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
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
him but that which was diuine yea in that he hauing so small knowledge of Christe gaue and submitted him selfe whollye vnto him his Faith and ready obedience deserueth the more praise Bv. Wherefore if we simplye beléeue the worde of God and contemne not the Sacramentes of the Lorde he wyl geue and performe vnto vs all that hée hath promised A. For he is Faithfull 2. Tim. 2.13 hée knoweth not howe to lye and he cannot deny him selfe 8. So the neyghboures and they that had seene him before vvhen he vvas blind sayde Is not this he that sate and begged Bv. Here the Euangelist sheweth howe this miracle was made knowne first to the common sort of people and after that to the Rulars M. The blind man after he was restored to his sight returned first of all from the Poole of Syloh to his friendes and acquaintance with great ioye For his Parentes were alyue in that Citye as ye shall sée anon And herevppon came the occasion of reuealing and publishing this miracle For if he had aboade among straungers and those which knewe him not the miracle of his illuminacion had styll remained vnknowne C. Howbeit the blind man was not onelye knowne to his neyghbours but also to many of the inhabitauntes of the Citye because hée was wont to syt begging at the Gate of the Temple and such among the common sort of people dyd the more beholde him B. And thus we sée howe all thinges serue the Lorde For in this that this man was a beggar it serued somewhat to the setting forth of the glorye of God for herevpon it came that he was known to many and so hée was knowne more and more 9. Some sayde this is he other sayde he is lyke him Hee him selfe sayde I am euen hee C. As impietye is cunning and expert inough in obseuring the workes of God many thought that it was not the same man because in him the vnwonted and wonderfull power of God was to be séene euenso the more bright that the maiestie of the workes of God is the lesse credite and faith it hath among men But their doubting was a helpe and furtheraunce to allowe and confirme the Gospell because hereby it came to passe that by their proclayming of it the blind man dyd the more set forth the grace of Christ Bv. In whome we maye behoulde the nature and disposition of suche as are illuminated by Christ These men with him geue testimony vnto the trueth they do simply and truely set forth the workes of the Lorde and they doe expreslye confesse Christ M. Also no Christian whiche is made partaker of the grace of Christ by repentaunce ought to deny what he was before his conuersion but to confesse him selfe howe euill soeuer he hath béen to the glory praise of the grace of Christ Math. 9.9 So Mathewe is not ashamed to confesse that he was a Publicane before his conuersion Paule also in diuers places of his Epistles maketh mencion of his condicion before his conuersion that he might the more largely commend the grace of Christ i. Cor. 15.9 Galat. i.iij. Acts. 22.4 Acts. 26.9 At this daye they whiche from base estate and as it were from the dunghill are aduaunced to honour doe notablye dissemble their former condition whereby they deserue to be restored to the same againe 10. Therefore sayde they vnto him howe are thine eyes opened M. They which thus demaunde doe testifye so farre forth of the miracle of illuminacion that they declare that they sée not howe it is possible that the eyes of one that is borne blinde shoulde bée opened and so by demaunding they set forth the glorye of Christ wyll they nyll they 11. Hee aunswered and sayde The man that is called Iesus made claye and annointed mine eyes and sayde vnto mee Goe to the Poole Syloe and washe And when I went and vvashed I receiued my sight R. Hée simplye openeth the matter as it was I went and washed and I sée After faith commeth health and after health commeth the confession of the name of Christ C. This good successe and happye fruite of obedience teacheth vs to set all lettes Impediments aside and bouldlye to goe forward whether soeuer the Lorde calleth vs and let vs not doubte but that whatsoeuer wée take in hande shall haue prosperous successe if so bée we bée lead and guided by him 13. Then sayde they vnto him Where is he He sayd I cannot tell Bv. This argueth that the blinde man had not as yet séene Iesus neyther knewe him by his Face or countenaunce M. For Iesus dyd not abyde in that place vntyll the blinde man returned from the Poole of Syloe with his eyes opened Bv. but as he dyd verye often at other times so here also so soone as he had sent him to the Poole he went apart that by his example hée might teache vs humilitie and modesty M. He had done the worke of his Father after the which he departed 13. They brought to the Pharisees him that a lytle before was blinde C. The narration whiche nowe followeth doeth declare that the wicked are so farre from profiting by the worde of God that the more they are vrged by the power thereof the more they spewe out theyr conceyued