A catholike and ecclesiasticall exposition of the holy Gospell after S. Iohn. Gathered out of all the singuler and approued deuines (which the Lorde hath giuen vnto his Church) by Augustine Marlorate. And translated out of Latin into Englishe by Thomas Timme minister. Seene and allovved according to the order appoynted

❧The second Chapter.

1. And the thirde daye there was a Mariage in Cana of Galilee, and the mother of Iesus was there.

HITHERTO the Euangelist hathe shewed howe and in what order the Reuelation of Christe began to bée manife∣sted by the te∣stimonies of Iohn: and who they were which claue vnto him: nowe consequent∣lye hée addeth howe by the light of My∣racles, he beganne partlye to confirme his Disciples whiche as yet were but weake, and partlye to reueale his glorye to Israel. C. For this storye doth con∣tayne a declaration of the first Myracle that Christ wrought: and for that cause it becommeth vs to bée the more diligent to consider of the same. Howbeit, as wée shall sée hereafter there are other causes, which do commend the same vnto vs.

M. Therefore the Euangelist going about to describe the beginning of the Miracles of Christ, to the ende he might bring credite vnto the Historye, putteth downe vnto vs, both the time, the place, and also the other circumstaunces of the matter. M. This third daye whereof saint Iohn speaketh here, was the thirde after Christ came into Galilee, and had called Philip: or after hée had receyued Nathanael, which came to him.

Jn Cana of Galilee.

C. It is not that Cana, which lyeth o∣uer against Sarepta betwéene Tyre and Sidon, which was called the greater in re¦spect of the other, which some iudge to be in the inheritance of the Tribe of Zabulō but other some in the Tribe of Asser.

For Saint Hierome also affirmeth that as yet in his time there was a City there remayning of that name. But it is like that this Galilee was adioining to Naza∣reth: séeing that the Mother of Christ came thither by reason of the Mariage. It was but one dayes Iourney from Ca∣pernaum, as maye appeare by the forty & sixe verse of the fourth chapter folowing. As concerning Mariage, Matrimony, and the institucion thereof wée haue spo∣ken at large in the ninetéene of Mathew.

And the Mother of Jesus was there.

B. This may séeme to prooue, that the Mother of the Lorde was not with him in Judea: and also that shée was of fa∣miliar

acquaintaunce with them of the Mariage.

2. And Iesus was called and his Disciples vnto the Mariage.

M. In that they called Iesus to the Mariage, it was done according to the custome of the time? for the Iewes did vse to cal vnto the Mariage, theyr Kinse∣folkes, Neyghbours and Friendes. For as yet he was not knowne what he was: for if they had knowne him, they would not onelye haue made him one of theyr Ghestes, but also they woulde haue cra∣ued of him the blessing of the Marriage. C. In that the Disciples are also called, it maye bée gathered what a simple and temperate life he led: because hée liued with them in common. Neyther ought it to séeme absurde, that a man not Ritch and plentifull (as it shall appeare by the want of Wine) should bid foure or fiue others for Christes sake to the wedding.

For the poorest sort are most readye to bidde Ghestes: because they feare no shame as the Ritche doe, if they cheare not theyr Ghestes with great daynties. For the Poore do more retaine the olde custome of good fellowshippe.

M. We are also taught by this ex∣ample, to reioyce with them that reioyce, and to applye our selues to the custome of men, in matters that are lawful and honest. Great was the modesty of Christ and his Mother in this matter. Who is moore holye then Christ? Who is more chaste then the pure Virgin, the Mother of Christ? and yet notwithstan∣ding both of them, being called, repaire to the Marriage. B. But the Anabap∣tistes, Monkes, and Nunnes, thincke them selues to bée polluted, if they should come to marriages, which they commit to worldlye men: thinking them selues to spirituall to deale in such matters. As though Christ were not spirituall, and the chastitye of the blessed Virgin infe∣riour to the virginitye of Nunnes.

B. In time past the Lord would haue his people to bée merrye and banquet before him. Hée is the same GOD to vs warde, and no chaungeling. But in all our banquetting, the Poore, the Fa∣therles, and the Widdowes may not be forgotten. Reade the booke of Deutero∣nomie.

3. And when the Wine fayled, the Mother of Iesus sayeth vnto him: They haue no Wine.

And when the Wine fayled. M.

Wée must not bée here inquisitiue to knowe, whether the Bridegrome were so poore that hée was not able to geue Wine inough to his Ghestes, or whether they dronke so intemperatelye in the beginning of the Feast, that ne∣uer a whit was lefte in the latter ende: but wée must rather beholde the proui∣dence of God, & must say, that god by his secret counsel suffred the Wine to fayle, that occasion might therby be offred vnto Christ to declare his glorye: euen as wée reade that it was sayde of the blind man, Neyther this man sinned, nor his pa∣rentes, that he shoulde be borne blinde, but that the workes of God might be de∣clared in him. Let this be the opinion of all the godlye, that the want of neces∣saryes, is an occasion oftentimes to set forth the glorye of God.

The Mother of Jesus sayeth vnto him.

C. It may bée doubted whether shée aske or hope for any thing of her sonne, when as yet hée had wrought no miracle. And it might bée that shée looking for no such remedye, did put him in minde to take awaye from the Ghestes, all yrke∣somnesse for want of wine, by some Godlye exhortacion, and also might put awaye the shame, which the Bridegrome thereby sustained. For when the God∣lye woman sawe that the Feast might

bée distayned, because they whiche were bidden, thinking them selues scarse wel∣come, should murmure against the Brid∣grome, shée wished for some solace.

4. Iesus sayeth vnto her, Woman what haue I to do with thee, mine houre is not yet come.

Woman, what haue I to doe with thee?

R. A very harde aunswere certaine∣lye. What followeth therefore? Did Christ therefore come vnto the mariage that by his example he might teache chil∣dren hardlye and vnreuerentlye to be∣haue them selues towardes theyr Pa∣rentes? God forbid, that hée which is a most absolute example of life, shoulde teache such wicked thinges. But by this sharpe aunswere, Christ declareth what is the reason and maner of Faith, as hereafter shall more plainely appeare.

