43 John

The Rheims New Testament (1582) — John

The Gospel according to Saint John, as printed in the Rheims New Testament of 1582, the English Catholic translation made from the Latin Vulgate at the English College, then in exile at Rheims, chiefly by Gregory Martin. The page gives the edition's argument of the book, all 21 chapters, each with its printed summary, every verse in the original spelling, and the marginal notes (cross-references, the days on which passages are read, and other readings); the edition's annotations follow 19 of the 21 chapters, as printed.

The Argument

❀ THE ARGVMENT OF S. IOHNS GOSPEL.

S. Iohns Goſpel may be diuided into foure partes.

The firſt part is, of the actes of Chriſt before his ſolemne manifeſtation of himſelfe, vvhile Iohn Baptiſt vvas yet baptizing: Chap. 1. 2. 3. 4.

The ſecond, of his Actes in Iurie (hauing novv begonne his ſolemne manifeſtation in Galilee, Mat. 4, 12) the ſecond Eaſter or Paſche of his preaching: Chap. 5. For of the firſt paſche, we had in the firſt part, chap. 2, 13: And the paſche of the Iewes was at hand. And that feaſt vvhereof vve haue in this ſecond part, chap. 5, 1: After this there was a feſtiual day of * the Iewes, is thought of good Authors, to be the feaſt of Paſche. [Margin: * This ſpeach very common in this Goſpel, as appeareth by the places here marked, declareth that he writeth to the Gentils. · Iren. li. 2. c. 39.]

The third part is, of his Actes in Galilee, and in Iurīe, about the third Paſche, and after it: cap. 6, to the 12. For ſo vve haue chap. 6, 4: And Paſche the feſtiual day of * the Iewes was at hand.

The fourth part is of the fourth paſche (vvhich vve haue in the end of the chap. 11, 55: And the paſche of * the Iewes was at hand) that is to ſay, of the Holy vveeke of his Paſsion in Hieruſalem: chap. 12. vnto the end of the booke.

By vvhich diuiſion it is manifeſt, that the intent of this Euangeliſt vvriting after the other three, vvas, to omit the Actes of Chriſt in Galilee, becauſe the other three had vvritten them at large: and to reporte his Actes done in Iurie, vvhich they had omitted.

And this he doth, becauſe Iurie vvith Hieruſalem and the Temple, beeing the principal parte of the Countrey, there abode the principal of the Ievves, both for authoritie, and alſo for learning in the lavv or knovvledge of the Scriptures. and therfore that vvas the place, vvhere our Lord IESVS finding in the Head it ſelfe and in the leaders of the reſt, ſuch vvilful obſtinacie and deſperate reſiſtance, as the Prophets had foretold, did by this occaſion, much more plainely then in Galilee, both ſay and proue, at ſundry times, euen euery yere of his preaching, himſelfe to be the CHRIST that had bene ſo lōg promiſed vnto them, & expected of them: & the ſame CHRIST to be not onely a man, as they imagined, but alſo the natural, conſubſtantial, & coëternal Sonne of God the Father, vvho novv had ſent him. Therfore theſe vvere the vvordes and deedes that ſerued beſt the purpoſe of this Euangeliſt, being, to ſhevv the glorie & excellencie of this perſon IESVS: that thereby the Gētils might ſee, hovv vvorthily Hieruſalem & the Ievves vvere reprobated, vvho had refuſed yea & crucified ſuch an one: and hovv vvel & to their ovvne ſaluation themſelues might doe, to receiue him and to beleeue in him. For this to haue bene his purpoſe, him ſelfe declareth in the end, ſaying: Theſe are written, that you may beleeue that IESVS is CHRIST the Sonne of God: and that beleeuing, you may haue life in his name. [Margin: Io. 20, 31.]

And herevpon it is, that S. Hierome vvriteth thus in his life: Iohn the Apoſtle, whom IESVS loued very much, the ſonne of Zebedee, the brother of Iames the Apoſtle whom Herod after our Lords Paſſion beheaded, laſt of al wrote the Goſpel, at the requeſt of the Biſhops of Aſia, againſt Cerinthus, and other Heretikes, and ſpecially againſt the aſſertion of the Ebionites then riſing, who ſay that Chriſt was not before MARIE. Wherevpon alſo he was compelled to vtter his Diuine Natiuitie. Of his three Epiſtles, and of his Apocalypſe, ſhal be ſaid in their ovvne places. [Margin: Hier. in Catal. · ᵃ Io. 21, 20. · ᵇ Mat. 4. 21. · ᵇ Mat. 4. 21. · ᶜ Act. 12, 2.]

It folovveth in S. Hierome, that In the Second perſecution vnder Domitian, fourtene yeres after the perſecution of Nero he was exiled into the ile Patmos. But after that Domitian was ſlaine, and his actes for his paſſing crueltie repealed by the Senate: vnder Nerua the Emperour he returned to Epheſus, and there continuing vnto the time of Traiane the Emperour, he founded and gouerned al the Churches of Aſia, and worne with old age, he died the threeſcore and eighteth yere after the Paſſion of our Lord, and was buried beſides the ſame citie.

Whoſe excellencie the ſame holy Doctor thus breifly deſcribeth. li. 1. Aduerſ. Iouinianum.

IOHN the Apoſtle, one of our Lords Diſciples, vvho vvas the yongeſt among the Apoſtles, and vvhom the faith of Chriſt found a virgin, remained a virgin, and therefore is move loued of our Lord, and lieth vpon the breaſt of IESVS: and that vvhich Peter durſt not aſke, he deſireth him to aſke: and after the reſurrection, vvhen Marie Magdalen had reported that our Lord vvas riſen againe, both of them ranne to the Sepulchre, but he came thither firſt: and vvhen they vvere in the ſhip and, fiſhed in the lake of Genezareth, IESVS ſtood on the ſhore, neither did the Apoſtles knovv vvhom they ſavv: onely the virgin knovveth the virgin, and ſaith to Peter. It is our Lord. This Iohn vvas both an Apoſtle, and Euangeliſt, and Prophet: an Apoſtle, becauſe he vvrote to the Churches as a Maiſter: an Euangeliſt, becauſe he compiled a booke of the Goſpel, vvhich (except Matthew) none other of the tvvelue Apoſtles did: a Prophet, for he ſavv in the ile Patmos, where he was baniſhed by Domitian the Emperour for the teſtimonie of our Lord, the Apocalypſe, conteining infinite myſteries of things to come. Tertullian alſo reporteth, that at Rome being caſt into a barrel of hote boiling oile, he came forth more pure and freſher or liuelier, then he vvent in. Yea and his Goſpel it ſelf much differeth from the reſt. Matthevv beginneth to vvrite as of a man: Marke of the prophecie of Malachie and Eſay. Luke of the Prieſthod of Zacharie: the firſt hath the face of a man, becauſe of the genealogie: the ſecond the face of a lion, for the voice of one crying in the deſert: the third the face of a calfe, becauſe of the Prieſthod. But Iohn as an Eagle flieth to the things on high, & mounteth to the Father him ſelf, ſaying: In the beginning was the VVORD, and the VVORD was with God, and God was the VVORD. Thus far S. Herome. [Margin: ᵃ Io. 13, 23. 24. &c. 21, 20. · ᵃ Io. 13, 23. 24. &c. 21, 20. · ᵃ Io. 13, 23. 24. &c. 21, 20. · ᵇ Io. 20, 4. · ᶜ Io. 21, 7.]

Vpon this Goſpel there are the famous commentaries of S. Auguſtine called Tractatus in Euang. Ioan. to. 9. and tvvelue bookes of S. Cyrils commentaries.

Chapter 1

The preface of the Euangeliſt, commending Chriſt (as being God the Sonne incarnate) to the Gentils, and ſetting out the blindnes of the Ievves in not receiuing him. 19 Then, the teſtimonies of Iohn Baptiſt, firſt to the ſolemne legacie of the Ievves: 29 ſecondly, vvhen he ſavv IESVS come to him: 35 thirdly, to his ovvne Diſciples alſo, putting them ouer from him ſelf to IESVS. Vvho made it plainer to them that he is Chriſt, 40 and ſo began he alſo to haue Diſciples.

1 IN THE beginning ″ vvas the WORD, and the WORD vvas ″ vvith God, and ″ God vvas the WORD.

2 This vvas in the beginning vvith God.

3 Al things vvere made ″ by him: and vvithout him vvas made nothing. That vvhich vvas made',

4 in him vvas life, and the life vvas the light of men:

5 and the light ſhineth in darkeneſſe, and the darkeneſſe did not comprehend it.

6 There vvas a man ſent from God, vvhoſe name vvas Iohn.

7 This man came for teſtimonie: to giue teſtimonie of the light, that al might beleeue through him.

8 He vvas not the light, but to giue teſtimonie of the light.

9 It vvas the true light, vvhich lighteneth euery man that commeth into this vvorld.

10 He vvas in the vvorld, and the vvorld vvas made by him, and the vvorld knevv him not.

11 He came into his ovvne, and his ovvne receiued him not.

12 But as many as receiued him, ″ he gaue them povver to be made the ſonnes of God, to thoſe that beleeue in his name.

13 Vvho, not of bloud, not of the vvil of fleſh, nor of the vvil of man, but of God are borne.

14 AND ″ THE VVORD VVAS MADE FLESH, and dvvelt in vs (and vve ſavv the glorie of him, glorie as it vvere of the only-begotten of the Father) ful of grace and veritie. ⊢

15 Iohn giueth teſtimonie of him, and crieth ſaying, This vvas he of vvhom I ſpake, He that ſhal come after me, is made before me: becauſe he vvas before me.

16 And of his fulnes al vve haue receiued, and grace for grace.

17 For the lavv vvas giuen by Moyſes, grace and veritie vvas made by IESVS Chriſt.

18 God ″ no man hath ſeen at any time: the only begotten Sonne vvhich is in the boſome of the father, he hath declared.

19 And this is Iohns teſtimonie, vvhen the Ievves ſent from Hieruſalem Prieſts and Leuites to him, that they ſhould aſke him, Vvho art thou?

20 And he confeſſed, and did not denie: and he confeſſed, That I am not CHRIST.

21 And they aſked him, Vvhat then? Art thou * Elias? And he ſaid, I am not. Art thou * the Prophet? And he anſvvered, No.

22 They ſaid therefore vnto him, Vvho art thou, that vve may giue an anſvver to them that ſent vs? vvhat ſaieſt thou of thy ſelf?

23 He ſaid, I am the voyce of one crying in the deſert, make ſtraight the vvay of our Lord, as Eſaie the Prophet ſaid.

24 And they that vvere ſent, vvere of the Phariſees.

25 And they aſked him, and ſaid to him, Vvhy then doeſt thou baptize, if thou be not Chriſt, nor Elias, nor the Prophet?

26 Iohn anſvvered them, ſaying, * I baptize in vvater: but there hath ſtood in the middes of you vvhom you knovv not.

27 The ſame is he that ſhal come after me, that is made before me: vvhoſe latcher of his ſhoe I am not worthie to vnlooſe.

28 Theſe things were done in Bethania beyond Iordan, vvhere Iohn vvas baptizing. ⊢

29 The next day Iohn ſavv IESVS cōming to him, and he ſaith, Behold the lambe of God, behold him that taketh avvay the ſinne' of the vvorld.

30 This is he of vvhom I ſaid, After me there commeth a man, vvhich is made before me: becauſe he vvas before me.

31 And I knevv him not, but that he may be manifeſted in Iſrael, therefore came I baptizing in vvater.

32 And Iohn gaue teſtimonie, ſaying, That I ſavv ″ the Spirit deſcending as a doue from heauen, and he remained vpon him.

33 And I knevv him not: but he that ſent me to baptize in vvater, he ſaid to me, He vpō vvhom thou ſhalt ſee the Spirit deſcending and remaining vpon him, he it is that baptizeth in the holy Ghoſt.

34 And I ſavv: and I gaue teſtimonie that this is the ſonne of God. ⊢

35 The next day againe Iohn ſtoode, and tvvo of his diſciples.

36 And beholding IESVS vvalking, he ſaith, Behold the lambe of God.

37 And the tvvo Diſciples heard him ſpeaking, and they folovved IESVS.

38 And IESVS turning, and ſeeing them folovving him, ſaith to them, Vvhat ſeeke you? Vvho ſaid to him, Rabbi (vvhich is called by interpretation, Maiſter) vvhere dvvelleſt thou?

39 He ſaith to them, Come and ſee. They came, and ſavv where he abode and they taried vvith him that day: and it vvas about the tenth houre.

40 And Andrevv the brother of Simon Peter vvas one of the tvvo that had heard of Iohn, and folovved him.

41 He findeth firſt his brother Simon, and ſaith to him, Vve haue found MESSIAS, vvhich is being interpreted, CHRIST.

42 And he brought him to IESVS. And IESVS ″ looking vpon him, ſaid, Thou art Simon the ſonne of Iona: thou ſhalt be called Cephas, vvhich is interpreted, Peter.

43 On the morovv he vvould goe forth into Galilee, and he findeth Philippe. And IESVS ſaith to him, Folovv me.

44 And Philippe vvas of Bethſaida, the citie of Andrevv and Peter.

45 Philippe findeth Nathanael, and ſaith to him, Him vvhom Moyſes in the lavv, and the Prophets vvrote of: vve haue found IESVS the ſonne of Ioſeph, of Nazareth.

46 And Nathanael ſaid to him, From Nazareth can there be any good? Philippe ſaith to him, Come and ſee.

47 IESVS ſavv Nathanael comming to him, and he ſaith of him, Behold an Iſraelite in very deede, in vvhom there is no guile.

48 Nathanael ſaith to him, Hovv knovveſt thou me? IESVS anſvvered and ſaid to him, Before that Philippe did cal thee, vvhen thou waſt vnder the figtree, I ſaw thee.

49 Nathanael anſvvered him, and ſaith, Rabbi, thou art the ſonne of God, thou art the king of Iſrael.

50 IESVS anſvvered, and ſaid to him, Becauſe I ſaid vnto thee, I ſavv thee vnder the figtree, thou beleeueſt: greater then theſe things ſhalt thou ſee.

51 And he ſaith to him, Amen Amen I ſay to you, You ſhal ſee the heauen opened, and the * Angels of God aſcending and defcending, vpon the Sonne of man. ⊢

Marginal notes to Chapter 1

Argument The 1. parte:
Argument THE ACTES of Chriſt before his manifeſtation, whiles Iohn Baptiſt was yet baptizing.
v. 1 The Goſpel at the third Maſſe vpō Chriſtmas day. And euery day at the end of Maſſe.
v. 3 ` nothing that was made.
v. 14 ET VERBVM CARO FACTVM EST.
v. 15 ⸬ He is preferred & made of more dignitie and excellencie then I, becauſe he was before me & al things, eternal God.
v. 19 The Goſpel vpō the 3 Sunday in Aduent.
v. 21 Mal. 4, 5
v. 21 Deu. 18, 15.
v. 21 ⸬ By like the Iewes ignorātly vnderſtood not the place in Deuteronomie, of Chriſt, and therfore they aſke alſo whether he be the Prophet there ſpoken of. See alſo c. 7, 40.
v. 23 Eſa. 40, 3.
v. 25 Mt. 3, 11.
v. 26 ⸬ He doth oftē here ſignifie the great difference of his baptiſme & of Chriſts, as of his perſon & Chriſts. See Annot. Mat. 3.
v. 26 Mr. 1, 8.
v. 26 Lu. 3, 16.
v. 29 The Goſpel on the octaue of the Epiphanie.
v. 29 ` ſinnes
v. 29 AGNVS DEI at Maſſe.
v. 35 The Goſpel vpō S. Andrews eue.
v. 41 ⸬ Meſſias in Hebrue, in Greeke Chriſt, ī Engliſh Anointed, to witte, with the ſpiritual oile of grace aboue his brethren. Pſ. 44.
v. 42 ⸬ Cephas in Syriake, & Peter in Greeke, in Engliſh, Rocke, See Mat. 16, 18.
v. 46 The Goſpel in a votiue Maſſe of the holy Angels.
v. 51 Gen. 28, 12.

Annotations to Chapter 1

ANNOTATIONS CHAP. I.

1. Was the word,] The ſecond Perſon in Trinitie which is the natural, onely, and eternal Sonne of God the Father, is called the WORD: not as the holy Scriptures or ſpeaches of the Prophets and Apoſtles (vvritten and ſpoken by Gods commaundement for the vttering of his diuine wil towards man) be called his word, but in a more diuine, eminent, and ineffable ſort, to expreſſe vnto vs in a ſort, by a terme agreable to our capacitie, that the Sonne of God ſo is, and ſo from euerlaſting is borne of God the Father, as our prime concept (which is our internal and mental word) is and iſſueth out of our intelligence & minde. This VVORD then, Sonne, or ſecond Perſon in the holy Trinitie, was and had his being then already, when other creatures (of what ſort ſo euer) had but their beginning, and therfore can not be a creature, as many Heretikes before the writing of this Goſpel thought, and as the Arrians after taught. And this firſt ſentence of the Goſpel not onely the faithful, but the Platonikes did ſo admire (as S. Auguſtine writeth) that they wiſhed it to be written in gold. [Margin: How God the Sonne is called the VVORD. · The Platonikes. · Auguſt. de Ciu. Dei li. 10, c. 29.]

1. With God.) Becauſe a man might ſay, If the VVORD vvere before any thing vvas created, vvhere or hovv could he be? the Euangeliſt preuenting that carnal concept, ſaith firſt, that he vvas vvith God, vvhoſe being dependeth not vpon time, place, ſpace, or any other creatures, al vvhich vvere made by him. ſecondly, he giueth vs to vnderſtand, that the VVORD hath his proper ſubſiſtence or perſonalitle diſtincte frō God the Father, vvherby Sabellius the old Heretike is refuted, thirdly, here is inſinuated the order of theſe tvvo perſons, one tovvardes the other, to vvit, that the Sonne is with and of the Father, and not the Father of the Sonne. Fourthly, you may conſute here the blaſphemie of Caluin, holding the ſecond Perſon to be God, not as of God the Father, but as of him ſelf. And yet ſuch are the bookes that our youth now read commonly in England, and that by commaundement. [Margin: The VVORD coeternal vvith the Father, diſtinct in perſon, and of the Father. · Calu. inſt. li. 1 c. 13. ſect. 23 & 25.]

1. God vvas the VVord.] Leſt any man vpon the premiſſes, which ſet forth the relation and diſtinction of the ſecond Perſon from the firſt, might thinke that the Father onely were God, the Euangeliſt expreſly teacheth, the VVORD to be God. for though the wordes ſeeme to lie otherwiſe (becauſe we haue of purpoſe ſo owed the elegancie which the Euangeliſt him ſelf obſerued in placing them ſo, and therfore they ſtand ſo both in Greeke and Latin) yet in deede the conſtruction is thus, The VVORD vvas God, and (as in his firſt Epiſtle the ſame Apoſtle writeth) true God: leſt any might ſay (as the Arians did) that he was God in deede, but not truely and naturally, but by common adoption or calling, as good men in the Church be called the ſonnes of God. What wonderful wrangling and tergiuerſation the Arians vſed to auoid the euidence of this place, we ſee in S. Auguſtine li. 3 de Doct. Chriſt. c. 2. euen ſuch as the Proteſtauts do, to auoid the like wordes, This is my body, concerning the B. Sacrament. [Margin: The VVORD true God by nature. · 1 Io. c. 5, 20. · The Proteſtants are like the vvrāgling Ariās.]

3. By him.] Againe, by this he ſignifieth the eternitie, diuinitie, omaipotencie, and equalitie of the WORD or Sonne, with God the Father, becauſe by him al things were created. al things he ſaith, both viſible of this vvorld: and inuiſible, as Angels and al ſpiritual creatures. Wherevpon it is euident alſo, that him ſelf is no creature, being the creator of al: neither is ſinne of his creation, being a defecte of a thing, rather then a thing it ſelf, and therfore neither of nor by him. [Margin: The VVORD not a creature but the creator.]

1⟨illegible⟩. He gaue them povver.] Free wil to receiue or acknowledge Chriſt, & power giuen to men, if they wil, to be made by Chriſt the ſonnes of God: but not forced or drawen therevnto by any neceſſitie. [Margin: Free-vvil.]

14. The Vvord made fleſh.] This is the high and diuine teſtimonie of Chriſts incarnation and that he vouchſaued to become man, for the acknowledging of which inexplicable benefite and giuing humble thankes for the ſame, al Chriſtian people in the world by tradition of the Fathers proſtrate them ſelues or kneele downe, when they heare it ſung or ſaid at the holy Maſſe, either in this Goſpel: or in the Crede by theſe wordes, ET HOMO FACTVS EST. [Margin: Humble kneeling at the ſolemne wordes of Chriſts incarnation.]

1⟨illegible⟩. No man hath ſeen.] Neuer man in this mortalitie ſaw God in the very ſhape and natural forme of the diuine eſſence, but men ſee him onely in the ſhape of viſible creatures, in or by which it pleaſeth him to ſhew him ſelf vnto many diuerſly in this world: but neuer in ſuch ſort as vvhen he ſhevved him ſelf in the perſon of the Sonne, of God, being made truely man and conuerſing with men. [Margin: How mortal men ſee God.]

⟨illegible⟩2. The Spirit.] Here is an euident teſtimonie of the third Perſon in Trinitie, which is the Holy Ghoſt: ſo that in this one Chapter we finde expreſly againſt al Heretikes, Iewes, & Pagans, ſet furth the truth of the Churches doctrine concerning the whole Trinitie. [Margin: The B. Trinitie.]

42. Looking vpon him.] This beholding of Simon, inſmuateth Chriſts deſignement and preferring of him to be the cheefe Apoſtle, the Rocke of the Church, and his Vicar. and therfore vpon that Diuine prouidence and intention he accordingly changeth his name, calling him for Simon, Cephas, which is a Syriake word, as much to ſay as, Rocke or Stone. And S. Paul commonly calleth him by this name Cephas, whereas other both Greekes and Latines call him altogether by the Greeke word, Peter, which ſignifieth the ſelf ſame thing. vvhereof S. Cyril ſaith, that our Sauiour by foretelling that his name ſhould no more novv be Simon, but Peter, did by the vvord it ſelf aptly ſignifie, that on him, as on a rocke and ſtone moſt firme, he vvould build his Church. [Margin: Peter by his new name deſigned to be the Rocke of the Church. · Cephas. Petrus. · Li. 2 c. 12 in Ioan.]

Chapter 2

At the requeſt of his mother he vvorketh his firſt miracle, turning vvater into vvine at a mariage in Galilee, although the time of his manifeſtation be not yet come. 1⟨illegible⟩ Then in Hieruſalem at Paſche, being but one, and yet obſeure, he throweth out of the Temple moſt miraculouſly al the marchant⟨illegible⟩s. 28 And being yet of the blind Ievves aſked a ſigne, he ſignifieth ſo long before, that they ſhould kill him, but he vvil riſe againe the third day. 2⟨illegible⟩ Vvhich alſo preſently they vvould doe, but that he knovving their falſes hartes (though many beleeue in him) vvil not t⟨illegible⟩ri⟨illegible⟩ among them.

1 AND the third day there vvas a mariage made in Cana of Galilee: and the mother of IESVS vvas there.

2 And ″ IESVS alſo vvas called, and his Diſciples to the mariage.

3 And the vvine failing, the mother of IESVS ſaith to him, ″ They haue no vvine.

4 And IESVS ſaith to her, Vvhat is to me and thee vvoman? my houre commeth not yet.

5 His mother ſaith to the miniſters, ″ Vvhatſoeuer he ſhal ſay to you, doe ye.

6 And there were ſet there ſixe vvater-potters of ſtone, according to the purificatiō of the Ievves, holding euery one tvvo or three meaſures.

7 IESVS ſaith to them, Fil the vvater-pottes vvith vvater. And they filled them vp to the toppe.

8 And IESVS ſaith to them, Dravv novv, and carie to the cheefe ſtevvard. And they caried it.

9 And after the cheefe ſtevvard taſted the vvater made vvine, and knevv not vvhence it vvas, but the miniſters knew that had dravvne the vvater: the cheefe ſtevvard calleth the bridegrome,

10 and ſaith to him, Euery man firſt ſetteth the good vvine: and vvhen they haue vvel drunke, then that vvhich is vvorſe. But thou haſt kept the good vvine vntil novv.

11 This beginning of miracles did IESVS in Cana of Galilee: and he manifeſted his glorie, and his Diſciples beleeued in him. ⊢

12 After this he vvent dovvne to Capharnaum him ſelf and his mother, and his brethren, and his diſciples: and there they remained not many daies.

13 And the Paſche of the Ievves vvas at hand, and IESVS vvent vp to Hieruſalem:

14 and he found in the temple them that ſold oxen and ſheepe and doues, and the bankers ſitting.

15 And vvhen he had made as it vvere a vvhippe of litle coardes, he ″ caſt them al out of the temple, the ſheepe alſo and the oxen, and the money of the bankers he powred out, and the tables he ouerthrevv.

16 And to them that ſold doues, he ſaid, Take avvay theſe things hence, and make not the houſe of my father, a houſe of marchandiſe.

17 And his Diſciples remembred that it is vvritten, The zeale of thy houſe hath eaten me.

18 The Ievves therfore anſvvered and ſaid to him, Vvhat ſigne doeſt thou ſhevv vs, that thou doeſt theſe things?

19 IESVS anſvvered and ſaid to them, * Diſſolue this temple, and in three daies I vvil raiſe it.

20 The Ievves therfore ſaid, In fourtie and ſixe yeres vvas this temple built, and vvilt thou raiſe it in three daies?

21 But he ſpake of the temple of his body.

22 Therfore vvhen he vvas riſen againe from the dead, his Diſciples remembred, that he ſaid this, and they beleeued the ſcripture and the vvord that IESVS did ſay.

23 And vvhen he vvas at Hieruſalem in the Paſche, vpon the feſtiual day, many beleeued in his name, ſeeing his ſignes vvhich he did.

24 But ″ IESVS did not commit him ſelf vnto them, for that he knevv al,

25 and becauſe it vvas not needeful for him that any ſhould giue teſtimonie of man: for he knevv vvhat vvas in man. ⊢

Marginal notes to Chapter 2

v. 1 The Goſpel vpō the 2 Sunday after the Epiphanie.
v. 9 ⸬ He that ſeeth water turned in to wine, nedeth not diſpute or doubt hovv Chriſt changed bread into his body.
v. 12 The Goſpel vpō Munday in the fourth vveeke of Lent.
v. 18 Pſ. 68, 10.
v. 19 Mt. 26. 61. 27, 40.

Annotations to Chapter 2

ANNOTATIONS CHAP. II.

2. IESVS alſo vvas called.) By his vouchſauing to come with his to the Mariage, he approueth the cuſtome of the Faithful in meeting at honeſt foſtes and recreations for maintenance of loue, peace, and amitie among them ſelues: he reproueth the hereſie of Tatian, Marcion, and ſuch like condemning wedlocke: laſtly (as S. Cyril ſaith) he ſanctifieth and bleſſeth the Mariage of the Faithful in the new Teſtament, making it a new creature in him, and diſcharging it of the manifold maledictions and diſorders wherein it was before. By which benediction the often diuorces, remariages, and pluralities of wiues, and the womens ſeruile ſubiection and imparitie in that caſe, be redreſſed and reduced to the primitiue inſtitution, and ſo Chriſtian mariage made a Sacrament. See S. Aug. de nupt. & concup. li. 1 6. 10 & 21. li. 1 de adult. coniug. c. 8. [Margin: Chriſt with his preſence honoureth and approueth Mariage. · Cyril. in 2 · Io. c. 22.]

3. They haue no vvine.) Our Lady many vvaies vnderſtood that now the time approched of manifeſting him ſelf to the world by miracles and preaching, and nothing doubted but that he would now being at her requeſt. Whereby we learne that Chriſt ordinarily giueth not his graces, but humbly aſked and requeſted there vnto, and that his mothers interceſſion is more then vulgarly effectual, and that he denieth her nothing. [Margin: Our Ladies interceſſion.]

4. What is to me and thee?) Becauſe this ſpeach is ſubiect to diuers ſenſes, we keepe the wordes of our text, left by turning it into any Engliſh phraſe, we might ſtraiten the holy Ghoſts intention to ſome certaine ſenſe either not intended, or not onely intended, and ſo take avvay the choiſe and indifferencie from the reader, vvhereof (in holy Scripture ſpecially) al Tranſlatours muſt bevvare. Chriſt then may meane here, what is that, woman, to me & thee being but ſtrāgers, that they want wine? as ſome interpret it. or (which is the more proper vſe of that kinde of ſpeach in holy write) what haue I to doe with thee? that is, why ſhould I haue reſpect to thy deſire in this caſe? In matters touching my charge & the cōmiſſion of my father for preaching, working miracles, and other graces, I muſt not be tied to fleſh and bloud, which vvas not a reprehēſion of our Lady, or ſignificatiō that he vvould not heare her in this or other things pertaining to Gods glorie or the good of men, for the euent ſhovveth the contrarie. but it vvas a leſſon to the companie that heard it, and namely to his Diſciples, that reſpect of kinred ſhould not dravv them to doe any thing againſt reaſon, or be the principal motion vvhy they doe their dueties, but Gods glorie. [Margin: Tranſlatours of holy Scriptures.]

5. Whatſoeuer he ſhal ſay.) By this you ſee, our Lady by her diuine prudence and entiere familiaritie and acquaintance with al his maner of ſpeaches, knew it was no checke to her, but a doctrine to others: and that ſhe had no repulſe, though he ſeemed to ſay his time was not yet come to worke miracles: not doubting but he would begin a litle before his ordinary time for her ſake, as S. Cyril thinketh he did: and therfore ſhe admoniſheth the waiters to marke wel, & to execute whatſoeuer Chriſt ſhould bid them doe. [Margin: Our lady doubteth not but Chriſt vvil graūt her petition. · li. 2 in Io. c. 23.]

1⟨illegible⟩. Caſt them out.) By this chaſtiſing corporally the defilers and abuſers of the Temple he doth not onely ſhew his power, that being but one poore man he could by force execute his pleaſure vpon ſo many ſturdy fellowes: but alſo his ſoneralne authoritie ouer al offenders, and that not vpon their ſoules onely, as by excommunication and ſpiritual penalties, but ſo far as is requiſite for the execution of ſpiritual iuriſdiction, vpon their bodies and goods alſo. That the Spiritualtie may learne, how far and in what caſes, for iuſt zeale of Chriſts Church, they may vſe and exerciſe both ſpiritually and temporally their forces and faculties againſt offenders, ſpecially againſt the prophaners of Gods Church, according to the Apoſtles alluſion 1 Cor. 3. If any defile the Temple of God, him vvil God deſtroy. [Margin: Profaners of Gods Church are to be puniſhed in ſoul & body by the Spiritual power.]

⟨illegible⟩4. IESVS committed not him ſelf,) S. Auguſtine applieth this their firſt faith and beleefe in Chriſt, ſodenly raiſed vpon the admiration of his wonders, but yet not fully formed or eſtabliſhed in them, vnto the faith of Nouices or Catechumen: in the Church: and Chriſts not committing his Perſon to them as yet, to the Churches like warineſſe and wiſedom, in not opening not giuing to them our Lord in the B. Sacramēt, becauſe al were not to be truſted with that high point without ful trial of their faith. [Margin: The B. Sacrament is not to be giuen to nouices or yonglings in faith. · Tract. in Io. 11.]

Chapter 3

He teacheth Nicodemus, that to come to the kingdom of God, Baptiſme is neceſſarie, as being our Regeneration. 10 Vvhich point Nicodemus as then not vnderſtāding, 11 he ſhevveth that they muſt beleeue him, and vvhat good cauſe there is for them ſo to doe. ⟨illegible⟩3. After this he alſo baptizeth, and Iohn likevviſe at the ſame time. 25 Wherevpon a queſtion being moued. Whether Baptiſme is better, 25 Iohn anſvvereth it by ſaying, that he is ſo far inferiour to Chriſt, as a mere man to God moſt high.

