he would goe downe to Capernaum heale his sonne In that hée prayeth Christ to heale his sonne it belongeth to a fayth conceyued by those myracles
countrie nye to the wildernesse into a Cittie which is called Ephraim and there continued with his Disciples Iesus therfore walked no more openly C. The Euangelist shâ—weth that Christe fled againe when hée perceiued the fury and madnes of his enemies against him Notwithstanding let vs note that he did not so flée that he might forsake his Fathers calling for he sought nothing else but to tarry the appoynted howre of his death that he might then willingly suffer the same M. Moreouer to walke openly among the people belongeth vnto them who walke innocently and vnblamable euenas they walke secretlye whose consciences accuse them and cannot abyde the light but eyther for shame or for feare of the Magistrate lurcke in darcknesse This commeth to passe among that people wher Iustice and true Iudgment is shewed but where iniustice and tyranny is exercised there it is otherwise they which do euel there walke openly they which leade an innocent lyfe and liue godly are constrained to walke secretely This happened to Christ the most holy of all men as maye appeare in other places and that not among the Gentils but among the Iewes that is to saye among the people of God What marueile is it then yf so be it be not Lawfull for a Christian to walke openly among Christians for the tyranny of wicked Princes and magistrates A. But in what state were the Iewes then when the true light of righteousnes forsooke them Into a Cittie M. Christ went not now into the wildernes as he did at the beginninge of his preaching but into the Cittie nere vnto the desert Strayght after Baptisme he wente into the wildernes but he did so at that time for another consideratioÌ„ Mat. 4 i. as because of the conflict which he should haue with Sathan the tempter But he at this time so shonned the company of the wicked that he did not abstaine from helping others that were more sounde and from preaching the trueth For he came not to dwel among beastes but among men for whose saluation he also dyed So hée sayde not to his disciples Mat. 23. If they persecute you flée out of one Cittie to the beastes into the wildernesse or the mountaynes but flee into another Cittie Let the ministers of Christ followe this example in the tyme of persecution Acts. 9.29 for thus did the Apostle Paule and the reste of the Apostles Which is called Ephraim C. The name of the Cittie which the Euaungelist here putteth downe vnto vs was eyther then falsly pronounced or else newe For we knowe howe the language was altered after the exile into Babylon and the Citties and townes also insomuche that it is no merueile yf so bée certaine places be reckoned vp of whose antiquitie we haue no knoweledge And there continued C. The Euaungelist here calleth not all those his Disciples whiche receiued his doctrine but which daily attended vppon hym and were companions with hym in dyet and fare A. Whome hée had chosen from the time that he first began to teach and retayned with him in the time of his persecution Whervpon in Luke he promised them a large reward when he sayd you are they which haue abidden with me in my temptations Luk 22 28 And I appoynte vnto you a kingdom as my Father hath appoynted vnto mee that yee maye eate and drink at my table in my kingdome and sitte on seattes Iudging the twelue tribes of Israell 55. And the Ievves Easter was nye atte hande and manye wente oute of the countrie vp to Hierusalem before the Easter to purifie themselues Bv. After that Iohn had declared the cause and frute of the Lordes passion he also declareth the time of the same of the which we haue spoken at large in the twenty sixe Chapter of Mathew Deut. i6 i5 It was not Lawefull to cellebrate this feast but in the holy Cittie according to the prescript Lawe There came therefore a great multitude of people out of Galile out of Palestine and out of all Iewrie and out of other partes of the kingdome of Israell to cellebrate this feast of passouer To purifie them selues C. This was not precisely commaunded that they should purify them selues before the feast of Passouer Therefore the Euaungelist sayeth not that there came all but many For it was not lawfull for any vnclean person to eate of the Pascall Lambe Heb 9.9 M. But we leauing all the pury fâ—yngs and washinges of the Iewes which continued of right vntill the time of reformation as the Apostle testifyeth 2. Cor. 7 i to the ende we maye cellebrate the Passouer which is lefte vnto the people of God i. Cor. 5.7 let vs wash our selues from al filthynesse of the fleshe and spirit working holynesse with the fear of God R. For Christ our Passouer is offered 56 Then sought they for Iesus and spake among them selues as they stood in the temple what thinke ye seinge hee commeth not vnto the feaste daye There are some which referre these wordes to be spoken of the enemies of Christe who onely sought to destroye Christ C. But séeing the purpose of the Euaungelist is to shewe howe notable