Harmony of the Gospels, Commentary on gospel of John · Chapter 11

Harmony of the Gospels · Commentary on gospel of John · Chapter 11

p. 259Chap. II.

1 ANd there was a certaine man sick called Layarus of Bethania the towne of Marie and Marthe her sister.

2 And it was Mary that aunointed the Lord with oyntment, and wiped his feete with her hayre, whose brother Layarus was sicke.

3 Therefore his sisters sente vntounto him, saying, beholde, hee whome then louest is sicke.

4 And when Iesus hard this, he said, this sicknes is not vntounto death▪ but for the glory of God, that the sonne of God may be glorified through it.

5 And Iesus loued Martha and her sister, and Layarus.

6 Therefore after that hee heard that hee was sicke, he abode then in the place where he was two dayes.

7 Then afterwarde he saide vntounto his disciples. Let vsus goe into Iury againe.

8 His disciples say vntounto him, Master, the Iewes sought euen now to kill thee, and doest thou goe thither againe?

9 Iesus answered, are there not, twelue houres of the day? If any man walke in the day time, be stumbleth not: because hee seeth the light of this world.

10 But and if any man walke in the night, hee slumbleth, because he hath no light.

1 And there was a certaine man sicke. The Euangelist passeth ouer vntounto another historie, which conteineth a most famous myracle. For besides that Christ did shewe a singuler token of his diuine power in raysing Lazarus from death, he hath also set before our eyes liuely image of the resurrection to come. And this was as it were the last act & conclusion: for the time of his death did now draw neere. It is no maruell therefore if he did especially set foorth his glory in that worke, the remembrance whereof he would hauehave deeply imprinted in their minds, that it might be a certaine sealing of all the former thinges. Christ had raysed vp other that were dead, but nowe he sheweth his power vponupon a rotten and stinking carkasse. The circumstances which serue in this myracle to set foorth the glory of God, shall bee noted in their place and order. In that he saith that Lazarus was of Bethania the towne of Mary & Martha, it is likely that this was expressed, because Lazarus was not so famous amongest the faithfull as were his sisters. For these holy women were wont to lodge Christ, as it appeareth out of Luk. 10. 38.

p. 260The Monkes and such bablers in time of Papisti…e did too grosly erre, who made of Castellu… (that is a little towne or streete) a Castle. It proceedeth from like ignorance that they feigne that this Mary the sister of Lazarus, was that infamous and wicked woman, whereof Luke maketh mention. 7. 37. The annoynting was the cause of the errour: as if it did not manifestly appear that Christ was oftentimes annoynted, and that in diuers places. The sinnefull woman of whom Luke maketh mention, annoynted Christ at Ierusalem where she liued. And Mary did the same thing at Bethania afterward in her streete. And the pretertense which the Euangelist vseth, annoynted, must not be referred vntounto the time of the thing done, which we hauehave now in hande, but vntounto the time when the Euangelist did write, as if he should say this is Mary whiche did afterwarde powre out the oyntment, which caused the murmuring amongst the disciples.

2 Beholde, hee whome thou louest is sick. A short message, but yet such that Christ might gather out of the same what the two sisters meant for vnderunder this cōplaint they do modestly insinuate their praiers, that he would helpe them. For we are forbidden to vse a long forme of prayer: yet the summe is this, that we must cast our eares, and what miseries soeuer doe vexe vsus into God his bosome, that he may send remedie for them. So doe these women deale with Christ. They doe familiarly lay before him their griefe, and doe hope to be released thereof. VVe must also note that they conceiue hope to obtaine helpe, by the louelove of Christe. And this is a continuall rule of praying aright: for where the louelove of God is, there is certaine and present health: because he loueth not, and forsaketl.

4 And when Iesus heard this. His meaning was by this answere to deliuer his Disciples from care, least they shoulde be greeued, because they sawe him so carelesse in his friend his daunger. Therefore least they shoulde be in the meane season carefull, hee saith that the sicknesse is not vntounto death: but he rather promiseth that it shalbe vntounto him a new matter of glory. Furthermore, although Lazarus were dead, yet because Christe restoreth him shortly after vntounto life, respecting this end, he saith that the sicknesse is not vntounto death. The other member, for the glory of God, is not so set against it, as if this were a perpetuall argument. For wee know that euen whilest the wicked do perish, the glory of God doeth no lesse manifestly appeare in their destruction, then in the saluation of the godly. But Christ dyd properly in this place speake of the glory of god which was ioyned with his office.

Furthermore, there appeared no fearefull power of God in the myracles of Christe, but that which was sweete and bountifull. Therefore seeing that he affirmeth that there is no perill of death, when hee will shew foorth his glory and the glorie of his father, wee must consider wherefore, and to what and he was sent of his father: namely, that hee may saue, & not destroy. Furthermore, this speech is of great importance, for the glory of God, that the sonne of God may be glorified. For we doe gather thereby, that God will bee so knowen in the person of his sonne, that what honour soeuer he requireth to be giuen vntounto him, may be giuen vntounto his sonne.

Therefore we had before chap. 5. 23. He that honoureth not the sonne, p. 261doth not honour the father. VVherefore the Turkes and Iewes doe in vaine pretend that they worship God, seeing that they rayle vppon Christ and are enuiously bent against him: yea by this meanes they endeuour to pull away God from himselfe.

5 And Iesus loued Martha. These things seeme at the first blush to bee contrary, that Christ tarryeth two dayes beyonde Iordan, as not regarding Lazarus his life, and is yet said to louelove him and his sisters. For seeing that louelove causeth carefulnesse, he ought to hauehave runne vntounto him. Furthermore, seeing that Christ is the only glasse of Gods fauour, wee are caught by this his delay, that we must not esteeme the louelove of God by the present estate of thinges. Hee doth oftentimes deferre his aide when he is requested, either that he may the more sharpen the feruentnesse of praying, or that he may exercise our pacience, and may also accustome vsus to obey. Therfore let the faithfull so craue Gods helpe, that they doe also learne to suspend their petitions, if at any time hee stretche foorth his hande more slowly to helpe them, then necessitie seemeth to requyre. For howsoeuer he linger, yet doth hee neuer sleepe, nor forget those that bee his. In the meane season let vsus be certainly persuaded that he will hauehave all those whom he loueth to be saued.

7 Then afterward he saith. He doth now at length declare that he cared for Lazarus, whan as the Disciples thought hee had forgotten him, or at least that he preferred other thinges before the life of Lazarus, Therefore he exhorteth them that passing ouer Iordan, they goe into Iurie.

8 Master, euen now the Iewes sought. VVheras the disciples terrifie Christ, they doe it peraduenture not so much for his sake as in respect of them selues, because eueryevery one is afraid of himselfe: like as the daunger was common to them all. Therefore seeing that they withdraw themselues from the crosse, and are ashamed to confesse so much: they pretend that they are carefull for their master, which hath a fairer shew. The same thing befalleth manie dayly: for they which foreslowe their duetie for feare of the crosse, gather to themselues many cloakes and colours here and there to couer their softnesse withall, least they seeme to defraude God of his due obedience without iust cause.

