A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.

Chap. 17.

1 THese thinges spake Iesus and hee lifted vp his eyes towarde heauen, and said, Father the houre is come, glorifie thy sonne, that thy sonne may also glorifie thee.

2 As thou hast giuen him power of all flesh: that he may giue life to all those whom thou hast giuen him.

3 And this is eternall life, that they may knowe thee the only true God, and Iesus Christ whom thou hast sent.

4 I haue glorified thee vpon earth, I haue finished the woorke which thou hadst giuen mee to doe.

5 And now glorifie thou mee father, with thy selfe with the glory which I had with thee before the worlde was.

1 These thinges spake Iesus. After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse, he set before them comfortes, whereunto they might leane and so persist. VVhen hee promised them the comming of the spirite, hee put them in better hope, and hee intreated of the glory & excellencie of his king∣dome.

Nowe he turneth himselfe vnto prayer and that for good causes: for doctrine waxeth colde vnlesse it be made effectuall by God. Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde, but that they intermingle prayers that they craue Gods helpe, that his blessing may make their labour fruitefull. In summe, this prayer of Christe was as it were a sealing vp of the former doctrine: both that it might bee sure in it selfe, and al∣so that the Disciples might the more stedfastly beleeue it.

In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse. For Christe testified in deede by this gesture, that he was rather in heauen by the affection of his minde, then in earth, that he might talke familiarly with God. He looked vp toward heauen, not because God is shut vp there, who doeth also fill the earth: but because his maiestie appeareth there chiefly, and secondly, because the beholding of heauen doth admonish vs, that the power of God doth farre surpasse all creatures. To the same purpose serueth the lifting vp of his handes when as he prayed: for seeing that men are slacke and slowe by nature, and their earthly nature doth bend them downewarde, they haue neede to be stirred vp thus, yea they haue neede of chariots to carry them vp vnto God. But and if we couer to imitate Christ truly, we must take he••d that our ceremonies, expresse no more then is in the minde: but let the inward affection mooue both handes, feete, tongue, and whatsoeuer we haue. VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes, it is not contrary to this sentence. For although beeing confounded with his sinnes, he did cast downe himselfe, yet did not that humilitie hinder him but that he craued pardon with boldnesse. It was meete for Christe to pray after another sort, who had nothing whereof he needed to bee a∣shamed. Againe it is certaine that Dauid himselfe prayed sometimes after one sort, sometimes after another as the matter required.

Father the houre is come. Christ desireth to haue his kindome made fa∣mous that he may on the otherside set foorth the glorye of his father. Hee saith that the houre is come, because although hee was declared by myracles and all kinde of power to be the sonne of God, yet his spiritual kingdome was yet obscure, which shined out shortly after. If any man obiect, that there was nothing lesse glorious then Christ his death which wat then at hand: I answere, that there appeareth vnto vs great re∣nowne in that death, which is hid from the wicked: because we know that the world was reconciled vnto God there, when our sinnes were purged, that the curse was taken away, that Satan was ouercome. And to this end tendeth Christ his petition, that his death may bring foorth fruite by the power of the heauenly spirite, such as was decreed by the eternall counsell of God. For he saith that the houre is come, not that which is appointed by mans will, but which God had ordeined. And yet this prayer is not superfluous, because Christ doth so depende vpon the will of God, that yet notwithstanding he knew that hee ought to desire that, which he promised should surely come to passe. God will do whatsoeuer he hath determined, not only when the whole world slee∣peth, but also when it gainstandeth him: yet neuerthelesse it is our du∣tie to ask of him whatsoeuer he hath promised: because this is the vse of promises, that they stirre vs vp to pray.

That thy sonne may be glorified. He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers: for to what end doth Christ appeare, saue only that he may leade vs vnto the father? VVher∣upon it followeth that what honour soeuer is giuen vnto Christe, it is so farre from diminishing the fathers honour, that it doth more establish it. VVe must alwayes remember what person Christe beareth in this place: for we must consider his diuinitie alone: because he speaketh in

as much as he was God reuealed in the flesh, and according to the office of a mediatour.

2 As thou hast giuen him. Hee proueth againe, that he asked nothing saue that which was agreeable to the will of the father: likeas this is a perpetuall rule of prayer to aske no more, then that which God woulde giue of his owne accord, because there is nothing more preposterous then to vtter before him whatsoeuer we list.

Power of all fleshe. ••e meaneth the rule & gouernment which was giuen Christ, when the father made him king and head, but we must note the ende, to wit, that he may giue life to all his. Therefore Christe tooke vpon him the rule and gouernment, not so much for his owne sake as for our saluations sake. Therefore it is meete that we submit our selues vnto Christ willingly, not only that wee may obey God, but because there is nothing more amiable then this subiection, seeing that it is vn∣to vs the cause of eternal life. Christ saith not that he is made the gouer∣nour of all the whole world, to the end he may giue life vnto all men in generall: but he restraineth this grace vnto those who are giuen him. And how are they giuen him? For the father hath also put the reprobates vnder him. I answere, that the elect only are of his peculiar flock, which he hath taken to keepe as a shepheard. Therefore the kingdome of Christ is extended indeed vnto all men, but it is wholesome onely to the elect, who with willing obedience doe followe the voyce of their Pa∣stour. For hee compelleth the other to obey him whether they wil or no, vntill he doe at length breake them all to peeces with his yron scep∣ter.