1 AND there vvas a man of the Phariſees, named Nicodemus, a prince of the Ievves.

2 This man came to IESVS by night, and ſaid to him, Rabbi, vve knovv that thou art come from God a maiſter, for no man can doe theſe ſignes vvhich thou doeſt, vnles God be vvith him.

3 IESVS anſvvered, and ſaid to him, Amen, Amen I ſay to thee, Vnles a man be borne againe, he can not ſee the kingdom of God.

4 Nicodemus ſaid to him, Hovv can a man be borne, vvhen he is old? can he enter into his mothers vvombe againe and be borne?

5 IESVS anſvvered, Amen, Amen I ſay to thee, Vnles a man be ″ borne againe of vvater and the Spirit, he can not enter into the kingdom of God.

6 That vvhich is borne of the fleſh, is fleſh: & that vvhich is borne of the ſpirit, is ſpirit.

7 Marueil not, that I ſaid to thee, You muſt be borne againe.

8 The ſpirit breatheth vvhere he vvil: and thou heareſt his voice, but thou knovveſt not vvhence he commeth and vvhither he goeth: ſo is euery one that is borne of the Spirit.

9 Nicodemus anſvvered, & ſaid to him, Hovv can theſe things be done?

10 IESVS anſvvered, and ſaid to him, Thou art a maiſter in Iſrael, and art thou ignorant of theſe things?

11 Amen, Amen I ſay to thee, that vve ſpeake that vvhich vve knovv, and that vvhich vve haue ſeen vve teſtifie, and our teſtimonie you receiue not.

12 If I haue ſpoken to you earthly things, and you beleeue not: hovv if I ſhal ſpeake to you heauenly things, vvil you beleeue?

13 And no man hath aſcended into heauen, but he that deſcended from heauen, the Sonne of man vvhich is in heauen.

14 And as * Moyſes exalted the ſerpent in the deſert, ſo muſt the Sonne of man be exalted:

15 that euery one vvhich beleeueth in him, periſh not, but may haue life euerlaſting.

16 For ſo God loued the vvorld, that he gaue his only-begotten ſonne: that euery one that beleeueth in him, periſh not, but may haue life euerlaſting. ⊢

17 For God ſent not his ſonne into the vvorld, to iudge the vvorld, but that the vvorld may be ſaued by him.

18 He that beleeueth in him, is not iudged. but he that doeth not beleeue, ″ is already iudged: becauſe he hath not beleeued in the name of the only-begotten ſonne of God.

19 And this is the iudgment: becauſe the light is come into the vvorld, and men haue loued the darkeneſſe rather then the light: for their vvorkes vvere euil.

20 For euery one that doeth il, hateth the light, and commeth not to the light, that his vvorkes may not be controuled.

21 But he that doeth veritie, commeth to the light, that his vvorkes may be made manifeſt, becauſe they vvere done in God. ⊢

22 After theſe things IESVS came and his Diſciples into the countrie of Ievvrie: and there he abode vvith them, and baptized.

23 And Iohn alſo vvas baptizing in Aenon beſide Salim: becauſe there vvas much vvater there, and they came, and vvere baptized.

24 For Iohn vvas not yet caſt into priſon.

25 And there roſe a queſtion of Iohns diſciples vvith the Ievves concerning purification.

26 And they came to Iohn, and ſaid to him, Rabbi, he that vvas vvith thee beyond Iordan, to vvhom * thou didſt giue teſtimonie, behold he baptizeth, and al come to him.

27 Iohn anſvvered and ſaid, A man can not receiue any thing, vnleſſe it be giuen him from heauen.

28 Your ſelues doe beare me vvitneſſe, * that I ſaid, I am not CHRIST: but that I am ſent before him.

29 He that hath the bride, is the bridegrome: but the frende of the bridegrome that ſtandeth and heareth him, reioyceth vvith ioy for the voice of the bridegrome. This my ioy therfore is filled.

30 He muſt increaſe, and I diminiſhe.

31 ″ He that cōmeth from aboue, is aboue al. He that is of the earth, of the earth he is, and of the earth he ſpeaketh. He that commeth from heauen, is aboue al.

32 And vvhat he hath ſeen and heard, that he teſtifieth: and his teſtimonie no man receiueth.

33 He that hath receiued his teſtimonie, hath ſigned that God is true.

34 For he vvhom God hath ſent, ſpeaketh the vvordes of God. for God doth not giue the ſpirit by meaſure.

35 The Father loueth the Sonne: & he hath giuen al things in his hand.

36 He that beleeueth in the Sonne, hath life euerlaſting: but he that is incredulous to the Sonne, ſhal not ſee life, but the vvrath of God remaineth vpon him.

Marginal notes to Chapter 3

v. 1 The Goſpel vpō Holy Roode day, Maij ⟨illegible⟩.
v. 8 ⸬ We folow rather S. Auguſt. & thoſe ancient fathers, which moſt commōly vnderſtand this place of the holy Ghoſt, & not of the winde⟨illegible⟩ although both ſenſes be good.
v. 13 Nu. 21, 9
v. 15 The Goſpel vpō Munday in the whitſonweeke.
v. 26 Io. 1, 19.
v. 27 Io. 1, 20.

Annotations to Chapter 3

ANNOTATIONS CHAP. III.

5. Born⟨illegible⟩ againe of water.] As no man can enter into this world not haue his life an I being in the ſame, except he be borne of his carnal parents: no more can a mā enter into the life & ſtate of grace which is in Chriſt, or attaine to life euerlaſting, vnles he be borne and baptized of water and the Holy Ghoſt, whereby we ſee firſt, this Sacrament to be called our regeneration or ſecond birth, in reſpect of our natural and carnal which was before. Secondly, that this Sacrament conſiſteth of an external element of water, and internal vertue of the Holy Spirit: wherein it excelleth Iohns Baptiſme, which had the external element, but nor the ſpiritual grace, thirdly, that no man can enter into the kingdom of God, not into the fellowſhip of Holy Church, without it. Whereby the * Pelagians, and Caluiniſts be condemned, that promiſſe life euerlaſting to yong children that die without Baptiſme, and al other that thinke onely faith to ſerue, or the external element of water ſuperfluous or not neceſſarie: our Sauiours wordes being plaine and general. Though in this cafe, God which hath not bound his grace, in reſpect of his owne freedom, to any Sacrament, may and doth accept them as baptized, which either are martyred before they could be baptized, or els depart this life with vow and deſire to haue that Sacrament, but by ſome remedileſſe neceſſirie could not obtaine it. Laſtly, it is proued that this Sacrament giueth grace ex opere operato, that is, of the worke itſelf (which al Proteſtants denie) becauſe it ſo breedeth our ſpiritual life in God, as our carnal birth giueth the life of the world. [Margin: Baptiſme in water neceſſarie to ſaluation. · Auguſt. haereſ. 18. · Baptiſme in two caſes not neceſſarie, but othervviſe ſupplied.]

18. It iudged already.] He that beleeueth in Chriſt with faith which worketh by charitie (as the Apoſtle ſpeaketh) ſhal not be condemned at the later day nor at the houre of his death: but the infidel, be he Iew, Pagan, or Heretike, is already (if he die in his incredulitie) by his owne profeſſion and ſentence condemned, and ſhal not come to iudgement either particular or general, to be diſcuſſed according to his workes of mercie done or omitted. In which ſenſe S. Paul faith that the obſtinate Heretike is condemned by his owne iudgement, preuenting in him ſelf, of his owne free wil, the ſentence both of Chriſt and of the Church. [Margin: Euery infidel, and namely heretikes, are iudged already. · Gal. 5, 6. · Tit. 3, 11⟨illegible⟩.]

31. He that commeth from aboue.] As though he ſhould ſay, No maruel that men reſort to Chriſt ſo faſt and make leſſe account of me, for, his baptiſme and his preaching and his perſon are al from heauen immediatly. He bringeth al from the very boſome, mouth, and ſubſtance of God his Father. Whatſoeuer is in me, is but a litle drop of his grace. His ſpirit and graces are aboue al meaſures or mens gifts, euen according to his Manhod: and al power temporal and ſpiritual, the kingdom and the Prieſthod, and al ſoueraintie in heauen and earth are beſtowed vpon him as he is man alſo. [Margin: The excellencie of Chriſts povver and graces.]

Chapter 4

Leauing Ievvrie becauſe of the Phariſees, in the vvay to Galilee he talketh vvith a Samaritane vvoman, telling her that he vvil giue vvater of euerlaſting life, 16 ſhevving him ſelf to knovv mens ſecretes, 19 preferring the Ievves religion before the Samaritanes, but ours (the Chriſtian Catholike religion) before them both, 25 and vttering vnto her that he is Chriſt. 28 vvhich by her teſtimonie and his preaching very many Samaritanes do beleeue: he in the meane time fore telling his Diſciples, of the harueſt he vvil ſend them in to. 45 The Galilaans alſo receiue him, vvhere againe he vvorketh his ſecond miracle.

1 WHEN IESVS therfore vnderſtoode that the Phariſees heard that IESVS maketh mo Diſciples, and baptizeth, thē Iohn,

2 (hovvbeit IESVS did not baptize, but his Diſciples)

3 he left Ievvrie, and vvent againe into Galilee.

4 and he had of neceſsitie to paſſe through Samaria.

5 He commeth therfore into a citie of Samaria vvhich is called Sichar: * beſide the maner that Iacob gaue to Ioſeph his ſonne.

6 And there vvas there the fountaine of Iacob. IESVS therfore vvearied of his iourney, ſa⟨illegible⟩e ſo vpon the fountaine. It vvas about the ſixt houre.

7 There commeth a vvoman of Samaria to dravv vvater, IESVS ſaith to her, Giue me to drinke.

8 For his Diſciples vvere gone into the citie, to bie meates.

9 Therfore that Samaritane vvoman ſaith to him, Hovv doeſt thou being a Ievve, aſke of me to drinke, vvhich am a Samaritane vvomā? For the Ievves do not communicate vvith the Samaritanes.

10 IESVS anſvvered, and ſaid to her, If thou didſt knovv the gift of God, and vvho he is that ſaith vnto thee, Giue me to drinke: thou perhaps vvouldeſt haue aſked of him, and he vvould haue giuen thee liuing vvater.

11 The vvoman ſaith to him, Sir, neither haſt thou vvherein to dravv, and the vvel is deepe: vvhence haſt thou the liuing vvater?

12 art thou greater then our father Iacob, vvho gaue vs the vvel, and him ſelf dranke of it, and his children, and his cattel?

13 IESVS anſvvered, and ſaid to her, Euery one that drinketh of this vvater, ſhal thirſt againe: but he that ſhal drinke of the vvater that I vvil giue him, ſhal not thirſt for euer,

14 but the vvater that I vvil giue him, ſhal become in him a fountaine of vvater ſpringing vp vnto life euerlaſting.

15 The vvoman ſaith to him, Lord giue me this vvater, that I may not thirſt, nor come hither to dravv.

16 IESVS ſaith to her, Goe, call thy huſband, and come hither.

17 The vvoman anſvvered and ſaid, I haue no huſband. IESVS ſaith to her, Thou haſt ſaid vvel, that I haue no huſband.

18 For thou haſt had fiue huſbands: and he vvhom thou novv haſt, is not thy huſband. this thou haſt ſaid truely.

19 The vvoman ſaith to him, Lord, I perceiue that thou art a Prophet.

20 ″ Our fathers adored in this mountaine, and you ſay, * that at Hieruſalem is the place vvhere men muſt adore.

21 IESVS' ſaith to her, Vvoman beleeue me, that the houre ſhal come, vvhen you ſhal neither in this mountaine, nor in Hieruſalem adore the Father.

22 * You adore that you knovv not: vve adore that vve knovv, for ſaluation is of the Ievves.

23 But the houre commeth, and novv it is, vvhen the true adorers ſhal adore the Father ″ in ſpirit and veritie. for the Father alſo ſeeketh ſuch, to adore him.

24 God is a ſpirit, and they that adore him, muſt adore in ſpirit and veritie.

25 The vvoman ſaith to him, I knovv that MESSIAS commeth, (vvhich is called CHRIST): therfore vvhen he commeth, he vvil ſhevv vs al things.

26 IESVS ſaith to her, I am he, that ſpeake vvith thee.

27 And incontinent his Diſciples came: and they marueiled that he talked vvith a vvoman. No man for al that ſaid, Vvhat ſeekeſt thou, or vvhy talkeſt thou vvith her?

28 The vvoman therfore left her vvater-pot: and ſhe vvent into the citie, and ſaith to thoſe men,

29 Come, and ſee a man that hath told me al things vvhatſoeuer I haue done. Is not he CHRIST?

30 They vvent forth therfore out of the citie, and came to him.

31 In the meane time the Diſciples deſired him, ſaying, Rabbi eate.

32 But he ſaid to them, I haue meate to eate vvhich you knovv not.

33 The Diſciples therfore ſaid one to an other, Hath any man brought him for to eate?

34 IESVS ſaith to them, My meate is to doe the vvil of him that ſent me, to perfit his vvorke.

35 Doe not you ſay that yet there are foure moneths, and harueſt commeth? Behold I ſay to you, lift vp your eies, and ſee the countries, that they are vvhite already to harueſt.

36 And he that reapeth, receiueth hire, and gathereth fruite vnto life euerlaſting: that both he that ſovveth, and he that reapeth, may reioyce together.

37 For in this is the ſaying true: that it is one man that ſovveth, and it is an other that reapeth.

38 I haue ſent you to reape that vvhich you laboured not: others haue laboured, and you haue entred into their labours.

39 And of that citie many beleeued in him of the Samaritans, for the vvord of the vvoman giuing teſtimonie, that he told me al things vvhatſoeuer I haue done.

40 Therfore vvhen the Samaritans vvere come to him, they deſired him that he vvould tarie there. And he taried there tvvo daies.

41 And many moe beleeued for his ovvne vvord.

42 And they ſaid to the vvoman, That novv not for thy ſaying doe vve beleeue: for our ſelues haue heard, and doe knovv that this is the Sauiour of the vvorld in deede. ⊢

43 And after the tvvo daies he departed thence: and vvent into Galilee.

44 For IESVS him ſelf gaue teſtimonie that a Prophet hath not honour in his ovvne countrie.

45 Therfore * vvhen he vvas come into Galilee, the Galilaeans receiued him, vvhereas they had ſeen al things that he had done at Hieruſalem in the feſtiual day: for them ſelues alſo came to the feſtiual day.

46 He came againe therfore into Cana of Galilee, * Vvhere he made vvater vvine. And there vvas a certaine lord vvhoſe ſonne vvas ſicke at Capharnáum.

47 He hauing heard that IESVS came from Ievvrie into Galilee, vvent to him, and deſired him that he vvould come dovvne & heale his ſonne. for he began to die.

48 IESVS therfore ſaid to him, Vnleſſe you ſee ſignes and vvonders, you beleeue not.

49 The lord ſaith to him, Lord, come dovvne before that my ſonne die.

50 IESVS ſaith to him, Goe, thy ſonne liueth. The man beleeued the vvord that IESVS ſaid to him, and vvent.

51 And as he vvas novv going dovvne, his ſeruants mette him: and they brought vvord, ſaying, That his ſonne liued.

52 He aſked therfore of them the houre, vvherein he vvas amended. And they ſaid to him, That yeſterday at the ſeuenth houre the feuer left him.

53 The father therfore knevv that it vvas in the ſame houre vvherein IESVS ſaid to him, Thy ſonne liueth. and him ſelf beleeued and his vvhole houſe. ⊢

54 This againe the * ſecond ſigne did IESVS, vvhen he vvas come from Ievvrie into Galilee.

Marginal notes to Chapter 4

v. 2 ⸬ He did not baptize ordinarily yet that he baptized his Apoſtles, S. Aug. thinketh it very probable, ep. 108.
v. 4 Gen. 48, 22.
v. 5 The Goſpel vpō Friday in the ⟨illegible⟩ weeke in Lent.
v. 7 ⸬ This woman is a figure of the Church, not yet iuſtified, but now to be iuſtified. Aug. tract. 15 in loan.
v. 9 ⸬ There were many other cauſes why the faithful Iewes could not abide the Samaritans, but their preciſe abſtaining from their companie & cōuerſation, was their Schiſmatical Temple and seruice in moūt Garîzim.
v. 10 ᶜ He ſpeaketh of his baptizing in the Holy Ghoſt. See Io. c. 7, 39.
v. 20 Deu. 12, 6. Pſ. 121 13.
v. 21 4 Reg. 17, 28, 36.
v. 39 ⸬ This womā myſtically beīg the Church, it is here ſignified, that they which at the firſt beleeue becauſe the Church teacheth ſo, afterward be much confirmed, ſinding it in the Scripture alſo, and by other inſtructions.
v. 44 Mt. 4, 12
v. 45 Mr. 1, 14
v. 45 Luc. 4, 14.
v. 46 Io. 2, 9.
v. 46 The Goſpel vpō the 20 Sunday after Pentecoſt.
v. 54 Io. 2, 11.

Annotations to Chapter 4

ANNOTATIONS CHAP. IIII.

⟨illegible⟩0. Our Fathers adored.] By adoration is meant doing of ſacrifice. for other offices of Religion might be done in any place. The Samaritanes to defend their adoring in Garizim, pretended their worſhiping there to be more ancient then the Iewes in Hieruſalem, referring it to Iacob: Whereas in deede that Patriarch adoring there before the Temple vvas appointed, or the Lavv giuen, made nothing for their Schiſme: Which vvas begone by Manaſſes a fugitiue Prieſt, onely to hold his vnlavvful wife thereby, and to obtaine Superioritie, in Schiſme: vvhich he could not doe in the vnitie of his brethren: long after the Temple of Hieruſalem, from vvhich the reuolt vvas made. Therfore Chriſt giueth ſentence for the Ievves and the Temple of Hieruſalem, affirming that they had a good ground thereof, but the Samaritanes none at al. [Margin: The Schiſmatical tēple contendeth againſt the true Tēple. · Ioſeph. li. antiq. 11. c. 8.]

Ioſephus alſo recordeth hovv the Samaritanes demaunded of Alexander the Great, the like priuileges and immunities as he had graunted to the high Prieſt and Temple of Hieruſalem, pretending their Temple to be as great and as vvorthy, and them ſelues to be Ievves as the other, and to vvorſhip the ſame God. but their Schiſmatical hypocriſie vvas eaſely ſpied and dimiſſed vvith nothing. An other time the Ievves and Samaritanes (as the ſame vvriter teſtifieth) made a great ſturre in Alexandria about the truth and antiquitie of the Schiſmatical temple and ſeruice in Garizim and the other true Temple of Salomon: in ſo much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement, onely to trie⟨illegible⟩ whether of the two was firſt. And the Schiſmatikes (as their cuſtome is) per ſaltum can make their Church or ſeruice as old as they liſt, referring it to the Patriarches, as our Schiſmatikes do now to Chriſt and the Apoſtles. But when the trial was made, onely they of Hieruſalem did inuincibly proue by continual ſucceſſion of their Prieſts, and by the iuſt note of the time when the Schiſmatikes went out from them, that theirs was the lavvful, and the other the falſe temple and falſe adoration, and ſo it was iudged, and the Samaritanes put to ſilence. Afterward the ſaid Schiſmatikes (which is lightly the end of al Schiſmes) reuolted quite from the Iewes religion, and dedicated their temple in Garîzim to Iupiter Olympius, as Caluins ſupper and his bread and wine is like at length to come to the ſacrifice of Ceres and Bacchus. [Margin: The true Temple preuaileth. · Ioſeph. li. 13. antiq. c. 6. · The true Temple is proued by continual ſucceſſion.]

23. In Spirit and veritie.) Our Sauiour foretelleth her that the end & ceaſing of their ſacrifice & adoration in both the Temples ſhould ſhortly be, and euen then vvas begone to be fulfilled: inſtructing her in three things concerning that point. firſt, that the true Sacrifice ſhould be tied no more to that one place or nation, but that true adoration ſhould be through out al Nations according to the Prophecie of Malachie. Secondly, that the groſſe and carnal adoration by the fleſh and bloud of beaſtes and other external terrene creatures, nor hauing in them grace, ſpirit, and life, ſhould be taken avvay, & an other ſacrifice ſucceede, which ſhould be in it ſelf inuiſible, celeſtial, diuine, ful of life, Spirit, and grace, and thirdly, that this adoration and ſacrifice ſhould be the veritie it ſelf, vvhereof al the former ſacrifices and hoſtes were but ſhadovves and figures, and he calleth that here ſpirit and truth, vvhich in the firſt Chapter is called grace and truth. Al vvhich is no more but a prophecie and deſcription of the Sacrifice of the faithful Gentils in the body and bloud of Chriſt: not that it is not by external meanes giuen to vs (for othervviſe vve being men conſiſting of fleſh and bloud could not be capable thereof) but that it is ſpirit and life in it ſelf, being the fleſh of the VVORD of God. And if a man enlarge the vvord of Adoratiō, (vvhich here as is ſaid, ſignifieth properly the worſhip of God by ſacrifice) to al the Sacraments of the new Law, they al likewiſe be ſpirit and grace, the Holy Ghoſt working inuiſibly and internally vpon our ſoules by euery one of them. Wherevpō our Baptiſme, is water & the Holy Ghoſt: our Penance, the word of abſolution and the Holy Ghoſt: our Confirmatiō, oile & the Holy Ghoſt by impoſition of handes: finally, al the adoration of the Catholike Church, is properly ſpiritual, though certaine external creatures for our natures, ſtate and neceſſitie, be ioyned therevnto. Take heede therfore thou gather not of Chriſts wordes, that Chriſtian men ſhould haue no vſe of external office towards God: for that would take away al ſacrifice, Sacraments, praiers, Churches, and ſocietie of men in his Seruice. [Margin: Chriſtian adoratiō throughout al natiōs in euery place, in ſpirit & veritie: that is, in the Sacraments and ſeruice of the new law, ful of ſpirit & grace: in the veritie of things before prefigured, ſpecially the true ſacrifice of Chriſts body and bloud. · Mal. 1, 11. · Io. 1, 17.]

Chapter 5

Curing a bed⟨illegible⟩ed man at the pond of miracle, becauſe he doth it on the Sabboth, the blind Ievves do perſecute him, 7 and againe becauſe he ſaith that God is his natural father. 19 He therevpon continueth ſaying, the Fathers operation and his to be in euery thing alone, and that he ſhal do greater things then theſe miraculous cures, to vvit, 21 quicken the dead in ſoule by ſinne, as being appointed Iudge of al, 21 yea and quicken the dead in bodies alſo, incōtinent iudging al vprightly. 31 And that theſe are not bragges of his ovvne, but his vvitneſſes to be, 33 Iohn Baptiſt, 36 his ovvne miraculous vvorkes, 37 his fathers voice at his baptiſme, 39 the Scriptures alſo, namely of Moyſes.

1 AFTER theſe things there vvas a feſtiual day of the Ievves, and IESVS vvent vp to Hieruſalem.

2 And there is at Hieruſalem `vpon' Probatica a ″ pond vvhich in hebrevv is ſurnamed Bethſaida', hauing fiue porches.

3 In theſe lay a great multitude of ſicke perſons, of blinde, lame, vvithered, expecting the ſtirring of the vvater.

4 And an Angel of our Lord deſcended at a certaine time into the pond: and the vvater vvas ſtirred. And he that had gone dovvne firſt into the pond after the ſtirring of the vvater, vvas made vvhole of vvhatſoeuer infirmitie he vvas holden.

5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie.

6 Him vvhen IESVS had ſeen lying, & knevv that he had novv a long time, he ſaith to him, Vvilt thou be made vvhole?

7 The ſicke man anſvvered him, Lord, I haue no man, vvhen the vvater is troubled, to put me into the pond. For vvhiles I come, an other goeth dovvne before me.

8 IESVS ſaith to him, Ariſe, take vp thy bed, and vvalke.

9 And forthvvith he vvas made vvhole: and he tooke vp his bed, and vvalked. And it vvas the Sabboth that day.

10 The Ievves therfore ſaid to him that vvas healed, It is the Sabboth, thou maiſt not take vp thy bed.

11 He anſvvered them, He that made me vvhole, he ſaid to me, Take vp thy bed, and vvalke.

12 They aſked him therfore, Vvhat is that man that ſaid to thee, Take vp thy bed, and vvalke?

13 But he that vvas made vvhole, knevv not vvho it vvas. For IESVS ſhronke aſide from the multitude ſtanding in the place.

14 Aftervvard IESVS findeth him in the temple, and ſaid to him, Behold thou art made vvhole: ″ ſinne no more, leſt ſome vvorſe thing chaunce to thee.

15 That man vvent his vvay, and told the Ievves that it vvas IESVS that made him vvhole. ⊢

16 Therevpon the Ievves perſecuted IESVS, becauſe he did theſe things on the Sabboth.

17 But IESVS anſvvered them, My father vvorketh vntil novv: and I doe vvorke.

18 Therevpō therefore the Ievves ſought the more to kil him: becauſe he did not only breake the Sabboth, but alſo he ſaid God was his father, making him ſelf aequal to God.

19 IESVS therfore anſvvered, and ſaid to them, Amen, amen I ſay to you, The Sonne can not doe any thing of him ſelf, but that vvhich he ſeeth the Father doing. For vvhat things ſoeuer he doeth, theſe the Sonne alſo doeth in like maner.

20 For the Father loueth the Sonne, and ſhevveth him al things that him ſelf doeth, and greater vvorkes then theſe vvil he ſhevv him, that you may marueil.

21 For as the Father doth raiſe the dead and quickeneth: ſo the Sonne alſo quickeneth vvhom he vvil.

22 For neither doth the Father iudge any man: but al iudgement he hath giuen to the Sonne,

23 that al may honour the Sonne, as they doe honour the Father. He that honoureth not the Sonne, doth not honour the Father, vvho ſent him.

24 Amen, amen I ſay to you, that he vvhich heareth my vvord, and beleeueth him that ſent me, hath life euerlaſting. and he commeth not into iudgement, but ſhal paſſe' from death into life.

25 Amen, amen I ſay to you, that the houre commeth, and novv it is, vvhen the dead ſhal heare the voice of the Sonne of God, and they that haue heard, ſhal liue.

26 For as the Father hath life in him ſelf: ſo he hath giuen to the Sonne alſo to haue life in him ſelf:

27 and he hath giuē him povver to doe iudgement alſo, becauſe he is the Sonne of man.

28 Marueil not at this, becauſe the houre commeth vvherein al that are in the graues, ſhal heare his voice,

29 and they that haue done good things, ſhal come forth into the reſurrection of life: but they that haue done euil, into the reſurrection of iudgement. ⊢

30 I can not of my ſelf doe any thing. As I heare, ſo I iudge: and my iudgement is iuſt. becauſe I ſeeke not my vvil, but the vvil of him that ſent me.

31 If I giue teſtimonie of my ſelf, my teſtimonie is not true.

32 There is an other that giueth teſtimonie of me: and I knovv that the teſtimonie is true vvhich he giueth of me.

33 * You ſent to Iohn: and he gaue teſtimonie to the truth.

34 But ″ I receiue not teſtimonie of man: but I ſay theſe things that you may be ſaued.

35 He vvas the lampe burning and ſhining. And you vvould for a time reioyce in his light.

36 But I haue a greater teſtimonie then Iohn. For the vvorkes vvhich the Father hath giuen me to perfit them: the very vvorkes them ſelues vvhich I doe, giue teſtimonie of me, that the Father hath ſent me.

37 And the Father that ſent me, him ſelf hath * giuen teſtimonie of me. neither haue you heard his voice at any time, nor ſeen his ſhape,

38 and his vvord you haue not remaining in you: becauſe vvhom he hath ſent, him you beleeue not.

39 ″ Search the ſcriptures, for you thinke in them to haue life euerlaſting: and the ſame are they that giue teſtimonie of me:

40 and you vvil not come to me that you may haue life.

41 Glorie of men I receiue not.

42 But I haue knovven you, that the loue of God you haue not in you.

43 I am come in the name of my Father, and you receiue me not: if an other ſhal come in his ovvne name, him you vvil receiue.

44 Hovv can you beleeue, that receiue glorie one of an other: and the glorie vvhich is of God only, you ſeeke not?

45 Thinke not that I vvil accuſe you to the Father. there is that accuſeth you, Moyſes, in vvhom you truſt.

46 For if you did beleeue Moyſes: you vvould perhaps beleeue me alſo, for of me he hath vvritten.

47 And if you doe not beleeue his vvritings: hovv vvil you beleeue my vvordes?

Marginal notes to Chapter 5

Argument The 2 part:
Argument THE ACTES of Chriſt in Iewrie (hauing already begonne his ſolemne Manifeſtation in Galilee Mt. 4, 12) the ſecond Paſche of his preaching.
v. 1 The Goſpel vpō friday in the firſt vveeke of Lent.
v. 2 ⸬ By our latin text and the Greeke, this miraculous pond vvas in or vpon Probatica, that is, a place vvhere the ſheepe to be ſacrificed, vvere kept. But by other latin copies, S. Hierom, and ſome Greeke fathers, Probatica is the very pōd it ſelf: ſo called, becauſe the ſheepe of ſacrifice vvere there vvaſhed.
v. 2 ` Betheſda,
v. 6 ᶜ multū tempus haberet,
v. 24 ` is paſſed
v. 25 The Goſpel vpō Alſoules day.
v. 29 ⸬ Not faith only, but good and il deedes ſhal be counted, and accordingly rewarded at the day of iudgement.
v. 33 Io. 1, 19.
v. 37 Mt. 3, 17
v. 39 ⸬ Catholikes ſearche the ſcriptures, and finde there, Peters & his ſucceſſors Primacie, the real preſence, the Prieſts power to forgiue ſinnes, iuſtification by faith & good workes, Virginitie preferred before matrimonie, breach of the vow of cōtinencie damnable, voluntarie pouertie, Penāce, almes, and good deedes meritorious, diuers rewardes I heauē accordīg to diuers merites, & ſuch like.
v. 43 ⸬ He meaneth ſpecially Antichriſt How thē can the Pope be he, ſeing the Iewes receiue him not?

Annotations to Chapter 5

ANNOTATIONS CHAP. V.