9 Are there not twelue. This place hath been diuersly expounded. In that some hauehave thought that we are taught by these wordes, that the mindes of men are mutable, so that they take sometimes new and other counsell eueryevery houre, it is too farre from Christ his meaning: neither had I vouchsafed to recite it, vnlesse it had been a common prouerbe. Therfore let vsus be content with the naturall and plaine meaning. First of all, Christ boroweth a similitude frō y^e night & day. For if any mā iourney in the darke, it is no maruell if he stumble oftentimes, or goe astray, or fall: But the light of the Sunne sheweth in the day time, the way, that ther may be no danger. And the calling of god is like vntounto the day light, which suffereth vsus not to wāder or stumble. Therefore whosoeuer doth obey the worde of God, and taketh nothing in hand without his commaundement, he hath him also from heauen to be his guide and directer, and vponupon this hope he may safely take his way without feare: for (as it is in the Psalm. 9. 11.) whosoeuer walketh in his wayes, hee hath his Angels to keepe him, and by their guiding is hee defended, least hee p. 262dash his foote against a stone. Therefore Christ trusting to this aide, goeth forwarde couragiously into Iurie, not fearyng stonyng: because wee are in no daunger of going astray, where GOD, doing the dutie of y^e sun giueth vsus light, & doth gouerne our course. VVe are taught by these wordes, that so often as man doeth submit himselfe vntounto his owne counsels without the calling of God, his whole life is nothing els but a wandering and erronious course: and that those which seeme to themselues to be most wise, when as they aske not the mouth of God, an I hauehave not his spirite to be the gouernour of their actions, are blinde and goe grabbing in darknes: & that this is the only right way, if being well assured of the calling of God, we hauehave God alwayes to go before vsus. The certaine hope of prosperous successe, doth ensue this rule of framing the life: because it cannot bee but that God doeth gouerne happily. And we hauehave more then neede of this knowledge, for the faithfull can scarse set one foote forward to follow him, but Satan doth lay a thousand stumbling blockes in their way, hee sheweth them diuers daungers on eueryevery side, and endeuoureth by all meanes to stop the way before them. But whenas the Lorde doth bid vsus goe forward, hauing as it were lighted his light, we must goe forwarde couragiously, although many deathes doe stop the way, because he doth neuer bid vsus goe forwarde, but he doth therewithall encourage vsus by adding a promise, so that we may certainly persuade our selues, that that shal fal out well for vsus, whatsoeuer we take in hande at his commandement. This is our charriot, whereinto whosoeuer shall climbe, he shall neuer faynte for wearisomnesse: yea if the lets be harder then that we can be carryed through them in a chariot, yet being furnished with these winges, wee shall alwayes find a way to get out, vntill we come to the marke: not because no aduersitie doeth befall the faithfull: but because aduersitie helpeth them forward vntounto saluation. The summe is this, that the eies of God shalbe alwaies ouer those to keepe them, who shall be obedient and readie to marke his becke.

Againe, we doe gather heereby that so often as men neglecting and despicing the worde of God doe rashly flatter themselues, and take in hand whatsoeuer pleaseth them, all the course of their life is accursed of the Lorde, and there is vengeance alwayes prepared for their boldnesse and blinde lust. And here Christ diuideth the day into twelue houres according to the olde custome. For although the dayes doe differ in Sommer and VVinter, yet they had alwayes twelue houres in the daye, and twelue in the night.

11 Hee spake these thinges, and after this he saith vntounto them, our friende Lazarus sleepeth: but I goe to awake him.

12 Therfore his disciples said, Lord, if he sleepe he shalbe safe.

13 Howbeit Iesus spake of his death: but they thought that hee spake of naturall sleepe.

14 Therefore Iesus said then plainely vntounto them, Lazarus is dead.

15 And I am glad for your sakes, that I was not there, that you may beleeue. But let vsus goe vntounto him.

16 Then Thomas that was surnamed Didimus, said vntounto his felow disciples, let vsus go also that we may die with him.

p. 26317 Therefore Iesus came, and founde that hee had lyon in the graue foure daies alreadie.

11 Our friend sleepeth? Because hee said before that the sicknesse was not vntounto death, least the disciples should bee too much troubled with a thing vnlooked for, he doth now also declare that he was dead, and putteth them in hope of his resurrection. And their rudenesse is wonderfull, that they vnderstand the saying of Christ of sleepe. For although it be a metaphoricall kinde of speech, yet is it so often vsed, and so common in the scriptures, that it ought to hauehave bin wel knowen vntounto al the Iewes.

12 If he sleepe, he is safe. VVhen as they say that sleepe will be wholesom for Lazarus, they do by this means by the way exhort Christ not to goe thyther. And yet doe they not craftily wrest the wordes of Christe vntounto their owne commoditie: but because they thought hee spake of sleepe, they doe willingly catch at that occasion to escape daunger, Augustine and many after him, do cunningly play the Philosophers in this worde sleepeth: namely, that it is applyed vntounto death for this cause, because it is as easie a matter for God to rayse the dead to life, as it is for vsus toawake those that sleep. But we may gather out of the continual vse of the scripture, that Christ thought no such thing: yea seeing that this selfe same translation is common also amongest the profane writers, it is without all doubt, that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing, euen as the body of man when he sleepeth. For which cause sleepe is not vnfitly tearmed the image of death, & in Homer it is called the brother of death. Furthermore, whereas by this worde, the sleeping of the bodies onelyonly is signified, certaine mad felowes do most foolishly wrest it vntounto the soules as if being depriued of vnderstanding they were in daunger of death. Furthermore, Christe setteth foorth his power in this, because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe, yet Christe sheweth that he is the Lord ouer death, when as he saith that he awaketh those whom he restoreth to life.

Therfore Iesus said thē plainely vntounto them. This was the most singuler goodnesse of Christ, that he could suffer so great grossenesse in his Disciples. And truely he deferred to endow them with greater grace of the spirit, for a season, that being renued in a moment, the myracle might bee the greater. VVhen he saith, And I am glad for your sakes, his meaning is that his absence was profitable for them, because his power should hauehave byn more obscure, if he had holpen Lazarus by and by. For the nigher the workes of God doe drawe vntounto the ordinarie course of nature, the more base doe they waxe, and the glory thereof doth the lesse appeare: which thing we doe dayly trie. For if hee reache foorth his hande by and by we do not lay holde vponupon his helpe. Therefore to the ende the Disciples myght acknowledge, that the resurrection of Lazarus was indeed a work of God, it was requisite that it should be deferred, that he might be most farre from all remedie that could come by meanes of man.

And we must remember that which I saide before, that the fatherly sufferance p. 264of god is here represented in y^e person of Christ. Therfore when as God doth suffer vsus being ouerwhelmed, with griefs long time to languish, let vsus know that hee doeth by this meanes prouide for our safetie. VVe truly doe grone being carefull and sorrowfull: but the Lorde reioyceth in our welfare: and there appeareth in this poynt double gentlenesse of his, that he doth not only pardon our faults, but doth ioyfully find meanes to redresse the same.

That you may beleeue. He doth not meane that this was the first beginning of faith in them, but a confirmation of the faith which was already begun, for as much as it was very small and weake. Neuerthelesse he telleth them that they would not hauehave beleeued, vnlesse the hande of God had been openly shewed.

16 Then Thomas. Hitherto the disciples endeuoured to pull backe Christe. Now is Thomas readie to follow: but without any confidence: he doth only arme himselfe with Christ his promise, that he may follow him ioyfully and quietly. For these are wordes of distrust, Let vsus goe that we may dye, whereas it became them to be sure of life. Furthermore, the relatiue (him) may bee expounded as well of Lazarus as of Christ: but and if you expound it to be spoken of Lazarus, it is a taunt: as if he had saide, what good shall we doe by comming thither? Vnlesse peraduenture we cannot otherwise doe the dutie of friendes, vnlesse we die together with him. Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this (as I hauehave said) floweth from a rash zeale: because he should rather hauehave been encouraged by the faith of the promise.