poyson The restoring of the sight to the blinde man ought verilye to haue mollefied stoany heartes but the Pharisées being astonished at the newnesse and greatnesse of the thing should haue stayed so long vntyl they had tryed and found whether it were a Diuine worke or no but the hatered of Christ made them so rashe madde that by and by they condemne that whiche they heard to bée done by him Bv. Therefore so soone as the miracle of Christ was knowne to the common sort of people it was also knowne to the Rulars C. And the Euangelist nameth the Pharisées not because other sectes were fauourable vnto Christ but because this secte was more boulde and stoute to defende the present state than the rest For hipocrisie is alwaye cruel and prowde Hipocrisy euer cruell and proude And it is vncertaine with what minde they brought this blind man to the Phariseis B. Some thinke that they desired to tell them that the Lorde whome they so persecuted was not an euil man hauing done so great a miracle C. It may bée also that many flatterers to please the Phariseis sought to obscure and ouerthrowe the glorye of the miracle Othersome thinke it more likelye that the greater part of the common people suspending their iudgement would haue the Rulars and gouernours to bée Arbiters and Iudges of the matter In the meane time they being wyllingly blinde in the bright Sunne shine bring darkenesse to them selues to obscure his light This is the preposterous religion of the common sort of people which adoreth and reuerenceth the wicked tirants of the Churche vnder the pretence of diuine reuerence but as for God they contemne both in wordes and workes or at least
rest of the Iewes who began to beléeue in Christ because of so notable a miracle but when they had séene the verye same they were so farre from beléeuing that because of them they went about to betraye him C. In the which appeareth detestable ingratitude or rather horrible madnesse Whereby we gather howe blinde impietye is The resurrection of Lazarus should haue mollified their stoany harts but there is no worke of God which the impietye of their poyson doeth not infecte and corrupt with bitternesse Therefore to the ende men may profite by the miracles of God it is necessary that theyr heart be purged For whosoeuer haue not the feare of God although they sée heauen and earth confounded togeather wyl not ceasse by ingratitude to reiect wholesome doctrine So a man maye sée at this daye many of the frantike enemies of the Gospell to fight against the mightye hande of God requiring notwithstanding miracles at the handes of the Ministers of Gods worde but to no other ende than by obstinate resisting to shewe them selues to bée monsters of men M. A man shall finde also many who after the ensample of these wicked ones being eyther styrred vp by enuye or else moued to please others doe report those thinges which in them selues are good and can not be blamed to wicked men that they maye prouoke them more and more to lye in wayte for good men C. And they brought newes of the myracle vnto the pharises because they were bytter enemies of the Gospel R. They were the instrumentes of Sathan to whome Christ was the sauour of death vnto death the stombling stoane and the rocke of offence 47. Then gathered the highe Priestes and the Pharisees a counsayle and sayd what do we for this man doth many myracles M. The chéefe Priestes and Pharisées being in outwarde shewe the Prelates and chiefe pillers of the Iewishe Religion hearing of so notable and wonderfull a myracle and hauing regarde to theyr name dignitye and estimation sought meanes and wayes to hynder the glorye of Christ and to defende their Lordshippe and gouernment whiche they had ouer the people of God C. Verylye if they had not béene more scencelesse than brute Beastes they would haue geuen some reuerence towarde Christe after so notable a declaracion of his diuine power but nowe they gather them selues togeather and take counsayle howe they may ouerthrowe the glorye of GOD the sight whereof ought to haue made them abashed What doe wee Bv. As the wicked in all theyr affayres are vncertayne what to doe amazed and confounded euen so their counsailes are not without greate care and trouble C. In these wordes they seeme to accuse their owne sleuth and negligence as yf they should say that Christ by their forbearaunce had more fame and glory whereas it laye in them to hinder the same This is the confidence and trust of the wicked by which they perswad them selues that they can do all thinges as though it were in their handes to doe what they list For this man doth many myracles B. Behoulde here howe monsterouse mad impietie is They acknowledge that he doeth such signes and wonders that no man can deny but that he hath power ouer lyfe and death and yet they consyder not that if they withstand hym they shal laboure in vaine Therefore very obstinately and wilfully they prepare them selues to oppresse the glory and power of God which shyned in the myracles of Christ But God in the