2. A pond.) This is as great a wonder and worke as was in the old Law, yet neuer recorded in the Scripture before: the conditions and circunſtances of the ſame much to be diſtinctly weighed againſt the Miſcreants of this time for many cauſes. Firſt, that God without derogation to his honour, yea to the great cōmendation of it, doth giue vertue of miracles and cure to water or other creatures. Secondly, that he giueth ſuch vertues to theſe creatures ſpecially which be by vſe and occupying in ſacred functions or otherwiſe, as it were ſanctified: for this pond was it wherein the carcaſſes of ſheepe (therfore called Probatica) & other beaſts to be ſacrificed, were firſt waſhed, to which being alwaies red (as S. Hierom ſaith) with the bloud of hoſtes, this force was giuen, for the commendation of the ſacrifices of the Law there offered. How much more may we acknowledge ſuch workes of God miraculouſly done in or about the Sacrifice or Sacrament of the new Teſtament, which faithleſſe men wholy reiect and condemne for fables, becauſe they know not the Scriptures nor the power of God Thirdly, that this operation was giuen at one time more then an other, & rather on great feſtiual daies then other vulgar times (for this vvas the feaſt of Paſche or of Pentecoſt) as daies more ſanctified, and vvhen the people made greater concourſe: which ſhevveth that vve ſhould not vvonder to ſee great miracles done at the Memories and feaſtes of Martyrs or other great Feſtiuities, more then at other places and times. Fourthly, that the Angels or ſome ſpecial Saincts are Preſidents or Patrones of ſuch places of miracle, and workers alſo vnder God of the effects that there extraordinarily be done. Which ought to make Chriſtians leſſe doubt, that the force of diuers waters in the world is iuſtly attributed by our forefathers and good ſtories to the prayers and preſence of Saincts, which profane incredulous men referre onely to nature, vntruely pretending that God is more glorified by the workes of nature, which be of his ordinarie prouidence, then by the graces of Miracle giuen to his Saincts or Angels by his extraordinarie prouidence. Fifthly, that miracles be not wrought on men by their faith onely and as wel by their preſence, in ſpirit as in body, or vpon the parties deſire or deuotion onely, according to the Heretikes pretext that God is a like preſent by his power and grace to euery man and place: and therfore that men neede not to go from their owne houſes or countries to ſeeke holines or health at the places of Chriſts or his Saincts birth, death, memories: for none could haue benefite of this water but he that could touch it, and be in it corporally, and at that iuſt time when the water was in motion by the Angel. Yea ſixtly, we may conſider that in ſuch caſes to make the matter more maruelous, rare, and more earneſtly to be ſought for, and to ſignifie to vs that God hath al ſuch extraordinary operations in his owne wil and commaundement, without al rules of our reaſons and queſtioning thereon, none could be healed but that perſon who firſt could get into the pond after the Angel came and ſtirred the ſame. Seuenthly, that theſe graces of corporal cures giuen to this water, * prefigure the like force of the Sacrament of Baptiſme for the cure of ſoules, though we neede not ſeeke correſpondence thereof to the figure in euery point. [Margin: 1 Vertue of miracles giuen to creatures. · 2 The ſame giuē ſpecially to ſanctified creatures. · Hiero. de locis Hebr. poſt med. · 3 Miracles done at on time more thē at an other, ſpecially ī greater ſolemnities. · 4 Angels and Sainctes patrones & Workers in places of miracles. · 5 Miracles in certaine places, & wrought vpō thē that corporally viſite the ſame See S. Auguſtine ep. 137. · 6 Al reaſonīg in theſe matters muſt yeld to Gods pleaſure. · Hiero. con. Lucifer. c. ⟨illegible⟩ 10. 2. · 7 This water is a figure of Baptiſme.]

Laſtly, Chriſt by his power of excellencie and prerogatiue could and did heale this poore man that could get no body to help him into the water, becauſe he earneſtly and long deſired the remedie by God appointed, but was excluded by neceſſitie: as our Lord ſaueth al ſuch as die without Baptiſme, if they in their owne perſons earneſtly intended, deſired, and ſought for the ſame. [Margin: 8 Chriſt extraordinarily healeth and ſaueth vvithout creatures.]

14. Sinne no more.) We may gather hereby that this mans long infirmitie was for puniſhment of his ſinnes, and that men often attribute their ſicknes to other natural defects, and ſeeke for remedies of the world in vaine, when the ſinne for which it was ſent, remaineth, or is not repented of⟨illegible⟩ and therfore that in al infirmities men ſhould firſt turne to God & goe to their Ghoſtly father, and then call for the wordly Phiſicions afterward. [Margin: Sinne the cauſe of ſicknes and infirmities.]

34. I receiue not.) Our Maiſter meaneth that mans teſtimonie is not neceſſarie to him, nor that the truth of his Diuinitie dependeth on worldly witneſſes or mens commendations: though to vs ſuch teſtimonies be agreable and neceſſarie. and ſo for our inſtruction he vouchſaued to take the teſtimonies of Iohn the Baptiſt and Moyſes and the Prophets: and departing out of this world, to ſend forth al his Apoſtles, and in them al Biſhops and Lawful Paſtors, to be his witneſſes from Hieruſalem to the ends of the world.

39. Searche the Scriptures.) He reprehendeth the Iewes, that reading daily the Scriptures and acknowledging that in them they ſhould finde life and ſaluation, they yet looked ouer them ſo ſuperficially that they could not finde therein him to be CHRIST their King, Lord, life, and Sauiour. For the ſpecial maiſters & Scribes of the Ievves then, were like vnto our Heretikes novv, vvho be euer talking and turning and ſhuffling the Scriptures, but are of al men moſt ignorant in the deepe knovvledge thereof. And therfore our Maiſter referreth them not to the reading onely or learning them without booke, or hauing the ſentences thereof gloriouſly painted or vvritten in their Temple, houſes, or coates: but to the deepe ſearche of the meaning and myſteries of the Scriptures, vvhich are not ſo eaſily to be ſeen in the letter. [Margin: Neither Ievves nor Heretikes finde the truth, becauſe they ſearche not the Scriptures deepely, but read ſuperficially.]

Chapter 6

Hauing vvith fiue loaues fed fiue thouſand 16 (vvalking alſo the night after vpon the ſea) 22 on the morovv the people there vpon reſorting vnto him, 27 he preacheth vnto them of the Bread vvhich he vvil giue: telling them that he is come from heauen, and therfore able to giue ſuch bread as cā quicken the word, euen his ovvne fleſh: and that al his Elect ſhal beleeue as much. 60 Many not vvith ſtanding do murmur at this doctrine, yea and become apoſtataes, thoug he tel them that they ſhal ſee by his Aſcenſion into heauen, that he is deſcended from heauen, but the Tvvelue ſticke vnto him, beleeuing that he is God omnipotent, as he ſaid. Among vvhom alſo (that no man be ſcandalized) he ſignifieth that he foreknovveth vvhich vvil become a traiter: as among the foreſaid, vvhich vvould become apoſtataes.

1 AFTER theſe things IESVS vvent beyond the ſea of Galilee, vvhich is of Tiberias:

2 and a great multitude folovved him, becauſe they ſavv the ſignes vvhich he did vpon thoſe that vvere ſicke.

3 IESVS therfore went vp into the mountaine, and there he ſare vvith his Diſciples.

4 And the Paſche vvas at hand, the feſtiual day of the Ievves.

5 Vvhen IESVS therfore had lifted vp his eies, and ſavv that a very great multitude commeth to him, he ſaith to Philippe, Vvhence ſhal vve bie bread: that theſe may eate?

6 And this he ſaid, tempting him. for him ſelf knevv vvhat he vvould doe?

7 Philippe anſvvered him, Tvvo hundred penie vvorth of bread is not ſufficient for them, that euery man may take a litle peece.

8 One of his Diſciples, Andrevv the brother of Simon Peter, ſaith to him,

9 There is a boy here that hath fiue barley loaues, & tvvo fiſhes: but vvhat are theſe among ſo many?

10 IESVS therfore ſaith, Make the men to ſit dovvne. And there vvas much graſſe in the place. The men therfore ſate dovvne, in number about fiue thouſand.

11 IESVS therfore tooke the loaues: and vvhen he had giuen thankes, he diſtributed to them that ſate. in like maner alſo of the fiſhes as much as they vvould.

12 And after they vvere filled, he ſaid to his Diſciples, Gather the fragments that are remaining, leſt they be loſt.

13 They gathered therfore, and filled tvvelue baſkets vvith fragments of the fiue barley loaues, vvhich remained to them that had eaten.

14 Thoſe men therfore vvhen they had ſeen vvhat a ſigne IESVS had done, ſaid, That this is the Prophet in deede that is to come into the vvorld.

15 IESVS therfore vvhen he knevv that they vvould come to take him, and make him king, * he fled againe into the mountaine him ſelf alone. ⊢

16 And vvhen euen vvas come, his Diſciples vvent dovvne to the ſea.

17 And vvhen they vvere gone vp into the ſhippe, they came beyond the ſea into Capharnáum. and novv it vvas darke, and IESVS vvas not come vnto them

18 And the ſea aroſe, by reaſon of a great vvinde that blevv.

19 Vvhen they had to vved therfore about fiue and tvventie or thirtie furlonges, they ſee IESVS vvalking vpon the ſea, and to dravv nigh to the ſhippe, and they feared.

20 But he ſaith to them, It is I, feare not.

21 They vvould therfore haue taken him into the ſhippe: and forthvvith the ſhippe vvas at the land to vvhich they vvent.

22 The next day, the multitude that ſtoode beyond the ſea, ſavv that there vvas no other boate there but one, and that IESVS had not entred into the boate vvith his Diſciples, but that his Diſciples only vvere departed:

23 but other boates came in frō Tiberias beſide the place vvhere they had eatē the bread, our Lord giuing thankes.

24 Vvhen therfore the multitude ſavv that IESVS vvas not there, nor his Diſciples, they vvent vp into the boates, & came to Capharnaū ſeeking IESVS.

25 And vvhē they had found him beyond the ſea, they ſaid to him, Rabbi, vvhē cameſt thou hither?

26 IESVS anſvvered them, and ſaid, Amen, amen I ſay to you, you ſeeke me not becauſe you haue ſeene ſignes, but becauſe you did eate of the loaues, and vvere filled.

27 ″ Vvorke not the meate that periſheth, but that endureth vnto life euerlaſting, vvhich the Sonne of man vvil giue you. For him the Father, God, hath ſigned.

28 They ſaid therfore vnto him, Vvhat ſhal vve doe that vve may vvorke the vvorkes of God?

29 IESVS anſvvered, and ſaid to them, This is the vvorke of God, that you beleeue in him vvhom he hath ſent.

30 They ſaid therfore to him, Vvhat ſigne therfore doeſt thou, that vve may ſee, and may beleeue thee? vvhat vvorkeſt thou?

31 Our * fathers did eate Manna in the deſert, as it is vvritten, Bread from heauen he gaue them to eate.

32 IESVS therfore ſaid to them, Amen, amen I ſay to you, Moyſes gaue you not the bread from heauen, but my Father giueth you ″ the true bread from heauen.

33 For the bread of God it is that deſcendeth from heauen, and giueth life to the vvorld.

34 They ſaid therfore vnto him, Lord, giue vs alvvaies this bread.

35 And IESVS ſaid to them, I am the bread of life, he that commeth to me, ſhal not hunger: and he that beleeueth in me, ſhal neuer thirſt.

36 But I ſaid to you that both you haue ſeen me and you beleeue not.

37 Al that the Father giueth me, ſhal come to me: and him that commeth to me I vvil not caſt forth.

38 Becauſe I deſcended from heauen, not to doe mine ovvne vvil, but the vvil of him that ſent me.

39 For this is the vvil of him that ſent me, the Father: that al that he hath giuē me I leeſe not thereof, but raiſe it in the laſt day.

40 And this is the vvil of my father that ſent me: that euery one that ſeeth the Sonne, and beleeueth in him, haue life euerlaſting, and I vvil raiſe him in the laſt day. ⊢

41 The Ievves therfore murmured at him, becauſe he had ſaid, I am the bread vvhich deſcended from heauen:

42 and they ſaid, is not this IESVS the ſonne of Ioſeph, vvhoſe father and mother vve knovv? Hovv then faith he, That I deſcended from heauen?

43 IESVS therfore anſvvered and ſaid to them, Murmure not one to an other:

44 no man can come to me, vnles the Father that ſent me, ″ dravv him: and I vvil raiſe him vp in the laſt day.

45 It is vvritten in the Prophers, And al ſhal be docible of God. Euery one that hath heard of the Father, and hath learned, commeth to me.

46 Not that any man hath ſeen the Father, but he vvhich is of God: this hath ſeen the Father.

47 Amen, amen I ſay to you, he that beleeueth in me, hath life euerlaſting.

48 I am the bread of life.

49 Your fathers did eate ″ Manna in the deſert: and they died.

50 This is the bread that deſcendeth from heauen: that if any man eate of it, he die not.

51 I am the liuing bread, that came dovvne from heauen. If any man eate of this bread, he ſhal liue for euer: and * the bread vvhich I vvil giue, is my fleſh for the life of the vvorld. ⊢

52 The Ievves therfore ſtroue among them ſelues, ſaying, ″ Hovv can this man giue vs his fleſh to eate?

53 IESVS therfore ſaid to them, Amen, amen I ſay to you, ″ Vnles you eate the fleſh of the Sonne of man, ″ and drinke his bloud, ″ you ſhal not haue life in you.

54 He that eateth my fleſh, and drinketh my bloud, hath life euerlaſting: and ″ I vvil raiſe him vp in the laſt day. ⊢

55 For my fleſh, is ″ meate in deede: and my bloud is drinke in deede.

56 He that eateth my fleſh, and drinketh my bloud, abideth in me, and I in him.

57 As the liuing father hath ſent me, and I liue by the father: and he that eateth me, the ſame alſo ſhal liue by me.

58 This is the bread that came dovvne from heauen. Not as your fathers did eate Manna, and died. ″ He that eateth this bread, ſhal liue for euer. ⊢

59 Theſe things he ſaid teaching in the Synagogue, in Capharnáum.

60 Many therfore of his Diſciples hearing it, ſaid, This ſaying is hard, and vvho can heare it?

61 But IESVS knovving vvith him ſelf that his Diſciples murmured at this, he ſaid to them, Doth this ſcandalize you?

62 ″ If then you ſhal ſee * the Sonne of man aſcend vvhere he vvas before?

63 It is the ſpirit that quickeneth, ″ the fleſh profiteth nothing. The vvordes that I haue ſpoken to you, be ſpirit and life.

64 But there be certaine of you ″ that beleeue not. For IESVS knevv from the beginning vvho they vvere that did not beleeue, and vvho he vvas that vvould betray him.

65 And he ſaid, Therfore did I ſay to you, that no man can come to me, vnles it be giuen him of my Father.

66 After this many of his Diſciples ″ vvent backe: and novv they vvalked not vvith him.

67 IESVS therfore ſaid to the Tvvelue, Vvhat, vvil you alſo depart?

68 Simon ″ Peter therfore anſvvered him, Lord, to vvhom ſhal vve goe? thou haſt the vvordes of eternal life.

69 And vve beleeue and haue knovven that thou art. Chriſt the ſonne of God.

70 IESVS anſvvered them, Haue not I choſen you the Tvvelue: & of you one is a deuil?

71 And he meant Iudas Iſcariot, Simons ſonne: for this ſame vvas to betray him, vvhereas he vvas one of the Tvvelue.

Marginal notes to Chapter 6

Argument The 3. part.
Argument His ACTES in Galilaee, & in Iewrie, about the third Paſche and after.
v. 1 The Goſpel vpō Midlen⟨illegible⟩ Sūday.
v. 1 Mt. 14, 13. Mar. 6, 32.
v. 2 Lu. 9, 10
v. 15 Mt. 14, 23. Mr. 6, 46.
v. 23 ⸬ Theſe wordes do plainly import, that the giuing thankes was an effectual bleſſing of the bread and working the multiplication thereof.
v. 31 Exo. 16, 4. 14.
v. 32 ⸬ why we keepe the hebrue word, Amen, & tranſlate it not, See the Annot. c. 8. verſ. 34.
v. 32 Pſ. 77, 24.
v. 36 The Goſpel in the An̄iuerſarie of the dead.
v. 44 The Goſpel vpō Imber vveneſday in vvhitſon-vveeke.
v. 45 Eſa. 54, 13.
v. 50 The Goſpel in a daily Maſſe for the dead.
v. 51 Mt. 26, 26. Mr. 14, 22. Lu. 12, 19. 1. Cor. 11, 24.
v. 54 The Goſpel vpō COR⟨illegible⟩VS CHRISTI day.
v. 61 Io. 3, 13.

Annotations to Chapter 6

ANNOTATIONS CHAP. VI.

27. Worke not the meate.] By their greedy ſeeking after him for meate of the body, he taketh occaſion to dravv them to the deſire of a more excellent foode which he had to giue them, and ſo by litle to open vnto them the great meate and myſterie of the B. Sacrament: which (as he proueth) doth not onely far paſſe their ordinarie bread or his maruelous multiplied loaues, but Manna it ſelf, which they thought came from heauen, and ſo much wondered at it.

32. The true bread.] Though the perſon of Chriſt incarnate, euen out of the Sacrament alſo, be meant vnder the Metaphores of bread and drinke from heauen: and our beleefe in him, be ſignified by eating and feeding: yet the cauſes why they ſhould be recommended vnto vs in ſuch termes, were, that he was to be eaten and drunken in deed in the formes of bread and wine: for the which cauſe his body on the croſſe is called his bread: & his bloud ſhed on the croſſe, * the bloud of the grape: no doubt becauſe the ſame body and bloud were in Holy Sacrament to be eaten and drunken. In vvhich ſpeaches, either of Chriſts perſon generally, or peculiarly of the ſame as in the B. Sacrament the true bread is not taken proprely and ſpecially for that ſubſtance which is of corne, and called vvith vs bread: but generally for food or meate, and therfore it hath ioyned vvith it lightly a terme ſignifying a more excellent ſort of ſuſtenance: as, the true bread, the bread of heauen, the bread of life, Superſubſtantial bread. in which ſort the holy Sacrament which is Chriſts body, is both here. and in S. Luke and S. Paul alſo, often called bread, euen after conſecration: not onely for that it was made of bread, but becauſe it is bread more truely, and by more excellent property and calling, then that vvhich ordinarily is named bread. [Margin: Why Chriſt is called bread: & beleeuing, eating. · Ierem. 11, 19. Gen. 49. 11. · What ſignifieth, The true bread. · Lu. 24, 35. · The B. Sacrament called bread. · Act. 2, 42. 20, 7. · 1 Cor. 10.]

44. Dravv him] The Father dravveth vs and teacheth vs to come to his Sonne, and to beleeue theſe high and hard myſteries of his incarnation and of feeding vs vvith his ovvne ſubſtance in the Sacrament: not cōpelling or violenty forcing any againſt their will or without any reſpect of their conſent, as Heretikes pretend: but by the ſvveete internal motions and perſuaſions of his grace and ſpirit he wholy maketh vs of our owne vvill and liking to conſent to the ſame. [Margin: God draweth vs vvith our free wil. · Aug. cont. duas Ep. Pelag. li. 1 c. 19. & Ser. 2 de verb. Ap. c. 2.]

49. Manna, and died.] The Heretikes holding the fathers of the old Teſtament to haue eaten of the ſame meate, and to haue had as good Sacraments as vve, be here refuted: Chriſt putting a plaine difference in the very ſubſtance thereof, and in the graces and effects much more at large. Manna vvas onely a figure of the B. Sacrament, though a very excellent figure thereof for many cauſes. It came in a ſort from heauen, out Sacrament more: it vvas made by God miraculouſly, our Sacrament more: it vvas to be eaten for the time of their peregrination, our Sacrament more: it vvas to euery man vvhat he liked beſt, our Sacrament more: a litle thereof ſerued and ſufficed as vvel as much, our Sacrament more: it vvas reſerued for ſuch daies as it could not be gathered, and our Sacramēt much more: it vvas kept for a memorial in the arke of the Teſtament, our Sacrament much more: the diſcontented and incredulous murmured and gainſaid it, at our Sacrament much more it ſuſtained their bodies in the deſert, our Sacrament both body and ſoule much more. [Margin: The manifold preeminēces of the B. Sacramēt aboue Manna.]

52. Hovv can this man?] It came not to their minde that nothing vvas impoſsible to God, that vvickedly ſaid, Hovv can this man giue vs his fleſh? but vve may make great profite of their ſinne, beleeuing the Myſteries, and taking a leſſon, neuer to ſay or once thinke, Hovv? for it is a Ievviſh vvord and vvorthy al puniſhment, ſo ſaith S. Cyril. li. 4 c. 11 in Io. Neuertheles if one aſked onely for deſire to learne in humility, as our Lady did touching her hauing a childe in her virginitie, then he muſt take the Angels anſwer to her, That it is of the Holy Ghoſt, ſo ſaith S. Damaſcene li. 4. c. 14. [Margin: In the B. Sacrament, Hovv, is a Iewiſh word.]

53. vnles you eate.) Chriſt cōmending the Sacrament of the faithful vnto vs, ſaid, Except you eate &c. you can not haue life in you. So the life ſaith of life, and to him that thinketh the life to be a lier, this meate ſhal be death & not life to him. Auguſt. Ser. 2 de verb. Ap. c. 1. And S. Leo thus, Becauſe our Lord ſaith, Except you eate &c. let vs ſo communicate that vve nothing doubt of the truth of Chriſtes body and bloud: for that⟨illegible⟩receiued vvith mouth, vvhich is beleiued in hart: and they anſvver Amen in vaine, that diſpute againſt that vvhich they receiue. [Margin: The real preſence. · Ser. 6 de ieiun. 7. menſ.]

53. And drinke.) This the Proteſtants alleage for the neceſſitie of receiuing in both kindes: but in reſpect of them ſelues (who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing, but to ſpiritual feeding on Chriſt by faith onely) it can make nothing for one kinde or other. And in reſpect of vs Catholikes, who beleeue Chriſts whole perſon both humanitie and Diuinitie, both fleſh and bloud to be in either forme, and to be vvholy receiued no leſſe in the firſt, then in the ſecond or in both, this place commaundeth nothing for both the kindes. [Margin: Receiuing in both kindes not neceſſarie.]

53. You ſhal not haue life.) Though the Catholikes teach theſe wordes to be ſpoken of the Sacrament, yet they meane not (no more then our Sauiour here doth) to exclude al from ſaluation, that receiue not actually and Sacramentally vnder one or both kindes. For then children that die after they be baptized and neuer receiued Sacramentally, ſhould periſh: which to hold, were heretical Neither did S. Auguſtine meane, applying theſe wordes to infants alſo, that they could not be ſaued without receiuing ſacramentally, as not onely the Heretikes, but Eraſmus did vnlearnedly miſtake him: but his ſenſe is that they were by the right of their Baptiſme ioyned to Chriſts body Myſtical, and thereby ſpiritually partakers of the other Sacrament alſo of Chriſts body and bloud. As al Catholike men that be in priſon, ioyning with the Church of God in hart and deſire to receiue and be partakers with the Church of this Sacrament, and thoſe ſpecially that deuoutly heare Maſſe and adore in preſence the body and bloud of Chriſt, ioyning in hart with the Prieſt, al theſe receiue life and fruite of the Sacrament, though at euery time they receiue not ſacramentally in one or both kindes. And although in the Primitiue Church the holy Sacrament in the ſecond kind were often giuen euen to infants to ſanctifie them, yet (as the holy Councel hath declared) it was neuer miniſtred vnto them with opinion that they could not be ſaued without it, and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour. [Margin: The Sacramental receiuing of Chriſts body, not alwaies neceſſarie to ſaluation. · Li. 1 de pec. merit. c. ⟨illegible⟩ · The true morning of S. Auguſtin: vvordes touching infants receiuing of the B. Sacrament. · Cō ⟨illegible⟩. Trid. Seſ. 21 c. 4.]

54. I vvil raiſe him.) As the Sonne liueth by the Father, euen ſo do vve liue by his fleſh, ſaith S. Hilarie. li. 8. de Trin. And S. Cyril againe thus, Though by nature of our fleſh vve be corruptible, yet by participation of life vve are reformed is the propertie of life. For not onely our ſoules vvere to be lifted vp by the holy Ghoſt to life euerlaſting, but this rude groſſe terreſtrial body of ours is to be reduced to immoralitie, by touching, taſting, and eating this agreable food of Chriſtes body. And vvhen Chriſt ſaith, I vvil raiſe him vp, he meaneth that this body vvhich he eateth, ſhal raiſe him. Our fleſh (ſaith Tertullian) eateth the body and bloud of Chriſt, that the ſoule may alſo be fatted. therfore they ſhal both haue one revvard at the Reſurrection. And S. Irenaeus, Hovv do they affirme that our bodies be not capable of life euerlaſting, vvhich is nouriſhed by the body and bloud of our Lord? Either let them change their opinion, or els ceaſe to offer the Euchariſt. S. Gregorie Nyſſene alſo ſaith, That liuely body entering into our body, changeth it and maketh it like and immortal. [Margin: Cyril. li. 4 c. 14, 15. · The effects of the B. Sacramēt both in our body and ſoule. · Tertul. de reſur. ⟨illegible⟩ar. nu. 7. · Li 4, c. 34. · Nyſſ. in orat. catech. magna.]

55. Meate in deede.) Manna, was not the true meate: nor the water of the rocke, the drinke in deede: for they did but driue avvay death or famine for a time and for this life. But the holy Body of Chriſt is the true food nouriſhing to life euerlaſting, and his bloud the true drinke that driueth death avvay vtterly, for they be not the body and bloud of a mere man, but of him that being ioyned to life is made life: and therfore are vve the body and members of Chriſt, becauſe by this benediction of the myſterie vve receiue the ſonne of God him ſelf. So ſaith S. Cyril li. 4 c. 16 in Io. [Margin: The B. Sacrament is the true Manna & vvater of the rocke.]

58. He that eateth this bread.) By this place the holy Councel proueth that for the grace and effect of the Sacrament, which is the life of the ſoule, there is no difference whether a man receiue both kindes or one, becauſe our Sauiour vvho before attributed life to the eating and drinking of his body and bloud, doth here alſo affirme the ſame effect, vvhich is life euerlaſting, to come of eating onely vnder one forme. Therfore the Heretikes be ſeditious calumniators that would make the people beleeue, the Catholike Church and Prieſts to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament. Nay, it is they that haue defrauded the world, by taking away both the real ſubſtance of Chriſt, and the grace from one kinde and both kindes, and from al other Sacraments. The Church doth onely (by the wiſedom of Gods Spirit and by inſtruction of Chriſt and his Apoſtles, according to time and place, for Gods moſt honour, the reuerence of the Sacrament, and the peoples moſt profite thereby) diſpoſe of the maner and order, how the Prieſt, how the people ſhal receiue, and al other particular pointes, Which him ſelf (ſaith S. Auguſtine) did not take order for, that he might cōmit that to the Apoſtles, by vvhom he vvas to diſpoſe his Churches affaires, though both he and the Apoſtles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind, Chriſt * at Emmaüs, The Apoſtles Act. 2, 42. The primitiue Church in giuing the bloud onely to children, Cypr. li. de lapſis, nu. 10. in reſeruing moſt commonly the body onely, Tertul. li. 2 ad vxo. nu. 4. Cypr. li. de lapſis, nu. 10. in houſeling the ſicke therewith, Euſeb. Ec. hiſt. li. 6 c. 36. in the holy Eremites alſo that receiued and reſerued it commonly and not the bloud, in the wildernes, Baſil. ep. ad Caeſariam Patritiam. and in diuers other caſes which were to long to rehearſe. [Margin: Cō ⟨illegible⟩. Trid. Seſ. 21 c. 1. · The vvhole grace and effect thereof in one kinde, and therfore the people not defrauded. · Receiuīg in one or both kindes, īdifferēt, according to the holy Churches appointment. · Ep. 118 c. 6 ad Ianuarium. · Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde. · Lu. 24, 35.]

Whereby the Church being warranted and in the ruling of ſuch things fully taught by Gods ſpirit, as wel for the reprouing of certaine hereſies, that Chriſt God and man vvas not vvhole and al in euery part of the Sacrament, as ſpecially for that the Chriſtian people being novv enlarged, and the communicants often ſo many at once, that neither ſo much vvine could be conueniently conſecrated, nor vvithout manifold accidents of ſheading or abuſing be receiued (vvhereof the Proteſtants haue no regard, becauſe it is but common vvine vvhich they occupie, but the Church knovving it to be Chriſts ovvne bloud, muſt haue al dreadful regard) therfore I ſay ſhe hath decreed and for ſome hundreth yeres put in vſe, that the Prieſt ſaying Maſſe, ſhould alvvaies both conſecrate and alſo receiue both kindes, becauſe he muſt expreſſe liuely the Paſſion of Chriſt, and the ſeparation of his bloud from his body in the ſame, and for to imitate the vvhole action and inſtitution as vvel in ſacrificing as receiuing, as to vvhom properly it vvas ſaid, Do this, for that vvas ſpoken onely to ſuch as haue povver thereby to offer and conſecrate. But the Lay men, and the Clergie alſo vvhen they do not execute or ſay Maſſe them ſelues, ſhould receiue in one kinde, being thereby no leſſe partakers of Chriſts vvhole perſon and grace, then if they receiued both. For (as S. Paul ſaith) He that eateth the hoſtes, is partaker of the altar. He that eateth, ſaith he: for though there vvere drink-offerings or libaments ioyned lightly to euery ſacrifice, yet it vvas ynough to eate onely of one kinde, for to be partaker of the vvhole. [Margin: The cauſes of the Churches practiſe & ordināce cōcerning one kinde. · The Prieſts that ſay Maſſe, muſt receiue both kindes. · Lu. 22, 19. · 1 Cor. 11. · 1 Cor. 10, 18.]

62. If you ſhal ſee.)] Our Sauiour ſeemeth to inſinuate, that ſuch as beleeue not his wordes touching the holy Sacrament, and thinke it impoſſible for him to giue his Body to be eaten in ſo many places at once, being yet in earth, ſhould be much more ſcandalized and tempted after they ſaw or knew him to be aſcended into heauen. Vvhich is proued true in the Capharnaites of this time. whoſe principal reaſon againſt Chriſts preſence in the Sacrament is, that he is aſcended into heauen: yea, who are ſo bold as to expound this ſame ſentence for them ſelues thus, It is not this body or fleſh which I wil giue you, for that I wil carie with me to heauen. Whereby if they meant onely that the condition and qualities of his body in heauen ſhould be other then in the Sacrament, it were tolerable: for S. Auguſtine ſpeaketh ſometime in that ſenſe. but to deny the ſubſtance of the body to be the ſame, that is wicked. [Margin: Chriſt inſinuateth that faithles mē ſhal not beleeue his preſence in the B. Sacrament, becauſe he is aſcēded.]

63. The fleſh profiteth nothing.) If this ſpeach were ſpoken in the ſenſe of the Sacramentaries, it would take away Chriſts incarnation, manhod, and death, no leſſe then his corporal preſence in the Sacrament. for if his fleſh were not profitable, al theſe things were vaine. Therfore CHRIST denieth not his owne fleſh to be profitable, but that their groſſe and carnal conceiuing of his wordes, of his fleſh, and of the maner of eating the ſame, was vnprofitable. Which is plaine by the ſentence folowing, where he warneth them, that his wordes be ſpirit and life, of high Myſtical meaning, and not vulgarly and groſly to be taken, as they tooke them. And it is the vſe of the Scripture to call mans natural ſenſe, reaſon, and carnal reſiſting or not reaching ſupernatural truthes, fleſh or bloud. as, Fleſh and bloud reuealed not this to thee &c Mat. 16. [Margin: The Capharnaites groſſe vnderſtanding of Chriſts fleſh to be giuen or eaten. And, hovv his fleſh doth profit, and not profit.]

This carnalitie then of theirs, ſtood in two points ſpecially: firſt, that they imagined that he would kill him ſelf, and cut & māgel his fleſh into partes, & ſo giue it them raw or roſt to be eaten among them. Which could not be meant, ſaith S. Auguſtine: for that had conteined an heinous and barbarous facte, and therfore they might and ſhould haue bene aſſured, that he would commaund no ſuch thing: but ſome other ſweete ſenſe to be of his hard, myſtical, or figuratiue wordes, and to be fulfilled in a Sacrament, myſterie, and a maruelous diuine ſort, otherwiſe then they could comprehend, Secondly, they did erre touching his fleſh, in that they tooke it to be the fleſh of a mere man, and of a dead man alſo, when it ſhould come to be eaten: of which kind of fleſh Chriſt here pronoūceth, that it profiteth nothing, Wherevpon S. Cyriſt ſaith, This body is not of Peter or Paul or any other like, but of Chriſt IESVS who is the life it ſelf: and therfore this Body giueth life, the very fulnes of the Diuinitie dvvelling in it. And the holy Councel of Epheſus in the 11 Anathematiſme expounded alſo by the ſaid S. Cyril: The Euchariſt is not the body of any common perſon (for the fleſh of a common man could not quicken) but of the VVORD it ſelf. But the Heretike Neſtorius diſſolueth the vertue of this Myſterie, holding mans fleſh onely to be in the Euchariſt. Thus there. And S. Ignatius cited of Theodorete, and many other Fathers haue the like. Whereby we may ſee that it commeth of the Diuinitie and Spirit (without which Chriſts fleſh can not be) that this Sacrament giueth life. [Margin: Auguſt. de Doct. Chr. li. 3 c. 13. · Chriſts fleſh giueth life becauſe it is the fleſh of God & man. · Li. 4 c. 23 in Io. · Ignatius apud Theodor. dial. 3.]