3 And this is eternall life, that they may knowe. Now doth he define the manner of giuing life, to wit, when he illuminateth the elect, that they may know God aright. For he doth not intreate in this place of the fru∣ition of the life which we hope for, but only how men come vnto life. And to the ende we may well and throughly vnderstand this sentence, we must first of all knowe that we are al in death, vntill God shine vn∣to vs, who is life alone: and so soone as he hath appeared vnto vs, be∣cause we possesse him by faith, wee doe also enter into the possession of life. Hereby it commeth to passe that the knowledge of him is truly and worthily said to be wholesome to saue vs.

Furthermore, almost euery word hath his weight: for he meaneth not in this place all manner of knowledge of God, but that which transfor∣meth into the image of God, from faith to faith: yea it is all one with the faith whereby we are ingrafted into the body of Christe, and are made partakers of the adoption of God, and heires of the kindome of heauen. And because God is knowen in the face of Christ alone, who is his liuely and expresse image, therefore is it said, that they may knew thee and Christ whom thou hast sent. For in that the father is placed first, that is not referred vnto the order of faith, as if our minde did afterward dis∣cend vnto Christe, when we know God, but the sense is that God is knowen at length when the mediatour is put betweene. There are two Epithites added, true and only, because it is necessary first that faith doe distinguish god from al the vain inuentions of men, & that hauing embraced him with firme certaintie, it be bended no whither, ne yet faint and wauer: and secondly, that being persuaded that there is no

imfect thing in God, it be content with him alone: whereas some doe resolue it thus, that they may knowe thee, who art God alone, it is cold. Therfore this is the sense, that they may acknowledge thee to be the true God. But Christ seemeth by this meanes to dispoyle himselfe of the right & name of the diuinitie. If any man answere that this word God is to be applyed vnto Christ as well as to the father, the same question shalbe moued concerning the holy Ghost▪ For if the father only & the sonne be one God, the spirite is driuen from this degree, which is as ab∣surd.

VVe may easily answere if any man take heede vnto the manner of speech, which Christ vseth euery where in the Gospell of Iohn, where∣of I haue so often tolde the Readers alreadie that they ought to bee ac∣quainted therewith. Christ appearing in the shape of man, signifieth vnder the person of the father, the might, essence, and maiestie of God. Therefore the father of Christe is the only true God, that is that God which had promised y^e world a redeemer long ago, is one. But the vnitie and veritie of the Godhead shalbe found in Christ: because Christ was humbled for this cause, that he myght lift vs vpon high. VVhenas we are come thither then his diuine maiestie doth shewe foorth it self: then he is knowen wholy in the father, and the father is knowen wholy in him.

In summe, hee that separateth Christ from the diuinitie of the fa∣ther, he doth not know him as yet, who is the only true God: but hee doth rather forge to himselfe a straunge God. Therefore we are com∣maunded to know God, and Christ whom he hath sent, by whom as by his out stretched hand he inuiteth vs vnto himselfe. VVhereas some doe thinke that this is an vniust thing, if men doe perish for the igno∣raunce of God alone, it commeth to passe thereby, because they do not consider that the fountaine of life is in the power of God alone, and that all those which are straungers from him, are depriued of life.

Now if we come vnto God only by faith, infidelitie doth hold vs ne∣cessarily in death. If any man obiect that the iust and innocent haue iniurie done them otherwise, if they bee condemned, wee may easily an∣swere that there is no right or sincere thing in men so long as they con∣tinue in their owne nature. And we are renued as Paule testifieth in∣to the image of God by knowledge. Now is it worthie the labour to gather three pointes togeather, that the kingdome of Christe bringeth life and saluation, Colloss. 3. 10. Secondly, that all men doe not re∣ceiue life thence, and that it is not Christ his office to giue life vnto all men, but only to the elect whom the father hath committed to his tui∣tion. Thirdly, that this life is placed in faith, and Christe bestoweth it vppon those whome hee illuminateth into the saith of the Gospell, whereby we gather that the gifte of the heauenly wisedome and of il∣lumination is not common to all men, but proper to the elect. It is true that the Gospell is offered vnto all men, but Christe setteth foorth in this place the hidden and effectuall manner of teaching, whereby the children of God alone are drawen vnto faith.

4 I haue glorified thee. Hee saith thus for this cause, because God was made knowen vnto the worlde both in his doctrine and also in his myracles. And this is the glory of God if wee knowe what he

is. VVhenas he addeth that hee hath finished the worke which was in∣ioyned him, hee meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time, wherin he was to be receiued into the heauenly glory. And hee doth not onely speake of his office of teaching: but he doth also cōprehēd the other parts of his mini∣stery. For althogh the principal part remained as yet, to wit, the sacrifice of his death, wherwith he should purge the sinnes of al men: yet because the houre of his death was now present, he speaketh as if he had suffe∣red death alreadie.

This is therefore the summe, that hee may be sent of his father into the possession of his kingdome: for asmuch as hauing ended his course, there remained nothing els for him to doe, saue only that hee might bring foorth the fruite and effect of all thinges by the power of the spi∣rite, which he had done vpon earth according to the commaundement of his father, according to that of Paule. Philippians the second Chap∣ter and seuenth verse. Hee abased himselfe, taking to himselfe the shape of a seruant, therfore hath the father exalted him, and hath giuen him a name, &c.