mean time is not a sléepe for although he let them alone for a tyme laugheth their foolish arrogancie to scorne yet notwithstanding at the length he powreth vppon them the full measure of his wrath as we maye reade in the twelfe verse of the second Psalme M. But what needed they to gather a counsaile when as they had already not only among themselues but also by a publique Edict Iohn 9.22 condemned the doctrine of Christ But impietie though it be ouercome a hoondered times yet notwithstandinge it will not geue place vnto the trueth of God 48 If we let hym scape thus all men wil beleue on him and the Romaines shall come and take awaye boath oure roome and the people M. These men thought that it was by their permission that Christ wrought so many miracles and that it laye in their handes to staye him from working the same C. If so bée Christ had béene a deceiuer their office had béene to withstand him least shée should drawe away the shéepe from the Lordes foulde but in confessing his miracles they plainlye inough declare that they care not for God whose power they so securely and disdainfullye contemne All men wyll beleeue on him R. As if they should saye If so be we winke at his doinges all Iewry wyl account him for a King and the Messias M. Is faith then such a matter that it requireth the high Priests Magistrats to fauour the same Naye verily for although ye should go about by violence to constraine men to beléeue in Christ yet neuerthelesse all men would not beléeue in him Faith in Christ dependeth vpon election Gods calling which no mortall men can restraine O ye blind guids Faith dependeth on election and Gods calling al men were not elected to this Faith and therefore there was no cause why ye should feare that although ye dyd so suffer Christ all men woulde beléeue on him And the Romaines shall come C. These men to couer and clâ—ake theyr wickednesse pretende a loue and care to wardes the common wealth and profite of theyr countrey But they speciallye feared least theyr cruell gouernement should decaye yet they faine to bee careful for the Temple for the worship of God for their countrey and for the state of the people Before they confessed that Christe wrought many Myracles and nowe they are afearde of the Romaines as though the power of GOD were not sufficient for theyr safetye whiche playnlye declared it selfe in those myracles Therfore the Euangelist geueth vs to vnderstande that the cause of their consultation was the perill whiche was at hand B. And this pretence of the enemies of Christ had some shew of trueth because they had suffred alredy many thinges at the handes of the Romaynes for diuers seditions and rebellions Therefore they would haue it séeme that it woulde come to passe that all the people would beléeue on the Lorde and to receiue him for Christe and the Mesias and make hym a King that then the Romaines would come and beséege the Cittie and carrye away the people captiue Thus impyetie alway findeth somewhat that hath some shew of profite to beguile the simple withall C But that is an vntoward consultation to avoyde perills whiche cannot be shunned vnlesse we forsake the righte course Firste we muste séeke what the Lorde commaundeth and what he wyll haue done this we ought to do what successe soeuer we haue But these men séeke to destroye Christe lest any inconuenience happen if so
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
Gospell not to liue at their owne pleasure but that their light might shine before men not to be Princes of this worlde but to beare the crosse wyth Christ Who came not to be ministred vnto Mat. 20.28 but to minister him selfe and to giue his life a redemption for many M. Wherfore let the Bishoppes of Rome marke well and sée how they defend their Lordship which they haue in the Churche vnder the pretence of Christ 19. And for theyr sakes sanctifie I my selfe that they also mighte be sanctified through the truthe R. To sanctifie is to ceparate to diuine vses C. Therefore in these words he doth more playnly explicate from whence that sanctificatioÌ„ doth come which is wrought in vs by the doctrine of the Gospell namely bicause he hath consecrated him selfe to the Father that his holinesse mighte appertayne vnto vs. For as the blessinge is extended from the firste fruites to the whole increace euen so the spirite â—f God doth sprinkle vs with the holinesse of Christe and maketâ— vs partakers of the same and that not onely by imputation for by this meanes he is sayde to be made vnto vs righteousnesse but he is also saide to be made vnto vs sanctificaon .1 Cor. 1.30 bicause after a sorte he offereth vs to the Father that by his spirite we may be renued into true holynesse And althoughe this sanctification perteineth to the whole lyfe of Christe yet notwithstanding it is specially to bée seene in the sacrifice of hys death bicause then he appeared to be a true Priest whiche consecrated the Temple the Altar all the Vessels Exod. 29.1 and the people by the power of his spirite A. Euen as before tyme in