18 And Bethania was high to Ierusalem, almost fifteene furlongs.

19 And many of the Iewes came vntounto Martha and Mary, that they might comforte them, for their brether.

20 Therfore when as Martha had hearde that Iesus did come, the came to meet him: and Mary sate at home.

21 Therefore Martha saide vntounto Iesus, Lord, if thou hadst been heere, my brother had not been deal.

22 But nowe I knowe also, that whatsoeuer thou shalt desire of God, God will giuegive it thee.

23 Iesus saith vntounto her, thy brother shall ryse againe.

24 Martha saith vntounto him, I know that he shall rise againe in the resurrection in the last day.

25 Iesus saith vntounto her, I am the resurrection and the life: he that beleeueth in me, though he were dead, yet shall he liue.

26 And eueryevery one that liueth and beleeueth in mee, shall neuer die. Doest thou beleeue this?

27 Shee saith vntounto him, truly Lord I beleeue, that thou art Christ the sonne of God, which shoulde come into the worlde.

12 And Bethanie was. The Euangelist doth diligently prosecute those thinges which serue vntounto the certaintie of the historie. He sheweth how nigh Ierusalem was vntounto the towne of Bethanie, least any shoulde maruell, that many of their friendes came thence to comfort the sisters, whō God would hauehave to beare witnesse of the myracle. For although they p. 265were moued with the dutie of curtesie, yet were they gathered together by the secrete counsell of God, to some other ende, least the resurrection of Lazarus should be obscure, or shoulde hauehave those onelyonly to beare witnesse thereof, who were of his owne family. And here is proued the malicious vnthankfulnesse of the nation, that this so manifest a token of Gods power being shewed in a famous place, in a great assemblie of people, and euen almost at the gates of the Citie (as vponupon a stage) doth straightway vanish out of their sight. Yea the Iewes shutting their eyes maliciously, did of set purpose not see that which was before their eies. And truly this is no new or strange thing, that men who doe alwayes too greedily gape after myracles, are altogether dull and blockish at the consideration thereof. The distance of place which is here noted, was not two miles. For a furlong containeth sixe hundred foote, that is an hundred and fiue and twentie pases.

19 That they might comfort them. This was the thing for which they came, but God had respect vntounto another thing, as I hauehave alreadie saide. Furthermore, it appeareth that the house of Lazarus and of his sisters was full of dignitie, and honourably reuerenced. And because it is a naturall thing that the death of friendes should bring vntounto men sorrow & heauines this dutie whereof the Euangelist maketh mention is not to be disalowed: saue only that the corrupt excesse whiche reigneth as in other parts of the life, so in this, doth corrupt a thing which is of it self not to be discommended.

20 Therfore when Martha had heard. Martha went out of the Towne, as wee shall afterward see, peraduenture not only for reuerence sake: but that she might receiue him more priuily: because the daunger was freshe in memorie, and the rage of the enemies was as yet scarse wel appeased, which being somewhat pacified by the departure of Christ into Galilee, might breake out a fresh so soone as it was heard that hee was returned.

21 Lord, if thou hadst been heere. She beginneth with a complaint: although shee doeth by this meanes modestly signifie vntounto him what shee wold. For it is as much as if she shold say, Thou couldest by thy presence hauehave deliuered my brother from death, yea thou canst euen now do it: because God will denie thee nothing. And by speaking thus, she doth rather fauour her affection, then keepe her selfe vnderunder the rule of faith. I confesse indeede that these wordes did partly proceede from faith: but I say, that ther were certaine disordered affectiōs mixed with thē, which carryed her beyond her boundes. For whence had she this hope that her brother should not hauehave died if Christ had been present? Truly it was not conceiued of any promise of Christe, therefore it remaineth that she doth rather obey her owne desires, then submit her selfe vntounto Christ. It is a poynt of faith that shee ascribeth vntounto Christe power and most singuler goodnesse: but in that she promiseth herself more then she had heard of Christ, that agreeth not with faith. For we must alwayes hold the mutuall consent betweene the worde and faith, least man doe forge vntounto himselfe any thing rashly besides the worde of God. Moreouer, Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with, and intangled with immoderate desires, and not altogether voide of superstition, could not shine out p. 266with perfect brightnesse: so that there do only certaine sparkles appeare in these wordes.

23 Thy brother shall rise againe. This is wonderfull gentlenesse of Christe, in that pardoning vntounto Martha those faultes whereof we hauehave spoken, he promiseth vntounto her more of his owne accord, then she durst precisely and openly aske.

24 I know that he shall rise againe. Now appeareth the too too greate fearfulnesse of Martha, in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete, when shee feined vntounto her selfe, an hope after her owne imagination: now shee falleth into the contrarie vice, in that shee stood as it were trembling, when as Christe reached out his hande. VVherefore wee must take heed of both these thinges, that we take not vntounto our selues friuolous hope heere and there as winde, being destitute of the worde of god, and againe that the Lord doe not finde our heartes eyther shut, or els too straitly restrained when he openeth his mouth. But Martha meante to gather out of this answere some other thing, then she durst hope for out of the wordes of Christe: as if she should say, if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day, and with this hope doe I comfort my selfe: but I cannot tell whether it hath any farther meaning or no.

25 I am the resurrection and the life. Christe doth first of al affirme that he is the resurrection and life: that done, he doeth seuerally expounde both the members of that sentence. In the former place he calleth him selfe the resurrection: because the restoring from death to life is former in order, then is the state of life. But all mankinde is drowned in death. Therefore no man shall bee made partaker of life saue hee that shall first rise from death. So that Christ doth teache that hee is the beginning of life, and he addeth afterwarde that the perpetuitie & continuaunce of life is a worke of his grace.

Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life: He that beleeueth in me although hee shall bee dead yet shall hee liue. VVhy, is Christ then the resurrection? Because he doth regenerate by his spirite the children of Adam, who were estranged frō God through sin, that they may begin to lead a new life. VVhichWhich thing I hauehave handeled more largely before in the Chap. 5. 21. and 24. ver. And paule vntounto the Ephesians is the best interpreter of this place. Ephesians 2. 5. and 5, 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God. It is as much as if they shoulde say that dead men doe walke. For in that men doe liue and breath, are endowed with sense, vnderstanding, and will, all that tendeth to destruction: because there is no part or facultie of the soule, which is not corrupt, and turned away from that which is right. VVhereby it commeth to passe y^t death reigneth eueryevery where. For the estranging from God is the death of the soule. Therefore those which beleeue in Christ, wheras they were before dead, they do begin to liue: because faith is the spirituall resurrection of the soule, & doth after a sort quicken the soule it self, that it may liue vntounto God, according to that which is said before. chap. 5. 25. The dead shall heare the voyce of the sonne of God: and they that shall p. 267heare shall liue. This is surely an excellent title and commendation of faith, that powring the life of Christe into vsus, it deliuereth vsus from death.

26 And eueryevery one that liueth and beleeueth in mee. This is the exposition of the second member: namely, how Christ is the life: because he doth neuer suffer that life to fall away which he hath once gyuen, but preserueth it vntounto the ende. For what should become of men in so greate frailtie of the fleshe, if hauing once obtained life they shoulde afterward be left vntounto themselues? Therefore the continuall estate of the life must be grounded vponupon the power of the selfe same Christ, that hee may finish that which he hath begunne. And the faithfull are saide neuer to dye, for this cause, because their soules being borne againe of the vncorruptible seed, hauehave the spirite of Christ abiding in them, whereby they are continually quickned. For although the body be subiect to death, because of sinne, yet that spirite is life for righteousnesse. Rom. 8. 10. And in that the outwarde man is dayly corrupted in them, that is so farre from impayring theyr true life, that it euen helpeth forwarde the same: because the inwarde man is renewed from day to day, 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death.