5 VVith the glory which I had with thee. He desireth to be glorified with the father not that he would haue the father glorifie him inwardlye without any witnesse, but tha•• beeing receiued into heauen, hee may gloriously shew foorth there his greatnesse and power, that euery knee may bowe vnto him, &c. In the same place 10. Therefore this clause with the father, is set against earthly and transitorie glory in the for∣mer member: like as Paule, Rom. the sixth chapter and the tenth verse, when as he saith, that he dyed to sinne once, and that he liueth now vn∣to God, he expresseth the blessed immortalitie. Afterwarde he decla∣reth that he desireth nothing which he himselfe had not before: but on∣ly that he may appeare to be such in the flesh, as he was before the crea∣tion of the worlde: or (if you will that I speake more plainely) that the diuine maiestie, which he had alwayes, may now shine in the person of the mediatour, and in mans flesh which hee had put on. An excellent place whereby wee are taught that Christe is no fleshe or temporall GOD. For if his glorye was eternall hee him selfe, was also al∣wayes.

Moreouer, there is a manifest distinction made heere betweene his person and the person of the father: VVhence wee gather that God is not only eternall but that the worde of God is also eternall, which was begotten of the father before the beginning of the worlde.

6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde, thine they were and thou gauest them mee, and they haue kepte thy woorde.

7 Nowe haue they knowne that all thinges whiche thou hast giuen mee, are of thee.

8 Because I haue giuen them the wordes which thou gauest mee, and they haue re∣ceiued them: and they haue knowen indeede that I came foorth from thee, and they haue beleeued that thou hast sent mee.

9 I pray for them: I pray not for the worlde, but for them whom thou hast giuen me because they are thine.

10 And all mine are thine: and thyne are mine, and I am glorified in them.

11 And I am no longer in the worlde: and they are in the worlde, and I come vnto thee. O holy father, keepe them in they name, whom thou hast giuen mee, that they may be one as we are one.

6 I haue declared thy name. Christ beginneth here to pray vnto the fa∣ther for his Disciples. And he commendeth their safetie now, with the like affection of loue, wherewith he was about to suffer death for them straightway. And the first reason of this his commendation is, because they haue embraced the doctrine whiche maketh men the children of God truly and indeede. There was no faithfulnesse and diligence wan∣ting in Christ to call al men vnto God: but his labour was effectual & profitable only in the elect, his preaching was commō to all men, which did declare and make manifest the name of God: neither ceased hee to a••ouch his glory amongest the obstinate. VVhy saith he then that hee declared it only vnto a fewe, saue only because the elect alone doe pro∣fite, being taught inwardly by the spirite? Gather therefore that all men before whom doctrine is set, are not taught truly and effectually: but those only whose minds are illuminated. Christ assigneth the cause vn∣to Gods election: because he putteth no other difference why, passing ouer some he declared the name of the father vnto othersome, saue on∣ly because they were giuen him. VVhereupon it followeth that faith floweth from the secrete predestination of God, and that therefore it is not giuen vnto all men in generall: because all men doe not apper∣taine vnto Christ. VVhen he addeth, Thine they were, and thou gauest them me, the eternitie of election is first of all noted: and secondly how we must consider it. Christ declareth that the elect were alwayes Gods. There∣fore God distinguisheth them from the reprobate, not by faith or any merite, but by meere grace: because whilest that they are the farthest & most estraunged from him, yet he accounteth them his owne in his hid∣den counsell. The certaintie consisteth in that, that he giueth all those to his sonne to keepe, whom he hath chosen, least they perishe. And wee must turne our eyes vnto this, that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestina∣••••tion is hidden in it selfe: and it is reuealed vnto vs in Christe a∣lone.

They haue kept thy worde. This is the third degree. For the first is free election: the second that giuing, whereby we passe ouer into Christes tuitiō. Being receiued by Christ we are gathered by faith into his sheep∣folde. The worde of God is soone forgotten amongest the reprobate, but it taketh roote in the elect: whereby they are said to keepe it.

7 Now they haue knowen. That which is the chiefest thing in faith is expressed here, whilest that wee beleeue in Christ in such sort, that faith stayeth not in the beholding of the fleshe, but conceiueth his diuine po∣wer. For when he saith, They know that all these things are of thee which thou hast giuen mee: he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine. And truly vnlesse we lay holde vppon

God in Christ, we must needes stagger continually.

8. And they haue receiued them. Hee expresseth the manner of thys knowledge: because they haue receiued the doctrine which he taught. And least any manne shoulde thinke that his doctrine was of manne, or that it sprange vppe in the earth, he professeth that GOD is the au∣thour thereof, when hee sayeth, The woordes which thou haste giuen mee, haue I giuen vnto them. Hee speaketh according to his custome, in the person of a mediatour or minister, when hee sayeth that he hath taught that one∣ly, which hee receiued of the father. For in as muche as his estate in the fleshe, was yet base, and his diuine Maiestie lay hidde vnder the shape of a seruaunt, he doeth rather signifie God vnder the person of the father. Neuerthelesse, we must remember that which Iohn testified in the be∣ginning, that in as muche as Christe was the eternall woorde of God, he was alwayes one God wyth the father. The sense therefore is thys, that Christe was a faithfull witnesse of GOD amongest the Disciples, that their faith might be grounded in the onely trueth of God, seeing•• that the Father himselfe spake in the Sonne. But the receiuinge where∣of he speaketh, commeth thence, because he declared the Fathers name vnto them effectually.