64. That beleeue not.) It is lacke of faith, you ſeee here, that cauſeth men to ſpurne againſt this high truth of the Sacrament: as alſo it may be learned here, that it is the great and merciful gift of God that Catholike men do againſt their ſenſes and carnal reaſons, beleeue and ſubmit them ſelues to the humble acknowledging of this Myſterie: laſtly, that it may wel by Chriſts inſinuation of Iudas, be gathered, that he ſpecially ſpurned againſt our Maiſters ſpeaches of the holy Sacrament. [Margin: Iudas the cheefe of them that beleeue not the real preſence. · * verſ. 64.]

66. Went backe.) It can be no maruel to vs now that ſo many reuolt from the Church, by offenſe or ſcandal vniuſtly taken at Chriſts body and bloud in the Sacrament: ſeeing many of his Diſciples that ſavv his vvonderful life, doctrine, and miracles, forſooke Chriſt him ſelf, vpon the ſpeach & promes of the ſame Sacramēt. for the myſterie of it is ſo ſupernatural and diuine in it ſelf, and withal ſo low & baſe for our ſakes, by the ſhew of the formes of theſe terrene elements vnder which it is, and we eate it: that the vnfaithful and infirme do ſo ſtumble at Chriſt in the Sacrament, as the Iewes and Gentils did at Chriſt in his humanitie. For, the cauſes of contradictions of the Incarnation and Tranſſubſtantion be like. And it may be verily deemed, that whoſoeuer now can not beleeue the Sacrament to be Chriſt, becauſe it is vnder the formes of bread and wine, and is eaten and drunken, would not then haue beleued that Chriſt had bene God, becauſe he was in ſhape of man, and crucified. To conclude, it was not a figure nor a myſterie of bare bread and wine, nor any Metaphorical or Allegorical ſpeach, that could make ſuch a troupe of his Diſciples reuolt at once. when he ſaid he was a doore, a vine, away, a Paſtor, and ſuch like (vnto which kinde of ſpeaches the proteſtants ridiculouſly reſemble the wordes of the holy Sacrament) who was ſo mad to miſtake him, or to forſake him for the ſame? For the Apoſtles at the leaſt would haue plucked them by the ſleeues, and ſaid, Goe not away my maiſters, he ſpeaketh parables. The cauſe therfore was their incredulitie, and the height of the Myſterie, for that they neither knew the meanes how it might be preſent, nor would beleeue that he was able to giue his fleſh to be eaten in many places. And euen ſuch is the vnbeleefe of the Heretikes about this matter at this day. [Margin: Heretikes beleeue nor the real preſence, becauſe they ſee bread and wine: as the Iewes beleeued not his Godhead becauſe of the ſhape of a poore man. · The diſciples reuoltīg at Chriſts wordes, proue that he ſpake not metaphorically, as at other ⟨illegible⟩imes.]

⟨illegible⟩. Peter anſvvered.) Peter anſwereth for the Twelue, not knowing that Iudas in hart was already naught, and beleued not Chriſts former wordes touching the B. Sacrament, but was to reuolt afterward as wel as the other. Wherein Peter beareth the perſon of the Church and al Catholike men, that for no difficulty of his word, nor for any reuolt (be it neuer ſo general) of Schiſmatikes, Heretikes, or Apoſtataes, either for this Sacrament or any other Article, wil euer forſake Chriſt. And when company draweth vs to reuolt, let vs ſay thus: Lord, whither or to whom ſhal we goe, when we haue forſaken thee? to Caluin, Luther, or ſuch: and forſake thee and thy Church with the vnfaithful multitude? No, thou haſt the wordes of life, and we beleeue thee, and thy Church wil not nor can not beguile vs. Thou haſt (ſaith S. Auguſtine) life euerlaſting in the miniſtration of thy body and bloud, and a litle after. Thou art life euerlaſting it ſelf, and thou giueſt not in thy fleſh and bloud but that vvhich thy ſelf art. [Margin: As Iudas of al vnbeleeuing heretikes, ſo Peter beareth the perſon of al beleeuing Catholikes: namely in the B. Sacrament. · * Cypr. ep. 55. nu. 3. · Tract. 27 in Euang. Io.]

Chapter 7

The Iewes (of Hieruſalem) ſeeking his death, he walketh in Galilee: where he ſignifieth to his brethren, that not in this feaſt Scenopégia, but in an other (to wit, Paſche folovving) the Ievves ſhould kil him: that is, not vvhen they vvould, but vvhen he vvil. 10 In ſo much that at this feaſt he teacheth openly in the Temple, and conuerteth many. 14 both in the middle day 37 and the laſt day thereof, vvithout any hurt, though alſo the Rulers ſend to apprehend him.

1 AFTER theſe things IESVS vvalked into Galilee', for he vvould not vvalke into Ievvrie': becauſe the Ievves ſought to kil him.

2 And the feſtiual day of the Ievves, * Scenopégia, vvas at hand.

3 And his brethrē ſaid to him, Paſſe from hence, and goe into Ievvrie: that thy Diſciples alſo may ſee thy vvorkes vvhich thou doeſt.

4 For no man doeth any thing in ſecrete, and ſeeketh him ſelf to be in publike. If thou doe theſe things, manifeſt thy ſelf to the vvorld.

5 For neither did his brethren beleeue in him.

6 IESVS therfore ſaith to them, My time is not yet come: but your time is alvvaies readie.

7 The vvorld can not hate you. but me it hateth: becauſe I giue teſtimonie of it, that the vvorkes there of are euil.

8 Goe you vp to this feſtiual day: I goe not vp' to this feſtiual day: becauſe my time is not yet accompliſhed.

9 when he had ſaid theſe things, him ſelf taried in Galilee.

10 But after his brethren vvere gone vp, then he alſo vvent vp to the feſtiual day, not openly, but as it vvere in ſecrete.

11 The Ievves therfore ſought him in the feſtiual day, and ſaid, Vvhere is he?

12 And there vvas much murmuring in the multitude of him. For certaine ſaid, That he is good. And others ſaid, No, but he ſeduceth the multitudes.

13 Yet no man ſpake openly of him for feare of the Ievves. ⊢

14 And vvhen the feſtiuitie vvas novv halfe done, IESVS vvent vp into the tēple, and taught,

15 And the Ievves marueiled, ſaying, Hovv doth this man knovv letters, vvhereas he hath not learned?

16 IESVS anſvvered them, and ſaid, My doctrine is not mine, but his that ſent me.

17 If any man vvil doe the vvil of him, he ſhal vnderſtand of the doctrine vvhether it be of God, or I ſpeake of my ſelf.

18 He that ſpeaketh of him ſelf, ſeeketh his ovvne glorie. But he that ſeeketh the glorie of him that ſent him, he is true, and iniuſtice in him there is not.

19 Did not Moyſes giue you the lavv, and none of you doeth the lavv?

20 * Vvhy ſeeke you to kil me? The multitude anſvvered, and ſaid, Thou haſt a deuil, vvho ſeeketh to kil thee?

21 IESVS anſvvered, and ſaid to them, One vvorke I haue done: and you doe al marueil.

22 Therfore * Moyſes gaue you circunciſion: not that it is of Moyſes, but * of the fathers, and in the Sabboth you circunciſe a man.

23 If a man receiue circunciſion in the Sabboth, that the lavv of Moyſes be not broken: are you angrie at me becauſe I haue healed a man vvholy in the Sabboth?

24 Iudge not according to the face, but iudge iuſt iudgement.

25 Certaine therfore of Hieruſalem ſaid, Is not this he vvhom they ſeeke to kil?

26 And behold, he ſpeaketh openly, and they ſay nothing to him. Haue the Princes knovven in deede that this is CHRIST?

27 But this man vve knovv vvhēce he is But vvhen CHRIST cōmeth, no man knovveth vvhence he is.

28 IESVS therfore cried in the temple teaching, and ſaying, Both me you doe knovv, and vvhence I am you knovv. And of my ſelf I am not come, but he is true that ſent me, vvhom you knovv not.

29 I knovv him, becauſe I am of him, and he ſent me.

30 They ſought therfore to apprehend him: and no man laide handes vpon him, becauſe his houre vvas not yet come.

31 But of the multitude many beleeued in him, ⊢ and ſaid, CHRIST vvhen he cōmeth, ſhal he doe more ſignes then theſe vvhich this man doeth?

32 The Phariſees heard the multitude murmuring theſe things touching him: and the Princes' and Phariſees ſent miniſters to apprehend him.

33 IESVS therfore ſaid to them, Yet a litle time I am vvith you: and I goe to him that ſent me.

34 * You ſeeke me, and ſhal not finde: and vvhere I am, you can not come.

35 The Ievves therfore ſaid among them ſelues, Vvhither vvil this man goe, that vve ſhal. not finde him? Vvil he goe into the diſperſion of the Gētiles, and teach the Gentiles?

36 Vvhat is this ſaying that he hath ſaid, You ſhal ſeeke me, and ſhal not finde: And vvhere I am, you can not come.

37 And in the laſt, the * great day of the feſtiuitie IESVS ſtoode, and cried, ſaying, If any man thirſt, let him come to me, and drinke.

38 He that beleeueth in me, as the ſcripture ſaith, Out of his belly ſhal flovv riuers of liuing vvater.

39 (And this he ſaid of the Spirit that they ſhould receiue vvhich beleeued in him. ⊢ for as yet the Spirit vvas not giuen: becauſe IESVS vvas not yet glorified.)

40 Of that multitude therfore, vvhen they had heard theſe wordes of his, ſome ſaid, This is the Prophet in deede.

41 others ſaid, This is CHRIST. But certaine ſaid, Vvhy, doth CHRIST come from Galilee?

42 Doth not the * ſcripture ſay, that of the ſeede of Dauid, and from Bethlehem the tovvne vvhere Dauid vvas, CHRIST doth come?

43 Therfore there aroſe diſſenſion in the multitude for him.

44 And certaine of them vvould haue apprehēded him: but no man laid handes vpon him.

45 The miniſters therfore came to the cheefe prieſts and the Phariſees. And they ſaid to them, Vvhy haue you not brought him?

46 The miniſters anſvvered, Neuer did there man ſo ſpeake, as this man.

47 The Phariſees therfore anſvvered them, Vvhy, are you alſo ſeduced?

48 Hath any of the Princes beleeued in him, or of the Phariſees?

49 but this multitude that knovveth not the lavv, are accurſed.

50 Nicodemus ſaid to them, he * that came to him by night, vvho vvas one of them,

51 Doth our lavv iudge a man, vnles it firſt heare him, and knovv vvhat he doeth?

52 They anſvvered, and ſaid to him, Vvhy, art thou alſo a Galilaean? Search, and ſee that from Galilee a Prophet riſeth not.

53 And euery man returned to his houſe.

Marginal notes to Chapter 7

v. 1 ` in Galilee,
v. 1 The Goſpel vpō Tueſday in Paſſion weeke.
v. 1 ` in Iurie:
v. 2 ⸬ Scenopégia (Leu. 23 ⟨non-Latin script⟩) is the feaſt of Tabernacles, which the Iewes kept frō the 7 octob. for eight daies together, by Gods commaundement, for a memorie that their fathers dwelt by Gods protectiō fourtie yeres in tabernacles or tentes, and not in houſes, comming out of AEgypt. See Leuit. 23, 34.
v. 3 Leu. 23, 34.
v. 8 ` I vvil not yet goe vp
v. 14 The Goſpel vpō Tueſday in the 4 weeke of Lent.
v. 17 ⸬ The vvay to come to knovv the truth, is to liue vvel.
v. 18 ⸬ It is ſpoken of Antichriſt ſpecially, and it is true in al Heretikes Auguſt. tract. 29. in Euang. Io.
v. 19 Io. 5, 18.
v. 20 ⸬ No maruel, vvhen theſe ſpeake thus to Chriſt him ſelf, if Heretikes call his vicar Antichriſt.
v. 22 Leu. 12, 3.
v. 22 Gen. 17, 10.
v. 32 ` cheefe Prieſts
v. 32 The Goſpel vpō Mūday in Paſſion vveeke.
v. 33 Io. 13, 33.
v. 37 Leu. 23, 36.
v. 38 Ioel. 2, 28.
v. 39 * Act. 2, 1.
v. 39 ⸬ This was fulfilled on whitſunday Act. 2, & afterward alvvaies by impoſition of hands in the Sacrament of Confirmation: viſibly in the primitiue Church, and inuiſibly to the end of the world.
v. 41 Pſ. 131, 11. Mich. 5, 2.
v. 50 ⸬ Chriſt hath ſome good alwaies euen amōg the vvicked, which ſecretly ſerue him and by vviſe delaies auert the execution of vniuſt lawes againſt him and his people, as Nicodemꝰ and Gamaliel.
v. 50 Io. 3, 2.

Chapter 8

Againe in the Temple (abſoluing an aduoutreſſe after his merciful maner, and yet vvithal declaring againſt his enemies that he is not a fauourer of ſinne, no more then Moyſes) 12 he teacheth openly, and is not for al that apprehended, telling them both of his Godhead, 21 and of their reprobation, 28 of his exaltation alſo by their Crucifying of him. 31 exhorting the beleeuers to perſeuére: 33 and ſhevving them that ſeeke his death, that they are neither free, 39 nor of Abraham, 41 nor of God, 44 but of the Diuel. 45 but that him ſelfe is of God, 52 and greater and auncienter then Abraham. 59 For the vvhich they goe about to ſtone him, but in vaine.

1 AND IESVS vvent into the Mount-oliuet:

2 and early in the morning againe he came into the temple, and the people came to him, and ſitting he taught them.

3 And the Scribes and Phariſees bring a vvoman taken in aduoutrie: and they did ſet her in the middes,

4 and ſaid to him, Maiſter, this vvoman vvas euen novv taken in aduoutrie.

5 And * in the lavv Moyſes commaunded vs to ſtone ſuch. What ſaieſt thou therfore?

6 And this they ſaid tempting him: that they might accuſe him. But IESVS bovving him ſelf dovvne, vvith his finger vvrote in the earth.

7 Vvhen they therfore continued aſking him: he lifted vp him ſelf, and ſaid to them, He that is vvithout ſinne of you, let him firſt throvv the ſtone at her.

8 And againe bovving him ſelf, he vvrote in the earth.

9 And they hearing, vvent out one by one, beginning at the ſeniours: and IESVS alone remained, and the vvoman ſtanding in the middes.

10 And IESVS lifting vp him ſelf, ſaid to her, Vvoman, vvhere are they that accuſed thee? hath no man condemned thee?

11 Vvho ſaid, No man, Lord. And IESVS ſaid, Neither vvil I condemne thee. Goe, and novv ſinne no more. ⊢

12 Againe therfore IESVS ſpake to them, ſaying, I am the light of the vvorld. he that folovveth me, vvalketh not in darkeneſſe: but ſhal haue the light of life.

13 The Phariſees therfore ſaid to him, Thou giueſt teſtimonie of thy ſelf: thy teſtimonie is not true.

14 IESVS anſvvered, and ſaid to them, Although I doe giue teſtimonie of my ſelf, my teſtimonie is true: becauſe I knovv vvhence I came, & vvhither I goe: but you knovv not vvhēce I come, or whither I goe.

15 You iudge according to the fleſh: I doe not iudge any man.

16 And if I doe iudge, my iudgement is true: becauſe I am not alone, but I and he that ſent me, the Father.

17 And in your lavv it is vvritten, that * the teſtimonie of tvvo men is true.

18 I am he that giue teſtimonie of my ſelf: and he that ſent me, the Father, giueth teſtimonie of me.

19 They ſaid therfore to him, Vvhere is thy father? IESVS anſvvered, Neither me doe you knovv, nor my Father. If you did knovv me: perhaps you might knovv my Father alſo.

20 Theſe vvordes IESVS ſpake in the Treaſurie, teaching in the temple: and no man apprehended him, becauſe his houre vvas not yet come. ⊢

21 Againe therfore IESVS ſaid to them, I goe, and you ſhal ſeeke me, and ſhal die in your ſinne. Vvhither I goe, you can not come.

22 The Ievves therfore ſaid, Vvhy, vvil he kil him ſelf, becauſe he ſaith, Vvhither I goe, you can not come?

23 And he ſaid to them, You are from beneath, I am from aboue, you are of this vvorld, I am not of this vvorld.

24 Therfore I ſaid to you that you ſhal die in your ſinnes. for if you beleeue not that I am he, you ſhal die in your ſinne.

25 They ſaid therfore to him, Vvho art thou? IESVS ſaid to them, The beginning vvho alſo ſpeake to you.

26 Many things I haue to ſpeake and iudge of you, but he that ſent me, is true: and vvhat I haue heard of him, theſe things I ſpeake in the vvorld.

27 And they knevv not that he ſaid to them that his father vvas God.

28 IESVS therfore ſaid to them, Vvhen you ſhal haue exalted the ſonne of man, then you ſhal knovv that I am he, and of my ſelf I doe nothing, but as the Father hath taught me, theſe things I ſpeake:

29 and he that ſent me, is vvith me: and he hath not left me alone, becauſe the things that pleaſe him I doe alvvaies. ⊢

30 Vvhen he ſpake theſe things, many beleeued in him.

31 IESVS therfore ſaid to them that beleeued him, the Ievves: If you abide in my vvorde, you ſhal be my diſciples in deede.

32 And you ſhal knovv the truth, and the truth ſhal make you free.

33 They anſvvered him, Vve are the ſeed of Abraham, and vve neuer ſerued any man: hovv ſaieſt thou, You ſhal be free?

34 IESVS anſvvered them, Amen, amen I ſay to you; that * euery one vvhich cōmitteth ſinne, is the ſeruant of ſinne.

35 and the ſeruant abideth not in the houſe for euer: the ſonne abideth for euer.

36 If therfore the ſonne make you free, you ſhal be free in deede.

37 I knovv that you are the children of Abraham: but you ſeeke to kil me, becauſe my vvorde taketh not in you.

38 I ſpeake that vvhich I haue ſeen vvith my father: and you doe the things that you haue ſeen vvith your father.

39 They anſvvered, and ſaid to him, Our father is Abraham. IESVS ſaith to them, If you be the children of Abraham, doe the vvorkes of Abraham.

40 But novv, you ſeeke to kil me, a man that haue ſpoken the truth to you, vvhich I haue heard of God. this did not Abraham.

41 You doe the vvorkes of your father. They ſaid therfore to him, Vve vvere not borne of fornication. vve haue one father, God.

42 IESVS therfore ſaid to them, If God vvere your father: verely you vvould loue me. for from God I proceded, and came: for I came not of my ſelf, but he ſent me:

43 Vvhy doe you not knovv my ſpeach? Becauſe you can not heare my vvord.

44 You are of your father the Diuel, and the deſires of your father you vvil doe. he vvas a mankiller from the beginning, and he ſtoode not in the veritie: becauſe veritie is not in him. vvhen he ſpeaketh a lie, he ſpeaketh of his owne, becauſe he is a lyer, and the father thereof.

45 But becauſe I ſay the veritie, you beleeue me not.

46 Vvhich of you ″ ſhal argue me of ſinne? If I ſay the veritie: vvhy doe you not beleeue me?

47 He that is of God, heareth the vvordes of God. Therfore you heare not, becauſe you are not of God.

48 The Ievves therfore anſvvered, and ſaid to him, Doe not we ſay vvel that thou art a Samaritane, and haſt a diuil?

49 IESVS anſvvered, I haue no deuil: but I doe honour my Father, and you haue diſhonoured me.

50 but I ſeeke not mine ovvne glorie. there is that ſeeketh and iudgeth.

51 Amen, amen I ſay to you, If any man keepe my vvord, he ſhal not ſee death for euer.

52 The Ievves therfore ſaid, Novv vve haue knovven that thou haſt a deuil. Abraham is dead, and the Prophets: and thou ſaieſt, If any man keepe my vvord, he ſhal not taſt death for euer.

53 Vvhy, art thou greater then our father Abraham, vvho is dead? and the Prophets are dead. Vvhom doeſt thou make thy ſelf?

54 IESVS anſvvered, If I doe glorifie my ſelf, my glorie is nothing. it is my father that glorifieth me, vvhom you ſay that he is your God.

55 And you haue not knovven him, but I knovv him. And if I ſhal ſay that I knovv him not: I ſhal be like to you, a lyer. But I doe knovv him, and doe keepe his vvord.

56 Abraham your father reioyced that he might ſee my day: and he ſavv, and vvas glad.

57 The Ievves therfore ſaid to him, Thou haſt not yet fiftie yeres, and haſt thou ſeen Abraham?

58 IESVS ſaid to them, Amen, amen I ſay to you, before that Abraham vvas made, I am.

59 They tooke ſtones therfore to caſt at him. but IESVS hid him ſelf, and vvent out of the temple. ⊢

Marginal notes to Chapter 8

v. 1 The Goſpel vpō Saturday the 3 Weeke of Lent.
v. 5 Leu. 20, 10.
v. 7 ⸬ We can not conueniently reprehend or cōdemne other mens faults, if our ſelues be guilty of the ſame or other greater. Cyril in Io. See Annot. Mt. 7, 1.
v. 11 ⸬ S. Auguſtine by this example of our Maiſter proueth that Clergie men ſpecially ſhould be giuen much to mercie: and that they ought oftē, as the cauſe and time require, to get pardō of the ſecular Magiſtrates for offenders that be penitēt. Ep. 54.
v. 12 ᵇ The Goſpel vpon Saturday the 4 weeke in Lent.
v. 17 Deu. 17, 6. 19, 15.
v. 21 The Goſpel vpō Munday in the 2 weeke of Lēt.
v. 25 ⸬ So read S. Cyril, S. Ambroſe, & S. Auguſtine: expounding it of Chriſtes perſon, that he is the beginning or cauſe of al creatures.
v. 31 ⸬ Onely faith is not ſufficient without perſeuêrance or abiding in the keeping of his cōmaundements.
v. 34 Ro. 6, 16
v. 34 2 Pet. 2, 19.
v. 36 ⸬ Man was neuer without free wil: but hauīg the grace of Chriſt, his wil is truely made free (as S. Auguſtine ſaith) from ſeruitude of ſinne alſo. tract. 41 in Euang. Io.
v. 39 ⸬ Not onely faith but good workes alſo make men the childrē of Abraham. according as S. Iames alſo ſpeaketh of Abrahams workes c. 2.
v. 44 ⸬ S. Auguſtine compareth Heretikes in their ſpiritual murder by driuīg Chriſtian men out of the Church, to the Diuel that droue our parents out of Paradiſe. Cont. lit. Petil. li. 2. c. 11.
v. 47 The Goſpel vpō PASSION Sunday.
v. 49 ⸬ He denieth not that he is a Samaritane, becauſe he is our keeper or protector, as the word ſignifieth, and becauſe he is in deede that merciful Samaritanē in the parable of the vvounded man Luc. 10, 33. Aug. tract. 41 in Ioan.

Annotations to Chapter 8

ANNOTATIONS CHAP. VIII.

34. Amen, amen.] What is it (ſaith S. Auguſtine vpon this place) vvhen our Lord ſaith, Amen, amen? He doth much cōmend and vrge the thing that he ſo vttereth, doubling it. It is a certaine othe of his, if a man may ſo ſay. for Amē in Hebrue ſignifieth verum, a truth. Yet is it not tranſlated, whereas it might haue been ſaid, verum, verū di⟨illegible⟩o vobis, but neither the Greeke interpreter durſt doe it, nor the Latin, the Hebrue word hath remained ſtil, that ſo it might be the more eſteemed. Tract. 41 in Ioan. By vvhich vvordes and the like recorded in other places of this nevv Teſtament, the Reader may ſee great reaſon, vvhy vve alſo ſay, Amen, amen. and durſt not tranſlate it and ſuch like vvordes into our Engliſh tongue. [Margin: Why Amen, amen, is not tranſlated. · * ⟨non-Latin script⟩. · * See the preface, & Annot. in Apocal. ⟨illegible⟩. 19, 4.]

Chapter 9

To ſhow that by his Baptiſme (being the Sacrament of illumination or faith) he vvil take avvay the blindnes of the vvorld, he giueth vvith ſtrange ceremonies ſight to one borne blinde. 8 By vvhich vvonderful miracle (the atteſtation of the partie him ſelf and of his parents concurring) firſt the neighbours, then alſo the Phariſees them ſelues are plainely confounded. Yet ſo obſtinate they are, that becauſe it was the Sabboth vvhen he vvrought it. they inferre that he is not of God: yea and throvv out of their Synagogue the partie for confeſsing him. 35 But our Lord receiueth him: 39 and foretelleth by this occaſion, the excecation of the Ievve⟨illegible⟩ (becauſe of their vvilful obſtinacie) and illumination of the Gentils vvho confeſſe their ovvne blindnes.

1 AND IESVS paſſing by, ſavv a man blinde from his natiuitie:

2 and his diſciples aſked him, Rabbi, vvho hath ſinned, this man, or his parents, that he ſhould be borne blinde?

3 IESVS anſvvered, Neither hath this man ſinned, nor his parents: but that the vvorkes of God may be manifeſted in him.

4 I muſt vvorke the vvorkes of him that ſent me, vvhiles it is day. The night commeth, vvhen no man can vvorke.

5 As long as I am in the vvorld, I am the light of the vvorld.

6 Vvhen he had ſaid theſe things, he ſpit on the ground, and ″ made clay of the ſpettle, and ſpred the clay vpō his eies,

7 and ſaid to him, Goe, vvaſh in the poole of Siloé, vvhich is interpreted, Sent. He vvent therfore, and vvaſhed: and he came ſeeing.

8 Therfore the neighbours, and they vvhich had ſeen him before, that he vvas a begger, ſaid, Is not this he that ſate, and begged?

9 Others ſaid, That this is he. ✝ But others, No, not ſo, but he is like him. But he ſaid, That I am he.

10 They ſaid therfore to him, Hovv vvere thine eies opened?

11 He anſvvered, That man that is called IESVS, made clay: and anointed mine eies, and ſaid to me, Goe to the poole of Siloé, and waſh. And I vvent, and vvaſhed, and ſavv.

12 And they ſaid to him, Vvhere is he? He ſaith, I knovv not.

13 They bring him that had been blinde, to the Phariſees.

14 And it vvas the Sabboth vvhen IESVS made the clay, and opened his eies.

15 Againe therfore the Phariſees aſked him, hovv he ſavv. But he ſaid to them, He put clay vpō mine eies, & I vvaſhed: and I ſee.

16 Certaine therfore of the Phariſees ſaid, This man is not of God, that keepeth not the Sabboth. But others ſaid, Hovv can a man that is a ſinner doe theſe ſignes? And there vvas a ſchiſme among them.

17 They ſay therfore to the blinde againe, Thou, vvhat ſaieſt thou of him that opened thine eies? And he ſaid, That he is a Prophet.

18 The levves therfore did not beleeue of him, that he had been blinde and ſavv: vntil they called the parents of him that ſavv,

19 and aſked them, ſaying, Is this your ſonne, vvhom you ſay that he vvas borne blinde? hovv then doeth he novv ſee?

20 His parents anſvvered them, and ſaid, Vve knovv that this is our ſonne, and that he vvas borne blinde:

21 but hovv he novv ſeeth, vve knovv not, or vvho hath opened his eies, vve knovv not, aſke him ſelf: he is of age, let him ſelf ſpeake of him ſelf.

22 Theſe things his parents ſaid, becauſe they feared the levves. for the Ievves had novv conſpired, that if any mā ſhould cōfeſſe him to be CHRIST, he ſhould be ″ put out of the Synagogue.

23 Therfore did his parents ſay, That he is of age, aſke him ſelf.

24 They therfore againe called the man that had been blinde, and ſaid to him, Giue glorie to God. vve knovv that this man is a ſinner.

25 He therfore ſaid to them, Whether he be a ſinner, I know not: one thing I know, that vvhereas I vvas blinde, novv I ſee.

26 They ſaid therfore to him, Vvhat did he to thee? hovv did he open thine eies?

27 He anſvvered them, I haue novv told you, and you haue heard: vvhy vvil you heare it againe? vvil you alſo become his diſciples?

28 They reuiled him therfore, & ſaid, Be thou his diſciple: but we are the diſciples of Moyſes.

29 We know that to Moyſes God did ſpeake: but this man vve knovv not vvhence he is.

30 The man anſvvered and ſaid to them, For in this it is marueilous that you knovv not vvhence he is, and he hath opened mine eies.

31 and vve knovv that ſinners God doth not heare. but if a man be a ſeruer of God, and doe the vvil of him, him he heareth.

32 From the beginning of the vvorld it hath not been heard that any man hath opened the eies of one borne blinde.

33 Vnles this man vvere of God, he could not doe any thing.

34 They anſvvered, and ſaid to him, Thou vvaſt vvholy borne in ſinnes, and doeſt thou teach vs? And they did caſt him forth.

35 IESVS heard that they caſt him forth: and vvhen he had found him, he ſaid to him, Doeſt thou beleeue in the ſonne of God?

36 He anſvvered, and ſaid, Vvho is he Lord, that I may beleeue in him?

37 And IESVS ſaid to him, Both thou haſt ſeen him: and he that talketh vvith thee, he it is.

38 But he ſaid, I beleeue Lord. And falling dovvne he adored him. ⊢

39 And IESVS ſaid to him, For iudgement came I into this vvorld: that they that ſee not, may ſee: and they that ſee, may become blinde.

40 And certaine of the Phariſees that vvere vvith him, heard: and they ſaid to him, Vvhy, are vve alſo blinde?

41 IESVS ſaid to them, If you vvere blinde, you ſhould not haue ſinne. but novv you ſay, That vve ſee. Your ſinne remaineth.

Marginal notes to Chapter 9

v. 1 The Goſpel vpō weneſday in the 4 weeke of Le⟨illegible⟩t.
v. 3 ⸬ Though many infirmities fall for ſinne, yet not al, ſome cōming for probation, and ſome ſent that God by the cure thereof may be glorified.
v. 4 ⸬ The time of working, and meriting, i⟨illegible⟩ in this life: after death we can deſerue no more by our deedes, but muſt onely receiue good or il, according to the difference of workes here.
v. 7 ᶜ This was a figure of Baptiſme, to which al men borne in ſinne and blindnes are ſent for health & ſight. Ambr. li. ⟨illegible⟩ c. 2 de Sacramentis.
v. 24 ⸬ So ſay the Heretikes whē they derogat frō miracles done by Saincts or their Relikes, phariſaically pretending the glorie of God. As though it were not Gods glorie, whē his Saincts do it by his power and vertue: yea his greater glorie, that doeth ſuch things by his ſeruants, & by the meaneſt things belonging to them, as Peters ſhadow Act. 5. & Paules napkin Act. 9.
v. 39 ⸬ By this we ſee that this miracle was not onely maruelous and beneficial to the blinde, but alſo ſignificatiue of taking away ſpiritual blindneſſe.

Annotations to Chapter 9

ANNOTATIONS CHAP. IX.

6. Made clay.] Chriſt that could haue cured this man by his onely wil or word, yet vſed certaine creatures as his inſtruments in working, and diuers circumſtances and ceremonies, clay, water, anoynting, waſhing, &c. No maruel then that he and his Church vſe ſuch diuerſities of Sacraments and ceremonies external in curing our ſoules. [Margin: External ceremonies.]