B. First of all, in that Christ here, and in other places also, calleth not his mother, by the name of mother, but wo∣man, all men thinke it to bee done of him, to declare him selfe to bée a sonne of greater calling, then the sonne of Mary, whome hée was onely thought to bée.

For hée did all thinges to this ende, he spake all thinges to this ende, and he came to this ende, that the elect might knowe and acknowledge him to bée the sonne of God, and might hope for salua∣tion of him, whome no man doubted to bée the sonne of Mary and a man. R. It is also manifest that men are after a sort restrained by this voyce, from geuing honour supersticiously vnto Mary: least they should attribute those thinges vnto her, which bée proper onelye vnto God.

Christ therefore so speaketh vnto his mo∣ther, that hée might geue vnto all men a lesson for euer, least the immoderate honour of his mother, should obscure his diuine glorye. And howe necessary this admonicion was, it is sufficiently known by the grosse supersticions which after∣warde followed. For Marye is nowe become the Quéene of Heauen, the hope, the life, and saluation of the worlde: and the madnesse of the worlde hath gone so farre, that it hath almost robbed Christ of his honour. But they doe great in∣iurye vnto Mary, when they take from God that which belongeth vnto him, to deforme her with false and counterfayte titles of praise. B. Moreouer, Christ is an example to vs in aunswering his mo∣ther sharpelye, of suppressing the affec∣tions of the fleshe in Gods businesse, and of diligent obseruing and takyng héede in all thinges to the oportunitye and conuenient time which GOD hath decréed. R. For in respect of charitye we owe vnto our Parentes all honour and obedience: but in respect of faith, we must hate our Parentes: euen as Christ sayeth: If any man come vnto mee, and hate not Father, and Mother, and VVife, and Children, and Brethren, and Sisters, yea, and his owne life for my sake, he is not worthy to be my Disciple. Also hée sayeth: I came to set a man against his Father, and the Daughter against her Mother. &c. Wherevppon Christ did his dutye to his Parentes so often as he shoulde doe the worke of Charitye: and hée was harde and sharpe towardes them, so often as hée had the busines of his heauenlye Father in hande, as when hée sayeth: Howe chaunse ye sought me? Knowe ye not that I must goe about my Fathers businesse?

My houre is not yet come

M. Hée doeth not denye playnelye to helpe them that lacked Wine, but tar∣ryeth vntill he haue oportunitye offered him. Therefore hée signifieth that he hath not béene hitherto vnmindfull, and slouthfull: As if he should saye, R. I haue as yet no conuenient time: I am nowe about my Fathers businesse: I haue respect to the glorye of my Father, and not to thy affection. For the will and glorye of the father is to helpe them when necessitye requireth, and when mans helpe vtterlye faileth, and when carnall counsell and helpe ceasseth.

C. Therefore as hée sheweth vnto his mother that shée maketh to muche haste, so againe hee putteth her in good hope of the myracle. The hower of Christ is sometime sayd to be that which is appointed to him of the father. But in this place hée challengeth vnto him selfe a will to those time to worke.

M. Wée are therefore admonished by this place, that we commit that thing which we aske of God to his wisedome, to helpe when hée séeth conuenient time, and not to desire to preuent his honour. C. For so often as the Lorde kéepeth vs in suspence, and deferreth his helpe, he is not vnmindefull, but rather doeth so moderate his workes, that he doeth no∣thing but in due and conuenient time.

5. His Mother sayeth vn∣to the Ministers, what∣soeuer he sayeth vnto you, doe it.

Bv. In the mother of Christ we haue a noble example of a singular faith. For she commaundeth them to haue respecte onelye to the commaundement of her sonne, being neither offended with the sharpe aunswere that hée gaue her, nor yet distrusting his goodnesse and power, but hoping that at length he wyll supply the want. C. She sheweth also an exam∣ple of true obedience, which she ought vnto her sonne, when the matter stoode not vpon humane duety, but vpon his di∣uine power. She stayeth her selfe ther∣fore modestlye vppon the aunswere of Christe, and exhorteth other likewise to obey his commaundement. And the power which she might haue séemed to challenge to her selfe as a mother, she vt∣terly reiecteth, wyllyng all obedience to be geuen vnto Christ.

Therefore we are hereby generallye taught, that if wée desire anye thing of Christ, we can not obtaine our peticions by anye other meanes than to depende wholly vpon him, to haue respect vnto him, and to do that which he commaun∣deth. Bv. Wherfore this place is quite contrary to the supersticious, worship∣ping for the Creator the creature, thin∣king the Lorde Iesus to be so tyed to his mother by duety, that he can deny her no∣thing. Whervpon they leauing the true mediatour and intercessour the sonne of God, turne them selues to his mother the virgin, asking that of her, which they shoulde aske of the sonne. A. But she sendeth other vnto Christe, whom they shoulde heare by right, according to the commaundement of God, Heare him.

6. And there were set there sixe water Pots of stone, after the ma∣ner of the purifying of the Iewes, contayning two or three Firkins a peece.

M. Now the Euangelist procéedeth to the narration of the Myracle.

There were sixe water pottes. C.

We maye gather by the supputacion of Budeus that these water Pottes held a great deale of water. Christ therfore made great abundance of wine, yea, so muche as woulde serue a hundred and an halfe of men, to make a merry banquet. Moreouer, as well the number of the water pottes, as the measure, doth serue to proue the certaintye of the Myracle. If there had béene but twoo or thrée gal∣lons of Wine, men might haue suspec∣ted that they had béene brought from some other place. If the conuersion of water into Wine, had béene done in one vessel onely, the certainety of the mi∣racle had not bene manifest. The Euan∣gelist doth not in vaine reherse the num∣ber, and the quantitye of euerye vessell.