And they haue knowen in deede. Hee repeateth the selfe same thinge in o∣ther woordes, which he hadde touched before. For, that Christe came foorth from the Father, and that he was sent of the Father, are as muche as that which went before, that al th••se things are of the Father, which he hath. The summe is, that faith must straight way beholde Christe: yet so, that it conceiue no earthly and contemptible thing of hym, but that it be caryed vpwarde vnto his diuine power, that it maye be fullye perswaded that it hath God, and what soeuer is Gods perfectly in him. VVe must also note, that he vseth this worde knowen in the former mem∣ber: and afterward this woord (beleeued,) for by this meanes he teacheth vs, that there can be nothing rightly knowen concerning God, saue on∣ly by faith: and that there is so great certaintie in faith, that it may wor∣thely be called knowledge.

9. I pray for them. Christ hath hitherto rehearsed that, whiche might purchase fauour for the Disciples with the father: nowe hee frameth the prayer it selfe, wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father, because hee doeth onelye commende those vnto the father, whome hee loueth of hys owne ac∣corde. For hee sayeth flatly, that hee prayeth not for the world, because he is carefull for none, but for his owne flocke, whiche he hath receiued from the fathers hande. Yet this may seeme to be an absurde thynge, for there canne no better rule of prayer be inuented, then if wee followe Christe our guide and maister. But we are commaunded to praye for all menne: and againe, Christe himselfe prayed afterward indifferent∣ly for all menne, Father pardon them, for they knowe not what they doe. I answeare that the prayers which we make, are yet notwithstan∣ding restrained vnto the Electe. VVee must desire that this manne, and that, and euery manne may be saued, and so comprehende al mankinde, because we cannot as yet distinguish the electe from the reprobate: yet neuerthelesse, when we pray that the kingdome of God maye come, we doe also pray, that he will destroy his ennemies.

There is thys onely difference, that wee pray for the saluation of all menne, who wee knowe are created after the image of GOD, and whiche haue the same nature whiche wee haue: wee leaue their destru∣ction to Goddes iudgement, whome hee knoweth to be reprobates. But there was another speciall reason of the prayer, which is recited heere, whiche ought not to bee followed as an example. For Christe prayeth not accordinge to the bare feelinge of faith and loue: but beinge en∣tred into the secreat places of heauen, hee setteth before his eyes the se∣creat iudgements of the Father, which are hidden from vs, so longe as wee walke by faith. Furthermore, wee gather out of these wordes, that GOD chuseth whome hee thinketh good vnto him selfe out of the worlde, that they may bee heyres of life: and that this difference com∣meth not from mennes merites, but that it dependeth vppon hys meere good will. For those menne whiche place the cause of election in man, they must beginne wyth faith. And Christe sayeth flatly, that they were the fathers whiche are giuen hym. And it is certaine that they are giuen for this cause that they may beleeue, and that faith floweth from thys giuinge. If this giuinge bee the beginninge of faith, and if election doe goe before it in order and time, what remaineth, but that wee confesse that they are chosen freely, whome GOD will haue saued, out of the worlde. Nowe, seeinge that Christe prayeth for the electe alone, wee must needes haue the faith of election, if wee will haue our saluation commended to the father by him. Therefore they doe great iniurie to the faithfull, whiche goe about to blotte out the knowledge of electi∣on out of their mindes, because they depriue them of Christe his voyce and consent. Furthermore, the peruerse dulnesse of these menne, is re∣futed in these woordes, who vnder the colour of election, doe giue themselues vnto flouthfulnesse, whereas it ought rather to sharpen and prouoke in vs the desire to praye, as Christe teacheth by hys owne ex∣ample.

10. And all mine are thine. Heereunto belongeth the former mem∣ber, that hee shall surely be hearde of the father. I commende none o∣ther, sayeth he, vnto thee, saue those whome thou acknowledgest to be thine owne: because I haue nothinge that is separated from thee: there∣fore I shall not take the repulse. In the seconde member hee sheweth that hee hathe iust cause to care for the elect: because they are his owne, after that they are the fathers. All these thinges are spoken to the con∣firmation of our faith. VVee must not seeke for saluation anye where else, saue onely in Christe. VVee will not bee content with Christe, vn∣lesse wee knowe that wee possesse GOD in hym. Therefore wee must knowe and holde that vnitie whyche is betweene the Father and the Sonne, whyche causeth that there is no diuision betweene them. That agreeth with the seconde member which hee addeth afterwarde, that hee was glorified in the disciples. For it followeth that it is meete that hee further their saluation on the other side. And this is a good signe and token to confirme our faith, that Christ will neuer neglect our sal∣uation, if he shall be glorified in vs.