Doest thou beleeue this? Christ seemeth at the firste sight to intreate of the spirituall life, for this cause, that hee may withdrawe the minde of Martha from her present desire. Martha did desire to hauehave her brother restored to life. Christ answereth that he is the authour of a better life: namely, because he quickneth the soules of the faithfull by his heauenly power. But I doe not doubt but that his meaning was to comprehende a double grace. Therefore he commendeth generally the spirituall life which he giueth vntounto all those that be his, but he will giuegive some tast thereby of this power, which hee would afterward shewe in raysing vp Lazarus.

27 Truly Lorde. To the end that Martha may prooue that she did beleeue that which she had heard of Christ, that he is the resurrection & the life, she maketh answere, that she beleeueth that he is Christe and the sonne of God: so that indeed this knowledge comprehendeth in it selfe the summe of all good things. For we must alwayes mark to what end the Messias was promised, and what office the Prophetes doe attribute vntounto him. And when as Martha confesseth that it was he that shoulde come, she confirmeth her faith with the prophesies of the Prophetes. VVhereupon it followeth that the full restoring of all thinges, and perfect felicitie is to be hoped for at his hands, and finally that he was sent for this cause, that he may erect & set in order a true and absolute estate of the kingdome of God.

28 VVhen she had said these thinges, she went and called her sister Mary secretly, saying, the master is present and calleth thee.

29 So soone as shee heard that, shee ryseth straightway, and commeth vntounto him.

30 And Iesus was not yet come into the towne: but was in the place where Martha met him.

31 The Iewes therefore, which were with her at home, and did comfort her, seeing that Mary arose sodainely, and went out, they followed her, saying, shee goeth vntounto the graue that shee may weepe there.

p. 26832 Therefore after that Mary came where Iesus was, when shee sawe him, shee fell at his feete, saying vntounto him, Lorde, if thou haddest beene heere, my brother had not beene dead.

33 Therefore so soone as Iesus saw her weeping, and the Iewes whiche came with her, weeping: he gro…ed in the spirite and troubled himselfe.

34 And hee sayde, where hauehave you laide hym? They say vntounto him, come and see.

35 Iesus wept.

36 Therfore the Iewes said, behold how he loued him.

37 And certaine of them said, could not he which opened the eyes of one that was blinde, bring to passe that this man should not die?

38 Then Iesus groned againe in himselfe, and came vntounto the graue: and it was a …, and a stone laid vponupon it.

… Called her sister. It is likely that Christ stayed without the towne at the request of Martha, least he should come into such an assemblie of men. For she feared daunger, because Christ had but of late hardly escaped out of the middest of death. Therefore least his comming shoulde be noysed abroade any further, she telleth her sister priuilie. The master is present. This word master, doth shew what account these godly matrones did make of Christ, And although they had not profited so much as became them, yet was this a great matter, that they had wholy addicted themselues to be his disciples. And the sodaine departure of Mary, that she might come to meet him, doth not a little testifie how she reuerenced him.

31 Therfore the Iewes that were with her. Although Christ suffereth Martha to returne home, that she might draw aside her sister out of the companie, yet Christe did intend an other thing: namely, that he might hauehave the Iewes to see the myracle. They doe in no case thinke vponupon this: but it was no new matter that men should be brought thyther, as it were in darknes by the secret prouidence of God, whyther they went not. They thinke y^t Mary goeth vntounto the graue, as those are wont to doe who seek to hauehave their sorrow stirred vp. For this disease reigneth commonly eueryevery where, that husbands being depriued of their wiues, and parents of their children, and again wiues of their husbandes, and children of their parents, or kinsfolkes, or friendes, doe increase ambitiously by all means possible their mourning: and it is a solemne thing to finde out diuers inuentions to this ende. So that indeede whereas the affections of men are alreadie inordinate, they prick them forward with newe prickes, to the ende they may the more vehementlye and with greater force resiste God.

Further more, it was their dutie to pull backe Mary, least by beholding the Sepulchre she should gather matter of mourning: but they dare not vse so sharpe a remedie: but euen they themselues doe nourish the intēperancie of her grief, in that they beare he… cōpanie. So that it falleth out oftentimes, that their consolations are little worth, who beare with their friendes too much.

32 Shee fell downe at his feete. In that she falleth downe at his feet, we doe thereby gather, that he was worshipped in that house aboue the cō mon order and manner of men. For although they were wont to prostrate themselues before kinges and rulers: yet because Christ had him p. 269selfe no princely or loftie thing in himselfe according to the flesh, Mary falleth downe at his feete for another ende. Neither would she hauehave doone so, vnlesse shee had beene perswaded that hee was the sonne of God.

Lord if thou hadst been here. Although she seemeth to speake honourably of Christ, after a sort, yet we hauehave of late declared what corruption is in these wordes. For doubtlesse the power of Christ whiche did replenish heauē & earth, ought not to hauehave bin restrained vntounto his corporall presence.

33 Hee groned in the spirite. Vnlesse Christ had sorrowed togeather with them, he woulde hauehave stood rather with a fierce countenance, but when as he conformeth himselfe vntounto them, euen vntounto weeping, he declareth his agreement with them. For the Euangelist seemeth in my iudgement to expresse the cause of such affection, when he saith that he saw Mary and the rest weep. Although I do not doubt but that he had respect vntounto some higher matter: namely, vntounto the common miserie of man. For he vnderstood what commaundement the father had giuen him, and wherefore he was sent into the worlde: namely that he might deliuer vsus frō all euilles. VsUs he did this in very deed, so his meaning was to declare that he did it with an earnest affection of the minde. Therefore when as he was about to rayse vp Lazarus, before he did help & remedie him, he doth testifie by the deepe groning of the spirit, by the feeling of griefe and teares, that he is touched with our miseries in like sort as if he felt them in himself. But how doth groning & perturbation agree with the sonne of God? Because it seemeth to some an absurd thing if we say that Christ was subiect to humane passions as some one of the number of men, they thinke that hee sorrowed and reioyced no other wayes, saue only because he receiued into himselfe these affections so often as he thoght good, by a secret dispensation. Augustine thinketh that the Euangelist said for confirmation of this opinion, that Christe troubled himselfe, whereas other men are carried by their affections, which doe tyrannously rule them to trouble their mindes. Therefore he thinketh that the meaning of the wordes is this, that Christe who was otherwise quiet in minde and free from all manner passions did of his owne accorde grone and sorrowe. But in my iudgement, this plainenesse agreeth better with the scripture, if we say, that when the sonne of God did put vpō him our flesh he did also willingly take vpō him mans affections, that he might not differ from his brethren in any thing, sinne only excepted. By this meanes the glory of Christ is no whit impayred, seeing that his submission is said to hauehave been only voluntarie, wherby it came to passe that he was like vntounto vsus in the affections of the soule. And after that he submitted himselfe from the beginning, we must not thinke that he was voide and free from them: and in this hath he proued himselfe to bee our brother, that we may know that we hauehave a mediatour, that can easily pardon our infirmities, & is readie to help them, which he hath felt in himselfe. If any man obiect, that seeing that humane passions are corrupt, it is not likely that they are common to the sonne of God with vsus: I answere, that there is a great distance betwene vsus and Christ. For our affections are corrupt, for this cause, because they runne headlong intemperately, neither keepe they any meane: but p. 270in Christ they were voide of all corruption, because they were framed to obey God. Yea the affections of men are corrupt and froward two manner of wayes. First, because they are carried with a troublesome motion, neither are they ordered according to the true rule of modesty. Secondly, because they doe not alwayes arise from a lawfull cause, or at least are not referred vntounto a lawfull ende. I call it intemperancie, because no man reioyceth and sorroweth so much as is suf…ieient, and as much as God doth permit: and also there be many which doe rather refuse to be brideled.

