John — Chapter 5

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 circumstances of the same much to be distinctly weighed against the miscreants of this time for many causes. 1. Vertue of miracles giuen to creatures. First, that God without derogation to his honour, yea to the great commendation of it, doth giue vertue of miracles and cure to water or other creatures. 2. The same giuen specially to sanctified 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 sheep (therfore called Probatica) and other beasts to be sacrificed, were first washed, to which being alwayes 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 Sacraments of the new Testament, which faithlesse men wholy reiect and condemne for fables, because they know not the Scriptures nor the power of God. 3. Miracles done at one time more then another, specially in greater solemnities. Thirdly, that this operation was giuen at one time more then another, and rather on great festiual dayes then other vulgar times (for this was the feast of Pasche or of Pentecost) as dayes more sanctified, and when the people made greater concurse: which sheweth that we should not wonder to see miracles done at the Memories and feastes of Martyrs or other great Festiuities, more then at other places and times. 4. Angels and Saintes patrones and workers in place of miracles. Fourthly, that the Angels or some special Saints are Presidents or Patrons 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 Saints, which profane incredulous men referre only to nature, vntruly 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 Saints or Angels by his extraordinarie prouidence. 5. Miracles in certaine places, and wrought vpon them that corporally visite the same. See S. Augustine ep. 137. Fiftly, that miracles be not wrought on men by their faith only and as wel by their presence in spirit as in body, or vpon the parties desire or deuotion only, 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 need not to goe from their owne houses or countries to seeke holiness or health at the places of Christs or his Saints birth, death, memories: for none could have benefit 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. 6. Al reasoning in these matters must yeald to Gods pleasure. 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 commandement, 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. 7. This water is a figure of Baptisme. 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 need not seeke correspondence thereof to the figure in euery point. 8. Christ extraordinarily healeth and saueth without creatures. 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 saveth al such as die without Baptisme, if they in their owne persons earnestly intended, desired, and sought for the same. *Hiero de locis Heb. post med. **Hiero. cont. Lucifer c. 3. to. 2

14. Sinne no more.) Sinne the cause of sickness and infirmitie. We may gather hereby that this mans long infirmitie was for punishment of 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: and therfore that in al infirmities men should first turne to God and goe to their Ghostly father, and then cal for the wordly Phisicions afterward.

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 vouchsafed to take the testimonies of Iohn the Baptist and Moyses the Prophets: and departing out of this world, to send forth al his Apostles, and in them al Bishops and Lawful Pastours, to be his witnesses from Hierusalem to the end of the world.

39. Search the Scriptures.) Neither Iewes nor Heretikes find the truth, because they search not the Scriptures deeply, but read superficially. e reprehendeth the Iewes, that reading daily the Scriptures and acknowledging that in them they should find 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 Iewes then, were like vnto our Heretikes now, who be euer talking and turning and shuffling the Scriptures, but are of al men most ignorant in the deep knowledge thereof. And therfore our Maister referreth them not to the reading only or learning them without booke, or hauing the sentences thereof gloriously painted or written in their Temple, houses, or coates: but to the deepe search of the meaning and mysteries of the Scriptures, which are not so easily to be seen in the letter.