11. I am not nowe in the worlde. Hee sheweth an other cause whye hee prayeth so earnestlye for his Disciples: to witte, because they shall

shortly be depriued of his corporal presence, vnder which they rested hy∣therto. So long as hee was conuersant with them, hee browded them vnder his winge•• as a henne doth her chickine: now when hee depar∣teth he prayeth his father to couer them with his sauegard: and this doth he in respect of them. For he prouideth a remedie for their feare that they may rest vpon God himself, vnto whom hee deliuereth them now as it were from hand to hande. And we gather no small comforte hence when we heare that the sonne of God is so much the more care∣full for the safetie of his, whenas he leaueth them according to the bo∣dy. For we must gather thereby that he respecteth vs at this day also, whilest we are in the world, that he may prouide for our miseries from his heauenly glory.

Holy father. The whole prayer tendeth to this ende that the disciples may not be discouraged, as if their estate should bee woorse, because of the corporall absence of their master. For seeing that Christ was gy∣uen them for a season to be their keeper, he restoreth them now againe into his fathers hande, as hauing fulfilled his function, that heereafter they may be preserued through his protection and power. The summe is this, whenas the Disciples are depriued of the beholding of the fleshe of Christ, they suffer no losse because God receiueth them into his tuiti∣on, whose power is euerlasting.

Hee prescribeth the manner of preseruing them, that they may bee one. For looke whom the father hath determined to saue, he gathereth those into the holy vnitie of faith and the spirite. But because it is not suffi∣cient, if men conspire together any manner of way, this clause is added euen as wee. For our vnitie shall be happy then, if it represent the image of God the father and of Christ, as the waxe doth receiue a forme from the ring wherewith it is sealed. But I will expounde shortly after howe the father and Christ are one.

12 VVhilest I was with them in the world, I haue kept them in thy name. These who•• thou hast giuen mee haue I kept: and none of them hath perished, but the sonne of perdition, that the scripture might be fulfilled.

13 And now I come vnto thee, and these thinges speake I in the worlde, that they may haue my ioy fulfilled in themselues.

12 VVhilest I was in the worlde. Christ saith that he hath kept them in his fathers name, because he maketh himself a minister only, which hath done nothing saue only through the power of God, and his ayd. Ther∣fore he giueth vs to vnderstand that it is vnlikely that they should pe∣rishe now, as if the power of God were extinguished by his departure. But this seemeth to be a very absurd thing, that Christ resigneth this du∣tie to keepe them, vnto God: as if he did cease to be the keeper of his, hauing finished the course of his life. VVe may readily answere that he speaketh in this place only of the visible keeping, which had an ende in the death of Christe.

For truly so long as he was vpon earth, he had no neede to borrowe power of any other, whereby he might keepe the Disciples: but this is wholy referred vnto the person of y^e mediator, who appeared for a time

vnder the person of a seruaunt. And now hee commaundeth his Disci∣ples to lift vp their senses straightway into heauen, whenas they shall begin to lacke externall ayde. VVhereby we gather that Christ doth no lesse keepe the faithfull at this day, then in times past: but after another sort: because his diuine maiestie appeareth manifestly in them.

VVhom thou hast giuen mee. He vseth the same argument againe, that it is an vnmeete thing that the father should cast away those, whome his sonne kept at his commaundement euen vntil the end of his ministerie: as if he should say, I haue faithfully executed & perfourmed that which was enioyned mee by thee, least any thing should perish in my hande: nowe seeing that thou takest that againe which thou hadst giuen me to keepe, it is thy part and duetie to prouide that it may remaine safe. VVhereas he acepteth Iudas, he doth it not without reason. For al∣though he was not of the elect and of the true and naturall flocke of God, yet the dignitie of his office did beare that shew. Neither would a∣ny man haue thought otherwise of him, so long as he stood in such an excellent order. It is therefore concerning the Grammer an vnpro∣per exception, but if we weigh the matter, it was requisite that Christe shoulde speake thus according to the common meaning of men. And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas, hee added also that he was the sonne of perdition. By whiche wordes he giueth vs to vnderstand, that God knew long agoe his fall, which happened sodain∣ly in the sight of men. For the Hebrewes doe call him the sonne of per∣dition, which is a lost man or giuen ouer to destruction.

That the Scripture might bee fulfilled. This is referred vnto the next sen∣tence, Iudas fell away that the scripture might be fulfilled. But a man shall falsly gather thence, that the falling away of Iudas is rather to bee imputed to God then to himselfe, because he was necessarily enforced to doe it by reason of the prophesie. For the euent of thyngs must not bee ascribed vnto the prophesies therefore, because it was foretolde therein. For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace. Therfore we must not set the cause of thinges thence. I confesse that there is no∣thing which commeth to passe, but it is ordeined of God: but the que∣stion is now only concerning the scripture, whether the foretelling and prophesies doe lay any necessitie vpon men or no: which I haue already shewed to be false. For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture: but he meant only to take away the matter of offence, which might haue shaken, many weake soules: and the meanes whereby he taketh it away is, because the spirite of GOD hath testified in times past that it should so come to passe. For we are al∣most afraid when we see and heare new thinges which come sodainly, This is a verie profitable admonition and such as reacheth farre. For how commeth it to passe at this day that most men do faint by reason of offences, saue onely because they remember not the testimonies of the scripture, wherewith God hath well armed his, whilest that he hath in time foretold what euils soeuer they should see.