22. Put out of the Synagogue.) The Heretikes vntruely tranſlate here (& v. 35.) Excommunicate: to make the ſimple conceaue the Churches Excōmunication to be no other, or no better, or no more rightly vſed againſt them, then this caſting our of the Synagogue of ſuch as confeſſſed our Sauiour. They might as wel haue tranſlated for Synagogue, Church: for the Old Teſtament, the new: for Law, grace: for fleſh, ſpirit: for Moyſes, Chriſt. For no leſſe difference is there betwene, caſting out of the Synagogue, and, Excommunication. Beſides that, not euery one which was not of the Iewes Synagogue, was therfore out of the communion of the Faithful, many true beleeuers being in other partes of the world not ſubiect to the Iewes Synagogue, Law, nor Sacraments. And therfore it was not al one to be out of the Synagogue, and to be excommunicated, as now, whoſoeuer is out of the Churches communion, either by his owne wil, or for his iuſt deſerts thruſt out of it by the ſpiritual Magiſtrate, he is quite abandoned out of al the ſocietie of Saincts in heauen and earth, ſo long as he ſo continueth. [Margin: Heretical trāſlation. · Caſting out of the Synagogue. · The Churches Excōmunicatiō. · See in the Annot. Mat. 18, 17.]

As for the cauſe of thruſting this poore man and ſuch other out of the Synagogue, and excommunicating Heretikes, there is as great oddes as betwixt heauen and hel: he being vſed ſo for folowing Chriſt and his Church, theſe for forſaking Chriſt and his Church. Some more agreement there is betwene that corrupt ſentence of the Iewes againſt the folowers of Chriſt, and the pretended excommunication executed againſt Catholike men by our Heretikes. although in truth there is no great reſemblance. For, the Iewes though they abuſed their power ſometimes, yet had they authoritie in deed by Gods law ſo to puniſh contemners of their Law, & therfore it was feared and reſpected euen of good men. But the excommunication vſed by heretikes againſt Catholikes or any offenders, is not to be reſpected at al, being no more but a ridiculous vſurpation of the Churches right and faſhion of the ſame. for, out of their Synagogues al faithful men ought to flee, and not tarie to be thruſt out: according to the warning giuen againſt Coré and Dathan. Be ye ſeparated from their tabernacles, leſt you be vvrapped in their ſinnes. [Margin: The Heretikes ridiculous Excommunicatiō. · Num. 16.]

Chapter 10

He continueth his talke to the Phariſees, ſhevving that they and al other that wil not enter in by him, are wolues: and that they which heare them, are not the true ſheepe. 11 But that him ſelf is the good Paſtor, and therfore to ſaue the ſheepe from theſe wolues, he wil yeld his life, which othervviſe no might of theirs could take from him: foretelling alſo his Reſurrection, and vocation of the Gentils. 22 Againe an other time, he telleth theſe Iewes openly, that they are not of his ſheepe, and that no might of theirs ſhal take from him his true ſheepe, becauſe he is God, euen as his Father is God. 31 Which by his miracles and by Scripture he ſheweth to be no blaſphemie: and they in vaine ſeeking to ſtone and to apprehend him, 40 he goeth out to the place where Iohn Baptiſt had giuen open witnes of him.

1 AMEN, amen I ſay to you, he that entreth not by the doore into the folde of the ſheepe, but climeth vp an other vvay: he is a theefe and a robber.

2 But he that entreth by the doore, is the Paſtor of the ſheepe.

3 To this mā the porter openeth: & the ſheepe heare his voice: and he calleth his ovvne ſheepe by name, and leadeth them forth.

4 And vvhen he hath let forth his ovvne ſheepe, he goeth before them: and the ſheepe folovv him, becauſe they knovv his voice.

5 But a ſtranger they folovv not, but flee from him: becauſe they knovv not the voice of ſtrangers.

6 This prouerbe IESVS ſaid to them. But they knevv not vvhat he ſpake to them.

7 IESVS therfore ſaid to them againe, Amen, amen I ſay to you, that I am the doore of the ſheepe.

8 And hovv many ſoeuer haue come, are theeues and robbers: but the ſheepe heard them not.

9 I am the doore. By me if any enter, he ſhal be ſaued: and he ſhal goe in and ſhal goe out, and ſhal finde paſtures.

10 The theefe commeth not but to ſteale and kil and deſtroy. I came that they may haue life, and may haue more aboundantly. ⊢

11 I am the good Paſtor. * The ″ good Paſtor giueth his life for his ſheepe.

12 But the hireling and he that is not the Paſtor, vvhoſe ovvne the ſheepe are not, ſeeth the vvoulfe comming, and leaueth the ſheepe, and fleeth: and the vvoulfe reueneth, and diſperſeth the ſheepe.

13 And the hireling ″ fleeth becauſe he is a hireling: and he hath no care of the ſheepe.

14 I am the good Paſtor: and I knovv mine, and mine knovv me.

15 As the Father knovveth me, and I knovv the Father: and I yeld my life for my ſheepe.

16 And other ſheepe I haue that are not of this folde: them alſo I muſt bring, and they ſhal heare my voice, and there ſhal be made * one folde and one Paſtor. ⊢

17 Therfore the Father loueth me: becauſe I yeld my life, that I may take it againe.

18 No man taketh it avvay from me: but * I yeld it of my ſelf. and I haue povver to yeld it: and I haue povver to take it againe. This commaundement I receiued of my father.

19 A diſſenſion roſe againe among the Ievves for theſe vvordes.

20 And many of them ſaid, He hath a deuil and is mad: vvhy heare you him?

21 Others ſaid, Theſe are not the vvordes of one that hath a deuil. can a deuil open the eies of blinde men?

22 * And ″ the Dedication vvas in Hieruſalem: and it vvas vvinter.

23 And IESVS vvalked in the temple, in Salomons porche.

24 The Ievves therfore compaſſed him round about, and ſaid to him, Hovv long doeſt thou hold our ſoule in ſuſpēſe? if thou be CHRIST, tel vs openly.

25 IESVS anſwered them, I ſpeake to you: and you beleeue not▪ the vvorkes that I doe in the name of my Father, they giue teſtimonie of me.

26 but you doe not beleeue, becauſe you are not of my ſheepe.

27 My ſheepe heare my voice: and I knovv them, and they folovv me.

28 And I giue them life euerlaſting: and they ſhal not periſh for euer, and no man ſhal plucke them out of my hand.

29 My father, ″ that vvhich he hath giuen me, is greater then al: and no man can plucke them out of the hand of my father.

30 I and the Father are one.

31 The Ievves tooke vp ſtones, to ſtone him.

32 IESVS anſvvered them, Many good vvorkes I haue ſhevved you from my father, for vvhich of thoſe vvorkes doe you ſtone me?

33 The Ievves anſvvered him, For a good vvorke vve ſtone the not, but for blaſphemie, and becauſe thou being a man, makeſt thy ſelf God.

34 IESVS anſvvered them, Is it not vvritten in your lavv, that I ſaid, you are goddes?

35 If he called them goddes, to vvhom the vvord of God vvas made, and the ſcripture can not be broken:

36 vvhom the Father hath ſanctified and ſent into the vvorld, ſay you, That thou blaſphemeſt, becauſe I ſaid I am the ſonne of God?

37 If I doe not the vvorkes of my father, beleeue me not.

38 But if I doe, and if you vvil not beleeue me, beleeue the vvorkes: that you may knovv and beleeue that the Father is in me, and I in the Father. ⊢

39 They ſought therfore to apprehend him: and he vvent forth out of their handes.

40 and he vvent againe beyond Iordan into that place vvhere Iohn vvas baptizing firſt: and he taried there.

41 and many came to him▪ and they ſaid, That Iohn in deede did no ſigne. But al things vvhatſoeuer Iohn ſaid of this man, vvere true.

42 And many beleeued in him.

Marginal notes to Chapter 10

v. 1 The Goſpel vpō Tueſday in whitſon weeke.
v. 1 ⸬ The theefe, is the Heretike ſpecially, & any other that vnlawfully breake in vpō the ſheepe to kil & deſtroy them by falſe doctrine and otherwiſe.
v. 4 ⸬ That is the faſhion of Iewrie & other countries, ſignifying that the ſhepheard or Paſtor muſt teach the ſheepe, and not they him.
v. 10 The Goſpel vpō the 2 Sunday after Eaſter, and for S. Thomas of Canterburie, Decemb. 29.
v. 11 Eſa. 40, 11. Ezec. 34, 23.
v. 15 ⸬ Chriſtes death was ſo neceſſarie for the flocke, that when he might haue eſcaped, he voluntarily offered him ſelf to death for his flocke.
v. 16 ᶜ He meaneth the Church of the Gentils.
v. 16 Ezec. 37, 24.
v. 18 Eſa. 53, 7.
v. 22 1 Mach. 4, 56. 59▪
v. 22 The Goſpel vpō Weneſday in Paſſion weeke.
v. 28 An other reading is, My father that hath giuen me, &c.
v. 30 ᶜ vnum.
v. 34 Pſ. 81, 6.

Annotations to Chapter 10

ANNOTATIONS CHAP. X.

1. Climeth an other vvay.) whoſoeuer taketh vpon him to preach without lawful ſending, to miniſter Sacraments, and is not Canonically ordered of a true Catholike Biſhop, to be a Curate of ſoules, Perſon, Biſhop, or what other ſpiritual Paſtor ſo euer, and commeth not in by lawful election and holy Churches ordinance to that dignity, but breaketh in againſt order by force or fauour of men, and by humane lawes, he is a theefe and a murderer. So came in Arius, Caluin, Luther, and al Heretikes: and al that ſuceede them in roome and doctrine. And generally euery one that deſcendeth not by Lawful ſucceſſion in the knowen ordinarie line of Catholike Biſhops and Paſtors that haue been in al Countries ſince their conuerſion. And according to this rule S. ⟨illegible⟩ li. ⟨illegible⟩ c. 3▪ uſeth the true ſhepheards from the theeues and Heretikes. So doe Tertul. de Praeſer. nu. 11. S. Cypr. de vnit. ⟨illegible⟩, nu. 1. S. Auguſt. ep. 165. & cont. ep. Manich. c. 4. and Lirinenſit. [Margin: Arch-heretikes ſpecially, are the theeues that clime in an other way, not by the doore.]

11. Good Paſtor.) The good Paſtor, is he whoſe ſpecial care is not of his owne aduantage, but of the ſafty of the flocke. The hireling, is he that reſpecteth not the profite and good of the flocke, but his owne lucre. The Woul⟨illegible⟩ is the Heretike, or any perſecutor of the Church, which is Chriſts flocke.

⟨illegible⟩. Fleeth.) Euery Biſhop and Paſtor is bound to abide with his flocke in times of danger and perſecution euen to death, except him ſelf be perſonally ſought for, rather then the flocke, or the flocke it ſelf forſake him▪ for in ſuch caſes the Paſtor may flee, as the Apoſtles did, and S. Athanaſius, and others. S. Athan. Apol. de ſua fu⟨illegible⟩. Auguſt. ep. 1⟨illegible⟩0. [Margin: Whē the Paſtor muſt tarie, or may flee.]

21. The dedication.) This is the feaſt of Dedication inſtituted by Iudas Machabaeus li. 1 Mach. c. 4. Chriſt vouchſafed to honouran keepe that feaſt inſtituted by him: & our Heretikes vouchſafe not to pray and ſacrifice for the dead, vſed and approued by him. The Dedication alſo of Chriſtian Churches is warranted thereby, with the annual memories thereof. And it proueth that ſuch things may be inſtituted without any expreſſe commaundement in Scripture. [Margin: Iudas Machabaeus. · Dedication of Churches. · * 2 Macha. 12.]

2⟨illegible⟩. That vvhich he gaue me.) Thus read alſo diuers of the Fathers, namely S. Hilar. Trin. li. 7 poſt medium. S. Ambr. de Sp. S. li. 3. c. 18. S. Auguſt. in Io. tract. 4⟨illegible⟩. S. Cyril. li. 7 in Io c. 10. and vſe it to proue that Chriſt had his eſſence and nature of the Father. And therfore ſome Heretikes of our time wickedly accuſe the Councel of Laterane for falſifying this place and applying it to the ſame purpoſe. Which they leſſe can abide, for that it is againſt Caluins Autotheiſme, holding that Chriſt tooke his perſon of the Father, but not his ſubſtance. See the 2 Annot. in 1 Io. v. 1. [Margin: Chriſts eſſence & diuine nature of the Father. · Caluins autotheiſme.]

Chapter 11

He cōmeth once againe into Ievvrie boldly (the time that he vvould be killed of them, being not yet come) and raiſeth Lazarus foure daies buried. 47. At vvhich miracle the blind malice of the rulers ſo increaſeth, that in Councel they conclude to make him avvay. hovvbeit the high Prieſt prophecieth vnavvares, of the ſaluation of the vvorld by his death. ⟨illegible⟩4 He therevpon goeth againe out of the vvay.

1 AND there vvas a certaine ſicke man, Lazarus of Bethánia, of the tovvne of Marie and Martha her ſiſter. (

2 And Marie vvas ſhe * that anointed our Lord vvith ointemēt, and vviped his feete vvith her heare: vvhoſe brother Lazarus vvas ſicke.)

3 His ſiſters therfore ſent to him ſaying, Lord, behold, he vvhom thou loueſt, is ſicke.

4 And IESVS hearing, ſaid to them, This ſickneſſe is not to death, but for the glorie of God: that the ſonne of God may be glorified by it.

5 And IESVS loued Martha, and her ſiſter Marie, and Lazarus.

6 As he heard therfore that he vvas ſicke, then he taried in the ſame place tvvo daies:

7 then after this he ſaith to his Diſciples, Let vs goe into Ievvrie againe.

8 The Diſciples ſay to him, Rabbi, novv the Ievves ſought to ſtone thee: and goeſt thou thither againe?

9 IESVS anſvvered, Are there not tvvelue houres of the day? If a man vvalke in the day, he ſtumbleth not: becauſe he ſeeth the light of this vvorld:

10 but if he walke in the night, he ſtumbleth, becauſe the light is not in him.

11 Theſe things he ſaid: and after this he ſaith to them, Lazarus our frende ſleepeth: but I goe that I may raiſe him from ſleepe.

12 His Diſciples therfore ſaid, Lord, if he ſleepe, he ſhal be ſafe.

13 but IESVS ſpake of his death: & they though that he ſpake of the ſleeping of ſleepe.

14 Then therfore IESVS ſaid to them plainely, Lazarus is dead:

15 and I am glad for your ſake, that you may beleeue, becauſe I vvas not there. but let vs goe to him.

16 Thomas therfore, vvho is called Didymus, ſaid to his condiſciples, Let vs alſo goe, to die vvith him.

17 IESVS therfore came, and found him novv hauing been foure daies in the graue. (

18 and Bethánia vvas nigh to Hieruſalem about fiftene furlonges.)

19 And many of the Ievves vvere come to Martha and Marie, to comfort them concerning theire brother.

20 Martha therfore vvhen ſhe heard that IESVS vvas come, vvent to meete him: but Marie ſat at home.

21 Martha therfore ſaid to IESVS, Lord if thou hadſt been here, my brother had not died.

22 but novv alſo I knovv that vvhat things ſoeuer thou ſhalt aſke of God, God vvil giue thee.

23 IESVS ſaith to her, Thy brother ſhal riſe againe.

24 Martha ſaith to him, I knovv that he ſhal riſe againe in the reſurrection, in the laſt day.

25 IESVS ſaid to her, I am the reſurrection and the life: he that beleeueth in me, although he be dead, ſhal liue.

26 and euery one that liueth, and beleeueth in me, ſhal not die for euer, Beleeueſt thou this?

27 She ſaith to him, Yea Lord, I haue beleeued that thou art CHRIST the ſonne of God that art come into this vvorld. ⊢

28 And vvhen ſhe had ſaid theſe things, ſhe vvent, and called Marie her ſiſter ſecretely, ſaying, The maiſter is come, & calleth thee.

29 She, vvhē ſhe heard, riſeth quickely, & commeth to him.

30 For IESVS was not yet come into the towne: but he vvas yet in that place vvhere Martha had mette him.

31 The Ievves therfore that vvere vvith her in the houſe and did comfort her, vvhen they ſavv Marie that ſhe roſe quickly and vvent forth, folovved her, ſaying, That ſhe goeth to the graue, to vveepe there.

32 Marie therfore vvhen ſhe vvas come vvhere IESVS vvas, ſeeing him, fel at his feete, and ſaith to him, Lord, if thou hadſt been here, my brother had not died.

33 IESVS therfore vvhen he ſavv her vveeping, and the Ievves that vvere come vvith her, vveeping, he groned in ſpirit, and troubled him ſelf,

34 and ſaid, Vvhere haue you laid him? They ſay to him, Lord, come and ſee.

35 And IESVS vvept.

36 The Ievves therfore ſaid, Behold hovv he loued him.

37 But certaine of them ſaid, Could not he that * opened the eies of the blinde man, make that this man ſhould not die?

38 IESVS therfore againe groning in him ſelf, commeth to the graue. and it vvas a caue: and a ſtone vvas laid ouer it.

39 IESVS ſaith, Take avvay the ſtone. Martha the ſiſter of him that vvas dead, ſaith to him, Lord, novv he ſtinketh, for he is novv of foure daies.

40 IESVS ſaith to her, Did not I ſay to thee, that if thou beleeue, thou ſhalt ſee the glorie of God?

41 They tooke therfore the ſtone avvay. And IESVS lifting his eies vpvvard, ſaid, Father, I giue thee thankes that thou haſt heard me.

42 and I did knovv that thou doeſt alvvaies heare me, but for the people that ſtandeth about, haue I ſaid it, that they may beleeue that thou haſt ſent me.

43 Vvhen he had ſaid theſe things, he cried vvith a loude voice, Lazarus, come forth.

44 And forthvvith he came forth that had been dead, bound feete and handes vvith vvinding bandes, and his face vvas tied vvith a napkin. IESVS ſaid to them, Looſe him, and let him goe.

45 Many therfore of the Ievves that vvere come to Marie and Martha, and had ſeen the things that IESVS did, beleeued in him. ⊢

46 And certaine of them vvent to the Phariſees, and told them the things that IESVS did.

47 The cheefe prieſts therfore and the phariſees gathered a councel, and ſaid, Vvhat doe vve, for this man doeth many ſignes.

48 If vve let him alone ſo, al vvil beleeue in him: and the Romanes vvil come, and take avvay our place and nation.

49 But one of them named Caiphas, being the high prieſt of that yere, ſaid to them, You knovv nothing,

50 neither doe you cōſider that it is expedient for vs that one man die for the people, and the vvhole natiō periſh not.

51 And this he ſaid not of him ſelf: but ″ being the high prieſt of that yere, he prophecied that IESVS ſhould die for the nation:

52 and not only for the nation, but to gather into one the children of God that vvere diſperſed.

53 From that day therfore they deuiſed to kil him.

54 IESVS therfore vvalked no more openly among the Ievves, but he vvent into the countrie beſide the deſert vnto a citie that is called Ephrem, and there he abode vvith his Diſciples. ⊢

55 And the Paſche of the Ievves vvas at hand: and many of the countrie vvent vp to Hieruſalem before the Paſche to ſanctifie them ſelues.

56 They ſought IESVS therfore: and they communed one vvith an other, ſtanding in the temple, Vvhat thinke you, in that he is not come to the feſtiual day? And the cheefe Prieſts & Phariſees had giuen cōmaundemēt, that if any man ſhould knovv vvhere he vvas, he ſhould tel, that they might apprehend him.

Marginal notes to Chapter 11

v. 1 The Goſpel vpō Friday in the 4 weeke of Lent.
v. 1 Lu. 7, 37▪
v. 1 Mat, 26, 7. Mar. 14, 3. Io. 12, 3.
v. 13 ᶜ de dormitione ſomni.
v. 20 The Goſpel in a Maſſe for the dead vpon the day of the burial or depoſition.
v. 37 Io. 9, 6.
v. 44 ⸬ S. Cyril li. 76. vlt. in Io. and S. Auguſt. Tract. 49 in Io. apply this to the Apoſtles and Prieſts authoritie of abſoluing ſinners: affirming Chriſt to reuiue none frō ſinne, but in the Church and by the Prieſts miniſterie.
v. 46 The Goſpel vpō friday in Paſſion vveeke.
v. 48 ⸬ All men, but ſpecially Natiōs muſt take hee-de, that vvhiles to ſaue their temporal ſtate, they forſake God: they loſe not both as the Iewes did. Aug. tract. 49 in Io.

Annotations to Chapter 11

ANNOTATIONS CHAP. XI.

31. Being the high Prieſt.] Maruel not that Chriſt preſerueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof: the giftes of the Holy Ghoſt folowing their Order and office, as we ſee here in Caiphas, and not their merites or perſon. And if this man being many waies wicked, and in part an vſurper, and the Law and Prieſthod being to decline and to giue place to Chriſts new ordinance, had yet ſome aſſiſtance of God for vtterance of truth which him ſelf meant not, nor knew not: how much more may we be aſſured, that Chriſt wil not leaue Peters Seate, * whoſe faith he promiſed ſhould neuer falle, though the perſons which occupie the ſame, were as il as the blaſphemous and malitious mouthes of Heretikes do affirme? [Margin: The priuilege of the office & order; though in a wicked perſon. · Lu. 22, 23.]

Chapter 12

The Rulers dealing as if he hid him ſelf, 1 he cōmeth to Bethania, ⟨illegible⟩ Where by occaſion of Iudas the theefe murmuring at Marie Magdalens coſtly deuotion, he foretelleth his death. 12 From thence, though they did novv intend to kil Lazarus alſo, he rideth openly into Hieruſalem, the people (becauſe he had raiſed Lazarus) confeſsing with their acclamations that he is Chriſt. 20 Where certaine Gentils deſiring to ſee him, 22 he foretelleth the conuerſion of the vvhole vvorld from the Diuel to him, to be novv inſtant, as the effect of his death vpon the Croſſe. 28 The Father alſo anſvvering from heauen to his prayer made to that purpoſe, 37 yet after al this, the Ievves continevv incredulous as Eſay prophecied of them: 42 though many beleeued, but vvere aſhamed to confeſſe him. 44 Wherevpon he ſhevveth that it is glorious before God, and ſaluation to them ſelues, to beleeue in him, and confeſſe him: and damnable, to deſpiſe him.

1 IESVS therfore ſixe daies before the Paſche came to Bethánia, vvhere Lazarus vvas, that had been dead, vvhom IESVS raiſed.

2 And they made him a ſupper there: and Martha miniſtred, but Lazarus vvas one of them that ſate at the table vvith him.

3 Marie therfore tooke a povvnd of ointement of right ſpikenard, pretious, and anointed the feete of IESVS, and vviped his feete vvith her heare: and the houſe vvas filled of the odour of the ointmēt.

4 One therfore of his diſciples, Iudas Iſcariote, he that vvas to betray him, ſaid,

5 ″ Vvhy vvas not this ointment ſold for three-hundred pence, and giuen to the poore?

6 And he ſaid this, not becauſe he cared for the poore: but becauſe he vvas ″ a theefe, and hauing the purſe, caried the things that vvere put in.

7 IESVS therfore ſaid, Let her alone that ſhe may keepe it for the day of my burial.

8 For the poore you haue alvvaies vvith you: but me you ſhal not haue alvvaies.

9 A great multitude therfore of the Ievves knevv that he vvas there: and they came, not for IESVS only, but that they might ſee Lazarus, vvhom he raiſed from the dead. ⊢

10 But the cheefe Prieſts deuiſed for to kil Lazarus alſo:

11 becauſe many for him of the Ievves vvent avvay, and beleeued in IESVS.

12 And on the morovv a great multitude that vvas come to the feſtiual day, vvhen they had heard that IESVS commeth to Hieruſalem:

13 they tooke the boughes of palmes, and vvent forth to meete him, and cried, Hoſanna, bleſſed is he that commeth in the name of our Lord, the king of Iſrael.

14 And IESVS foūd a yong aſſe, and ſate vpon it, as it is vvritten,

15 Feare not daughter of Sion: behold, thy king commeth ſitting vpon an aſſes colt.

16 Theſe things his diſciples did not knovv at the firſt: but vvhen IESVS vvas glorified, then they remembred that theſe things had been vvritten of him, and theſe things they did to him.

17 The multitude therfore gaue teſtimonie, vvhich vvas vvith him vvhē he called Lazarus out of the graue, and raiſed him from the dead.

18 For therfore alſo the multitude came to meete him, becauſe they heard that he had done this ſigne.

19 The Phariſees therfore ſaid among them ſelues, Doe you ſee that vve preuaile nothing? behold, the vvhole vvorld is gone after him.

20 And there vvere certaine Gentiles of them that came vp to adore in the feſtiual day.

21 Theſe therfore came to Philippe vvho vvas of Bethſaida of Galilee, and deſired him, ſaying, Sir, vve are deſirous to ſee IESVS.

22 Philippe commeth, and telleth Andrevv. Againe Andrevv & Philippe told IESVS.

23 But IESVS anſvvered them, ſaying, The houre is come, that the Sonne of man ſhal be glorified.

24 Amen, amen I ſay to you, vnles the graine of vvheate falling into the ground, die: it ſelf remaineth alone. but if it die, it bringeth much fruite.

25 He that loueth his life, ſhal loſe it: and he that hateth his life in this vvorld, doth keepe it to life euerlaſting.

26 If any man miniſter to me, let him folovv me: and vvhere I am, there alſo ſhal my miniſter be. If any man miniſter to me, my father vvil honour him. ⊢

27 Novv my ſoule is troubled. And vvhat ſhal I ſay? Father, ſaue me from this houre. But therfore came I into this houre.

28 Father, glorifie thy name. A voice therfore came from heauen, Both I haue glorified it, and againe I vvil glorifie it.

29 The multitude therfore that ſtoode and had heard, ſaid that it thundered. Others ſaid, An Angel ſpake to him.

30 IESVS anſvvered, and ſaid This voice came not for me, but for your ſake.

31 Novv is the iudgemēt of the vvorld: novv the Prince of this vvorld ſhal caſt forth.

32 And I, * if I be exalted from the earth, vvil dravv al things to my ſelf. (

33 and this he ſaid, ſignifying vvhat death he ſhould die.)

34 The multitude anſvvered him, Vve haue heard out of the lavv, that CHRIST abideth for euer: and hovv ſaieſt thou, The Sonne of man muſt be exalted? Vvho is this Sonne of man?

35 IESVS therfore ſaid to them, Yet a little vvhile, the light is among you. Vvalke vvhiles you haue the light, that the darkeneſſe ouertake you not. And he that vvalketh in darkeneſſe, knovveth not vvhither he goeth.

36 Vvhiles you haue the light, beleeue in the light, that you may be the children of light. ⊢ Theſe things IESVS ſpake and he vvent avvay, and hid him ſelf from them. ⊢

37 And vvhereas he had done ſo many ſignes before them, they beleeued not in him:

38 that the ſaying of Eſay the Prophet might be fulfilled, vvhich he ſaid, Lord, vvho hath beleeued the hearing of vs? and the Arme of our Lord to vvhom hath it bene reuealed?

39 Therfore they could not beleeue, becauſe Eſay ſaid againe,

40 He hath blinded their eies, and indurated their hart: that they may not ſee vvith their eies, nor vnderſtand vvith their hart, and be conuerted, and I heale them.

41 Theſe things ſaid Eſaie, vvhen he ſavv his glorie, and ſpake of him.

42 But yet of the Princes alſo many beleeued in him: but for the Phariſees they did not confeſſe, that they might not be caſt out of the Synagogue.

43 for they loued the glorie of men more, then the glore of God.

44 But IESVS cried, and ſaid, He that beleeueth in me, doth not beleeue in me, but in him that ſent me.

45 And he that ſeeth me, ſeeth him that ſent me.

46 I a light am come into this vvorld: that euery one vvhich beleeueth in me, may not remaine in the darkneſſe.

47 And if any man heare my vvordes, and keepe them not: I doe not iudge him. for I came not to iudge the vvorld, but to ſaue the vvorld.

48 He that deſpiſeth me, & receiueth not my vvordes, hath that iudgeth him. the vvord that I haue ſpoken, that ſhal iudge him in the laſt day.

49 Becauſe of my ſelf I haue not ſpoken, but the Father that ſent me, he gaue me commaundement vvhat I ſhould ſay, and vvhat I ſhould ſpeake.

50 And I knovv that his commaundement is life euerlaſting. The things therfore that I ſpeake: as the Father ſaid to me, ſo doe I ſpeake.

Marginal notes to Chapter 12

Argument The 4 part. THE 4 Paſche, & holy weeke of his Paſſion in Hieruſalem.
v. 1 Mt. 26, 6. Mar. 14, 3.
v. 1 The Goſpel vp⟨illegible⟩ ̄ Munday in Holy weeke.
v. 1 PALME SVNDAY eue.
v. 3 ⸬ Of this womans extraordinarie offices of deuotion, & how acceptable they were to Chriſt, ſee the Annot. Mt. 26.
v. 7 ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here alſo allowed.
v. 8 ⸬ Not in viſible and mortal cōdition, to receiue almes of you or ſuch like offices for ſupply of my neceſſities.
v. 11 The Goſpel vpō Saturday in Paſſion weeke.
v. 12 PALME SVNDAY.
v. 13 * Mt. 21, 7. Mr. 11, 7. Lu. 19, 35.
v. 13 Pſ. 117, 26.
v. 14 Zach. 9, 9.
v. 20 ⸬ We may ſee there is a great differēce where a man pray or adore, at home or ī the Church & holy places: when the Gentils alſo came of deuotion a pilgrimage to the Temple in Hieruſalem.
v. 24 ᵇ The Goſpel for S. Ignatius Febr. 1. And for a martyr that is no Biſhop, as namely S. Laurence Aug. 10.
v. 30 The Goſpel vpō Holy roode day Septemb. 14. in latin. Exaltatio S. Cruci⟨illegible⟩.
v. 31 Io. 3, 14.
v. 38 Eſ. 53, 1.
v. 39 ⸬ If any man aſke (ſaith S. Auguſtine) why they could not beleeue: I anſwer roūdly, becauſe they would not. Tract. 13. in Io. See the meanīg of this ſpeach Annot. Mat. 18. 15. Mar. 4, 12.
v. 39 Eſa. 6, 9.
v. 40 Mt. 13, 14. Mr. 4, 12. Lu 8, ⟨illegible⟩.
v. 41 Act. 28, 27.
v. 42 ⸬ This is the caſe of many principal men in ſuch countries where hereſie hath the vpperhand, who know and beleeue the Catholike faith:
v. 46 but making cholſe rather to keepe mans fauour thē Gods, they dare not confeſſe the ſame. Such may pray that God and the world agree together: for els it is ſeen whoſe part they wil take.

Annotations to Chapter 12

ANNOTATIONS CHAP. XII.

5. Why vvas.) So wicked, couetous, and ſacrilegious perſons reprehend good men for beſtowing their goods vpon Church ornaments &c. vnder pretence of better beſtowing them on the poore. ſuch prouide for the poore as Iudas did. [Margin: Church ornaments.]

6. A theefe.) Iudas did not then firſt periſh when he ſhould our Lord, for he was a theefe before: and being loſt he yet folowed Chriſt, not in hart, but in body onely. Which our Maiſter tolerated, to giue vs a leſſon to tolerate the il, rather then deuide the body. Aug. tract. 50 in Io. [Margin: Toleration of the euill.]

Chapter 13

As his laſt ſupper, to giue his farevvel, and that in moſt vvonderful louing maner, 4 he vvaſheth his Diſciples feete, 6 beginning vvith Peter, 8 (ſhevving hovv neceſſaris it is for vs to be vvaſhed by him in Baptiſme. and needful alſo after Baptiſme) 1⟨illegible⟩ and by this example teaching them al humilitie one tovvard an other. 21 Then he foretelleth, that (notvvithſtanding his exceding loue tovvard them) ⟨illegible⟩ euen of them vvil betray him, meaning Iudas, 22 as to Iohn he ſecretly ſhevveth. After whoſe going out, he reioyceth and ſaith that euen now the houre is come, 14 commendeth vnto them to loue together, as a nevv commaundement, ⟨illegible⟩6 and foretelleth Peter vvho preſumed to much of his ovvne ſtrength, that euen this night he vvil deny him thriſe.