After the maner of the purifying of the Jewes.

CHR. The Euangelist addeth not

this without cause, for hée hath so done leaste anye Infidell might mistrust that some thicke Wine was put into the ves∣sels, and being mixt with water, was made more thinne and plentifull. These wordes therefore doe shewe that there was no. Wine at no time put into them. C. But this came of superstition, that so many & so great vessels of water shoulde stande there. They had theyr custome of washing out of the lawe: But (as the worlde is to forwarde in externall mat∣ters) the Iewes being not content with the prescript and simple commaunde∣ment of God, vsed continuall washings. And there is no doubt, but that they did it of pompe and vaine glory. Euen as at this daye wée sée in the papacy, what soe∣uer are sayde to pertaine to the worship of God, are done of méere ostentation. There was two faultes therfore in this: First because without the commaunde∣ment of God, they did rashelye occupye themselues in fayned and superfluous ce∣remonies: and secondlye, because vnder the pretence of Godlinesse, ambition rai∣ned in that outwarde appearaunce.

7. Iesus sayth vnto them: Fill the Water Pottes with Water. And they filled them vp to the brimme.

M. It was done by great foresight, that hée turned not the water into wine in such vesselles as had béene before oc∣cupied with wine, but in suche as were altogither accustomed to holde water: that thereby the truth of the Miracle might be the more manifest. And in that hée commaundeth them not onelye to fill some of them, but all, it is an argu∣ment of his deuine power, and also of his liberalitie. Bv. Also, in that hée hym∣selfe filleth not the pottes with water, but commaundeth others to doe it, hée did it to this ende, that hée might haue the wayting seruaunts witnesses of the myracle, which drew the water, leaste there shoulde be thought to bée anye de∣ceyte in that which hée went about. For if any had béene harde to beléeue, the Mi∣nisters might haue witnessed that they both drewe the water and filled the ves∣sels therewith. CHR. But coulde hée haue made Wine in the vesselles with∣out water or anye other liquor, which created all things of nothing? M. Yea truelye, he coulde haue done it. What néede was there then of the element of water? Surely this water which he v∣sed, made the miracle more euident, than if he had made wine of nothing. For else it might haue béene thought that hée had done it by coniuration, and so there shoulde not haue béene so manifest testi∣monye of the truth, if hée had filled the emptie vessels with wine.

And they filled them vp to the brimme. C.

This commaundement might haue sée∣med foolish and vaine to the wayting ser∣uauntes, for there was water sufficient before: but after this maner God com∣monly dealeth with vs, that his power might haue the greater successe vnlooked for.

8. And hee sayth vnto them: Dravve oute novv, and beare vnto the Gouernour of the feast, and they bare it.

Bv. We reade not that Christ spake any thing at the turning of the water, or vsed anye monsterous wordes, as the Coniurers doe. For with him to will is to speake, and to speake is to will. Euen as therefore before time hée spake the worde, and they were made, he com∣maunded and all things had their being: Euen so now also, because he would and cōmaunded by his secret power, the wa∣ter is tourned into wine, his power wor∣king the very same that it wrought in the beginning, in the creation of heauen and earth.

M. But why doeth he rather sende it to

the gouernour of the feast, than to the Bridegrome or to his ghestes? An order in this thing was to be kept, by which the myracle might be made more manifest.

If the Wine had béene brought first to the Bridegrome or to his Ghestes, they woulde haue thought that the gouernour of the Feast had brought the same by his prouision, & that it had béene kept hitherto by his care. The gouernour of the feast knew that there was no wine. And ther∣fore the Wine was brought first of all vnto him by good order for the more cer∣taintye of the matter. C. The Euange∣list calleth him the gouernor of the feast, whiche was made chiefe ouerséer of the Table, whome we commonlye call the Sewer: not that it was so great a Ban∣quet, that such officers were required: but because the honourable names are also transferred to the Marriages of the Poore, out of the order of Banquetting of the Ritche.

And they bare it. C.

In that the Ministers so willingly obey the commaundement of Christ, wée may thereby gather that there was much dig∣nitye and reuerence in him. A. So in another place, when he commaunded the multitude to sit downe, they obeye him, although they sée no preparation before them.

9. When the Ruler of the Feast had tasted of the water that was made Wine, (and knewe not whence it was, but the Ministers which drewe the wa∣ter knewe) the gouer∣ner of the Feast called the Bridegrome.

When the Ruler of the Feast had tasted.

Bv. Nowe the excellent and famous Myracle of the Lord is reuealed, his cle∣mencye commended, and his power and glorye praysed.

But the ministers which drewe the water knewe.

M. He could without the helpe of the Ministers haue filled the water Pottes with water, & of the water made Wine: but it was méete that the Miracle should be so disposed that they might be his wit∣nesses. And for this cause they are com∣maunded to fill the water Pottes a fresh, that afterwards the Wine being drawn out of them, they might vndoubtedlye knowe whereof it was made. So he com∣maunded his Disciples to sée howe many Loaues they had: then when he had bles∣sed, hée gaue to them to set before the people: and last of all he commaunded to take vp the fragments. All the which Mi∣racles were done, that they might haue certaine experience of the Miracle done. And God vseth this manner of working Miracles in the world, verye much, inso∣much that he will not do many thinges without the helpe of men, which hée could otherwise do. He could bring all thinges out of the earth which wée vse, without the worke of Plowing, Planting, and watering: but he hath so appointed that we must Plant, and Water, and he wyll geue the encrease: not that it is so necessa∣rie to be done, but that we might séeke for the wonderfull & certaine knowledge, & might so be norished & growe in the faith.

10. And sayth vnto him: Euery man at the be∣ginning doth set forth good Wine, and when the Ghestes haue well dronk, then that which is vvorse: but thou hast kept the good Wine vntill novve.