the Lawe it was shadowed R. Christe therefore sanctifieth him selfe That is he is made the instrument of God the Father by whiche he is glorified he offereth and sacrificeth him selfe that we also may be made the instrumentes and true sacrifices of hys diuine glory Sanctification M. For Christe hath not so sanctified hym selfe for vs that we may abide prophane and farre separate from the communion of his spirite and sanctification but although we be saued by hys onely holynesse yet notwithstanding we are sanctified also by the participation of his spirite They which are voyde of the same promise vnto them selues in vayne the fellowship of Christ Wherevpon the Apostle sayth Rom. 6.4 VVe are buried vvith him by Baptisme into his deathe that lykevvyse as Christe vvas raysed vp from the dead by the glory of the Father euen so vve also shoulde vvalke in nevvnesse of lyfe And in another place he sayth Roma 12.1 Offer vp your bodies a quicke sacrifice holy and acceptable vnto God vvhiche is your reasonable seruice This therfore is the sence meaning I sanctifie my self that is I dye for them that they by my death may be filled with the spirite of sanctification and may be made the holy vessels of God by the reuealed spirite of the Gospell M. This the Apostle comprehendeth in these wordes Hebr. 10.10 In the vvhiche will we are made holy euen by the offering of the body of Iesus Christe once for all In the truthe The worde of God is the truth euen as Christ sayd before Therefore the sanctification of the ministers of Christe and of the faythfull Acts. 15.9 Fayth maketh al thinges cleane consisteth in the truthe of Gods worde vppon the whiche fayth is grounded by whiche God purifieth the hartes Without this all things are prophane and vncleane 20. Neuerthelesse I pray not for them alone but for theÌ„ also which shall beleue on me through their preaching R. Thirdly Christe prayeth for all the faythfull whiche should be to the ende of the world This verily bringeth great consolation For if so be through the doctrine of the Gospell we beléeue in Christ there is no cause why we should doubt but that with the Apostles we are vnder Gods protection so that none of vs can perishe This praier of Christ is a quiet hauen into the whiche whosoeuer entereth he is safe from all perill of shipwracke for his wordes are of as great force as if he had solemly sworne that he is carefull for our saluation R. And firste of all this place confirmeth the authoritie of the Apostles agaynst those which very contemptuously extinuate and disprayse the preaching of the Gospell by the Apostles Prou. 20.9 for that they were men also subiect vnto errours And it is true that they were men in lyfe and in workes for who can say my harte is cleane but they preached the doctrine of the Gospel not by humaine but by the diuine ministerie Wherevppon Christe also prayeth for those which shoulde beleeue through their preaching Furthermore let our consciences be confyrmed agaynst the worlde and agaynst all the afflictions of the worlde For so soone as Christe prayed the Father hearde and the father hearing what remayneth but hys grace and readie affection towarde vs C. Let this also suffice vs whiche knowe that our fayth is founded vppon the Gospell preached by the Apoples though the worlde condemne vs a thousande tymes namely that Christe acknowledgeth vs for his speciall charge and coÌ„mendeth vs to his father Ioh. 11.41 of whom he can not choose but be heard C. When he addeth Throgh their preching He very well expresseth the forre and nature of fayth M. Euen as the Apostle Paule also Rom. 10 17 when he sayth that fayth coÌ„meth by hearing And the worde of the Apostles is nothing else but the Gospell which they were commaunded to preach in the worlde Mar. 16.15 C. Wo then vnto the Papistes whose fayth is so farre from thys rule that they are not ashamed most blasphemously to say that the scriptures are like vnto a Shipmans hose and to a nose of waxe and that therefore the tradition of the Churche shall be their direction and rule of fayth But let vs be assured that the same fayth onely is approued of the sonne of God our Iudge alone whiche is conceyued by the doctrine of the Apostles For there shall no certayne testimonie any where else bee founde than in their writinges We muste also note what fayth the word of the Apostles doth bring foorth This Christ declareth when he sayth Which beleeue in me Let nowe the Iewes Turkes and Romishe rable glory of their fayth but it maketh no matter what euery one beleeueth and in whome he beleeueth Euery doctrine hath his fayth but the Apostolicall doctrine begetteth onely the faith in Christ And this faith alone is partaker of this prayer of Christ of the promises concerning euerlasting life 21. That they all maye be one as thou father arte in me and I in thee and that they also may bee one in vs That the world may beleue that thou hast sent me R. That which Christ prayed for his Apostles he nowe also prayeth for all the faythfull that they might be of one fayth