1 AND before the feſtiual day of Paſche, IESVS knovving that his houre was come that he ſhould paſſe out of this vvorld to his Father: vvhereas he had loued his that vvere in the vvorld, vnto the end he loued them.

2 And vvhen ſupper vvas done, vvhereas the deuil novv had put into the hart of Iudas Iſcariote the ſonne of Simon, to betray him:

3 knovving that the Father gaue him al things into his handes, and that he came from God, and goeth to God:

4 he riſeth from ſupper, and laieth aſide his garments, and hauing taken a tovvel, girded him ſelf.

5 After that, he put vvater into a baſon, and ″ began to vvaſh the feete of the diſciples, and to vvipe them vvith the tovvel vvherevvith he vvas girded.

6 He commeth therfore to Simon Peter. And Peter ſaith to him, Lord, doeſt thou vvaſh my feete?

7 IESVS anſvvered and ſaid to him, That vvhich I doe, thou knovveſt not novv, hereafter thou ſhalt knovv.

8 Peter ſaith to him, Thou ſhalt not vvaſh my feete for euer. IESVS anſvvered him, If I vvaſh thee not, thou ſhalt not haue part vvith me.

9 Simon Peter ſaith to him, Lord, not only my feete, but alſo handes, and head.

10 IESVS ſaith to him, He that is vvaſhed, nedeeth not but ″ to vvaſh his feete, but is cleane vvholy. And you are cleane, but not al.

11 For he knevv vvho he vvas that vvould betray him. therfore he ſaid, You are not cleane al.

12 Therfore, after he had vvaſhed their feete, and taken his garments, being ſet dovvne, againe he ſaid to them, Knovv you vvhat I haue done to you?

13 You cal me, Maiſter, and Lord: and you ſay vvel, for I am ſo.

14 If then I haue vvaſhed your feete, Lord and Maiſter, you alſo ought to vvaſh one an others feete.

15 For I haue giuen you an example, that as I haue done to you, ſo you doe alſo. ⊢

16 Amen, amen I ſay to you, a ſeruant is not greater then his lord, neither is an apoſtle greater then he that ſent him.

17 If you knovv theſe things, you ſhal be bleſſed if you doe them.

18 I ſpeake not of you al: I knovv vvhom I haue choſen. But that the ſcripture may be fulfilled, He that eateth bread vvith me, ſhal lift vp his heele againſt me.

19 From this time I tel you, before it come to paſſe: that vvhen it ſhal come to paſſe, you may beleeue, that I am he.

20 Amen, amen, I ſay to you, he that receiueth any that I ſend, receiueth me: & he that receiueth me, receiueth him that ſent me.

21 Vvhen IESVS had ſaid theſe things, he vvas troubled in ſpirit: and he proteſted, and ſaid: * Amen, amen I ſay to you: that one of you ſhal betray me.

22 The diſciples therfore looked one vpon an other, doubting of whom he ſpake.

23 There vvas therfore one of his diſciples leaning in the boſome of IESVS, he vvhom IESVS loued.

24 Therfore Simon Peter beckeneth to him, and ſaid to him, who is it of vvhom he ſpeaketh?

25 He therfore leaning vpon the breaſt of IESVS, ſaith to him, Lord, vvho is he?

26 IESVS anſvvered: He it is to vvhom I ſhal reach the dipped bread. And vvhen he had dipped the bread, he gaue it to Iudas Iſcariote Simons ſonne.

27 And after the morſel, then Satan entred into him. And IESVS ſaith to him, That vvhich thou doeſt, doe it quickely.

28 But no man knevv of thoſe that ſate at table to vvhat purpoſe he ſaid this vnto him.

29 For certaine thought, becauſe Iudas had the purſe, that IESVS had ſaid to him, Bie thoſe things vvhich are needeful for vs to the feſtiual day: or that he ſhould giue ſome thing to the poore.

30 He therfore hauing receiued the morſel, incontinent vvent forth. And it vvas night.

31 Vvhen he therfore vvas gone forth, IESVS ſaid, Novv the Sonne of man is glorified, and God is glorified in him.

32 If God be glorified in him, God alſo vvil glorifie him in him ſelf, and incōtinent vvil he glorifie him.

33 Litle children, yet a litle vvhile I am vvith you. You ſhal ſeeke me, & * as I ſaid to the Ievves, Vvhither I goe, you can not come: to you alſo I ſay novv.

34 * A ″ nevv cōmaundemēt I giue to you, That you loue one an other: as I haue loued you, that you alſo loue one an other.

35 In this al men ſhal knovv that you are my diſciples, if you haue loue one to an other.

36 Simon Peter ſaith to him, Lord, vvhither goeſt thou? IESVS anſvvered, vvhither I goe, thou canſt not novv folovv me, but hereafter thou ſhalt folovv.

37 Peter ſaith to him, Vvhy can not I folovv thee novv? * I vvil yeld my life for thee.

38 IESVS anſvvered him, Thy life vvilt thou yeld for me? Amen, amen I ſay to thee, the cocke ſhal not crovv, vntil thou denie me thriſe.

Marginal notes to Chapter 13

v. 1 The Goſpel vpō Maūdy thurſday at Maſſe, and at the waſhing of feete.
v. 1 Mt. 26, 1▪
v. 1 Mr. 14,
v. 1 1. Luc. 22, 1.
v. 2 ⸬ By ſupper, he meaneth the eating of the Paſchal lambe. for, the inſtitution of the B. Sacrament was after this.
v. 2 MAVNDY THVRSDAY.
v. 18 Pſ. 40, 10.
v. 21 Mat. 26, 18. Mar. 14, 16.
v. 22 Luc. 22, 21.
v. 29 ⸬ Chriſt had ſome prouiſion before hand giuen him by the Collections of the faithful, which was vſed both in his owne neceſſities, & beſtowed vpon the poore.
v. 33 Io. 7, 34.
v. 34 1 Io. 3, 23.
v. 36 Mt. 26, 35. Mr. 14, 29.
v. 38 Lu. 22, 33.

Annotations to Chapter 13

ANNOTATIONS CHAP. XIII.

5. Began to vvaſh.) This lotion was not onely of curteſy, ſuch as the Iewes vſed tovvard their gheſts, nor onely for example of humilitie: but for myſterie and ſignification of the great puritie that is required before we come to receiue the holy Sacrament, which ſtraight after this waſhing was to be inſtituted and giuen to the Apoſtles. Ambr. li. 3. de Sacra. c. 1. Bernard. de ⟨illegible⟩na Domini Serm. 1. [Margin: Puritie required to the receiuing of the B. Sacrament.]

10. To vvaſh his feete.) The foulnes of the feete, when al the reſt is cleane, ſignifieth the earthly affections and relikes of former ſinnes remitted: which are to be cleanſed by deuout actes of charitie & humilitie, as S. Ambroſe li. 3 de Sacr. c. 1. and S. Auguſtine ep. 10⟨illegible⟩. & tract. 56. in ⟨illegible⟩o. do note. And becauſe this was onely a ceremonie, & yet had ſuch force, both now and afterward vſed of the Apoſtles, that it purged ſmaller offenſes and filthines of the ſoule, as S. Ambroſe and S. Bernard gather, it may not ſeeme ſtrange that holy water and ſuch ceremonies may remit venial ſinnes. [Margin: Venial ſinnes taken avvay by ſacred ceremonies. · Ambr. & Bern. locis cita⟨illegible⟩is.]

14. You alſo ought.) Our Maiſter neuer ſpake plainer, nor ſeemed to commaund more preciſely, either of Baptiſme or the Euchariſt or any other Sacrament: and yet by the Churches iudgement directed by the Holy Ghoſt, we know this to be no Sacrament nor neceſſarie ceremonie, and the other to be. And why do they beleeue the Church in this, and do not credit her affirming the chalice not to be neceſſarie for the communicants? [Margin: The Church defineth which are Sacraments and which not &c.]

34. A nevv commaundement.) The commaundement of mutual loue was giuen before, but manifoldly miſconſtrued, and abridged by the Iewes to freends onely, to this life onely, for earthly reſpects onely: but Chriſt reneweth it and enlargeth it after the forme of his owne loue toward vs, and giueth grace to fulfil it.

Chapter 14

They being ſad, becauſe he ſaid that he muſt goe from them, he comforteth them many waies, as, putting them in hope to folovv him vnto the ſame place, ſo that they keepe his commaundements. Where he telleth them, that him ſelf is the vvay thither according to his Humanitie, and alſo the end according to his Diuinitie, no leſſe then his Father, becauſe he is conſubſtantial, 15 promiſing alſo to ſend vnto them (that is, to his Church) the Holy Ghoſt to be after his departure with them for euer. 28 And ſaying that it is his promotion (according to his Humanitie) to goe to the Father, for, whoſe obediēce this his death ſhalbe, & not for any guilt of his owne.

1 LET not your hart be troubled. You beleeue in God, beleeue in me alſo.

2 In my fathers houſe there be many manſions. If not, I vvould haue told you, Becauſe I goe to prepare you a place.

3 And if I goe, and prepare you a place: I come againe and vvil take you to my ſelf, that vvhere I am, you alſo may be.

4 And vvhither I goe you knovv, and the vvay you knovv.

5 Thomas ſaith to him, Lord, vve knovv not vvhither thou goeſt: and hovv can vve knovv the vvay?

6 IESVS ſaith to him, I am the vvay, and the veritie, and the life no man commeth to the Father, but by me.

7 If you had knovven me, my father alſo certes you had knovven: and from hence forth you ſhal knovv' him, and you haue ſeen him.

8 Philippe ſaith to him, Lord ſhevv vs the Father, and it ſufficeth vs.

9 IESVS ſaith to him, So long time I am vvith you: & haue you not knovvē me? Philippe, he that ſeeth me, ſeeth the Father alſo. Hovv ſaieſt thou, Shevv vs the father?

10 Doeſt thou not beleeue that I am in the Father, & the Father in me? The vvordes that I ſpeake to you, of my ſelf I ſpeake not. But my father that abideth in me, he doeth the vvorkes.

11 Beleeue you not, that I am in the Father and the Father in me? Othervviſe for the vvorkes them ſelues beleeue.

12 Amen, amen I ſay to you, he that beleeueth in me, the vvorkes that I doe, he alſo ſhal doe, and greater then theſe ſhal he doe,

13 becauſe I goe to the Father, and vvhatſoeuer you ſhal aſke in my name, that wil I doe: ⊢ that the Father may be glorified in the Sonne.

14 If you aſke me any thing in my name, that vvil I doe.

15 If you loue me, keepe my commaundements.

16 And I vvil aſke the father, and he vvil giue you an other Paraclete, that he may abide vvith you for euer,

17 the Spirit of truth, vvhom the vvorld can not receiue, becauſe it ſeeth him not, neither knovveth him, but you knovv' him: becauſe he ſhal abide vvith you, and ſhal be in you.

18 I vvil not leaue you orphanes: I vvil come to you.

19 Yet a litle vvhile: and the vvorld ſeeth me no more. But you ſee me: becauſe I liue, and you ſhal liue. ⊢

20 In that day you ſhal knovv that I am in my father, and you in me, and I in you.

21 He that hath my commaundements, and keepeth them: he it is that loueth me. And he that loueth me, ſhal be loued of my father: and I vvil loue him, and vvil manifeſt my ſelf to him. ⊢

22 Iudas ſaith to him, not that Iſcariote, Lord, vvhat is done, that thou vvilt manifeſt thy ſelf to vs, and not to the vvorld?

23 IESVS anſvvered, and ſaid to him, If any loue me, he vvil keepe my vvord, and my father vvil loue him, and vve vvil come to him, and vvil make abode vvith him.

24 He that loueth me not, keepeth not my vvordes. And the vvord vvhich you haue heard, is not mine: but his that ſent me, the Fathers.

25 Theſe things haue I ſpoken to you abiding vvith you.

26 But the Paraclete the holy Ghoſt, vvhom the Father vvil ſend in my name, he ſhal teach you al things, & ſuggeſt vnto you al things vvhatſoeuer I ſhal ſay to you.

27 Peace I leaue to you, my peace I giue to you. not as the vvorld giueth, doe I giue to you. Let not your hart be troubled, nor feare.

28 You haue heard that I ſaid to you, I goe and I come to you. If you loued me, you vvould be glad verily, that I goe to the Father: becauſe the Father is greater then I.

29 And novv I haue told you before it come to paſſe: that vvhen it ſhal come to paſſe, you may beleeue.

30 Novv I vvil not ſpeake many things vvith you. for the prince of this vvorld commeth, and in me he hath not any thing.

31 But that the vvorld may knovv that I loue the Father: and as the Father hath giuen me commaundement, ſo doe I: ⊢ Ariſe, let vs goe hence.

Marginal notes to Chapter 14

v. 1 The Goſpel vpō SS. Philip and Iacobs day Maij. 1.
v. 2 ⸬ Theſe manſiōs ſignifie differences of glorie in heauen. Hiero. li. ⟨illegible⟩. adu. Iouin.
v. 7 ` doe knovv
v. 13 The Goſpel in a votiue Maſſe for the election of the Pope, & vpon whitſun eue.
v. 15 ⸬ It is then poſſible both to loue Chriſt, and to keepe his cōmaundements.
v. 16 ᶜ Paraclete by interpretation is either a comforter, or an aduocate: and therfore to trāſlate it by any one of them only, is ꝑhaps to abridge the ſenſe of this place.
v. 17 ` ſhal knovv
v. 22 The Goſpel vpō whitſunday. And in a Votiue Maſſe of the holy Ghoſt.
v. 26 ⸬ See the Annot. vpō the 16 Chap. vſ. 12 & 13.

Annotations to Chapter 14

ANNOTATIONS CHAP. XIIII.

12. Greater then theſe.) S. Chryſoſtom in a whole booke againſt the Pagans proueth that this was fulfilled not onely in Peters ſhadow, and Paules garments, which as we read in the Actes, healed infirmities: but alſo by the Relikes and monuments of Saincts, namely of S. Babylas, of whom he there treateth: thereby inferring that Chriſt is God, who could and did performe theſe wonderful wordes, by the very aſhes of his ſeruants. The Proteſtants cleane contrarie, as patrones of the Pagans infidelitie, as though our Sauiour had promiſed theſe & the like miraculous workes in vaine, either not meaning or not able to fulfil thē, ſo do they diſcredite al the approued hiſtories of the Church concerning miracles wrought by Saincts, namely that S. Gregorie Thaumaturgus remoued a mountaine, the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom, the miracles of S. Martin written by Seuerus Sulpitius, the miracles teſtified by S. Auguſtine de Ciuit. Dei, the miracles approued by S. Gregorie in his Dialoges, the miracles reported by S. Bede in his Eccleſiaſtical ſtorie and liues of Saincts: and al other miracles neuer ſo faithfully recorded in Eccleſiaſtical writers. In al which things aboue their reach of reaſon and nature, they are as litle perſuaded and haue no more faith then had the Pagans, againſt whom S. Chryſoſtom in the foreſaid booke, and S. Auguſtine de Ciu. Dei li. 22 c. 8, and other Fathers heretofore haue written. No man therfore needeth to maruel that the very Image of our Lady, & the like, doe miracles, euen as Peters ſhadow did: nor wonder, if ſuch things ſeeme ſtranger and greater then thoſe which Chriſt him ſelf did: whereas our Sauiour to put vs out of doubt, ſaith expreſly that his Saincts ſhal doe greater things then him ſelf did. [Margin: li. de Babyla mart. ⟨illegible⟩o. 5. · We may and muſt eaſely beleeue the miracles of Saincts & of their relikes, whē Chriſt him ſelf foretelleth they ſhal doe ſuch wonderful things. · * Act. 5, 15, 19, 1⟨illegible⟩. · * See Annot. Mat. 1⟨illegible⟩, ⟨illegible⟩0. · The Heretikes as faithles ī this point, as the old Pagans.]

16. For euer.) If the Holy Ghoſt had been promiſed onely to the Apoſtles, their ſucceſſors and the Church after them could not haue chalenged it, but it vvas promiſed them for euer. Whereby we may learne, both that the priuileges and promiſſes made to the Apoſtles were not perſonal, but pertaining to their offices perpetually: and alſo that the Church and Paſtors in al ages had and haue the ſame Holy Ghoſt to gouerne them, that the Apoſtles and primitiue Church had. [Margin: The HOLY GHOST is promiſed to the CHVRCH for euer.]

17. The ſpirit of truth.) They had many particular giftes and graces of the Holy Ghoſt before, and many vertues by the ſame, as al holy men haue at al times: but the Holy Ghoſt here promiſed to the Apoſtles and their ſucceſſors for euer, is to this vſe ſpecially promiſed, to direct them in al truth and veritie: and is contrarie to the ſpirit of errour, hereſie, and falſhod. And therefore the Church can not fall to Apoſtaſie or Hereſie, or to nothing, as the Aduerſaries ſay. [Margin: The Spirit of truth ſhal aſſiſt the CHVRCH alvvaies.]

28. Father greater then I.) There is no place of Scripture that ſeemeth any thing ſo much to make for the Sacramentaries, as this and other in outward ſhew of wordes ſeemed to make for the Arians, who denied the equalitie of the Sonne with the Father. Which wordes yet in deede rightly vnderſtood after the Churches ſenſe, make nothing for their falſe ſecte, but only ſignifie that Chriſt according to his Manhod wa⟨illegible⟩ inferior in deede, and that according to his Diuinitie he came of the Father. And if the Hereſie or diſeaſe of this time were Arianiſme, we ſhould ſtand vpon theſe places and the like againſt the Arians, as we now do vpon others againſt the Proteſtants, whoſe ſecte is the diſeaſe and bane of this time. [Margin: The Arians alleage as plaine Scriptures as the Proteſtāts.]

Chapter 15

He exhorteth them to abide in him (that is, his Church, being the true vine, and not the Synagogue of the Ievves any more) 9 and in his loue, louing one an other, and keeping his commaundements: 13 ſhevving hovv much he accounteth of them, by this that he dieth for them, 15 and reuealeth vnto them the ſecretes of heauen, 17 and appointeth their fruite to be perpetual: 1⟨illegible⟩ confirming them alſo againſt the perſecutions and hatred of the obſtinate Ievves.

1 I AM the true vine: and my father is the huſband-man.

2 Euery branche in me, not bearing fruite, he vvil take it avvay: and euery one that beareth fruite, he vvil purge it, that it may bring more fruite.

3 Novv you are cleane for the word vvhich I haue ſpoken to you.

4 Abide in me: and I in you. As the branche can not beare fruite of it ſelf, vnles it abide in the vine: ſo you neither, vnles you abide in me.

5 I am the vine: you the branches. he that abideth in me, and I in him, the ſame beareth much fruite: for vvithout me you can doe nothing.

6 If any abide not in me: he ſhal be caſt forth as the branche, and ſhal vvither, and they ſhal gather him vp, and caſt him into the fire, and he burneth.

7 If you abide in me, and my vvordes abide in you: you ſhal aſke vvhat thing ſoeuer you vvil, and it ſhal be done to you. ⊢

8 In this my father is glorified: that you bring very much fruite, and become my Diſciples.

9 As my father hath loued me, I alſo haue loued you. Abide in my loue.

10 If you keepe my precepts, you ſhal abide in my loue: as I alſo haue kept my fathers precepts, and doe abide in his loue.

11 Theſe things I haue ſpoken to you, that my ioy may be in you, and your ioy may be filled.

12 * This is my precept, that you loue one an other, as I haue loued you.

13 Greater loue then this no man hath, that a man yeld his life for his frendes.

14 You are my frendes, if you doe the things that I commaund you.

15 Novv I cal you not ſeruants: for the ſeruant knovveth not vvhat his lord doeth. But you I haue called frendes: becauſe al things vvhatſoeuer I heard of my father, I haue notified vnto you.

16 You choſe not me, but I choſe you: and haue appointed you: that you goe, & bring fruite: and your fruite abide: that vvhatſoeuer you aſke the father in my name, he may giue it you. ⊢

17 Theſe things I commaund you, that you loue one an other.

18 If the vvorld hate you: knovv ye that it hath hated me before you.

19 If you had been of the vvorld, the vvorld vvould loue his ovvne. but becauſe you are not of the world, but I haue choſen you out of the vvorld, therfore the vvorld hateth you.

20 Remembre my vvord that I ſaid to you, * The ſeruant is not greater then his maiſter. If they haue perſecuted me, you alſo vvil they perſecute. if they haue kept my vvord, yours alſo vvil they keepe.

21 But al theſe things they vvil doe to you for my name ſake: becauſe they knovv not him that ſent me.

22 If I had not come, and ſpoken to them, they ſhould not haue ſinne: but novv they haue no excuſe of their ſinne.

23 He that hateth me, hateth my Father alſo.

24 If I had not done amōg them vvorkes that no other man hath done, they ſhould not haue ſinne: but novv both they haue ſeen, and they doe hate both me and my Father.

25 But that the vvord may be fulfilled, vvhich is vvritten in their lavv: That they hated me gratis. ⊢

26 But vvhen the Paraclete commeth vvhom I * vvil ſend you from the Father, the Spirit of truth, vvhich procedeth from the Father, he ſhal giue teſtimonie of me:

27 and you ſhal giue teſtimonie, becauſe you are vvith me from the beginning.

Marginal notes to Chapter 15

v. 1 The Goſpel for one Martyr.
v. 2 ⸬ Chriſt hath ſome branches in his body myſtical that be fruitles. therfore il liuers alſo may be members of Chriſt & the Church.
v. 2 ⸬ Man may cōtinually increaſe in iuſtice and ſanctification, ſo long as he liueth.
v. 3 ⸬ S. Auguſtine expoundeth it of the Sacramētal word of Baptiſme, and not as Heretikes do, of preaching onely. Tract. 80. in Io.
v. 7 ⸬ If a Schiſmatike pray neuer ſo much, he is not heard, becauſe he remayneth not in the body of Chriſt.
v. 12 Io. 13, 34
v. 12 The Goſpel vpō S. Barnabees day, and on the eue of an Apoſtle.
v. 18 The Goſpel vpō SS. Simon and Iudes day.
v. 20 Io. 13, 16
v. 20 Mt. 10, 24. Lu. 6, 40.
v. 20 ⸬ He foreſheweth that many wil not obey the Churches wordes, & no maruel, becauſe they cōtemned Chriſtes owne precepts.
v. 25 The Goſpel vpō Sunday after the Aſcenſion, and in a Votiue of the B. Trinitie.
v. 26 Pſ. 24, 19.
v. 26 Act. 2, 1.

Annotations to Chapter 15

ANNOTATIONS CHAP. XV.

4. Vnles you abide.] Theſe conditional ſpeaches, If you remaine in the vine, If you keepe my commaundements, and ſuch like, giue vs to wit that we be not ſure to perſiſt or perſeuêre, nor to be ſaued, but vnder conditions to be fulfilled by vs. Aug. de corrept. & gra. c. 13. [Margin: No man ſure of perſeuêrance.]

4. Vnles it abide.) Whoſoeuer by Hereſie or Schiſme or for any other cauſe is cut of or ſeparated from the Church, he can do no meritorious worke to Saluation.

10. Keepe my praecepts.] This careful and often admonition of keeping his commaundements, proueth that a Chriſtian mans life is not onely or principally in faith, but in good workes. [Margin: Not onely faith.]

24. If I had.) If the Iewes had not ſinned by refuſing Chriſt, in caſe he had not done greater miracles then any other: then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all.

26. Whom I vvil ſend.) The Holy Ghoſt is ſent by the Sonne, therfore he procedeth from him alſo, as from the Father: though the late Schiſmatical Greekes thinke otherwiſe.

27. You ſhal giue.) He vouchſafeth to ioyne together the teſtimonie of the Holy Ghoſt, and of the Apoſtles: that we may ſee the teſtimonie of truth ioyntly to conſiſt in the Holy Ghoſt and in the Prelats of the Church.

Chapter 16

The cauſe vvhy be foretelleth them their perſecution by the Ievves, is, that they be not aftervvard ſcandalized thereat. 4 Though they thinke this heauie nevves, it is for their vantage that he departeth, becauſe of the great benefites that they ſhal receiue by the comming them of the Holy Ghoſt, vvho ſhal alſo be his vvitnes againſt his enemies. 16 Although in this vvorld they ſhal ſo be perſecuted, yet to his heauenly Father they and their praiers made in his name, ſhal be moſt acceptable, and at length the childe (that is, Chriſt in al his members) being borne, their ioy ſhal be ſuch as no perſecutor can take from them. 31 Hovvbeit at this inſtant of his apprehenſion, they vvil al forſake him.

1 THESE things haue I ſpoken to you, that you be not ſcandalized.

2 Out of the ſynagogs they vvil caſt you: but the houre commeth, that euery one vvhich killeth you, ſhal thinke that he doeth ſeruice to God.

3 and theſe things they vvil doe to you: becauſe they haue not knovven the Father, nor me.

4 But theſe things I haue ſpoken to you: that vvhen the houre ſhal come, you may remember them, that I told you. ⊢

5 But I told you not theſe things from the beginning, becauſe I vvas vvith you. And novv I goe to him that ſent me, and none of you aſketh me: Vvhither goeſt thou?

6 But becauſe I haue ſpoken theſe things to you, ſorovv hath filled your hart.

7 But I tel you the truth it is expedient for you that I goe. For if I goe not, the Paraclete ſhal not come to you: but if I goe, I vvil ſend him to you.

8 And vvhen he is come, he ſhal argue the vvorld of ſinne, and of iuſtice, and of iudgement.

9 of ſinne: becauſe they beleeue not in me.

10 but of iuſtice: becauſe I goe to the Father: and novv you ſhal not ſee me.

11 and of iudgement: becauſe the prince of this vvorld is novv iudged.

12 Yet many things I haue to ſay to you: but you can not beare them novv.

13 But vvhen he, the Spirit of truth, commeth, he ſhal teach you al truth for he ſhal not ſpeake of him ſelf: but vvhat things ſoeuer he ſhal heare, he ſhal ſpeake: and the things that are to come he ſhal ſhevv you.

14 He ſhal glorifie me: becauſe he ſhal receiue of mine, and ſhal ſhevv to you. ⊢

15 Al things vvhatſoeuer the Father hath, be mine. Therfore I ſaid, that he ſhal receiue of mine, and ſhal ſhevv to you.

16 A litle vvhile, and novv you ſhal not ſee me: and againe a litle vvhile, and you ſhal ſee me: becauſe I goe to the Father.

17 Some therfore of his diſciples ſaid one to an other, Vvhat is this that he ſaith to vs: A litle vvhile, and you ſhal not ſee me: and againe a litle vvhile, and you ſhal ſee me, and, becauſe I goe to the Father?

18 They ſaid therfore, Vvhat is this that he ſaith, A litle vvhile? vve knovv not vvhat he ſpeaketh.

19 And IESVS knevv, that they vvould aſke him: and he ſaid to them, Of this you doe queſtion among your ſelues, becauſe I ſaid to you, A litle vvhile, and you ſhal not ſee me: and againe a litle vvhile, and you ſhal ſee me.

20 Amen, amen I ſay to you, that you ſhal vveepe, and lament, but the vvorld ſhal reioyce: and you ſhal be made ſorovvful, but your ſorovv ſhal be turned into ioy.

21 A vvoman vvhen ſhe trauaileth, hath ſorovv, becauſe her houre is come: but vvhen ſhe hath brought forth the childe, novv ſhe remembreth not the anguiſh for ioy, that a man is borne into the vvorld.

22 And you therfore, novv in deede you haue ſorow, but I vvil ſee you againe, and your hart ſhal reioyce: and your ioy no man ſhal take from you. ⊢

23 And in that day me you ſhal not aſke any thing. Amen, amen I ſay to you, if you aſke the Father any thing in my name, he vvil giue it you.

24 Vntil novv you haue not aſked any thing in my name. Aſke and you ſhal receiue: that your ioy may be ful.

25 Theſe things in prouerbes I haue ſpoken to you. The houre commeth vvhen in prouerbes I vvil no more ſpeake to you, but plainely of the Father I vvil ſhew you.

26 In that day you ſhal aſke in my name: and I ſay not to you, that I vvil aſke the Father for you.

27 For the Father him ſelf loueth you, becauſe you haue loued me, and haue beleeued that I came forth from God.

28 I came forth from the Father, and came into the vvorld: againe I leaue the vvorld, and I goe to the Father.

29 His diſciples ſay to him, Behold novv thou ſpeakeſt plainely, and ſaieſt no prouerbe.

30 novv vve knovv that thou knovveſt al things, and thou needeſt not that any man aſke thee in this vve beleeue that thou cameſt forth from God. ⊢

31 IESVS anſvvered them, Novv do you beleeue?

32 * Behold the houre commeth, and it is novv come, that you ſhal be ſcattered euery man into his ovvne, and me you ſhal leaue alone: and I am not alone, becauſe the Father is vvith me.

33 Theſe things I haue ſpoken to you, that in me you may haue peace. In the vvorld you ſhal haue diſtreſſe: but haue confidence, I haue ouercome the vvorld.

Marginal notes to Chapter 16

v. 2 ⸬ The Heretikes tranſlate, Excommunicate you. See what corruption this is, and the reaſon thereof, Annot. c. 9, 22.
v. 5 The Goſpel vpō the 4 Sunday after Eaſter.
v. 13 ⸬ If he ſhal teach al truth, & that for euer (as before c. 14. 16:) how is it poſſible, that the Church can erre, or hath erred at any time or in any point?
v. 15 The Goſpel vpō the 3 Sunday after Eaſter.
v. 20 The Goſpel for many Martyrs.
v. 23 The Goſpel vpō the 5 Sunday after Eaſter.
v. 23 ⸬ Vpon this the Church cōcludeth al her praiers, Per Chriſtū Dominum noſtrū, euen thoſe alſo that be made to Sa⟨illegible⟩cts.
v. 32 Mt. 27, 31. Mr. 14, 27.

Annotations to Chapter 16

ANNOTATIONS CHAP. XVI.

12. Yet many things.) This place conuinceth that the Apoſtles and the faithful be taught many things, which Chriſt omitted to teach them for their weaknes: and that it was the prouidence of God that Chriſt in preſence ſhould not teach and order al things, that we might be no leſſe aſſured of the things that the Church teacheth by the Holy Ghoſt, then of the things that him ſelf deliuered. [Margin: Chriſt left many things to be taught by the Church.]

13 The ſpirit of truth.) Euer note that the Holy Ghoſt in that he is promiſed to the Church, is called the Spirit of truth. Which Holy Spirit for many other cauſes is giuen to diuers priuate men and to al good men, to ſanctification: but to teach al truth and preſerue in truth and from error, he is promiſed and performed onely to the Church and the cheefe Gouerner and general Councels thereof. [Margin: The Spirit of truth.]

Chapter 17

After his Sermon of farevvel, he prayeth to his Father, that ſeing he hath novv finiſhed his vvorke, he vvil giue him his appointed glorie, for the conuerſion of al nations, 6 and preſerue his Apoſtles, and his Church after them in vnitie and veritie (that is, from Schiſme and Hereſie:) 24 finally alſo glorifie them vvith him in heauen.

1 THESE things ſpake IESVS: and lifting vp his eies into heauen, he ſaid, Father, the houre is come, glorifie thy ſonne, that thy ſonne may glorifie thee.

2 As thou haſt giuē him povver ouer al fleſh that al vvhich thou haſt giuen him, to them he may giue life euerlaſting.

3 And this is ″ life euerlaſting that they knovv thee, the only true God, and vvhom thou haſt ſent IESVS CHRIST. ⊢

4 I haue glorified thee vpon the earth: I haue conſummated the vvorke vvhich thou gaueſt me to doe:

5 and novv glofie thou me O Father vvith thy ſelf, vvith the glorie vvhich I had before the vvorld vvas, vvith thee.