13 These thingsspeake I in the worlde. Chirst sheweth here that he prai∣ed not for the Disciples so earnestly as if he did doubt of, or were care∣ful & sory for their state to come, but rather that he might remedie their carefulnesse and heauinesse. VVe knowe howe greatly our mindes are bent vnto externall helpes: if wee can espie any offer themselues, wee catch them greedily, and doe not suffer our selues to bee pluckt away from them easilie. Therefore Christe prayeth vnto his father in presence of the Disciples: not that he needeth to say any thing, but that he may take from them doubting. I speake, saith hee, in the worlde, that is, when they heare mee, that their heartes may be quiet. For their safetie was alreadie in safegarde, seeing that Christ had put it into the hand of God. He calleth that his ioy which the Disciples should con∣ceiue from him: or if you will haue it more briefly, whereof he is the authour, cause, and pledge. For there is nothing but feare and vnquiet∣nesse in vs: and we haue peace and quietnesse in Christ alone.

14 I haue giuen them thy worde, and the world hath hated them: because they are not of the worlde, as I am not of the world.

15 I doe not aske that thou shouldest take them out of the worlde, but that thou shuldest keepe them from euill.

16 They are not of the world, as I am not of the world.

17 Sanctifie them in thy truth: thy worde is the truth.

18 As thou hast sense mee into the worlde, I haue also sent them into the worlde.

19 And I sanctifie my selfe for them, that they also may bee sanctified in the truth.

14 I haue giuen them thy worde. Hee commendeth the disciples to the father for another cause, because they haue neede of his helpe, because the worlde hateth them. Hee doth also set downe the cause of the ha∣tred, because they haue embraced the worde of God which the worlde cannot away with: as if hee shoulde say. It is thy part to defend them who are hated of the world for thy wordes sake. VVe must now re∣member that we harde lately, that the ende of this prayer is, that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction, let vs straightway learne to hold vp this buckler, that God will neuer forsake those, who labour for the Gospell. Hee saith that the Disciples are not of the worlde, because they are separated from the worlde, whomsoeuer he regenerateth by his spirite. Therefore God wil not suffer his sheepe to wander amongst wolues, but he sheweth him∣selfe to be their pastour.

15 I doe not aske that thou shouldest take them out of the worlde. He teacheth wherein the safetie of the godly consisteth: not that beeing exempted from all trouble they shoulde liue at ease and daintily, but that they may remayne safe in the middest of daungers through Gods helpe. Neither doth he tell his father what is expedient, but hee doth rather prouide for the infirmitie of those that be his, that they may temper their petitiōs (which for the most part passe their boundes) by this way

and meanes which he prescribeth. In summe, he doth not promise the disciples his fathers grace y^t it may set thē free from all care & labour: but he promiseth them such grace as may minister vnto them inuinci∣ble strength against their enemies, & may not suffer thē to be ouerwhel∣med with the huge heape of combates, which they shall suffer. There∣fore if wee couet to be preserued according to the rule whiche Christe hath deliuered, wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest: but let vs bee content with the certaine and sure hope of victorie, and let vs in the meane season resist all euilles valiauntly, from whiche that wee may es∣cape, Christ hath prayed vnto the father. In summe Christ taketh not his out of the wold, because he will not haue them to be soft an slouth∣full: yet notwithstanding he deliuereth them from euill, that they may not be ouerwhelmed, For he will haue them to striue, but hee will not suffer them to be wounded to death.

16 They are not of the worlde, likeas. Hee repeateth againe, that all the whole worlde hateth them, to the end that his heauenly father may the more beningly help them: & he doth also declare that this hatred proce∣deth not from their offence, or fault but because the world hateth God and Christ.

17 Sanctifie them in thy truth. This sanctification comprehendeth the kingdome of God and the righteousnesse thereof, to wit, when God doth renue vs by his spirite, and confirmeth and prosecuteth vnto the ende the grace of renouation. Therefore he requesteth first that the fa∣ther woulde sanctifie his disciples, that is, that he woulde addict them wholy vnto himselfe, and challenge them as an holy flocke. Second∣ly, hee assigneth the meanes and manner of sanctification: and that not without cause. For brainsick men doe babble many things foolishly concerning sanctification, yet they passe ouer gods truth, wherby he con¦secrateth vs vnto himselfe.

Again, because other mē being ful out as foolish, do trifle cōcerning the truth, and doe in the meane season neglect the woorde, Christe saith plainely, that the truth is no where els saue only in the worde, by which truth God doth sanctifie his children. For the woorde is taken for the go∣spell, whiche the Apostles had alreadie hearde proceede▪ from the mouth of their master, and which they should shortly preach vnto o∣thers. In this sense Paule teacheth, Ephe. 5, 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life. It is god alone that sanctifieth: but because the Gospell is his power vnto salua∣tion to euery one that beleeueth, Rom. 1. 16. whosoeuer hee bee that departeth from the meane, hee must needes waxe more and more vile. Truth is taken in this place by the excellencie for the light of the hea∣uenly wisedome wherein God reuealeth himselfe vnto vs, that hee may conforme vs and make vs like to his owne image. The externall prea∣ching of the worde doth not this of it selfe, which the reprobate do wic∣kedly profane, but let vs remember tha•• Christe speaketh of the electe, whome the spirite doth regenerate effectually by the woorde. And seeing that the Apostles were not altogether voide of this grace, wee must gather out of Christ his wordes that this sanctification is not fi∣nished

in vs the first day, but that wee goe forwarde in the same during our whole life, vntill God doe fulfill vs with his righteousnesse, when we haue put off the flesh.