Furthermore, the vanitie of our minde causeth vsus to lament and bee sorrowfull for things of no importance, or for no cause: because we are too much addicted vntounto the world. There was no such thing in Christ: for there was no passion of his which did goe beyond his meane, there was none but that which was iust, and taken from reason and right iudgement. To the ende this may the more plainely appeare, it shall be good and profitable to distinguish betweene the first nature of man, as it was created of God, and this degenerate nature whiche is corrupt through sinne. VVhen God dyd create man he gaue him affections, but those which were dutifull and obedient vntounto reason: and in that they are now disordered and rebellious, it is an accidentall fault.

Nowe Christe did take vppon him humane affections, but without disorder, whereby it commeth to passe that hee whiche obeyeth the passions of the flesh hee doth not obey GOD. Christe troubled himselfe and he was vehemently moued: but yet so, that he contained him selfe within the boundes of his fathers will. To be briefe, if you conferre his passions with ours, they shall no lesse differ, then faire and cleere water which runneth pleasantly, doth differ from pudly and muddy fomes. Furthermore, the sole example of Christ ought to bee sufficient for vsus to teach vsus to refuse the stony hardnes of the Stoicks: for whence must we fet the rule of principall perfection, but from him? And we must rather studie, hauing corrected, and tamed the stubbornnesse, wherewith our affections… are intangled by reason of Adam his sinne, to follow Christe as a guide, that he may bring vsus into order. So Paule, 1. Thess. 4. 13. doth not require at our hands stonie blockishnes, but he commaundeth vsus to moderate our mourning, that wee be not swallowed vp of sorrow as the vnbeleeuers, who hauehave no …hope: for euen for this cause dyd Christe take vppon him our affections, that through his power we may subdue what corruption soeuer is in them.

36 Beholde how hee loued him. Iohn describeth in this place vntounto vsus a double iudgement of Christ. For the former sort of men which said, behold how he loued him, although they think not so honourablie as became them to doe, in that they attribute nothing vntounto him, but that which was humane, yet doe they speake more iustly and modestlye of him then the other, who doe maliciously backbite him, because hee deliuered not Lazarus from death. For although they commend the power of Christ (whereof the other spake nothing) yet they doe not this without a certaine vpbraiding. It appeareth sufficiently thereby, that they knewe of the myracles which Christ had wrought: but yet their vnthankefulnesse is so much the more filthie, in that they are not afraide to murmur, because he did now cease off in one point. In like p. 271sort men hauehave alwayes been vnthankfull vntounto God, and proceede so to be: vnlesse he graunt all our desires▪ wee doe by and by breake foorth into complaining. Seeing that he hath been alwayes wont to help me hitherto, why doth he now forsake and disapoint mee? And heere reigneth a double disease: first, because we doe rashly desire that which is not expedient, yet wil we make God subiect to the desires of▪ our flesh: and secondly, because we are importunate beggers, and run headlong through the feruentnesse of our wilfulnesse and rashnesse before the time.

38 VVhen Iesus therefore had groned againe. Because Christ commeth not vntounto the Sepulchre as an idle beholder, but as a chāpion preparing himselfe vntounto the combate, it is no maruell if he grone againe. For the violent tyrannie of death which he was to ouercome, was before his eyes. There be some which expound it, that this groning did proceede from indignation, because this vnbeliefe whereof we hauehave spoken, did offende him. But the other way seemeth vntounto me more fit: namely, that he did rather behold the thing it selfe thē the men. There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death: namely, the space of foure dayes, that y^e graue was couered with … stone, which Christ commandeth to be taken away in presence of them all.

39 Iesus saith vntounto them, take away the stone, Martha the sister of him that was … saith vntounto him, he …inketh by this: for he hath been dead foure dayes.

40 Iesus saith vntounto her, said I not vntounto thee, that if thou beleeue thou shalt see the glory of God?

41 Therefore they tooke away the stone, where he was laid, that was dead; and Iesus lifted vp his eyes, and said, Father, I thanke thee that thou hast hearde mee:

42 And I did knowe that thou hearest mee alwayes, but because of the companie which standeth aboute, I hauehave saide it, that they may beleeue that thou haste sente mee.

43 VVhen he had spoken these wordes, hee cryed with a loude voyce. Lazarus come foorth.

44 And hee that was dead came foorth, bounde hande and foote with bandes, and his face was bounde with a napkyn. Iesus saith vntounto them, loose hym, and let him goe.

39 Lord be stinketh by this. This is a signe of distrust, because shee is not so fully persuaded of the power of Christe as becommeth her. The roote of this euill is, because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh. For because there is nothing which agreeth lesse with life then rottennesse and stinke, Martha gathereth that hee was alreadie past remedie. So that when as pe…ers cogitations doe possesse our mindes, God is after a sorte driuen away from vsus, so that hee cannot fulfil and accomplish his worke in vsus. Truly there wanted no will in Martha to hauehave her brother lie in the graue continually: because cutting of all hope of his life from her selfe, shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe: and yet shee intended nothyng lesse.

p. 272This commeth to passe through the weaknesse of faith, that being drawen hyther and thyther, we fight with our selues, and whilest that reaching out the one hand we craue helpe of God, we put backe the same with the other whē it is offered vntounto vsus. Martha lied not, when she said, I know that whatsoeuer thou shalt desire of God hee will giuegive it thee: but a confused and intangled faith helpeth but a little, vnlesse when we are come vntounto the matter it bee applyed vntounto our vse. And in Martha may we see what manifold defects and wants there be in faith euen in the best. She came the first of all to meete Christe: this was no small testimonie of godlynesse: and yet doth she not cease to let him. Therfore to the end we may make way for the grace of God that it may come vntounto vsus, let vsus learne to attribute farre greater power vntounto him then our senses can comprehend. And if sobeit the first and only promise of God be not of sufficient force with vsus, yet at least let vsus stay our selues as did Martha, whē he confirmeth vsus the second and third time.

40 Did not I say vntounto thee. He reproueth the distrustfulnesse of Martha, because shee had not conceiued sufficient hope of the promise which she had heard. And it appeareth by this place that there was somewhat more saide to Martha, then Iohn doth set downe worde for worde: although (as I hauehave said) Christ meant thus much, when hee called him selfe the resurrection and the life. Therfore Martha is condemned, because she doth not wayt for some work of God.

If thou beleeue. This is said for this cause, not only because faith openeth our eyes, that we may see the glory of God shining in his woorkes: but because our faith maketh a way for the power and goodnes of god, that it may shew foorth it selfe towards vsus, as is said, Psal. 81. 11. Open thy mouth wide and I will fill it. Like as on the other side, vnbeliefe stoppeth the way before God, and doeth as it were keepe his handes fast shut: in which respect it is said in another place, Iesus coulde not shew any myracle there because of their vnbeliefe. Math. 13. 58. Not that the power of God is tyed vntounto the wil of men, but because so much as in them lyeth, they driue away the same with the let of their wickednesse, they are vnworthie that he should reueale himselfe vntounto them. It commeth to passe oftentimes, that god doth ouercome such lets: yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers, he doth it for this cause, because they doe not admitte and accept the same, beeing enuironed with the straytes of vnbeliefe.