M. The Gouernour of the feast thought that this Wine had béene kept hytherto, by want of discretion in the Bridegroome. Concerning the goodnesse whereof he witnesseth, saying: Thou hast kept the good VVine vntill this time. For this cause the Euangelist thought good to set before vs these words of the gouernour of the feast (although he erred, thinking that the Bridegroome had kept the Wine vntill this time) that there might be sound and perfect testimo∣nyes concerning the Wine: first from whence it came, concerning which the Ministers testified: secondelye, what Wine it was, (that is to saye, the best) concerning which the Gouernour of the feast beareth witnesse. Bv. Whereby it is manifestly declared, that the Gouer∣nor of the feast tasted no other Wine than that which the Lord had made. For it is sayde that he knewe not whence it was, to the ende wée might vnderstande that hée spake nothing because of Christ, but that he vttered his minde simply and truely concerning the Wine as it was in déede. M. But by these wordes of the gouernour of the feast, the maner and disposition of this world is liuely depain∣ted, in that first of all they are woont to sette before men the best and chiefest thinges to eate & drinke, and after that, those thinges that are worse. Euen so, they which sell, doe first of all shew vnto the Byars those thinges which are chie∣fest and best: but in proces of time they will serue them with worse and worse. They also which become seruauntes, doe at the first shewe themselues verye dilligent, that afterwardes when they haue gotten credite, they maye more ea∣syly beguile their maysters. R. For the worlde, as a man would thinke, promi∣seth all good thinges, with great prosperi∣tie: But (as wée commonly sée) in the winding vp, it leaueth vnto vs nothing but diseases, afflictions, calamities and death. On the contrarie parte, Christe, euen at the first, layeth on the shoulders of his seruaunts, the crosse, imprison∣ment, persecution, and death: but at the last, he giueth vnto them, ioye and peace of conscience, with euerlasting life.

11. This beginning of mi∣racles did Iesus in Cana of Galilee, and shewed foorth his glorye, and his Disciples beleeued on him.

This beginning of miracles did Jesus. C.

The meaning is, that this was the first miracle that Christ our Sauiour wrought.

For whereas the Aungels tolde the Sheepeheardes that hée was borne in Bethlehem: whereas the starre appea∣red to the wise men: whereas the holye Ghost descended on him, in the shape of a Dooue, although these were miracles, yet notwithstanding, it cannot be sayde properlye that they were done of him. M. But here the Euangelist speaketh of miracles of which he himselfe was the aucthor, and whiche were done by Christ, as hée dispensed the Gospell of the kingdome. C. For it is vaine and ridiculous which some affirme, namelye that among the miracles that Christ did in Cana of Galilee, this was the first: as though hée to set foorth his power chose a speciall place to himselfe, where wée reade that hée was neuer but twise. But it was rather the purpose of the Euan∣gelist to note the order of the time, which Christe vsed in declaring his power. For vntill he was thirtie yeares of age, hée liued still at home, as a priuate man. At the last being baptized, hée came a∣broade to doe his office, and began to make it knowne by manifest documents and proofes, wherefore hée was sent of the Father. It is no maruaile therefore if hee deferred the first shewe of his diui∣nitie vntill that time.

R. Furthermore, Christ by this My∣racle declared, and after a sorte hath bound him selfe, that hée will be alwaies present in Matrimonye. For most com∣monlye the reason and wisedome of the

fleshe, is wont to be discouraged from the contract of Matrimony, because it séeth not howe necessarie thinges for foode and rayment, will aryse, and wherevpon the Children that are like to come, shalbe brought vp: speciallye séeing both Fa∣ther and Kinsefolke must bée forsaken for a Wife. Christ therefore by this myracle teacheth that hée is carefull for maryed folkes, and that thou shalt haue Foode, Rayment, and Ritches sufficient, if thou bidde him to the Marriage, ear∣nestlye beleeuest in him, and doest dily∣gentlye followe that calling to whiche thou art appointed of GOD. For the blessing of the Lord maketh men Ritch. And hée which tylleth his grounde shall haue plentye of breade.

And shewed foorth his glorye.

C. That is to say, hée declared and ma∣nifested his diuine power, which brought health vnto men in euery place. B. Be∣cause then he had shewen foorth a notable & glorious shewe, to proue him selfe the sonne of God. For what myracles soeuer hée hath shewed to the world, they were testimonies of his diuine power. But then the due and conuenient time to set forth his glorye came, when by the com∣maundement of his Father hee woulde bée knowen. Whereby also the ende of Myracles maye be gathered. For this is as much as if it had béene sayde, that Christ did this Miracle to set foorth his glorye. What shall we thinke then of those Miracles which obscure the glorye of Christ. A. But concerning this mat∣ter we haue spoken more largelye in the eleuenth of Mathew.

And his Disciples beleeued on him. C.

If they were his Disciples, it must néedes be that they had some fayth be∣fore, but séeing they had followed him hi∣therto without any certaine fayth, nowe at the last they begin to geue them selues whollye vnto him, in so much that they acknowledge him to be the same Messias that was before preached vnto them. But great was the mercifull sufferaunce of Christ, in counting them to bée his Dis∣ciples, which so small ye were endewed with faith. Being moued therefore by this miracle, they beléeued on him. B. For as miracles are declaracions of a certain straunge and rare diuine power, euen so they draw the minds of the elect to know the same, and to geue them selues wholly vnto it: but they take awaye all excuse from the reprobate, and do make them starke blinde with theyr glory: the which hapned to the Pharisees by the miracles of Christ, as the worke of the Euange∣listes plainlye declareth. C. Therefore the true fruite of myracles is here decla∣red, namely, that they ought to bée refer∣red to the confirmation & profite of faith.

12. After that hee went downe into Caper∣naum, he and his mo∣ther, and his brethren, and his disciples: But they continewed not many dayes there.