18 As thou hast sent mee. He confirmeth his prayer with another ar∣gument, to wit, because he and the Apostles haue both one calling. I, saith he, doe put vppon them the same person which at thy comman∣dement I haue borne hytherto. Therefore they must needes bee fur∣nished with thy spirite, that they may bee able to beare so great a bur∣then.

19 And for their sakes doe I sanctifie my selfe. He doth more plainely de∣clare by these wordes, out of what fountaine that sanctification doeth flowe, which is wrought in vs by the doctrine of the Gospell: to wit, because hee hath consecrated and dedicated himselfe vnto the father, that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite, so the spirit of God sprink∣leth vs with Christe his holinesse, and maketh vs partakers thereof, and that not by imputation only (for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13.) but he is also saide to bee made vnto vs sanctification, because he hath offered vs vnto his father after a sort in his owne person, that wee may bee renued by his spirite, into true holinesse,

Furthermore, although this sanctification doe appertaine vnto the whole life of Christ, yet it is made most apparant in the sacrifice of his death: because hee appeared then to be y^• true Priest which should con∣secrate the temple, the altar, all the vessels and the people, by the power of his spirite.

20 And I pray not for them only but for those which shall beleeue in mee by theyr worde.

21 That they may be all one: as thou, O father in me, and I in thee, that they may be one also in vs: that the worlde may beleeue that thou hast sent me.

22 And I haue giuen thē the glory which thou gauest me, that they may be one as we are one.

23 I in them, and thou in mee: that they may be made one, and that the world may knowe, that thou hast sen•• mee, and hast loued them as thou hast loued mee.

20 And I pray not for thē onely. Hee extendeth that prayer farther nowe, wherein he comprehendeth the Disciples only hytherto, to wit, vnto all the Disciples of the Gospell, which should be vnto the ende of the worlde. This is certainely notable matter of hope: for if wee be∣leeue in Christ through the doctrine of the Gospell, wee neede not to doubt, but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish. This prayer of Christ is a quiet hauen, wherein whosoeuer arriueth, he is free from all danger of shipwracke. For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie. And he beginneth with his Apostles that their safetie wherof we are certaine, might make vs al∣so more certain that we our selues shalbe safe.

Therefore so often as Satan assaulteth vs, let vs learne to holde vp this buckler, that wee are not in vaine ioyned vnto the Apostles by the

holy mouth of the sonne of God: that the safetie of vs all might be in∣cluded as it were in the same bundle.

Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell. For as it is an vncomparable good thing, for vs to be offered to God by the hand of Christ, that we may bee preserued from destruction: so we ought worthily to preferre the loue and care thereof before all other thinges. The slouthfulnesse of the worlde in this point is wonderfull. All men are desirous to bee safe: Christ deliuereth the sure and certaine way and meanes to obtayne the same, from whiche if any man turne aside, there remaineth no good hope for him: yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which was offered him so gently. VVee must note the manner of speech. Christ prayeth for all those which shoulde beleeue in him, in which wordes, he teacheth that which wee haue some∣times said, that our faith must looke vnto him. The member whiche foloweth next, by their worde, doth very well expresse the force and nature of faith, and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles. Therfore how∣soeuer the worlde do condemne vs a thousand times, let this one thing suffice vs: that Christ acknowledgeth vs to be his owne, and commen∣deth vs vnto the father. And woe be to the Papists whose faith wan∣dereth so farre from this rule, that they are not ashamed to spue out ex∣ecrable blasphemie, that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thy∣ther: therefore the only tradition of the Church teacheth them to be∣leeue. But let vs remember, that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles.

Furthermore, the sure testimonie thereof shalbe founde no where els saue only in their writings. VVe must also note the phrase, which shal be∣leeue by their worde, which signifieth that faith commeth by hearing: be∣cause the instrument wherewith God draweth vs vnto faith, is the ex∣ternall preaching of men, VVherefore God is properly the authour of faith: and men themselues are the ministers by whom wee beleeue as Paule also teacheth, Cor. 3. 5.

21 That they may be all one, &c. He placeth the ende and drift of our felicity againe in vnitie, & that for good causes. For this is the destructiō of mankinde that being estraunged from God, it is also lame and scat∣tered abroad in it selfe. Therfore the contrary restoring therof is, if it grow together into one body aright, like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit: and he saith that the Apostles and Prophetes, Euangelists and Pastours were giuen for that cause, in the same place, 11. 12. that they might persist in▪ edifiyng the body of Christ, vntill we be come vnto the vnitie of faith. And therefore hee exhorteth the faithfull to grow vp into Christ, who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration, according to the effectuall woorking, in the measure of euery member encreaseth it selfe vnto edifiyng. Therfore so often as Christe spea∣keth of vnitie, let vs remember, that horrible and filthie scattering abroad

of the world which is without him.