Thou shalt see the glory of God. Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande, he glorifieth his name. Martha being at length content with this second saying of Christ, doth suffer the stone to be remoued: she saw nothing as yet: but because she heareth that the sonne of God, did not in vaine commaund them to doe this, she doth willingly depend vponupon his commandement alone.

41 And Iesus lifted vp his eyes. This was a token of a mind that was well framed to pray: for to the ende a man may rightly call vponupon god, he must be ioyned with him, which cannot be vnlesse being lifted vp aboue the earth, hee ascend vp into the very heauens. This is not done with the eyes: seeing that hypocrites who are drowned in the deepe p. 273filth and dregges of their flesh, seeme with their sterne countenance to draw heauen vntounto them: but the children of GOD must sincerelie perfourme that which they doe feigne. Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation, who is eueryevery where, and filleth heauen an earth: but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions, but that they …all surmise some base and earthly thing of God, saue onelyonly when they be lifted vp aboue the worlde: the scripture calleth vsus thyther, and testifieth that heauen is Gods seate. As touching the lifting vp of eyes, it is no continuall ceremonie, which lawfull prayer cannot want. For the publicane that prayeth with his countenance turned towarde the earth, doth neuerthelesse pearce the heauens with his faith. Yet that is a profitable exercise, whereby men awake and stirre vp them selues to seeke God. Yea, the feruentnesse of prayer doeth so affect and moue the body oftentimes, that besides meditation it doth willingly folow the minde. Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen, hee was carried thither with singuler vehemecie. Moreouer, as he was wholy with the father: so he would also bring others vntounto him besides himselfe.

I thanke thee. He beginneth with thankes giuing, although he asked nothing: but although the Euangelist doth not declare that he prayed in plaine words, yet is it questionles that there went some petition before: for otherwise he could not be heard. And it is to bee thought that hee prayed in time of those gronings whereof the Euangelist maketh mention: for there is nothing more vnlikely then that he raged inwardly in himselfe, as men amazed are wont to doe. Hauing now obtained Lazarus his life he giueth thankes vntounto the father. Furthermore, in that he acknowlegeth that he receiued this power from his father, in this hee confesseth that he is only his fathers minister: for as he applyeth hymselfe vntounto mans capacitie, sometimes defending openly his diuinitie, he challendgeth to himselfe whatsoeuer is proper to God: sometimes being content to beare the person of a man, he graunteth all the glory of the diuinitie vntounto the father. The Euangelist reconcileth both thinges together in one worde very well, when he saith, that Christe is heard of the fathers and that he giueth thankes, that men may knowe that hee was sent of the father: that is, that they may confesse that hee is the sonne of God. For because the Maiestie of Christ could not be comprehended in his highnesse, the power of God, which appeared in his flesh, carryed vp the rude and dull senses of men by degrees vntounto that highnesse. For seeing that he would be ours wholy, it is no maruell if hee apply himselfe vntounto vsus diuers wayes: yea, it is no maruell if hee doe abase himselfe for our sakes, who suffered himselfe to be humbled for vsus,

42 I did know that thou didst alwayes. This is a preuention, least any man shold think that he was not so highly in the fathers fauour, that he could readily worke what myracles soeuer he would. Therefore hee giueth them to vnderstand that there is such agreement betweene hym and the father, that he denieth him nothing: yea that hee had no neede to make any prayer, seeing that he did only that which hee knewe his father had commanded him to do. But to the end it might the better be p. 274made knowen vntounto men, that this was a worke of God, he called therfore vponupon the fathers name. If any man obiect: VVhy did he not then rayse all the dead: we may easily answere, that there was a certaine meane appointed by the counsell of God for myracles, as muche as he knewe was sufficient to proue the Gospell,

43 Hee cryed with a loud voyce. In that he touched him not with his hand but did only call vponupon him with his voyce, his diuine power did therein the better shew it selfe: and he doth therewithall set foorth vntounto vsus the hidden and wonderfull power and force of his worde. For howe doth Christ restore life to the dead saue only by the word? Therfore he shewed a visible token of the spiritual grace in raysing Lazarus, whiche we doe dayly trie by the fealing of faith, whilest that he sheweth that his voyce doth quicken.

44 Bound with bandes. The Euangelist doth diligently reckon vp the kerchiffe, and bandes, to the ende wee may knowe that Lazarus came out of the graue in such sort, as he was laid there. The Iewes also retain this manner of burying at this day, that hauing wounde the bodie in a linnen cloath, they wrap the head apart in a kerchiffe. Loose him. This thing remayned to amplifie the glory of the myracle, that the Iewes might also feele with their handes the worke of God, which with their eyes they had beholden. For Christ could hauehave made Lazarus shake off the bandes wherewith he was bounde, or hauehave caused them to fall away of their owne accord: but he did intende to hauehave the handes of those that stood by him to bee his witnesses. Thrise ridicolous are the Papistes who gather auriculer confession thence. Christe (say they) after that he had restored Lazarus to life, woulde hauehave his Disciples to loose him: therefore it is not sufficient for vsus to be reconciled to God vnlesse the Church doe also forgiue our sinnes. But whereby doe they coniecture that the disciples were appointed to loose Lazarus? Nay rather we gather that he commaunded the Iewes to doe this, to the ende he might take from them all occasion of doubting.

45 Many therefore of the Iewes, which came vntounto Many, beholde what thinges Iesus had done, and beleeued in him.

46 But some of them wente vntounto the Pharisees, and tolde them what Iesus had done.

47 Therfore the high Priestes and Pharisees gathered a councell, and said, what doe wee? because this man doth many myracles.

48 If we let him goe thus, all men shall beleeue in him: and the Romanes shall come and take away our place, and the nation.

49 And one of them called Caiphas, who was high Priest that yeere, said vntounto them, Yee know nothing:

50 Neither doe yee consider, that it is expedient for vsus, that one man die for the people, and that all the nation doe not perish,

51 And he said not this of himselfe: but for asmuch as hee was chiefe Priest that yeere he prophesied, that Iesus shoulde dye for the nation.

52 And not for the nation only, but that hee might gather togeather into one the children of God which were dispearsed.

p. 27545 Many therefore. Christe did not suffer the myracle which hee wrought to bee vnfruitfull: because by this meanes hee brought some vntounto faith. For we must note that there is a double vse of myracles: namely, that they may either prepare vsus vntounto faith, or confirme vsus in the faith. The Euangelist toucheth the former in this place: for hee meaneth that those of whom he speaketh did maruell at, and reuerence the diuine power of Christe, so that they submitted themselues vntounto him to be his disciples: otherwise the bare myracle could not hauehave been sufficient vntounto faith. Therefore we must vnderstand nothing els in this place by this worde beleeued, saue onelyonly readinesse to imbrace the doctrine of Christ. In the other which forsake Christe there appeareth detestable vnthankfulnesse: or rather horrible madnesse: wherby we gather how blinde and madde vngodlinesse is. The resurrection of Lazarus ought to hauehave softened euen stonie heartes: but there is no worke of God, which vngodlinesse doth not infect and marre with the bitternes of her poyson. Therefore if men will profite by the myracles of God they must hauehave cleane heartes. For those in whom there is no feare of God, although they see heauen and earth goe together, they will neuer cease to refuse sounde doctrine. So you may see at this day, many enemies of the Gospel, sight against the manifest and euident hand of god like mad men▪ Yet notwithstanding they doe in the meane season craue myracles at our handes: but to no other ende, saue this, that they may shewe themselues to be monsters of men by resistin… stubornely. And in that Christ is brought vntounto the Pharisees, it is done for this consideration, because by reason of their hypocrisie they were more sharpe set to resist the Gospel. In like sort he doth afterward expresse thē by name, whenas he saith that there was a councell gathered together. They themselues were a part of the priests: but the Euangelist nameth them specially, because they were as fannes to set on fire the fury of all the whole companie.