the fame of Christ was throughoute all Iewery this place séemeth rather to be vnderstode of those who sought Christe not for any euell purpose but with a sertaine Godly desyer and desyered to sée hym personally All they which came into the Temple speciallye sought for Christ and had there communication of hym And although they sought him after the manner of men yet notwihstanding in séeking hym they declare that the tyranny of the Priestes was the cause that he did not openly shewe him selfe 57. The high Priestes and Pharisees had giuen a commaundement that if anye man knew where hee were hee shoulde shewe it that they might take him M. They suspected that the Lord would hide himselfe in one place or other though he came to Ierusalem and therfore by the vertue and aucthoritye of a Synode they gaue commaundement vnto the Cittizens that if anye man knew where hee was hee shoulde bring them worde that they might take him that is to saye that they might bryng the sentence of their Sinode counsaile to effect Bv. This vncessaunt labour of the wicked to bring their euill purpose to passe doth no doubt condemne our ydlenesse in good matters M. And we sée here the abuse of power The aucthoritie of Priesthoode verilye came from GOD but not to the ende that hée might make his subiectes Ministers of vnrighteousnesse and betrayers of innocent bloode In this that the high Priests and Pharisées commaunded the Cittizens that if any man knewe where Iesus was he shoulde bring them worde that they might take him we may perceyue the power and aucthoritie of commaunding subiectes This the adioyned sentence of the counsayle confyrmed Boath of them were so greate that it was lawfull for no man to resist them Therefore wicked Prelates abuse them boath neyther do they abuse
after the which he séemeth to doe béecause the traytor was already gone forth to finishe his Trayterouse acte wherevpon came shortely after the béeginning of his glorification B As yf he should saye the time will come anon to finishe by my death my base estate and to beginne the time of my glory This is so nere that me thinkes I am alredy glorifyed me thinkes I am Christ alredy worshypped throughout the whoale worlde And God is glorified in him C. This is added in stéede of confirmation Therefore he nowe sheweth how he should bring glory vnto him selfe by such a death namely because he should gloryfy God his father For in the crosse of Christ the vnspeable goodnesse of God appered vnto the whole world for by the same sinne was abolished Death destroied the power of hel vanquished euerlasting saluation geuen to men 32. If God bee glorifyed in him God shall also glorifye him in him selfe and shall straight waye glorify him He meaneth that the glory of the Sonne is the glory of God the Father The glory of Christ is the glory of God And the Father was glorifyed by the son first of al by the obedience of the crosse death So Peter also glorified God by his deth Secondly because he was made knowen to the world to be the son of God So also God is glorifyed by vs when by oure good workes occasion to gloryfy him as our father is geuen to mortall men Thirdly God is glorifyed by Christ béecause he brought this worlde to the knoledge of him boath by his heauenly doctrine and also hy his miracles So all they glorify God which sette forth the knowledg of him in this world C. Christ therefore gathereth that he shall haue a glorious triumph by death in the which he sought only to glorify his father For the Father did not so séeke hys glorye by the Death of his sonne but that hée made him pertaker of the same with him also should suffer for a short time great glory should apeare in his death that which was fulfilled For the death of the Crosse dyd so lytle obscure the glorye of Christ that thereby the same dyd more brightlye shine for thereby apeared his vnspeakeable loue towardes mankinde his exceeding righteousnesse in making satisfaction for sinne and in pacifying the wrath of God and his wonderfull power in subduing death and destroying Sathan This doctrine is also to be applied vnto vs because although the whole world do conspire our infamye yet notwithstanding if we séeke sincerelye and with our whole heart to glorifye God there is no doubte but that he also wyll glorifye vs. i. Kin. 2.30 For he sayeth Him which glorifyeth mee wyll I glorifye And shall strayte waye glorifye him C. Christ encreaseth the consolacion by the shortnesse of the tyme least that delay should cause the disciples to doubt And although this glorye beganne at the daye of his resurrection yet notwithstanding that propagation is noted whiche followed straite after when by the power of the Gospell and of the holye Ghost he raysing vp the dead created vnto him selfe a newe people 33. Litle children yet a litle vvhile am I vvith you Ye shal seeke me and as I sayde vnto the Iewes vvhether I goe thyther can yee not come also to you saie I nowe R. Some wryters affirme that Swannes a lytle before their death sing verye swéetelye euen so Christ hauing at all tymes most gentlye dealt and