M. The Euangelist séemeth not to touche certaine thinges appertaining to the order of the Historye: paraduenture for that he knewe they were written al∣ready of those which before had commit∣ted the déedes of Christ to memorye, as we may sée in Luke, what he did in Naza∣reth, where he was brought vp, and how he leauing Nazareth, went downe to Ca∣pernaum. Wherefore, in this place we must vnderstande, that Christ went not downe by & by from Cana after the ma∣riage, with his Mother, Brethren, & Dis∣ciples, into Capernaum, but went from Nazareth, after he had taught there a while, to Capernaum. For as the Pro∣phets were wont most cōmonly to teach in the famous Cities, euen so did Christ, that the Doctrine of God might bee the more conueniently taught and spread a∣broade, and that the power of God might chiefely be there declared to saue, where the force of Satan was most to destroy.

And his Brethren. C.

Why did the brethren of Christ fol∣low him? Surelye it is vncertaine, ex∣cept they ment to go with him for compa∣ny to Ierusalem. Moreouer, it is certaine that by the name of brethren, in the He∣brue tongue, all sortes of kinsfolkes are ment. For which matter, and for the Citie of Capernaum, reade the sixe and fortie verse of the twelfth of Mathew, & the first verse of the ninth of Mathew, with the thrée and twentie verse of the eleuenth chapter of Mathew.

But they continued not many dayes there.

CHR. Because hée ment shortelye to go vp to Ierusalem.

13. For the Iewes Passo∣uer was at hand, ther∣fore Iesus went vp to Hierusalem.

M. The Lawe as yet kept his state in all thinges.

B. And it commaunded that Passo∣uer shoulde bée celebrated euerye yere, and that in the same place which GOD had chosen to dwell in, and to put his name there. For it was not lawfull in anye other place to celebrate Passo∣uer. B. And the City of Hierusalem was at that time the place appointed for that purpose. Christe séeking to satisfie and fulfyll this Lawe, although he were not vnder the Lawe, that he might so fulfyll all righteousnesse, and redéeme those that were vnder the Lawe, and to the ende al∣so he might take occasion to manifest his glory, when the Passouer drewe nye, he went to Hierusalem. C. And let the rea∣der note, that for one of these two cau∣ses hée went alwayes vp to Hierusalem.

M. Let this example also teache vs to celebrate the Ceremonies receyued from God, (although they bée externall and but for tyme) with the weaker and ruder sort, vntil the time which they shal haue an ende, come.

14. And founde sittyng in the Temple those that solde Oxen, and Sheepe, and Doues, and chaungers of mo∣ney.

C. The rest of the Euangelistes also declare this thing which wée reade here to be done by our sauiour Christ, but the like to be done diuers times. Christ ther∣fore purged the Temple twise from fyl∣thy & prophane businesse: once about the the beginning of his Embassage: and a∣gaine, when he was redie to go out of the world to his father. M. So soone ther∣fore as he was entred into the Citye, hée vewed the Temple. Let this be the chéefe care of all men, not onely of Bishops, but also of al Magistrates, that the kingdom and worship of God be sought for.

A. Concerning the prophanacion of the Temple, and the couetousnesse of the Priestes, reade the one and twentye of Mathewe.

15. And when hee had made as it were a scourge of small cords, he droue them all out of the Temple, with the Shepe and Oxen, and powred out the changers money, and ouerthrew the tables.

Christ by and by goeth about to purge the Temple, plainely affirming that the Temple of the Lorde is not a place of Marchandize. Notwithstanding, it may bée demaunded why hée began not first with doctrine: for this séemeth to bée a troublesome and preposterous waye, to correcte vice with violence,

before the same were assayed to bée re∣medyed by Doctrine. But Christ had respecte to another matter. For be∣cause the time was nowe at hande, in the which hée shoulde openly discharge the office inioyned to him of the father, he woulde after a sorte take possession of the Temple, and plainelye declare his Diuine aucthoritye.

And to the ende all men might bée at∣tentiue vnto his Doctrine, it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede. The Temple was now a place of heauenlye Doctrine. When he went about to restore the puritye of Doctrine, it was méete that he shoulde shewe him selfe to bée Lorde of the Temple. More∣ouer, he coulde not bring any otherwise the Sacrifices, and exercises of Godly∣nesse to theyr spirituall ende, than in ta∣king awaye the abuse. Therefore this thing which hée did was a certaine begin∣ning of that reformacion for the which hée was sent of the Father.

M. They which teache that exter∣nall euilles are not to bee taken awaye which are in the Churche, except they bée first taken out of the hearts of men, may by this place learne to alter their opinion.

For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes, and after∣wardes haue reformed the Temple.

But we sée the contrarye to bée done here of Christe. He cast the Byars and Sellers out of the Temple, although they kept couetousnes in theyr brestes.

16. And hee sayde vn∣to them that soulde Dooues, Haue these thinges hence, and make not my fathers house, a house of marchandise.

M. He doth not simplye dislike that Shéepe Oxen, and Dooues are soulde to them which came farre of to offer Sacri∣fice, séeing the same was appointed in the Lawe, but because they were soulde in the Temple, and because the Temple was made a house of marchandise, which was a filthye token of speciall couetous∣nesse. These thinges might haue béene soulde in certayne places without the Temple.

So at another time, he suffered not a vessell to bée caryed through the Temple. Wherfore if he so pourged this Temple, which in a short time should perishe, that it might not bée a house of marchandise, what shall we thinke that he will do vn∣to those Temples at this daye, in the which not onelye all thinges are soulde for filthye gaine, but also such thinges as are most pernicious and altogeather fai∣ned, are set forth to sale?

The Sacrifice of the body and blood of Christ is soulde, whiche they saye the Priest maketh, being a mere fayned lye. The deliueraunce of Soules out of Pur∣gatorye is soulde: when as theyr Pur∣gatorye after death is nothing else but a Money matter of Priestes. Remission of Sinnes is soulde whiche cannot bée bought. The merites of Saintes, with many thinges more offered to sale, which money in déede in no wise may purchase.