47 Therefore the high Priestes gathered togeather. There is no lesse monstrous blindnesse described in this place in the priests. Vnlesse they had beene more then dull and blockish, they ought to hauehave been touched at least with some reuerence of Christe after so euident a token of his diuine power: nowe they meete togeather of set purpose to oppresse the glory of God (with the beholding whereof they become amazed). They doe not in plaine wordes make their boast, that they would make warre against God: but seeing that they cannot suppresse Christ, without the subuersion of Gods power, they doe questionlesse fight againste this openly and without doubt with sacrilegious boldnes. Infidelitie is alwayes proude and a contemner of God: but she doth not straightway breake out into this, that she lifteth vp her hornes against God. But when as men hauehave long time wrasteled with God, this is still the ende to endeuour like Giants to climbe vp aboue the heauens without anye feare of God. For they confesse that Christe wrought many myracles. And whence had hee so great power? Therefore they doe openly addresse thēselues to suppresse the power of god which appeareth in y^e myracles of Christ. In the mean while god is not slake: But althogh he dissēbleth for a time, he laugheth at their foolish arrogancie, vntil y^• time to p. 276foorth his wrath do come, as it is Psal. 2. 12.

VVhat doe wee? In these wordes they accuse their slouthfulnesse: as if they shoulde say that it came to passe through their delay, that Christe creepeth farther: because they are able by behauing themselues stoutly, to breake off his course. This is the boldnesse of the wicked, whereby they challenge to themselues all thinges: as if it were in their hande to doe whatsoeuer should seeme good in their owne eyes: and as if the successe of the worke were subiect to their desires. And if a man doe well weigh all thinges, they doe in this place set their owne industrie against the power of God, as if they coulde exceede God through theyr diligence.

48 If wee let him goe. VVhat if they doe not let him goe? Certainly (as I hauehave said euen now) they are fully persuaded that it is in their will to stop the way before Christ, that he may goe no farther, so they be diligent to withstand him. If Christ had bin som seducer, it had bin their dutie to hauehave medled in the matter, least he should lead away the sheepe from the Lordes flocke: but in that they confesse his myracles, they doe sufficiently declare, that they cared not for God, whose power they doe so carelesly and hautily contemne.

The Romans shall come. They couer their wickednesse with a fayre colour: namely, the desire which they had to preserue the common wealth: this was the feare which troubled them most, least their tyranny should fall to the ground: but they feigne that they are carefull for the Temple, and worship of God, for the name of the nation, for the estate of the people. And wherefore was this? For doubtlesse they doe not seeme to vse such colours that they may deceiue: they preach not vntounto the people: they consult together apart and in secrete. Seeing that they are all guiltie of the same falshood in their owne consciences, why doe they not vtter their counsels and meanings? Because how grosse and euident soeuer vngodlinesse is, yet it hath alwayes almost hypocrisie to accompanie it. It doth so inwrap it selfe in croked boughtes and lurking corners that it deceiueth vnderunder the shew of vertue. It was their chiefe drift to showe some shape of grauitie, moderation, and wisedome, that they might deceiue others: but it is to be thought that they were also deceiued with that vaine visure for as much as they feigned that it was a iust occasion to persecute Christ. So hypocrites, although their conscience doth inwardly accuse them, yet doe they make themselues drunken with vayne inuentions, that they may seeme innocent in sinning: neuerthelesse they are manifestly contrary to themselues. For at the beginning these men did confesse that Christ wrought many myracles: nowe they are afraide of the Romanes: as if there were not helpe enough and more then enough in the power of God, which sheweth it selfe to be present in these myracles.

The Romanes shall come. The Euangelist meaneth that this was the summe of their deliberation, to auoide the daunger which did hang ouer their head. If (say they) the Romanes shall vnderstande that there is any thing renued in our state publike, it is to bee feared loast they will sende an armie, and destroy both our nation, the Temple, and the worship of GOD. But that is a peruerse consultation, whiche is had p. 277about the auoiding of those daungers which we cannot escape, vnlesse we wil turne aside from the right course. VVe must first of all see what God commaundeth, and will hauehave to be done: what euent soeuer shall befall vsus, that must continue sure and certaine. But those men thinke it best to make away with Christe, least any discommoditie doe befall them, if they suffer him to goe forwarde as he had begun. But what and if he were sent by God? VVill they reiect a Prophet of God, that they may redeeme peace with the Romans? These are their counsels, who doe not feare God truly and from their heart, they passe not what bee lawfull and right, or what be vnlawfull and wrong: because they depend only vponupon chaunce. But this is the onelyonly way to take godly & good counsell, for to seeke and see what doth please God: secondly, to follow that couragiously, whatsoeuer he prescribeth, and not to bee discouraged with any feare, although wee bee compassed about with a thousand deathes. For our actions are continually to be directed not according to eueryevery blast of winde, but according to the wil of God alone. VVhosoeuer doth boldly despice daungers, or at least hauing ouercome the feare of them, doth simplie please god, he shal at length hauehave an happy ende. For God doth blesse contrary to all hope, the constancie which is grounded in the obedience of his worde: as for the wicked, their cautions do them so little good, that the more feareful they are, the more doe they entangle themselues in snares. In this historie we hauehave y^• forme and shape of our age most liuely depainted out vntounto vsus. Those that desire to be accounted prudent and circumspect, they hauehave this song oftentimes in their mouth, that we must take care for the common tranquillitie and that that innouation which we goe about is not free from many daungers, after that they hauehave burdened vsus with this false enuie they can finde no better way, then by burying Christe, to preuent all tumults. As if they should hauehave good successe with such wicked contempt of the grace of God, whilest that they inuent this remedie to pacifie tumultes withall, that the doctrine of saluation may be abolished. Nay rather that shall befall the wicked whereof they are afraide: notwithstanding howsoeuer the wicked doe obtaine that which they hope for: yet this is an vnmeete rewarde to pacifie the worlde by offendyng God.

Our place. It is vncertaine whether they speake of the Temple or of their Countrie. They thought their safetie did consist in both. For when the temple was pulled downe, the sacrifices, the solemne worshippe of God, and the calling vponupon his name, did cease. Therefore if they had any care of religion, it became them to be carefull for the temple. And againe, this was very profitable for maintenaunce of the estate of the Church, not to be carried away out of their countrie againe. They did yet remember the captiuitie of Babylon, whiche was a most sharpe vengeance of God. Againe, that was common amongest them as a prouerbe, which is oftentimes repeated in the law, that it was a kinde of casting off, if the Lorde should cast them out of that land. Therefore they gather, that the Church cannot continue in safetie, vnlesse Christ be destroyed.