6 I haue manifeſted thy name to the men vvhom thou gaueſt me out of the vvorld. Thine they vvere, and ⟨illegible⟩o me thou gaueſt them: and they haue kept thy vvord.

7 Novv they haue knovven that al things vvhich thou gaueſt me, are from thee:

8 becauſe the vvordes vvhich thou gaueſt me, I haue giuen them: and they haue receiued, and knovven in very deede that I came forth from thee, and haue beleeued that thou didſt ſend me.

9 For them doe I pray: Not for the vvorld doe I pray, but for them vvhom thou haſt giuen me:

10 becauſe they be thine: and al my things be thine, and thine be mine: and I am glorified in them. And novv I am not in the vvorld, and theſe are in the vvorld, and I come to thee. ⊢

11 Holy father, keepe them in thy name, vvhom thou haſt giuen me: that they may be one, as alſo vve.

12 Vvhen I vvas vvith them, I kept them in thy name. Thoſe * vvhom thou gaueſt me, haue I kept: and none of them periſhed, but the ſonne of perdition, that the * ſcripture may be fulfilled.

13 And novv I come to thee: and theſe things I ſpeake in the world, that they may haue my ioy filled in them ſelues.

14 I haue giuen them thy vvord, and the vvorld hath hated them, becauſe they are not of the vvorld: as I alſo am not of the vvorld.

15 I pray not that thou take them avvay out of the vvorld, but that thou preſerue them from euil.

16 Of the vvorld they are not: as I alſo am not of the vvorld.

17 ″ Sanctifie them in truth. Thy vvord is truth.

18 As thou didſt ſend me into the vvorld, I alſo haue ſent them into the vvorld.

19 And for thē I doe: ſanctifie my ſelf: that they alſo may be ſanctified in truth.

20 And not for them only doe I pray, ″ but for thē alſo that by their vvord ſhal beleeue in me:

21 that they al may be one, as thou (Father) in me, and I in thee, that they alſo in vs may be one: that the vvorld may beleeue that thou haſt ſent me.

22 And the glorie that thou haſt giuen me, haue I giuen to them: that they may be one, as vve alſo are one.

23 I in them, and thou in me: that they may be conſummate in one: ⊢ and the vvorld may knovv that thou haſt ſent me, and haſt loued them, as me alſo thou haſt loued.

24 Father, vvhom thou haſt giuen, me, I vvil, that vvhere I am, they alſo may be vvith me: that they maye ſee my glorie vvhich thou haſt giuen me, becauſe thou haſt loued me before the creation of the vvorld.

25 Iuſt Father, the vvorld hath not knovven, thee. but I haue knovven thee: and theſe haue knovven, that thou didſt ſend me.

26 And I haue notified thy name to them, and vvil notifie it: that the loue vvhervvith thou haſt loued me may be in them, and I in them.

Marginal notes to Chapter 17

v. 1 The Goſpel vpō Aſcenſion eue.
v. 1 ⸬ The Father glorifieth the Sonne by raiſing him from death, exalting him vp to his right hand, making al creatures to bow downe at his Name, and geuing him al power and iudgement. The Sonne againe glorifieth the Father, by making his honour, which onely in a maner was in Iewrie before, now knowen to al Nations.
v. 11 The Goſpel in a Votiue Maſſe againſt Schiſme.
v. 11 ⸬ His petition is ſpecially to keepe the Apoſtles and his Church in vnit⟨illegible⟩e and from Schiſmes.
v. 12 Io. 18, 9.
v. 12 Pſ. 40, 10. 108, 8.
v. 19 ⸬ To ſanctifie him ſelf, is to ſacrifice him ſelf, by dedicating his holy body and bloud to his Father, both vpon the Croſſe, and in the holy Sacramēt.

Annotations to Chapter 17

ANNOTATIONS CHAP▪ XVII.

3. Life euerlaſting.) Both the life of glorie in heauen, and of grace here in the Church, conſiſteth in the knowledge of God: that, in perfect viſion: this, in faith working by charitie. for, knowledge of God without keeping his commaundements, is not true knowledge, that is to ſay, it is an vnprofitable knowledge. 1 Io. 2. [Margin: True knovvledge of God.]

17. Sanctifie them.) Chriſt prayeth that the Apoſtles, their ſucceſſors, & al that ſhal be of their beleefe, may be ſanctified in truth. Which is as much to ſay, as to deſire that the Church may euer haue the Spirit of truth, and be free from errour. Which praier of Chriſt had not been heard, if the Church might erre. [Margin: The Church can not erre.]

20. But for them.) He expreſſeth (and it is a great comfort) that he praieth not onely for the Apoſtles, but for the whole Church after them, that is, for al beleeuers. And al this profound and diuine praier is reſembled in the holy Canon of the Maſſe before the conſecration, as here it was made before his viſible Sacrifice on the croſſe. [Margin: The Canon of the Maſſe.]

Chapter 18

Being gone to the place that Iudas the Traitor did knovv, 4 he offereth him ſelf to the hand of his enemies, ſhovveth his Diuine might in ouerthrovving them al vvith a vvord, and in ſauing his Apoſtles from them alſo vvith a vvord: 10 rebuketh Peter that vvould defend him from them: 1⟨illegible⟩ and ſo being apprehended, is brought bound to Annas and Caipha⟨illegible⟩, vvhere he is ſtriken by a ſeruant, and thriſe denied of Peter. 28 Againe in the morning he is by them brought to Pilate. 29 Who demaunding their accuſation, vvhereas they vvould oppreſſe him vvith their authoritie, ⟨illegible⟩ and examining the point of his kingdom, pronounceth him innocent: yet they cri⟨illegible⟩ rather to haue a theeues life ſaued.

1 WHEN IESVS had ſaid theſe things, he vvent forth vvith his diſciples beyond the Torrent-Cedron, vvhere vvas a garden, into the vvhich he entred and his Diſciples.

2 And Iudas alſo, that betraied him, knevv the place: becauſe IESVS had often reſorted thither together vvith his Diſciples.

3 * Iudas therfore hauing receiued the band of men, and of the cheefe Prieſts and the Phariſees, miniſters, commeth thither vvith lanternes and torches and vveapons.

4 IESVS therfore knovving al things that ſhould come vpon him, vvent forth, and ſaid to them, Vvhom ſeeke ye?

5 they anſvvered him, IESVS of Nazareth. IESVS ſaith to them, I am he. And Iudas alſo that betraied him, ſtoode vvith them.

6 As ſone therfore as he ſaid to them, I am he: they vvent backvvard, and fel to the ground.

7 Againe therfore he aſked them, Vvhom ſeeke ye? And they ſaid, IESVS of Nazareth.

18 IESVS anſvvered, haue told you, that I am he, if therfore you ſeeke me, let theſe goe their vvaies.

9 That the vvord might be fulfilled vvhich he ſaid, * That of them vvhom thou haſt giuen me, I haue not loſt any.

10 Simon Peter therfore hauing a ſvvord, drevve it out: and ſmote the ſeruant of the high prieſt: & cut of his right eare. And the name of the ſeruant vvas Malchus.

11 IESVS therfore ſaid to Peter, Put vp thy ſvvord into the ſcabbard. The chalice vvhich my father hath giuen me, ſhal not I drinke it?

12 The band therfore and the Tribune & the miniſters of the Ievves apprehended IESVS, and bound him:

13 and they brought him to Annas firſt, for he vvas father in lavv to Caiphas, vvho vvas the high prieſt of that yere.

14 And * Caiphas vvas he that had giuen the couſel to the Ievves, That it is expedient that one man die for the people.

15 * And Simon Peter folovved IESVS, and an other diſciple. And that Diſciple vvas knovven to the high prieſt, and vvent in vvith IESVS into the court of the high prieſt.

16 but Peter ſtoode at the doore vvithout. The other diſciple therfore that vvas knovven to the high Prieſt, vvent forth, and ſpake to the portreſſe, and brought in Peter.

17 The vvench therfore that vvas portreſſe, ſaith to Peter, Art not thou alſo of this mans diſciples? He ſaith to her, I am not.

18 And the ſeruants and miniſters ſtoode at a fire of coles, becauſe it vvas cold, and vvarmed them ſelues. And vvith them vvas Peter alſo ſtanding, and vvarming him ſelf.

19 The high prieſt therfore aſked IESVS of his diſciples, and of his doctrine.

20 IESVS anſvvered him, I haue openly ſpokē to the vvorld: I haue alvvaies taught in the ſynagogue, and in the temple vvhither al, the Ievves reſort together: and in ſecrete I haue ſpoken nothing.

21 Vvhy aſkeſt thou me? aſke them that haue heard vvhat I haue ſpoken vnto them: behold they knovv vvhat things I haue ſaid.

22 Vvhen he had ſaid theſe things, one of the miniſters ſtāding by, gaue IESVS a blovv, ſaying, Anſvvereſt thou the high prieſt ſo?

23 IESVS anſvvered him, If I haue ſpoken il, giue teſtimonie of euil: but if vvel, vvhy ſtrikeſt thou me?

24 And Annas ſent him bound to Caiphas the high prieſt.

25 And Simon Peter vvas ſtanding, and vvarming him ſelf. They ſaid therfore to him, Art not thou alſo of his diſciples? He denied and ſaid: I am not.

26 One of the ſeruants of the high prieſt ſaith to him, his coſin vvhoſe eare Peter did cut of, Did not I ſee thee in the garden vvith him?

27 Againe therfore Peter denied: and forth vvith the cocke crevve.

28 * They therfore bring IESVS from Caiphas into the Palace. And it vvas morning: and they vvent not in into the Palace, that they might not be contaminated, but that they might eate the Paſche.

29 Pilate therfore vvent forth to them vvithout, and ſaid, Vvhat accuſation bring you againſt this man?

30 They anſvvered and ſaid to him, If he vvere not a malefactour, vve vvould not haue deliuered him vp to thee.

31 Pilate therfore ſaid to them, Take him you, and according to your lavv iudge him. The Ievves therfore ſaid to him, It is not lavvful for vs to kil any man.

32 * That the vvord of IESVS might be fulfilled vvhich he ſaid, ſignifying what death he ſhould die.

33 * Pilate therfore vvent into the Palace againe, and called IESVS, and ſaid to him, Art thou the king of the Ievves?

34 IESVS anſvvered, Saieſt thou this of thy ſelf, or haue others told it thee of me?

35 Pilate anſwered, Vvhy, am I a Iewe? Thy nation, and the cheefe prieſts haue deliuered thee vp to me: vvhat haſt thou done?

36 IESVS anſvvered, My kingdom is not of this vvorld. if my kingdō vvere of this vvorld, my miniſters verily vvould ſtriue that I ſhould not be deliuered to the Ievves. but novv my kingdom is not from hēce,

37 Pilate therfore ſaid to him, Art thou a king then? IESVS anſvvered, Thou ſaieſt, that I am a king. For this vvas I borne, and for this came I into the vvorld: that I ſhould giue teſtimonie to the truth. Euery one that is of the truth, heareth my voice.

38 Pilate ſaith to him, Vvhat is truth? And vvhen he had ſaid this, he vvent forth againe to the Ievves, and ſaith to them, I finde no cauſe in him.

39 * But you haue a cuſtome that I ſhould releaſe one to you in the Paſche: vvil you therfore that I rel⟨illegible⟩aſe vnto you the king of the Ievves?

40 They al therfore cried againe, ſaying, Not him but Barabbas. And Barabbas vvas a theefe.

Marginal notes to Chapter 18

v. 1 THVRSDAY night.
v. 1 Mt. 26, 36. Mr. 14. 32.
v. 1 The PASSION according to S. Iohn in theſe two Chapters, is the Goſpel at Maſſe vpon Good friday.
v. 1 Lu. 22, 39.
v. 3 So the PASSION is read in holy weeke foure times, according to the foure Euangeliſtes, as S. Auguſtine appointed alſo in his Church at Hippo. Ser. 144. de tempore.
v. 3 Mt. 26, 47. Mr. 14, 43.
v. 4 Luc. 22, 47.
v. 9 Io. 17, 12▪
v. 14 Io. 11, 49.
v. 15 Mt. 26, 58. Mr, 14, 54.
v. 15 Lu. 22, 54.
v. 17 ⸬ It is al one for a man to deny Chriſt, and, that he is a diſciple of Chriſt, or a Catholike, or a Chriſtian man, vvhen he is demaunded, Aug. tract, 11⟨illegible⟩ in Io. for ſo Peter here denieth Chriſt, in denying him ſelf to be his Diſciple.
v. 28 Mt. 27, 1▪
v. 28 Mr. 15, 1▪
v. 28 Lu. 23, 1▪
v. 28 GOOD FRIDAY.
v. 31 Io. 12, 33▪
v. 31 Mt. 20, 19.
v. 33 Mt. 27, 11. Mr. 15, 2. Lu. 23, 4.
v. 35 ⸬ It pleaſed God, that Chriſt who was to dy both for the Iewes & the Gētiles, ſhould be betraied of the one, and put to death by the other.
v. 38 Mt. 27, 15. Mr. 15, 6. Lu▪ 23, 17.

Chapter 19

The Ievves are not ſatiſfied vvith his ſcourging and irriſion. ⟨illegible⟩ Pilate hearing them ſay that he made him ſelf the Sonne of God, is more afraid. ⟨illegible⟩ Yet, they vrging him vvith his loialty tovvard Caeſar, and profeſsing that them ſelues vvil no king but Caeſar, he yeldeth vnto them. 17 And ſo Chriſt carying his ovvne Croſſe, is crucified betvvene tvvo theeues, 19 Pilate vvriting notoriouſly the onely cauſe of his death to be, for that he is their king or Chriſt. ⟨illegible⟩ His garments be ſo vſed, euen as the Scriptures foretold. 25 He hath ſpecial care of his mother to the end. 28 He ſignifieth al that vvas vvritten of his Paſsion, to be fulfilled, and ſo yeldeth vp his ghoſt. 31 Then by the levves meanes alſo other Scriptures about his legges and ſide, are fulfilled. 38 And finally, he is honorably buried.

1 THEN therfore Pilate tooke IESVS, and ſcourged him.

2 And the ſouldiars platting a crovvne of thornes, put it vpon his head: and they put about him a purple garment.

3 And they came to him, and ſaid, Haile king of the Ievves, and they gaue him blovves.

4 Pilate vvent forth againe, and ſaith to them, Behold I bring him forth vnto you, that you may knovv that I finde no cauſe in him.

5 IESVS therfore vvent forth carying the crovvne of thornes, and the purple veſtiment. And he ſaith to them, Loe the man.

6 Vvhen the cheefe prieſts therfore and the miniſters had ſeen him, they cried, ſaying, Crucifie, crucifie him. Pilate ſaith to them, Take him you, and crucifie him. for I finde no cauſe in him.

7 The Ievves anſvvered him, Vve haue a Law: and according to the Law he ought to die, becauſe he hath made him ſelf the ſonne of God.

8 Vvhē Pilate therfore had heard this ſaying, he feared more.

9 And he entred into the Palace againe: and he ſaith to IESVS, Vvhence art thou? But IESVS gaue him no anſvver.

10 Pilate therfore ſaith to him, Speakeſt thou not to me? knovveſt thou not that I haue povver to crucifie thee, and I haue povver to releaſe thee?

11 IESVS anſvvered, Thou ſhouldeſt not haue any povver againſt me, vnles it vvere giuen thee from aboue. Therfore he that hath betraied me to thee, hath the greater ſinne.

12 From thence forth Pilate ſought to releaſe him. But the Ievves cried, ſaying, If thou releaſe this man, thou art not Caeſars frend. euery one that maketh him ſelf a king, ſpeaketh againſt Caeſar.

13 But Pilate vvhen he had heard theſe vvordes, brought forth IESVS: and he ſate in the iudgemēt ſeate, in the place that is called Lithóſtrotos, and in Hebrevv Gábbatha.

14 And it vvas the Paraſceue of Paſche, about the ſixt houre, and he ſaith to the Ievves, Loe your king.

15 But they cried, Avvay, avvay vvith him, crucifie him. Pilate ſaith to them, Shal I crucifie your king? The cheefe prieſts anſvvered, Vve haue no king, but Caeſar.

16 Then therfore he deliuered him vnto them for to be crucified. And they tooke IESVS, and led him forth.

17 * And bearing his ovvne ″ croſſe he vvent forth into that vvhich is called the place of Caluarie, in Hebrevv Gólgotha.

18 vvhere they crucified him, and vvith him two others, on the one ſide and on the other, and in the middes IESVS.

19 And Pilate vvrote a title alſo: and he put it vpon the croſſe. And it vvas vvritten, IESVS OF NAZARETH THE KING OF THE IEVVES.

20 This title therfore many of the Ievves did reade: becauſe the place vvhere IESVS vvas crucified, vvas nigh to the citie: and it vvas vvritten in Hebrevv, in Greeke, and in Latin.

21 The cheefe prieſts therfore of the Ievves ſaid to Pilate, Vvrite not, The king of the Ievves: but that he ſaid, I am king of the Ievves.

22 Pilate anſvvered, That vvhich I haue vvritten, I haue vvritten.

23 The ſouldiars therfore vvhen they had crucified him, tooke his garments (and they made foure partes, to euery ſouldiar a part) & his coate. And his coate vvas vvithout ſeame, vvrought from the toppe through out.

24 They ſaid therfore one to an other, Let vs not cut it, but let vs caſt lottes for it vvhoſe it ſhal be. That the ſcripture might be fulfilled ſaying, They haue parted my garments among them: and vpon my veſture they haue caſt lottes. And the ſouldiars did theſe things.

25 And there ſtoode beſide the croſſe of IESVS, his mother, and his mothers ſiſter, Marie of Cléphas, and Marie Magdalene.

26 Vvhen IESVS therfore had ſeen his mother and the diſciple ſtanding vvhom he loued, he ſaith ″ to his mother: Vvoman, behold thy ſonne.

27 After that, he ſaith ″ to the diſciple, Behold thy mother. And from that houre the diſciple tooke her to his ovvne. ⊢

28 Aftervvard IESVS knovving that al things vvere novv conſummate, that the * ſcripture might be fulfilled, he ſaith, I thirſt.

29 A veſſel therfore ſtoode there ful of vinegre. And they putting a ſpongeful of vinegre about hyſſope, offered it to his mouth.

30 IESVS therfore vvhen he had taken the vinegre, ſaid, It is cōſummate. And bovving his head, he gaue vp the ghoſt.

31 The Ievves therfore (becauſe it vvas the Paraſceue) that the bodies might not remaine vpon the croſſe on the Sabboth (for that vvas a greate Sabboth day) they deſired Pilate that their legges might be broken, and they might be taken avvay.

32 The ſouldiars therfore came: and of the firſt in deede they brake the legges, and of the other that vvas crucified vvith him.

33 But after they vvere come to IESVS, vvhen they ſavv that he vvas dead, they did not breake his legges,

34 but one of the ſouldiars vvith a ſpeare opened his ſide, and incontinent there came forth ″ bloud and vvater.

35 And he that ſavv it, hath giuen teſtimonie: and his teſtimonie is true. ⊢ And he knovveth that he ſaith true, that you alſo may beleeue.

36 For theſe things vvere done that the ſcripture might be fulfilled, You ſhal not breake a bone of him.

37 And againe an other ſcripture ſaith, They ſhal looke on him vvhom they pearſed.

38 And after theſe things Ioſeph of Arimathaea (becauſe he vvas a diſciple of IESVS, but ſecrete for feare of the Iewes) deſired Pilate that he might take avvay the body of IESVS. And Pilate permitted. He came therfore, and tooke avvay the body of IESVS.

39 * Nicodemus alſo came, he that at the firſt came to IESVS by the night, bringing a mixture of myrrhe and a⟨illegible⟩oés, about an hundred poundes.

40 They tooke therfore the body of IESVS, and bound it in linnen clothes vvith the ſpices, as the maner is vvith the Ievves to burie.

41 And there vvas in the place vvhere he vvas crucified, a garden: and in the garden a nevv monument, vvherein no man yet had been laide.

42 There therfore becauſe of the Paraſceue of the Ievves, they laid IESVS, becauſe the monument vvas hard by.

Marginal notes to Chapter 19

v. 1 Mt. 27, 27. Mr. 15, 16.
v. 14 ⸬ He meaneth midday, counting from ſunne riſing. for ſo doth the Scripture count the houres of the day. Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. ⟨illegible⟩ & ⟨illegible⟩o.
v. 16 Mt. 27, 33. Mr. 15, 20.
v. 17 Lu. 23, 33.
v. 20 ⸬ Theſe three tongues being for other cauſes moſt famous before in al the world, are now alſo dedicated to God in the triumphās title of the Croſſe of Chriſt, and in them the holy Scriptures are more conueniently Written, taught, & preſeru⟨illegible⟩d.
v. 23 * Mt. 27. 35. Mr. 15, 24. Luc. 23, 34.
v. 23 ⸬ This coate without ſeame is a figure of the vnitie of the Church. Cypr. de vnit. Ec. And Euthymius and other write that our Lady made it.
v. 24 Pſ. ⟨illegible⟩1, 19▪
v. 25 The Goſpel in a votiue Maſſe of our B. Lady betweene Eaſter & Whitſuntide.
v. 25 ⸬ The great loue faith, courage, compaſſion, and ſorovves, that our Lady had: who forſooke▪ not the Croſſe and her ſonne, when ſo many were fled from him, and his cheefe Apoſtles denied him.
v. 27 ᵇ The Goſpel in a votiue Maſſe of the Paſſion.
v. 28 Pſa. 68, 22.
v. 35 Exo. 12, 46.
v. 37 Zac. 12, 10.
v. 38 * Mt. 27, 57. Mr. 15, 42.
v. 38 Lu. 23, 50.
v. 38 Io. 3, 1. 7, 50.

Annotations to Chapter 19

ANNOTATIONS CHAP. XIX.

15. His owne croſſe.] This croſſe, for that it was the inſtrument of our redemption, and as it were the altar of the ſupreme ſacrifice, highly ſanctified by the touching, bearing, and oblation of the ſacred body and bloud of our Lord, is truely called the HOLY CROSSE: and hath been endued vvith vertue of miracles, both the whole and euery litle peece thereof. For the which cauſes, and ſpecially for the moſt neere memorial of Chriſtes Paſſion, it hath been viſited in Pilgrimages, honoured by feſtiual daies and otherwiſe, reſerued & reuer⟨illegible⟩nced of the ancient fathers, with al deuotion: as contrariwiſe it hath been abuſed of Pagans, Apoſtaraes, and Heretikes, ſeeking in vaine to deface and deſtroy it. See S. Cyril li. 6. cont. Iulian. S. Hierom ep. 17. S. Paulinus ep. 11. Ruffinus li. 1. c. ⟨illegible⟩. & 8. Euagr. hiſto. li. 4. c. 25. S. Leo ep. 72. and Ser. ⟨illegible⟩ de Paſsione. Paulus Diac. li. 18. [Margin: The HOLY CROSSE.]

26. To his mother.) The maruelous reſpect that Chriſt had to his mother, vouchſauing to ſpeake to her, and to take order for her euen from the croſſe in the middes of his infinite anguiſhes and myſteries a working for mankind: [Margin: By this you ſee why in Catholike Churches MARIE and Iohn ſtand by the Roode.]

27. To the Diſciple.) A great honour to Iohn and charge, to haue that bleſſed iewel in keeping: and an vnſpeakable comfort, that from that day forward the one was to the other mother and ſonne. virginem virgini cōmendauit, ſaith S. Hierom. He cōmended the virgin to a virgin. [Margin: li. 2. adu. Iouinian.]

34. Bloud and vvater.) This pearſing of Chriſts ſide, though on the ſouldiars part it was done blindly and inſolently, yet by Gods ordinance it conteined great myſteries, and was preſigured by Moyſes ſtriking the rocke with his rodde: as this ſtreame of bloud and water drawen miraculouſly out of his dead body, running in the Sacraments of the Church after the people of God, was ſignified by the water of the ſame rocke folowing the Iſraelites in the deſert. Out of this ſide (ſaith S. Auguſtine) iſſued the Sacraments. Hence (ſaith S. Chryſoſtom) the great myſteries haue their beginning. Who vvarneth vs, that vvhen vve come to drinke of the holy chalice, vve ſhould ſo approche, as though vve drevv the bloud out of Chriſtes ſide. And both bloud and vvater apart did flovv forth, to ſhevv vs the fountaine of the tvvo principal Sacraments, and their ſeueral matters, Baptiſme and the Euchariſt, ſpringing to life euerlaſting in the Church. The fathers alſo ſay that the Church vvho is Chriſts ſpouſe and his coadiutrice in applying the bloud and vvater to the benefite of the Faithful, was here formed, builded, and taken out of this holy ſide of Chriſt ſleeping on the Croſſe, as * Eue was of Adams ſide, when he was caſt a ſleepe in Paradiſe. [Margin: The Sacraments iſſued out of Chriſts ſide, and thence haue their vertue. · Exo. 18. · Num. 30. · Tract. 9 in Ioan. · Hom. 14 in Ioan. · The CHVRCH builded of Chriſts ſide, as Eue of Adams. · Gen. 2, 21.]

Chapter 20

Vpon Eaſter day his body is miſſed in the Sepulcher, firſt by M. Magdalene, 3 ſecondly by Peter alſo and Iohn, the vvinding clothes yet remayning. 11 Then to M. Magdalene, after ſhe had ſeen tvvo Angels, IESVS alſo him ſelf appeareth. ⟨illegible⟩ She hauing told to the Diſciples, he appeareth to them alſo the ſame day, and ſendeth them as him ſelf vvas ſent, giuing them the Holy Ghoſt to remitte and to reteine ſinnes. 26 Againe vpon lovv Sunday he appeareth to them, letting Thomas ſee, that he might beleeue, and commending ſuch as not ſeeing yet do beleeue. 30 The effect of this booke.

1 AND the firſt of the Sabboth, Marie Magdalene commeth early, vvhen it vvas yet darke, vnto the monument: and ſhe ſavv the ſtone taken avvay from the monumēt.

2 She ranne therfore and cōmeth to Simon Peter, and to the other diſciple vvhom IESVS loued, and ſaith to them, They haue taken our Lord out of the monument, and vve knovv not vvhere they haue laid him.

3 Peter therfore vvent forth and that other diſciple, and they came to the monument.

4 And both ranne together, and that other diſciple did out-runne Peter, and came firſt to the monument.

5 And vvhen he had ſtouped dovvne, he ſavv the linnen clothes lying: but yet he vvent not in.

6 Simon Peter therfore cōmeth, folovving him, and vvent in to the monument, and ſavv the linnē clothes lying,

7 and the napkin that had been vpon his head, not lying vvith the linnen clothes, but apart, vvrapped vp into one place.

8 Then therfore vvent in that other diſciple alſo vvhich came firſt to the monument: and he ſavv, and beleeued.

9 For as yet they knevv not the ſcripture, that he ſhould riſe againe from the dead. ⊢

10 The diſciples therfore departed againe to them ſelues.

11 But * Marie ſtoode at the monument vvithout, vveeping. Therfore as ſhe vvas vveeping, ſhe ſtouped dovvne, & looked into the monument:

12 and ſhe ſavv tvvo Angels in vvhite, ſitting, one at the head, and one at the feete, vvhere the body of IESVS had been laid.

13 They ſay to her, Vvomā, vvhy vveepeſt thou? She ſaith to them, Becauſe they haue taken avvay my Lord, and I knovv not vvhere they haue put him.

14 Vvhen ſhe had ſaid thus, ſhe turned backvvard, and ſavv IESVS ſtanding: and ſhe knevv not that it is IESVS.

15 IESVS ſaith to her, Vvomā, vvhy vveepeſt thou? vvhom ſeekeſt thou? She thinking that it vvas the gardiner, ſaith to him, Sir, if thou haſt caried him avvay, tel me vvhere thou haſt laid him: & I vvil take him avvay.

16 IESVS ſaith to her, Marie. She turning ſaith to him, Rabbóni (vvhich is to ſay, Maiſter.)

17 IESVS ſaith to her, Do not touche me, for I am not yet aſcended to my Father: but goe to my brethren, and ſay to them, I aſcend to my Father and your Father, my God and your God.

18 Marie Magdalene commeth and telleth the diſciples, That I haue ſeen our Lord, and thus he ſaid vnto me. ⊢

19 Therfore vvhen it vvas * late that day, the firſt of the Sabboths, and ″ the doores vvere ſhut, vvhere the diſciples vvere gathered together for feare of the Ievves, IESVS came and ſtoode in the middes, and ſaith to them, Peace be to you.

20 And vvhen he had ſaid this, he ſhevved them his handes and ſide. The diſciples therfore vvere glad vvhen they ſavv our Lord.

21 He ſaid therfore to them againe, Peace be to you. ″ As my Father hath ſent me, I alſo doe ſend you.

22 Vvhen he had ſaid this, ″ he breathed vpon them: and he ſaith to them, Receiue ye the Holy Ghoſt:

23 ″ VVHOSE SINNES YOV SHAL FORGIVE, THEY ARE FORGIVEN THEM: AND VVHOSE YOV SHAL RETEINE, THEY ARE RETEINED.

24 But Thomas one of the Tvvelue, vvho is called Didymus, vvas not vvith them vvhē IESVS came.

25 The other diſciples therfore ſaid to him, Vve haue ſeen our Lord. But he ſaid to them, Vnles I ſee in his handes the print of the nailes, and put my finger into the place of the nailes, and put my hand into his ſide: I vvil not beleeue.

26 And after eight daies, againe his diſciples vvere vvithin: and Thomas vvith them. IESVS commeth the doores being ſhut, and ſtoode in the middes, and ſaid, Peace be to you.

27 Then he ſaith to Thomas, Put in thy finger hither, and ſee my handes, and bring hither thy hand, and put it into my ſide: & be not incredulous but faithful.

28 Thomas anſvvered, & ſaid to him, My Lord, & my God.

29 IESVS ſaith to him, Becauſe thou haſt ſeen me, Thomas, thou haſt beleeued: bleſſed are they that haue not ſeen & haue beleeued. ⊢

30 * Many other ſignes alſo did IESVS in the ſight of his diſciples, vvhich are not vvrittē in this booke.

31 And theſe are vvritten, that you may beleeue tht IESVS is CHRIST the ſonne of God: and that beleeuing, you may haue life in his name. ⊢

Marginal notes to Chapter 20

v. 1 ⸬ That is, the firſt day of the weeke, as ſome interprete it, taking Sabboth (as ſometime it is) for a weeke. This is our Sunday, called Dies Domini⟨illegible⟩, becauſe of our Lords reſurrection. See the marg. annot. Lu⟨illegible⟩. 24, 1.
v. 1 The Goſpel vpō Saturday ⟨illegible⟩ Eaſter weeke.
v. 1 EASTER DAY.
v. 1 Mt. 28, 1▪
v. 1 Mr. 16, 1▪
v. 2 Lu, 24, 1▪
v. 3 Luc. 24. 12.
v. 11 ᵇ The Goſpel vpō Thurſday ⟨illegible⟩ Eaſter weeke.
v. 11 ⸬ The Sepulchres of Martyrs (ſaith S. Hierom ep. 17) we do honour euery where, & putting their holy aſhes to our eles, if we may, we touch it alſo with our mouth: and be there ſome that thinke the monumēt wherein our Lord was laid, is to be neglected: where the Diuel and his Angels, as often as they are caſt out of the poſſeſſed before the ſaid monument, tremble and roare as if they ſtoode before the iudgement ſeate of Chriſt?
v. 11 Mt. 28, 1▪
v. 11 Mr. 16, 5▪
v. 11 Luc. 24, 4.
v. 18 The Goſpel vpō Dominica in albis or Lovv Sunday.
v. 19 Mr. 16, 14. Lu. 24, 36.
v. 19 1. Cor. 15, 5.
v. 21 ⸬ Though he gaue them his peace hard before, yet novv entering to a nevv diuine action, to prepare their hartes to grace and attention, he bleſſeth them againe.
v. 23 The Goſpel vpō S. Thomas the Apoſtles day, Decemb. 21.
v. 26 LOVV SVNDAY.
v. 26 ⸬ See the annotation on the 19 verſe of this Chapter.
v. 29 ⸬ They are more happy that beleeue without ſenſible argumēt or ſight, then ſuch as be induced by ſenſe or reaſon to beleeue.
v. 30 Io. 21, 25▪

Annotations to Chapter 20

ANNOTATIONS CHAP. XX.