spoken to his Disciples yet notwithstanding being neare vnto death hee handeleth them more friendlye calling them lytle children than the which name what can be more acceptable and swéete to a Godlye man C. By this gentle speache he declareth that he doeth not therefore goe awaye from them because he had lesse care for their saluation séeing hée loued them tenderlye He tooke vpon him our fleshe to this ende that he might bée our brother but in that other name there is greater vehemēcy of loue expressed And because it could not bée but that the departure of Christ would be a great grefe vnto the Disciples therefore he tolde them before hande that he should not bée long with them and therewithall exhorteth them to patience As if he shoulde saye Bv. Verye shortly lytle children the wicked shall laye handes on mee and carry me vnto death R. For the Crosse wayteth mee at the doores and by the Crosse I wyll goe out of this world vnto the Father and obtaine righteousnesse saluation and euerlasting lyfe for al that beleeue Ye shall seeke me M. That is to say It wyl shortly come to passe that ye shal desire my presence and haue a wonderful longing after me And as J sayde vnto the Jewes C. He repeateth vnto them the verye same wordes which he had spoken vnto the Iewes but in another scence For he sayeth that they cannot followe patientlye to suffer his temporall absence and he doeth as it were bridle them that they might keepe them selues within their compasse vntill they had finished their battaile in this earth He doth not therefore seclude them for euer from the Kingdome of God as he had done the Iewes but only commandeth them patientlye to abide his leysure vntyll such time as hée might bring them vnto him into his heauenly kingdome Reade the seueth and eight chapters going before beginning at the .34 and .21 verses 34. A newe commaundement geue I vnto you That ye loue togeather as I haue loued you that euen so ye loue one another M. After hée had foretolde them certaine thinges concerning his departure C. he addeth to the consolation an exhortacion to loue one another As if he shoulde saye When I am absent from you in bodye shewe by your mutuall loue that ye haue not béene taught by me in vaine let this be your continuall studye let it be your speciall meditacion that ye be farre from all disdaine loftinesse of minde Ielousye Enuye vaineglorye and from strifes and contencious C. Why he calleth this a newe commaundement there are diuers opinions Some thinke this to bée the reason that forsomuch as all that was prescribed in the Law concerning loue was lyteral and externall Christ writ the same in the heartes of the faythfull by his holye spirite And so in their opinion the Lawe is newe which he setteth forth after a newe fashion that it might haue his full strength But this seemeth to be far fetchte and contrarye to the purpose of Christ Other some expounde it to be called a new commaundement because although the Lawe doeth commaunde loue yet notwitstanding because it is mixed with many Ceremonies and circumstaunces depending vppon the same the doctrine of loue doeth not there so euidently appeare and contrarywise in the Gospell the perfection of loue is appointed without any shaddowes This interpretacion is not to be despysed Howbeit Christ séemed to speake now simply For we know that Lawes in the beginning are kept diligently but are by lytle and lytle
out by the Rulers of the Iewes out of the Churche of God C. This was no light offence to trouble their mindes that they should be driuen out of the company of the Godlye as wicked and naughtye men and that of those which hoast them selues to bée the people of God and gloryed in the tytle of the Churche Therefore in that hée sayeth they shal be excommunicated his meaning is this They shall cast you out of theyr Sinagogues they shall condempne you of impietye and heresie they wyll restraine you of water fyre and suche necessaryes they wyll banishe you and sell your goodes and they wyll account you not for Israelites but for Gentiles and Athiestes C. For the Godlye are subiect not onelye to persecutions but also to ignominy and reproche Euen as sayth the Apostle Paul Mee thinketh that God hath set foorth vs which are the last Apostles i. Cor. 4.9 as it were men appointed vnto death For we are made a gasing stocke vnto the world and to the Aungelles and to men Christ notwithstanding commaundeth to stande fyrme and stedfast against this temptacion because though they bée thrust out of Sinagogues yet neuerthelesse they shal abide in the kingdome of God The sum is that we ought not to bée discouraged by the peruerse iudgemēts of menne but rather stronglye to beare the opprobrie and shame of the Crosse of Christ being contented with this one thing that our cause whiche menne scornfully condemne is allowed of God Also hereby wée gather that the Ministers of the Gospell are not onelye euell intreated of the sworne enemies of the Gospell but also sometimes sclandered and euell spoken of by those which séeme to bée of the Churche and of the houshoulde