He that considereth of these thinges, what will he iudge of these Churches, but onelye that they bée places of fayned marchaundise. C. But the Temple was called the house of Prayer, because God would there bée speciallye called vp∣pon, and because hée had ordayned the same for spirituall exercises. R. The Temple of Ierusalem also was called the Temple of the Lorde, and the house of God, because it was consecrated for a shadowe of Christ, in which Christ the Father heareth those that praye, and whose onelye Sacrifice is acceptable to the Father. Wherevpon our sauiour Christ sayeth: VVhatsoeuer ye aske the Father in my name, he will geue it you. Beholde he sayeth, In my name, not, in a Temple of stone. For the howre will come, when the Father wil be worshipped, neyther in Ierusalem, nor in the Mountaine, but in spirite and

trueth. C. The other Euangelistes say that hée spake more seuerelye at the se∣conde time that he caste them out of the Temple, namelye, that they made of the Temple a denne of Théeues. But hée admonisheth them not to prophane the Temple of God, in turning it to o∣ther vse then God had apointed the same. And in making mention of the Father, he declareth him selfe to bée the sonne of God, that he might challenge to him selfe the right and aucthoritye to pourge the Temple.

17. And his Disciples re∣membred that it was written. The zeale of thine house hath e∣uen eaten me.

And his Disciples remembred.

B. Namelye after Christ was risen againe, when they vnderstode the Scrip∣tures by receyuing the holye Ghost: as the Euangelist him selfe expoundeth in that which followeth. C. For we must not thinke that they remembred this place of Scripture, when Christ did this déede: but afterwardes, when they be∣ing taught from aboue, considered with them selues what this déede of Christe should meane, and so by the direction of the spirite, this place of Scripture com∣meth into theyr minde. And truelye the cause of Gods workes doeth not al∣wayes come into our mindes out of hand.

But afterwardes in continuaunce of time, he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse, least we shoulde at any time murmure against God, if wée at any time should dislike of those thinges which he doeth.

For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of mo∣destye. And the place whiche is here cited is taken out of the Psalme. 69.

And in the name of Temple, Dauid by a figure called Sinecdochen, compre∣hendeth the whole worshippe of GOD. For these are the words of the Prophete. For the zeale of thy house hath eaten me: and the rebukes of them that rebuked thee are fallen vppon mee. Where the seconde member aunswereth to the first: and is nothing else but a repeticion.

The effecte of bothe partes is this, that Dauid was so carefull to maintaine the glorye of God, that he willinglye bare al manner of reproches, with the which the reprobate reproched God, yea, hée burned with such a zeale, that this one affection, ouercame all other.

And in this sence truely hée sayeth, that hée was endued with zeale: but there is no doubte, but that hee speaketh those thinges in his owne personne, which did properlye belong to the Messias.

Bv. This therefore is applied vnto Christ the Lorde by a Tipe, which with his whole minde sought the reformation of the Church. C. Therefore the Euan∣gelist sayeth that this was one of the notes, by which Iesus was known of his Disciples to be a repayrer of Gods king∣dome. M. And here we haue to note that whatsoeuer things are written, they are writtē for our learning, that through pa∣tience and consolation of the Scriptures wée might haue hope. C. Wée must al∣so note that no man shall knowe what Christ is, or to what ende all that he did and suffered pertayneth, but by the in∣struction of Scripture. Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ, so wée must be∣stowe continuall diligence and medita∣cion in the Scriptures.

But let vs returne to the déede of Christ. R. Christ him selfe sayeth in another place, Learne of me, for I am meeke and lowlye in heart. In that therefore he séemeth in this place to bée cruell con∣trarye to his wonted maner, it is ney∣ther filthye desire, Enuye, nor rashnesse, but deuine zeale, and iust anger.

C. It resteth therefore nowe that eue∣rye man followe the example of Christ, séeing in the head a generall example is propounded in the whole bodye.

According to that which Paul hath in his Epistle to the Romanes. Let vs not suf∣fer so muche as in vs lyeth, the holye Temple of GOD to bee defiled by any meanes. And this zeale ought chiefelye to bée in the heades of the Churche.

M. With howe greate ardent zeale were the holye men of GOD in time past indued: As Moises, Phinees, Dauid, Elias, Stephen, Paul, and the rest of the Apostles. C. Notwithstanding we must take héede least any man passe the bonds of his calling. R. For a true zeale per∣tayneth not to euery spirite: wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye, least in stéede of zeale, he haue rashnesse: and al∣wayes take héede that thy zeale bée accor∣ding to knowledge. For the Iewes per∣secuted Christ vpon zeale, but not accor∣ding to knowledge.

18. Then aunswered the Iewes, and sayde vn∣to him, What token shewest thou vnto vs, seeing that thou doest these thinges?

M. It is verye like that those Iewes which were in daunger of loosing theyr gaine, set vppon Christ with this questi∣on. But they defende not theyr déede, as though they were without iust cause caste out of the Temple. For they could not denye but that they had made of the house of God, a house of marchandise. What then doe they demaunde? Surely, they demaund by what aucthority, with suche seueritye, he casteth out the Byers and sellers. For by séeking to blame Christ, they goe about to excuse theyr owne faulte. For hée had sayd, Make not the house of my Father, a house of Marchandise.

And therefore the Euangelist sayeth that the Iewes answered Christ, name∣lye, to that which hée spake concerning his Fathers house.

They sought no signe with theyr whole heart: but sought only to condempne him of rashnesse and sedicion, because he be∣ing neither endewed with diuine, nor hu∣mane aucthoritye, tooke the gouernment of the Temple and worshippe of God to him selfe. Hereby therefore we sée the disposition of those, which sinne in the Temple and worship of GOD for gaines sake, who when they can neyther denye theyr faulte, nor defende the same, than they reprooue those of whome they are corrected of rashnesse and sedition: so farre they are from amending that whi∣che they doe amisse. B. Therefore be∣cause Moyses confyrmed his Embassage with signes, these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God: whereas those miserable wretches might euen than haue séene a Myracle, had they not béene amazed and blinded. C. For, in that no man, in so great a company layd handes on Christ, as the Byers and Sel∣lers that were there, it is a manifest signe that they were all stricken by the power of God, that they might stande as men amazed.