19. The doores vvere ſhut.) Such Heretikes as deny Chriſts body to be or that it can be in the B. Sacrament, for that it is in heauen, and can not be in two places at once, nor without the natural maner of the quantitie, ſpace or place agreable to the condition of his humanitie, be inuincible refuted by Chriſts entering into the Diſciples, the doores ſhut: and by that that his true natural body, whole and perfect in al his limmes, length, bredth, and thicknes, diſtincte and diuers from the ſubſtance and corpulence of the wood, was in the ſame proper place that the wood was in, and paſſed through the ſame: as he alſo came out of his mothers wombe, the clauſure not ſturred: and paſſed through the ſtone, out of his Sepulcher. By al which the Heretikes being plainely reproued, and conuinced of infidelitie, they boldly deny the plaine Scriptures, or ſo fondly ſhift them ſelues from the euidēce thereof, that their impudencie is ſpecially to be marked in this point. [Margin: The being of Chriſts body in the B Bacramēt without ſpace or quātitie correſpondēt there vnto, is proued by other examples I Scripture.]

Some ſay, that he came in at the window: ſome, that the doore opened of it ſelf to let him in: ſome, that to come in, the doores being ſhut, ſignifieth no more, but that he came in late in the euening, at what time men vſe to ſhut their doores: and ſuch other flightes to defend falſhod, againſt ⟨illegible⟩preſſe Scriptures, aud againſt the Apoſtles teſtimonie, who therfore tooke him to be a Spirit, becauſe they ſaw him ſtand ſodenly in the middes of them, al the houſe being cloſe ſhut. And the Fathers al confeſſe that he went in, the doores being ſhut. See S. Ambroſe li. 10 in Lucam. c. ⟨illegible⟩4. S. Auguſtine ep. ⟨illegible⟩. ad Voluſi⟨illegible⟩n. & li. 22 de ciuit. c. 8, & S. Cyril, in Io. li. 12, c. 53? & S. Hiero. li. 1 cont. Iouin⟨illegible⟩anum c. 21. we know it is the natural courſe od Gods ordinance, that euery body ſhould haue but one and his owne proper place fitted to the lineaments, quantitie, termes and limites of the ſame: without which naturally the bodies were no where, and conſequently not at al, as S. Auguſtine ſaith ad Dardanum. but that God ſupernaturally and miraculouſly can not by his omnipotencie diſpoſe otherwiſe of his owne body, then the natural forme or quantitie or qualitie thereof require, that is great incredulitie, ſeing we muſt beleeue that he can doe ſo with any other body of mere men or other creatures, the Scripture being plaine that he can make a camel paſſe through a nedles eie, continuing in his natural figure and quantitie ſtil: and S. Auguſtine telleth of a woman whoſe ring fel from her girdle, both being faſt and whole: and Rupertus of a Religious man, whoſe girdle faſt buckled fel downe before him from his body. De off. Eccl. [Margin: Heretical ſhifts to auoid plaine Scripture. · Auguſt. ep. 37. · Chriſt can diſpoſe of his owne body & others aboue nature. · Mat. 19. · Aug. li. 2⟨illegible⟩ c. 8. de ciu. Dei.]

Therfore it is to much vnfaithfulnes, by rules of place to embarte Chriſt of his wil or wiſedom to be in the Sacrament how him ſelf liſt, and on as many altars or places as he liketh. We deteſt for al that, the wicked hereſie of certaine Proteſtants, holding quite contrarie to the Zuinglians, that Chriſt according to his Humanitie is in euery place where the Diuinitie is: which is both againſt faith, and the common rules of nature and diuinitie. [Margin: Vbiquetaries of Brentiani.]

21. As my Father.) As when he gaue them commiſſion to preach and baptize through the world, he made mention to his owne power therein: ſo here before he inſtitute the Sacrament of Penance, and giue them authoritie to remitte ſinnes, leſt the wicked ſhould aſke afterward, by what right they do ſuch great functions, he ſheweth his Fathers commiſſion giuen to him ſelf, and then in plaine termes moſt amply imparteth the ſame to his Apoſtle: that whoſoeuer deny the Apoſtles & their ſucceſſors, the Prieſts of Gods Church, to haue right to remitte ſinnes, ſhould deny conſequently Chriſt as man to haue authoritie to doe the ſame. [Margin: Chriſt ſheweth his commiſſion & ſo giueth the Apoſtles power to remit ſinnes.]

22. He breathed.) He giueth the Holy Ghoſt in and by an external ſigne, to his Apoſtles, not viſibly and to al ſuch purpoſes as afterward at whitſuntide, but for the grace of the Sacrament of Orders, as S. Auguſtine ſaith, and that none make doubt of the Prieſts right in remiſſion of ſinnes, ſeing the Holy Ghoſt is purpoſly giuen them to doe this ſame. In which caſe if any be yet cōtentious, he muſt deny the Holy Ghoſt to be God, and not to haue power to remitte ſinnes. It is not abſurd (ſaith S. Cyril) that they forgiue ſinnes, vvhich haue the Holy Ghoſt. For vvhen they remitte or reteine, the Holy Ghoſt remitteth reteineth in them; and that they doe tvvo vvaies, firſt in Baptiſme, and then in Penance. As S. Ambroſe alſo (li. 1 c. 7⟨illegible⟩ de poenitentia) reſtlling the Nouatians (a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do, denied that Prieſts could remitte ſinnes in the Sacrament of Penance) aſketh, vvhy it ſhould be more diſhonour to God, or more impoſſible or inconuenient for men, to forgiue ſinnes by Penance then by Baptiſme, ſeing it is the Holy Ghoſt that doeth it, by the Prieſts office and miniſterie in both. [Margin: Augu. q. no. Teſt. q. 93 Cōt. ep. Parmen. li. 2, c. 11. · The holy Ghoſt is here purpoſely giuen to the Apoſtle, to remit ſinnes. · Cyril. li. 12 ⟨illegible⟩. 56 in Io.]

23. Whoſe ſinnes.) Power to offer Sacrifice which is the principal function and acte of Prieſthod, was giuen them at the inſtitution of the B. Sacrament: the ſecond and next ſpecial facultie of Prieſthod, conſiſting in remitting ſinnes, is here beſtowed on them. And withal the holy Sacrament of Penance implying Contrition, Confeſſion, and Satisfaction in the Penitent, and abſolution on the Prieſts part, is inſtituted, for in that, that expreſſe power and commiſſion is giuen to Prieſts to remitte or reteine al ſinnes; and in that, that Chriſt promiſeth, whoſe ſinnes ſoeuer they forgiue, they be of God forgiuen alſo: and vvhoſe ſinne they reteine, they be reteined before God: it folovveth neceſſarily, that vve be bound to ſubmit our ſelues to their iudgment for releaſe of our ſinnes. For, this vvonderful povver vvere giuen them in vaine, if none vvere bound to ſeeke for abſolution at their handes. Neither can any rightly ſeeke for abſolution of them, vnles they confeſſe particularly at leaſt al their mortal offences, vvhether they be cōmitted in minde, hart, vvil and congitation onely, or in vvord, and vvorke, for, Gods prieſts being in this Sacrament of Penauce cōſtituted in Chriſts ſteede as iudges in cauſes of our conſcience, can not rightly rule our caſes vvithout ful and exacte cognition and knovvledge of al our ſinnes, and the neceſſarie circumſtances and differences of the ſame, which can not othervviſe be had of them being mortal men, then by our ſimple, ſincere, and diſtincte vtterance to them of our ſinnes, vvith humble contrite hart, ready to take and to doe penance according to theire iniunction. For that authoritie to reteine ſinnes, conſiſteth ſpecially in enioyning ſatisfaction and penitential vvorkes of praying, faſting, almes, and ſuch like. Al vvhich Gods ordinance whoſoeuer condemneth or contemneth, as Heretikes doe, or neglecteth, as ſome careleſſe Catholikes may perhaps doe: let them be aſſured they can not be ſaued. Neither muſt any ſuch Chriſtian man pretend or looke to haue his ſinnes after Baptiſme, remitted by God onely, without this Sacrament: (which was the old Hereſie of the Nouatians Ambr. li. 1. de po⟨illegible⟩nit. c. 2. Socrat. li. 7 Ec. hiſt. c. 25.) more then any may hope to be ſaued or haue his original or other ſinnes before Baptiſme, forgiuen by God without the ſame Sacramēt. Let no man deceiue himſelf, this is the ſecond table or borde after ſhipvvrack⟨illegible⟩, as S. Hierom calleth it. Whoſoeuer take not hold of it, ſhal periſh without al doubt, becauſe they contemne Gods counſel and order for their ſaluation. And therfore S. Auguſtine (ep. 180) ioyning both together, ſaith it is a pitiful caſe, when by the abſence of Gods Prieſts, men depart this life, aut non regenerati, aut ligati. that is, either not regenerated by Baptiſme, or faſt bound, and not abſolued by the Sacrament of penance and reconciliation ⸬ becauſe they ſhal be excluded from eternal life, and deſtruction folovveth them. And S. Victor (li. 2 de perſecut, Vandalica) telleth the miſerable lamētation of the people, when their Prieſts were baniſhed by the Arian Heretikes. Who (ſay they) ſhal baptize theſe infants? Who ſhal miniſter penāce vnto vs, & looſe vs from the bandes of ſinnes &c? And therfore S. Cyprian very often (namely ep. 54) calleth it great cruelty, & ſuch as Prieſts ſhal anſwer for at the later day, to ſuffer any man that is poenitent of his ſinnes, to depart this life without this reconciliation and abſolution: becauſe (ſaith he) the Lavvmaker him ſelf (Chriſt) hath graunted, that things bound in earth, ſhould alſo be bound in heauen: and that thoſe things might there be looſed, vvhich vvere looſed before here in the Church. And it is a world to ſee, how the Heretikes wraſtle with this ſo plaine a commiſſion of remitting ſinnes, referring it to preaching, to denouncing Gods threates vpon ſinners, and to we can not tel what els. though to our Engliſh Proteſtants this authoritie ſeemeth ſo cleere, that in their order of viſiting the ſicke, their Miniſters acknowledge & chalenge the ſame, vſing a formal abſolution according to the Churches order, after the ſpecial cōfeſſion of the partie. But to conclude the matter, let euery one that liſt to ſee the true meaning of Chriſts wordes, and the Prieſts great power and dignitie giuen them by the ſame wordes and other, marke wel theſe wordes of S. Chryſoſtome. For, ſaith he, they that dvvel on the earth, and conucrſein it, to them is commiſsion giuen to diſpenſe thoſe things that are in heauen. to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels, for, neither to them vvas it ſaid, whatſoeuer you ſhal binde in earth, ſhal be bound in heauen: and vvhatſoeuer you ſhal looſe in earth, ſhal be looſed in heauen. The earthly Princes in deede haue alſo povver to binde, but the bodies onely: but that bond of Prieſts vvhich I ſpeake of, toucheth the very ſoule is ſelf and reacheth euen to the heauens: in ſo much that vvhatſouer the Prieſts ſhal doe beneath, the ſelf ſame God doth ratifie aboue, and the ſentence of the ſeruants the Lord doth confirme, for in deede vvhat els is this, then that the povver of al heauenly things is graunted them of God? Whoſe ſinnes ſo euer, ſaith he, you ſhal reteine, they are reteined. What povver (I beſeche you) can be greater then this one? The Father gaue al povver to the Sonne: but I ſee the ſame povver altogether deliuered by the Sonne vnto them. And as this concerneth the Prieſts high authoritie to abſolue, ſo therevpon concerning confeſſion alſo to be made vnto them, the ancient Fathers ſpeake in this ſort. S. Cyprian de Lapſis nu. 11. They (ſaith he) that haue greater faith and feare of God, though they did not fall in perſecution, yet becauſe they did onely thinke it in their minde, this very cogitation they confeſſe to Gods Prieſts ſorovvfully and plainely, opening their conſcience, vttering and diſcharging the burden of their minde, and ſeeking holeſome medicine for their vvoundes though but ſmal and litle. And a litle after. Let euery one (my brethren) I beſeeche you, confeſſe, his ſinne, vvhiles he is yet aliue, vvhiles his confeſsion may be admitted, vvhiles ſatisfaction and remiſsion made by the Prieſts is acceptable before God. S. Cyril (or as ſome thinke, Origen) li. 2 in Leuit. calleth it a great part of penance, when a man is aſhamed, and yet openeth his ſinnes to our Lords Prieſt. See alſo Tertul. li. de Poenit. S. Hiero. in c. 10 Eccleſiaſtae. S. Baſil. in Regulis br⟨illegible⟩u. quaeſt. 229. Who compare ſinners that refuſe to confeſſe, to them that haue ſome diſeaſe in their ſecrete partes, and are aſhamed to ſhew it to the Phyſicion or Surgeon, that might cure it. Where they muſt needes meane ſecrete confeſſion to be made to them that may abſolue. And S. Leo ep. 80 moſt plainely (as before S. Cyril) expreſly nameth Prieſts. That confeſſion is ſufficient vvhich is made firſt to God, then to the Prieſt alſo. And againe, It is ſufficient that guiltines of mens conſciences be vttered to the Prieſts onely by the ſecrecie of confeſsion. S. Hierome in 16 Mat. ſaith, that Prieſts looſe or binde, audita peccatorum varietate, hauing heard the varietie and differences of ſinnes. S. Paulinus writeth. of S. Ambroſe, that as often as any confeſsed his ſinne vnto him for too receiue penance, he ſo vvept for compaſsion, that thereby he cauſed the peniten⟨illegible⟩ to weepe alſo. He addeth moreouer, that this holy Doctor was ſo ſecrete in this caſe, that no man knew the ſinnes confeſſed, but God and him ſelf. And S. Auguſtine ho. 49 de 50 homilijs to. 10. ſaith thus, Doe penance ſuch as is done in the Church, Let no man ſay, I doe it ſecretly, I doe it to God. in vaine then vvas it ſaid, Whatſoeuer you ſhal looſe in earth, ſhal be looſed in heauen. See S. Ambroſe de poenitentia. through out. S. Cyprian de Lapſis, the booke de vera & falſa panit. in S. Auguſtine, beſide al antiquitie which is ful of theſe ſpeaches concerning abſolution, and confeſſion. [Margin: The Sacrament of PENANCE inſtituted. · Men are bound to confeſſe, al their mortal ſinnes, and that in particular. · * Cypr. de lapſ. nu. 11. · * Hiero. in 16 Mat. · To reteine ſinnes. · The neceſſitie of this Sac⟨illegible⟩ment. · Hiero. ad Demetriadem. c. ⟨illegible⟩, to. 1. · Mat. 18. · The Heretikes wraſtling againſt plaine Scripture. · See the cōmunion booke. · The Engliſh Miniſters heare confeſſions, and abſolue. · Li. 3 de Sacerd. · Prieſts power to forgiue ſinnes, is aboue the power of Angels or worldly Princes. · Confeſſion to Prieſts. · Secrete or auricular Confeſſion. · In vita D. Ambr. prope finē. · Mt. 18.]

Chapter 21

Appearing againe in Galilee, where Peter was fiſhing with his fellowes: and cauſing them after they had al night taken none, to catch a great multitude, which Peter draweth to land, where he alſo dineth them: 15 He (expreſsing what this fiſhing ſignified) maketh Peter his Vicar, committing vnto him the feeding of his lambes and ſheepe: 18 and reuealeth vnto him, that he alſo ſhal be crucified, to the glorie of God, 20 admoniſhing him to minde that, rather then to be curious about Iohns death.

1 AFTER IESVS manifeſted him ſelf againe at the ſea of Tibérias. And he manifeſted thus:

2 There vvere together Simon Peter and Thomas vvho is called Didymus, and Nathanael vvhich vvas of Cana in Galilee, and the ſonnes of Zebedee, and tvvo others of his diſciples.

3 Simon Peter ſaith to them, I goe to fiſh. They ſay to him, Vve alſo come vvith thee. And they vvent forth and got vp into the boate: and that night they tooke nothing.

4 But vvhen morning vvas novv come, IESVS ſtoode on the ſhore: yet the diſciples knevv not that it vvas IESVS.

5 IESVS therfore ſaith to them, Childrē, haue you any meate? They anſvvered him, No.

6 He ſaith to them, Caſt the nette on the right ſide of the boate: and you ſhal finde. They therfore did caſt it: and novv they vvere not able to dravv it for the multitude of fiſhes.

7 That diſciple therfore vvhom IESVS loued, ſaith to Peter, It is our Lord. Simon Peter vvhē he had heard that it is our Lord: girded his coate vnto him (for he vvas naked) and caſt him ſelf into the ſea.

8 But the other diſciples came in the boate (for they vvere not farre from the land, but as it vvere tvvo hundred cubits) dravving the nette of fiſhes.

9 Therefore after they came dovvne to land, they ſavv hote coles lying, and fiſh laid thereon, and bread.

10 IESVS ſaith to them, Bring hither of the fiſhes that you tooke novv.

11 Simō Peter vvent vp, and drevv the nette to the land, ful of great fiſhes, an hundred fiftie three. And although they vvere ſo many, the nette vvas not broken.

12 IESVS ſaith to them, Come, dine. And none of them that ſate at meate', durſt aſke him, Vvho art thou? knovving that it is our Lord.

13 And IESVS commeth and taketh the bread and giueth them, and the fiſh in like maner.

14 This novv the third time IESVS vvas manifeſted to his diſciples, after he vvas riſen from the dead. ⊢

15 Therfore vvhen they had dined, IESVS ſaith to Simon Peter, Simon of Iohn, loueſt thou me more then theſe? He ſaith to him, Yea Lord: thou knovveſt that I loue thee. he ſaith to him, FEEDE MY LAMBES.

16 He ſaith to him againe, Simon of Iohn, loueſt thou me? he ſaith to him, Yea Lord, thou knovveſt that I loue thee. He ſaith to him, FEEDE MY LAMBES.

17 He ſaith to him the third time, Simō of Iohn, loueſt thou me? Peter vvas ſtroken ſad, becauſe he ſaid vnto him the third time, Loueſt thou me? And he ſaid to him, Lord, thou knovveſt al things: thou knovveſt that I loue thee. He ſaith to him, ″ FEEDE MY SHEEPE.

18 Amē, amen I ſay to thee, vvhen thou vvaſt yonger, thou didſt girde thy ſelf, and didſt vvalke vvhere thou vvouldeſt. but vvhen thou ſhalt be old, thou ſhalt ſtretch forth thy handes, and ″ an other ſhal girde thee, and leade thee vvhither thou vvilt not.

19 And this he ſaid, ſignifying by vvhat death he ſhould glorifie God. ⊢ And vvhen he had ſaid this, he ſaith to him, Folovv me.

20 Peter turning, ſavv that diſciple vvhom IESVS loued, folovving, * vvho alſo leaned at the ſupper vpon his breaſt, and ſaid, Lord vvho is he that ſhal betray thee?

21 Him therfore vvhen Peter had ſeen, he ſaith to IESVS, Lord, and this man vvhat?

22 IESVS ſaith to him, So I vvil haue him to remaine til I come, vvhat to thee? folovv thou me.

23 This ſaying therfore vvent abrode among the brethren, that that diſciple dieth not. And IESVS did not ſay to him, he dieth not: but, So I vvil haue him to remaine til I come, vvhat to thee?

24 This is that diſciple vvhich giueth teſtimonie of theſe things, and hath vvritten theſe things: and vve knovv that his teſtimonie is true. ⊢

25 But there are * many other things alſo vvhich IESVS did: vvhich if they vvere vvritten in particular, neither the vvorld it ſelf I thinke vvere able to conteine thoſe bookes that ſhould be vvritten.

Marginal notes to Chapter 21

v. 1 The Goſpel on wenſeday in Eaſter weeke.
v. 7 ⸬ See in S. Auguſtine tract. 122 ⟨illegible⟩ Io. the great myſterie hereof concerning the CHVRCH, and in S. Gregorie hom. 24 in Euang. and S. Bernard li. 2 c. 8 de conſid. Peters PRIMACIE here miſtically ſignified.
v. 12 ` the diſciples,
v. 14 ⸬ Not the third apparition, but the third day of his apparitions. for he appeared in the very day of his Reſurrectiō oftē, againe vpon Low Sunday, then this third time, And S. Marke ſaying, laſt he appeared, c. 16, 14: meaneth his laſt apparition the firſt day.
v. 15 The Goſpel on the one of SS. Peter and Paul.
v. 16 ᶜ ⟨non-Latin script⟩ feede & rule
v. 19 ᵇ The Goſpel vpō S. Iohn the Euangeliſts day in Chriſtmas Decembris 27.
v. 20 Io. 13, 23▪
v. 22 ᶜ So readeth S. Ambroſe in Pſ. 45. & ſer. 20 in Pſ. 118. S. Aug. tract. 124 in Io. & moſt ancient copies and ſeruice bookes extant in Latine, other reade, If I vvil: other, If ſo I vvil &c.
v. 25 ⸬ Hovv fevv things are written of Chriſts actes & doctrīe in cōpariſon of that vvhich he did and ſpake? and yet the Heretikes wil needes haue al in Scripture, truſting not the Apoſtles ovvne preaching, or report of any thing that our Maiſter did or ſaid, if it be not vvritten.
v. 25 Io. 20, 30.

Annotations to Chapter 21

ANNOTATIONS CHAP. XXI.

17. Feede my ſheepe.] As it was promiſed him Mat. 16, that the Church ſhould be builded vpō him, and that the keies of heauen ſhould be giuen to him: ſo here it is performed, & he is actually made the general Paſtor and Gouerner of al Chriſts ſheepe. For though the other ten (as Matthias and Paul alſo afterward) were Apoſtles, Biſhops, Prieſts, aud had authoritie to binde and looſe, to remitte and rete⟨illegible⟩ne, to preach, baptize, and ſuch like, as wel as he: Yet in theſe things and al other gouernement, Chriſt would haue him to be their head, and they to depend of him as head of their College, and conſequently of the whole flocke of Chriſt: no Apoſtle nor no Prince in earth (if he acknowledge him ſelf to be a ſheepe of Chriſt) exempted from his charge; And that Chriſt maketh a difference betwixt Peter and the reſt, and giueth him ſome greater preeminence and regiment then the reſt, it is plaine by that he is aſked whether he loue our Lord more then the other Apoſtles do: where, for equal charge no difference of loue had bene required. To Peter (ſaith S. Cyprian) our Lord after his Reſurrection ſaid, Feede my ſheepe, and build⟨illegible⟩d his Church vpon him alone, and to him he giueth the charge of feeding his ſheepe. For although after his Reſurrection he gaue his povver alike to al, ſaying, As my Father ſent me, ſo I ſend you, take the Holy Ghoſt, if you remitte to any their ſinnes, they ſhal be remitted &c. Yet to manifeſt vnitie, he cōſtituted one Chaire, & ſo diſpoſed by his authoritie that vnitie ſhould haue origine of one. The reſt of the Apoſtles vvere that Peter vvas, in equal fellovvſhip of honour and povver, but the beginning cōmeth of vnitie: the Primacie is giuen to Peter, that the Church of Chriſt may be ſhewed to be one, & one Chaire. S. Chryſoſtome alſo ſaith thus: Why did our Lord ſhede his bloud? truely to redeeme thoſe ſheepe, the cure of vvhich he committed both to Peter and alſo to his Succeſſors. And a litle after, Chriſt vvould haue Peter indued vvith ſuch authoritie, and to be far aboue al his other Apoſtles: for he ſaith: Peter, doſt thou loue me more then al theſe do? Wherevpon our Maiſter might haue inferred. If thou loue me Peter, vſe much faſting, ſleepe on the hard floure, vvatch much, be patrone to the oppreſſed, father to the orphans, and huſband to the vvidovves: but omitting al theſe things, he ſaith, Feed my ſheepe. For, al the foreſaid vertues certes may be done eaſily of many ſubiects, not onely men but vvomen: but vvhen it commeth to the gouernement of the Church and committing the charge of ſo many ſoules, al vvoman kind muſt needes vvholy giue place to the burden and greatnes thereof, and a great number of men alſo. So writeth he. [Margin: Peter is here made the general Paſtor, and the Church is builded vpon him. · The Proteſtāts otherwiſe denying this preeminence of Peter, yet to vphold their Arch biſhops, do a⟨illegible⟩ouch & proue it againſt the Puritanes. · Cypr. de vnit. E⟨illegible⟩. · Li. 2 de Sacerd. · Peters ſucceſſors ſuccede hī in vniuerſal authoritie.]

And, becauſe Proteſtants would make the vnlearned thinke, that S. Gregorie deemēd the Popes Supremacie to be wholy vnlawful and Antichriſtian, for that he condemneth Iohn of Conſtantinople for vſurping the name of vniuerſal Biſhop, reſembling his inſolence therein to the pride of Antichriſt: note wel the wordes of this holy father in the very ſame place and Epiſtle againſt the B. of Conſtantinople, by which you ſhal eaſily ſee that to deny him to be vniuerſal Biſhop, is not to deny Peter or the Pope to be head of the Church, or ſupreme Gouerner of the ſame, as our Aduerſaries fraudulently pretend. It is plaine to al men, ſaith he, that euer read the Goſpel, that by our Lordes mouth the charge of the vvhole Church vvas committed to S. Peter Prince of the Apoſtles. for to him it vvas ſaid, Feed my ſheepe: for him vvas the prayer made that his faith ſhould not faile: to him vvere the keies of heauen giuen and authoritie to binde and looſe: to him the cure of the Church and principality vvas deliuered: and yet he vvas not called the vniuerſal Apoſtle. This title in deed vvas offered for the honour of S. Peter Prince of the Apoſtles, to the Pope of Rome by the holy Councel of Chalcedon: but none of that See did euer vſe it or conſent to take it. Thus much S. Gregorie, who though he both practiſed iuriſdictiō through out al Chriſtendom, as other of that See haue euer done, and alſo acknowledged the Principality and Soueraintie to be in Peter and his Succeſſors: yet would he not for iuſt cauſes vſe that title ſubiect to vanitie & miſconſtructiō. But both he & al the Popes ſince haue rather called them ſelues, Seruos ſeruorum Dei, the Seruants of Gods ſeruants. Though the word, vniuerſal Biſhop, in that ſenſe wherein the holy Councel of Chalcedon offered it to the See of Rome, was true and Lawful. For that Councel would not haue giuen any Antichriſtian or vniuſt title to any man. Onely in the B. of Conſtantinople and other, which in no ſenſe had any right to it, and who vſurped it in a very falſe and tyrannical meaning, it was inſolent, vniuſt, and Antichriſtian. See alſo the Epiſtles of S. Leo the Great concerning his practiſe of vniuerſal iuriſdiction, though he refuſed the title of vniuerſal Biſhop. And S. Bernard (that you may better perceiue that the general charge of Chriſts ſheepe was not onely giuen to Peters perſon, but alſo to his ſucceſſors the Popes of Rome, as S. Chryſoſtom alſo before alleaged doth teſtifie) writeth thus to Eugenius, Thou art he to whom the keies of heauen are deliuered, & to whom the ſheepe are cōmitted. there be other Porters of heauē, & other Paſtors of flockes: but thou haſt inherited in more glorious & differēt ſort. For they haue euery one their particular flocke, but to thee al vniuerſally, as one flocke to one mā are credited: being not onely the Paſtor of the ſheepe, but the one Paſtor of al the Paſtors them ſelues, but thou wilt aſke me how I proue that? euen by our Lordes word, for to whom of al, I ſay not onely Biſhops, but Apoſtles, were the ſheepe ſo abſolutely and without limitation cōmitted? If thou loue me Peter, feede my ſheepe. He ſaith not, the people of this kingdom or that citie, but, my ſheepe, without al diſtinction. So S. Bernard. And herevnto may be added that the ſecond, feede, is in greeke a word that ſignifieth withal to gouerne and rule, as Pſ. ⟨illegible⟩. Mich. 5. Mat. 2. Apoc. 2. and therfore it is ſpoken of Dauid alſo and other temporal Gouerners (as the Hebrew word anſwering therevnto) in the Scriptures very often, and the Greeke in profane writers alſo. [Margin: S. Gregorie though he miſliked the title of Vniuerſal Biſhop, yet is moſt plaine both in his writings & doings for the Popes Supremacie, as alſo S. Leo the great. · Grego. li. 4, ep. 76. · * See li. ⟨illegible⟩. ep. 72. 73, li. 2 ep. 37. 45. li. 4 ep. 95 li, 7 ep. 62. · The title of vniuerſal Biſhop refuſed, but vniuerſal iuriſdiction alwaies acknowledged and practiſed. · Bernard. li. 2. c. 8. de cōſider. · The Pope is Paſtor of al Paſtors. · ⟨non-Latin script⟩ · * 2 Reg. c. 5. Pſ. 77.]

1⟨illegible⟩. An other ſhal gird thee.] He Prophecieth of Peters Martyrdom, and of the kinde of death which he ſhould ſuffer. that was, crucifying. which * the Heretikes fearing that it were a ſteppe to proue he was martyred in Rome, deny: whereas the Fathers and ancient writers are as plaine in this, as that he was at Rome, Origen apud Euſeb. li. 3. c. 1. Euſeb. li. 2. c. 24. Hiſt. Ec. Tertul. de praeſcript. nu. 14. Aug. tract. 123 in Ioan. Chryſoſt. Beda in hunc locum. [Margin: Beza in hunc locū. · Peter crucified at Rome.]

Colophon

Printed edition: The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin … in the English College of Rhemes (Rhemes: Iohn Fogny, 1582; STC 2884, ESTC S102491), the Catholic New Testament translated from the Latin Vulgate chiefly by Gregory Martin. Copy transcribed: the Eton College Library copy, as filmed for Early English Books Online (image set 2646).

Transcription: Early English Books Online Text Creation Partnership (EEBO-TCP), Phase I text A16049 (keyed 2005–06, proofread and released 2006), placed in the public domain under Creative Commons CC0 1.0 Universal. Converted for the Good Works Library in October 2026.

What was done: the spelling, punctuation and capitals of the transcription are kept exactly, including u/v, i/j, "vv" for w, long s (ſ), the abbreviation stroke (as in "vpō") and the edition's own marks (″ for an annotated word, ⸬ and * for marginal references, ⊢ for the end of a liturgical Gospel or Epistle; ▪ is the transcribers' sign for a punctuation mark they could not identify). Removed as apparatus: the TEI markup, page breaks, line-end hyphenation, and the small cross ✝ that the edition sets at the beginning of each verse beside the verse number in the margin; the number is given here instead. Marginal notes are gathered after each chapter, keyed to their verse; the annotations follow as the edition prints them. Words the transcribers could not read are shown as ⟨illegible⟩; words printed in Greek or other non-Latin letters, which the transcription did not key, are shown as ⟨non-Latin script⟩. No gap has been filled or guessed.

The book's heading in the edition reads: "THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO IOHN." The page title gives it in ordinary capitals and lower case, without other change.

Notes on this transcription: John 9:9: a verse cross ✝ stands within this verse with no verse number beside it; kept as printed. John 18: the verse between 7 and 9 is numbered "18"; kept as printed.

On this page 112 places are marked ⟨illegible⟩ and 4 words or phrases in Greek or other non-Latin letters are marked ⟨non-Latin script⟩.

This is an archival transcription of a historic English Bible. It is not a Good Works Translation.

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