of Christ and Pyllers of the Churche The Scribes high Priestes by whom the Apostles were condemned boasted that they were apointed of God to bée the Iudges of the Churche And in déede the ordinarye gouernment of the church was in their hands the office of Iudging came from God not from mē But by their tyrrany they had corrupted the whoale order instituted of God Thus it came to passe that the power which was graunted vnto them to edifycation was nothing else but siuyll oppression of the seruauntes of God excommunication which should haue bene a medicine to pourge the Churche was conuerted to banishe all impietye out of the same The which séeing the Apostles perceiued in their age there is no cause why wee shoulde be afrayde at this daye of the Popes curse with the which he thretneth vs because of the testimony of the Gospell For they canne doe vs no more harme than these ould excommunications dyd vnto the Apostles nay we ought to desyer nothing more than to be out of that company from whence Christe is banished But concerning excommunication and the abuse of the same read the ninth Chapter going before But the time shall come M. Christ sheweth what great hatered of the worlde the Apostles were like to sustayne It might séeme a light matter to be expelled and caste oute of the company of some men For what hurt was it to the Apostle to be expelled out of the Sinagogues of the Iewes As thoughe they should not shortly after haue gone out of the same though they had not bene expelled R. Therfore paraduenture it was tollerable ynough for them to suffer proscription and exile excepte the wicked should haue vtterly killed the Godly And peraduenture it was tollerable that they myghte also be slayne excepte the world should acknowledge without blushing that they doe wickedly and shoulde openly confesse that it doth therefore kyl the Godly because they beleeue in God and because they haue taught that which is godly but the world is so farre from confessing this that it will rather bee thought to doe well and to doe God good seruice by slaying the godly This is the true crosse C. For nowe of it selfe it is a verye harde matter for the Godly to be cruelly vexed but it is much more sharpe and gréeuouse that the Iniuryes whiche are done vnto the childeren of GOD by the wicked should be counted for iust due punishmentes belouging to their faltes But we must be so strong and boulde in a good conscience that we must patiently suffer our selues to be so oppressed till Christ shall appeare from heauen to defende our and his cause who wyll take vengeaunce vppon those which haue not knowen God C. But it is merueile that the enemies of the trueth when their owne conscience doth accuse them can beare such a fayre shewe not onely before men but also challenge vnto them selues prayse beefore God for theyr most wicked crueltye Wee aunswere Hipocrites although their owne conscience doth accuse them yet notwithstanding they always flatter and deceiue them selues They are ambitiouse cruell and prowde but yet they couer all these vices with the pretence of zeale by which they promise vnto them selues impunitye To this also is ioyned a sertayne furiouse dronkennesse after they haue imbrued them selues wyth the bloud of martyres R. Wherefore the worlde beeing wyse will not séeme to doe euell to persecute the worde of the Lord nor to kill the true Euaungelistes For it professeth that it loueth and honoreth these it professeth that it beleeueth the word of the Lord but it sayeth that it will not beare with bringers in of newe thinges with the disturbers of the peace and with the contempners of humaine and diuine ryghteousnesse and that it doth not beleeue their worde to be the word of God but rather a fained immagination found out to trouble and disturbe all Religion and loue of honestye And thus are the godlye slayne of the world as the authours of all euell that not without shewe of perswation and probable reasonne For Christ also hym selfe was fastened to the Crosse not as the sonne of God but as an enemie vnto him R. So his disciples were thought vnworthy to liue vpon the earth A. Wherfore we being in suche straytes let vs imbrace the worde of the Lorde Iesu with a liuely fayth let vs in pacience possesse our soules 3. And suche thinges will they doe vnto you because they haue not knowne the Father neither yet me C. Christ doth not in vayne bring his Apostles vnto this consideration that there is one onely cause why the vnbeléeuing doe so rage against the godlye namely because they knowe not God Notwithstanding this is not spoken to extenuate their fault but rather that the Apostles might with a good courage despise their blinde madnesse R. As yf he should saye They boaste of GOD but they knewe not GOD because they persecute the worde of God And he which persecuteth the worde of God persecuteth God himselfe and knoweth not God although he boaste of him For God is knowne by his worde which is the Sonne of God C. Moreouer by these wordes wee are taught what great wickednesse the ignoraunce of God is whiche maketh them