Wherfore, except they had béene starke blinde, this miracle was euident enough to be séene, that one shoulde bée so bolde to stand against so many, that one which was a naked man, shoulde not let to in∣counter with the valiaunt, that one base in the sight of men, should contend with Princes. For why did they not withstād him, since they did farre excell him in power, but only because theyr force was restrayned? But the Iewes did erre in this thing, that they woulde not allowe the vocation of Christ, except it were confyrmed by a myracle.

For this was not séene in the Pro∣phetes and other Ministers of God, that they should alwayes shewe Myracles: Neyther hath God tyed him selfe to this necessitye. But this was theyr corrupt custome, and euill disposition: the which Christ him selfe noteth, saying: This Adulterous and wicked generation re∣quireth a signe. &c. Not to the ende they might knowe the trueth, but rather to

the ende they might thereby take some occasion to cauill.

Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine, desire to haue signes geuen vnto them.

19. Iesus aunswered, and sayd vnto them: De∣stroy this Temple, and in three dayes I will reare it vp.

C. This is an allegoricall kinde of speache, and somewhat harde to be vn∣derstande, the which Christ vsed, because hée iudged them vnworthy of a manifest aunswere. M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye, if Diuine signes might haue serued to ostentacion, which were ordained for the health of mankind. But because they demaunded this que∣stion of a malicious minde, and not to learne, but to cauill, hée doth not aun∣swere vnto theyr question plainlye, but obscurelye: and he offereth vnto them a verye great signe, and the most certaine of all other, but knowne onelye to the faithfull: that is to saye, the resurrection, by the which he was declared to bée the sonne of God. The which signe as yet not come, was not knowne to the vn∣beléeuing Iewes.

C. This is that therfore which he saith in another place, that hée speaketh in pa∣rables vnto them which can not compre∣hende the secréete misteries of the king∣dome of heauen. First of all therefore hée denyeth to geue vnto them a signe which they required: eyther because it shoulde haue béene vnprofitable, or else because he knewe the due time was not yet come. Neuerthelesse, he affirmeth that his power shall be ratified and con∣firmed by no smal signe, least they should therevpon take some colloure of excuse. R. Euen as in another place he gaue vn∣to them the signe of the Prophete Ionas, meaning thereby his resurrection which was to come. C. But all these thinges he doth figuratiuely, handling the vnfaith∣full as they deserued, and setting him selfe frée from theyr contempte.

It did not appeare as yet that they were obstinate: but Christ did sufficientlye perceyue what their affection was.

Notwithstanding, it may bée demaun∣ded séeing he did so many Myracles, why hée speaketh but of one myracle here. It may bée aunswered that Christ therefore made no mencion of the rest of his My∣racles, because his resurrection only was sufficient to stoppe their mouthes: and also because he would not set foorth the power of God before them to bée a moc∣king stocke. For therefore also he spake figuratiuelye of the glorye of his resur∣rection. R. Also howe the Temple of Hierusalem shadowed Christ, hée him selfe in this place declareth. Destroye (sayeth hée) this Temple, that is to say, yée shall kyll me, which am that true Temple in the whiche all true Prayers being made, are heard, in the which only God is found fauourable.

C. Wée must also note that our bodies are called the Temple of GOD, but in another sence, that is, because by the force of his spirite, God dwelleth in vs: but in Christ the fulnesse of the God∣head dwelleth bodelye, as sayeth the A∣postle, in so much that God is truely ma∣nifested in the fleshe.

And I will raise it againe. C.

Here Christ challengeth vnto him selfe the glorye of his resurrection, when as notwithstanding the Scripture testifi∣eth that it is the worke of God the father. But these twoo thinges doe verye well agree togeather. For to the ende the Scripture might commende vnto vs the power of God, it doeth plainlye ascribe the raysing againe of the Sonne from death, to the Father: but Christ doeth here speciallye set foorth his Diuinitye.

M. This place therefore doeth a∣grée with that which we shall sée after∣warde, where Christe speaketh thus, I put awaye my life from mee, that I may

take it to me againe. No man taketh the same awaye from mee, but I put it awaye of my selfe. I haue power to put it awaye, and I haue power to take it to me againe.

20. Then sayd the Iewes: Fortye and sixe yeres was this Temple a building, and wilt thou reare it vppe in three daies?

M. The Iewes vnderstoode that to be spoken of the temple built of stone, which hée vnderstoode of his Bodye: and they iudge in the answere of Christ great rash∣nesse to consiste, in so muche that they did iudge him to bée mad, not by his déedes onelye, but also hy his woordes. As if they should saye: What madnesse is this in thée, that thou darest promise that this Temple shal be built in thrée dayes againe, if it bée destroyed: séeing that with so great labour and coste, it was a building Fortye and sixe yeres?

And here is to be noted that whereas the Iewes sayde that the Temple was a building sixe and fortye yeres, it agréeth with the Prophesie of Daniel. And al∣though in the booke of Esdras the Temple seemeth to bée built in a farre shorter time, whereby some contrarietye maye bée gathered, yet notwithstanding, there is no repugnancye at all. For so soone as the Sanctuarye was erected before the building of the Temple was finished, they beganne to offer Sacrifices. After∣warde by the slothe and negligence of the people, the worke was lefte vndone for a long time, as euidently appeareth by the complaintes of Aggeus. For hée doeth there seuerelye blame them, be∣cause they were to diligent in building theyr owne houses, and verye negligent, in leauing the Lordes house vnfinished.

Touching the exposition of the one and twenty verse, reade the ninetéenth going before.

22. As soone therfore as he was risen frō death againe, his Disciples remembred that hee thus had sayde: and they beleeued the Scriptures, and the wordes whiche Iesus had sayde.

As soone therfore as hee was risen.