49 One of them called Caiphas. This was a short consultation, because Caiphas did not suffer them to stande in doubt long. Furthermore, p. 278hee assigneth one way to obtaine health, and safety that they slea an innocent? Behold into how great wickednes those men breake out, who doe rather take counsell according to the sense and reason of their flesh without the feare of God, then according to the worde of God, and doe thinke that that will be profitable for them, which they cannot do without displeasing the authour of all goodnes. For it is as much as if Caiphas should say that they must prouoke the wrath of God, that thinges may goe well with them. VVherefore let vsus learne neuer to separate that which is profitable, from that which is lawfull: seeing that wee must hope for no good thing or ioyfull thing, saue only from the blessing of God, which is not promised vntounto the wicked & rebellious, who seeke for helpe at the handes of the Diuell, but vntounto the faithfull who walke plainely in the wayes of God. And yet this reason had some colour: because the common commoditie ought alwayes to bee of more weight. But (as I said euen now) the people is no more safe by the wicked death of an innocent, then the whole body of man, whilest that the throate onelyonly is cut, or the breast thrust through with a swoord.

VVho was high Priest. Hee doth not call him high priest of that yeere, because it was a yerely office only: but wheras it was sold for money, it was giuen vntounto diuers men, contrary to the prescript of the law, God would not hauehave the honour ended vnlesse the man did die: but when as thinges were all out of order, and turned topsie turuie, it came to passe that the Romanes did oftentimes chaunge the Priestes. Furthermore, the Euangelist saith that Caiphas spake not this of himselfe, not that he spake that which he vnderstood not, as a madde man, and one that is frensie: (for he spake as he thought) but the Euangelist meaneth that there was a superiour mouing of his tongue, because God meant to shewe foorth by his mouth some greater matter then came into his minde. Therfore Caiphas was at that time as it were double tongued. For he vomited out that wicked & cruell counsell and purpose to put Christ to death, which he had conceiued in his minde: and God turned his tongue another way, that he might also vnderunder doubtfull words vtter a Prophesie. God would hauehave the heauenly oracle to proceede euen from the seate of the high priest, that the Iewes might be the more without excuse. For although no mans conscience of all that crue was touched, yet they perceiued afterward that their blockishnes deserued no pardon. Neither yet did the wickednesse of Caiphas any whit hynder his tongue from beeing the instrument of the holy Ghoste, because God had rather respect vntounto the Priesthood which he himself had instituted, then vntounto the mans person, and that was the reason, which I touched, that the voice comming from an high place, might be the better hearde, and might hauehave the more reuerence and weight. In like sort did he blesse his people by the mouth of Balaam, whom he had endowed with the spirit of prophesie. But the Papistes are more then ridiculous, who doe thereby gather that that is to be accounted as an oracle, whatsoeuer it pleaseth the bishop of Rome to blunder out. First of al, admit we graunt (which thing is in vaine) that he is alwayes a Prophet who is high priest, yet must they proue of necessitie, that the Bishop of Rome is created by the commaundement of God. For the Priesthoode of one man was abolished by the comming of Christe, neither doe wee p. 279any where reade, that it was afterwarde ordeined, that any one man should gouerne the Church. But admit we graunt them this secondly, that the title and honour of the high priest was translated vntounto the bishop of Rome, we must marke what good this did the Priests, that they embraced Caiphas his prophesie. They conspyre together to put Christ to death, that they may subscribe vntounto his iudgement. But let such obedience be farre from vsus, which may driue vsus vntounto horrible apostacie, by denying the sonne of God. Caiphas doth with one voyce blaspheme and also prophesie: those which obey his saying doe contemne the prophesie and catch at the blasphemie. VVe must take heed least the same befall vsus, if we giuegive eare vntounto the Romane Caiphas, otherwise the similitude should be vnperfect.

Furthermore, I aske this question, whether all the wordes of the high Priest be prophesies or no, because Caiphas did once prophesie. But hee did afterward condemne the chiefest and principall poynt of our faith of blasphemie: whence we gather, that that was extraordinarie whereof the Euangelist maketh mention now, & that it is preposterously takē for an example.

51 That Iesus shoulde die. The Euangelist doth first of all declare that the summe of our saluation cōsisteth in that, if Christ do gather vsus together into one. For by this means he recōcileth vsus vntounto y^e father, in whose power the fountaine of life is. VVhence we doe also gather that mankinde is scattered abroade, and estraunged from God, vntill such time as the children of God doe growe together vnderunder Christe their head. So that the communion of the saints is the preparation vntounto eternall life: because they abide all in death, whom Christ doth not gather vntounto the father: as we shall see againe in the sixteenth Chapter. Therefore is it that Paule Ephe. 1. 10. teacheth that Christ was sent, to the ende hee might gather together all things which are in heauen and earth. VVherfore if we will enioy the saluation which is brought vntounto vsus by Christ, we must remoue all dissention and be at one with God, the Angels, and amongest our selues. The death of Christ was the cause of this vnitie and the pledge thereof, whereby he tooke all thinges vntounto himselfe: but yet we are gathered together dayly by the Gospell into Christ his sheepfolde.

52 And not for the nation only: The Euangelist his meaning is, that the reconciliation made by Christ is also extended vntounto the Gentiles. But how are they called the children of God, whom the miserable scatteryng abroade, wherein they wandered, did make the enemies of God? I answere (as I hauehave saide els where) that they were sonnes and children in the breast of God, who were in themselues wandering & lost sheepe yea nothing lesse then sheepe, but rather wolues and wild beasts. Therfore he counteth them the children of God by their election, euen before they be called, because they begin at length to be reuealed both vntounto themselues and vntounto others by faith.

53 Therefore from that day they tooke counsell to put him to death.

54 Therefore Iesus walked no more openly amongest the Iewes: but went thence int… a region nigh vntounto the desart, into a citie called Ephraim: and aboade there with his disciples.

p. 28055 And the Iewes Easter was at hande: and many of the countrie went vp to Ierusalem, before Easter that they might purifie themselues.

… 56 Therefore they sought Iesus and said amongest themselues, as they sto…de in the Temple, what thinke yee, that he came not vntounto the feast.

57 And the Priestes and Pharisees had giuen a commaundemente, that if any did knowe, where hee were, he shoulde tell it, that they might take him.

53 They tooke counsell to put him to death. The Euangelist saith that Christe fled againe, seeing that he knewe that his enemies did so furiously pursue him. Yet let vsus remember that he did not so flie that hee myght withdrawe himselfe from his fathers calling. For this was his only purpose to present himselfe readie, to suffer death willinglye at the time which God had appointed. Furthermore, the counsell whereof the Euangelist maketh mention, was not so much concerning the death of Christe, as that they might finde some meanes howe to supresse him, This was alreadie decreed amongst them, that he was to be made away: the other deliberation did onelyonly remaine, how they might accomplish, that which they had determined.

54 VVhichWhich is called Ephraim. I thinke that the name of the citie which is heere set downe, was either corruptlie pronounced or els was some new name. For we know what great alteration was made in the tongue after the captiuitie of Babylon, and also howe much the fashion of the lande was chaunged. VVhen he speaketh of the disciples of Christ, hee meaneth not al those which receiued his doctrine but those which were continually with him, and were wont to liue together with him in the same house.

55 Many of the countrie went vp &c. before Easter, that they myght purifie themselues. This was not …latly commaunded that they should purifie them selues before the offering of the Passeouer. Therefore the Euangelist saith not that they came all, but manie: It was not lawefull for any that was vncleane to care: but I saye that they tooke vppe this sanctifiyng of their own accord, and of some priuate affection, so that the other were not forbidden to eate, althogh they were not prepared by any such rite, before the feast day. But the drift of the Euangelist is, to shew howe famous Christe was, and howe greatly hee was spoken of throughout all Iurie. For those that meete together out of all partes in the Temple, are especially bent to seeke Christe, and talke together concerninge him. They seeke him after the manner of menne, but yet by seeking hym they declare that the tyrannie of the Priestes was the cause that he did not appeare openly.