M. For then he opened theyr sence and vnderstanding, that they might vn∣derstande the Scriptures: as sayeth the Euangelist Luke.

At the first the Disciples vnderstoode not Christ when he spake: but afterward that Doctrine which séemed to bée spoken in vaine, brought foorth his fruite in due time. Therefore, although many things in the déedes and wordes of the Lorde bée obscure for a time, yet for all that we must not dispayre to obtaine that whiche by and by, we can not attaine vnto.

M. That which Thomas vnderstoode not vppon the verye daye of the resurrec∣tion of Christ, he vnderstoode the eyght daye after. Although therefore the re∣probate abide in theyr blindnesse, and walke in darkenesse, yet notwithstan∣ding, the elect are alwayes lightened in theyr time, and by the calling of Christ, come to the knowledge of God. C. The texte also is here to bée noted, namelye, that they beléeued the Scripture, and the worde of Christ. For the Euangelist hereby meaneth that they conferring the Scripture with the word of Christ, were holpen, that they might goe foreward in the faith. Bv. The which thing is put downe to bée a Doctrine, and an example vnto vs, that we comparing both the wordes and déedes, with the Scriptures, may beleue Iesus to be the sonne of God, a

King and hye Priest, and the Sauiour of the worlde.

23. When hee was in Ie∣rusalem at the Passeo∣uer, in the Feast day, many beleeued on his name, when they saw his miracles which he did.

M. There wanteth not some reason, that the Euangelist added these wordes to that which went before. For the rude and ignoraunt reader might haue béene much offended at the aunswere of Christ, as though he of purpose neglected the sal∣uacion of these Iewes, which desired a signe to bée geuen vnto them, hée being able to shewe them signes inowe, with the which he might haue made his glory manifest. Therefore for the ignorants sake, he séemeth to make mencion of these thinges, to the ende he might shewe that Christ had a care for all men: but, that hée shewed suche euident miracles in the Feast of Passeouer, that many be∣ing then present at the feast at Hierusa∣lem, and moued by the light of the My∣racles, beléeued on his name. Iohn ther∣fore verye aptlye addeth this narration to that whiche goeth before. But to the purpose. Christ gaue not suche a signe as the Iewes desired: for hée perceyuing that by many myracles which hee had al∣ready shewed, he had profited nothing, but brought them to a vaine shewe of Faith, he thought it not good to graunt vnto them theyr desires, as vnworthy.

Here was some profite of signes, that many thereby beléeued on the name of Christ, in so much that they professed to followe his Doctrine: This theyr faith, although it was not as yet perfect, yet in time it might become perfect: this fayth might be a profitable preparation to cele∣brate the name of Christ vnto others.

M. But what signes they were which our sauiour Christ shewed, the Euange∣list maketh no mencion, neyther let any be curious to knowe: as though hée had done any notable wonders, more nowe, than he was wont to doe.

24. But Iesus did not cō∣mit him selfe vnto them, because hee knewe all men.

C. That is to say, Christ did not take them for his owne Disciples, but rather made account of them as light and vaine. The place is diligently to be noted howe that not all which professe them selues to be the disciples of Christ, are thought to bee such in his sight: For the Euange∣list sayeth here, Because he knewe them all. There is nothing more daungerous than Hipocrisie, both for diuers ca••ses, and also because it is a vice more then common.

There is no man almost whiche li∣keth not of him selfe: and when wee deceaue our selues with vaine perswa∣tions, we thinke that GOD is blinde. But here we are taught howe much his iudgement doeth differ from ours. For hée is a searcher of the heart and raines, nothing is secréete vnto him. Men may be deceyued with externall shewes, but God can not be mocked. Let vs there∣fore bée sure of this that that they are the true Disciples of Christ, which are allowed of him. For the Lord knoweth who are his. And as this is a great comfort to the children of God, that they are knowne of him, so also it ought to bring great terrour to the mindes of the vngodlye, that they are knowne vnto him which shall come to iudge bothe the quicke and the dead.

25. And needed not that any should testifye of man, for hee knewe what was in man.

C. Whereas the Euangelist sayeth,

that Christ knoweth all, it is to be refer∣red to those of whom mencion is made be¦fore. But because some man might doubt whence Christ had this knowledge, the Euangelist cutting of this doubte or que∣stion, aunswereth, that whatsoeuer is in men hidden from our eyes, is séene of Christ. But wee may not hereof gather, that no man ought to be trusted, because that which is in man, is not knowne vn∣to vs: For no man knoweth what is in man, but the spirite of man, that is in man: First, because we are such that wée stand in néede one of anothers helpe. Se∣condly, because we are euill and ready to condemne But least we should alwayes bee deceaued by Ipocrites, it belongeth to Christ onely to endue vs with the spirite of discretion, whereby we maye discerne them from suche as meane simplye and truelye: the which gifte wée must ob∣taine at his handes by Prayer.

Notes

• Deut. 16
• Deut. 14 and 16
• Iohn. 9
• Luke. 2 Exod. 20 Iere. 35
• Luke. 14
• Math. 10
• Luk. 2
• Iohn. 7
• Math. 17
• Math. 15
• Psal. 148.
• Psal. 14••
• Iohn. ••
• Luke. 2 Math. 2 Mark. 3
• Gen. 1
• Proue••. 10
• Luke. 4.
• Deut. 16.
• Math. 21. Mark. 11. Luke. 19.
• 2. Peter. 2.
• Iohn. ••6.
• Math. 21.
• Psal. 69.
• Verse. 9.
• Math. 11.
• Rom. 15.
• Exod. 32. Num. 25. 1. King. 17. 3. King. 18. Actes. 7. Actes. 13.
• Rom. 10.
• Math. 12.
• Rom. 1
• Math. 13
• Colos. 2 1. Timo. 3
• Iohn. 10
• Iohn. 10
• Dan. 9. and .25.
• Agg••. 1
• Luk. 24
• Iohn. 20
• 2. Tim. 2