And secondly let vs know that this is the beginning of blessed life, if we be al gouerned, and liue by the spirit of Christ alone. And we must vn∣derstand that so often as Christ saith in this chap. that he and the father are one, he speaketh not simply of his diuine essence, but that he is called one in the person of the mediatour, and inasmuch as he is our head. Ma∣ny of the fathers did interprete it thus precisely, that Christ is one with the father, because he is eternal God: but the contention which they had with the Arrians enforced them to this, to wreste shorte sentenses into a straung sense. But Christ intended a far other thing, then to carry vs vp vnto the bare beholding of his hidden diuinitie: for he reasoneth from the end, that we ought therfore to be one, because otherwise the vnitie which he hath with the father, shuld be vaine and vnfruitful. Therfore to the end you may rightly comprehend what is the intente or effecte of that, that Christ and the father are one: take heede, that you stripe not Christ out of the person of the Mediatour: but consider him rather as he is the head of the Church, and ioyne him with his members: so the texte shall stand best: least: the vnitie of the sonne with the father be vaine and vnprofitable, his power must be spread abroad throughout the whol bo∣by of the godly. VVhence we do also gather, that we are one with christ: not because he powreth his substaunce into vs, but because hee maketh vs partakers by the power of his spirit of his life, & of whatsoeuer good things he hath receiued of the father.

That the world may beleeue. Some doe interprete this word world for the elect, who were as then dispearsed: but because world is taken through∣out this whole chapter for the reprobate, I am rather of the contrary o∣piniō. Moreouer, immediately after he separateth the same word wher∣of he maketh mention now, from al his. The Euangelist did put in the word beleeue vnproperly, for know or acknowledge: to wit, whilest that the vnfaithfull beeing conuinced by experience it selfe, doe perceiue the heauenly and diuine glory of Christ: whereby it commeth to passe, that in beleeuing, they beleeue not, because this feeling pearceth not vnto the inward affection of the minde. And this is the iust iudgement of God, that the brightnes of the glory of God doth blind the eies of the repro∣bate, because they are not worthy to see him sincerely and clearely. Hee vseth the word know, afterward in the same sense.

22. And I haue giuen them the glory which thou hast giuen me▪ Note that the patterne of perfect blessednes was expressed in Christ in such sorte, that he had nothing of his own, or for himself alone: but he was rather rich, that he might enrich his faithfull. This is our blessednes, that the image of God may be repayred and formed againe, which was blotted out through sinne. Christ is not onely the image of God, inasmuch as he is his eternal word: but the image of the fathers glory was also engrauen in his humane nature, wherof he is made partaker with vs, that he may transfigure his members into the same. Paul also teacheth the selfe same thing, 2. Cor. 3. 18, that we are transformed into the same image, as it were from glory to glorye, by beholding the glory of GOD as it were with open face. VVhereuppon it followeth that no man is to be account∣ted Christes, disciples, saue onely hee in whom the glory of God is seene imprinted by the image of Christ, as by a fignet. The words which fol∣low shortly after tend to the same end.

23. I in them, and thou in me. For his meaning is to teach that the ful∣nes of all good thinges is in him, and that that appeareth now plainely in him, which was hidden in God, that hee may powre it out into his by making them partakers thereof: as water flowinge from a foun∣taiyne hyther and thyther by conduytes, dooth water the fieldes euery where.

And hast loued them. He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly, which euē the world whither it will or no, is enforced to feale and perceiue, whi∣lest that the spirit which dwelleth in them, sendeth forth the beames of heauenly righteousnes and holynes. God dooth make it knowne vnto vs daily by infinite meanes besides this, how fatherly hee loueth vs: but the marke of adoption farre exceedeth the rest by good right. He addeth furthermore, And thou hast loued them, as thou hast loued me, in which woordes he meant to note the cause and the beginning of loue. For the aduerbe of likenes must be resolued into the coniunction causal: as if he shoulde haue saide, because thou hast loued me. For Christ alone is he, vnto whō the title of beloued belongeth. And again, the heauenly father loueth al the members also with the same loue, wherwith he hath loued the head of the Church: so that he loueth none but in Christ. Although here ary∣seth some shew of contrarietie: for Christe saieth, (as we haue seene else where) that the infinite loue of God toward the worlde, was the cause that he gaue his onely begotten sonne, before 3. 16. If the cause must go before his effect, we gather that menne were beloued of God the Father without Christ: that is, before he was ordained to be a redeemer. I an∣swere, that the mercy wherewith God was moued toward the vnwor∣thy, yea his very enemies, before he reconciled thē vnto himself, is called there, and in such places Loue. Truly the goodnes of God is woonder∣full, and vnable to be comprehended by mans wit, in that bearing good wil, and being fauourable vnto men, whom he could not hate, hee tooke away the cause of hatred, least any thing should hinder his loue. Paule teacheth that we were double loued in Christe: first, because the father chose vs in him before the creation of the world, Eph. 1. 4. and secondly, because he hath recōciled vs vnto himselfe in the same, Ro. 5. 10. & hath had mercy vpon vs. Behold how we are both his enemies & his friends, vntill we be returned into fauour with God, our sinnes being purged: therefore, when as we are iustified by fayth properly by God, wee begin to be beloued at length as children of their father. And that loue, wher∣by it came to passe that Christ was ordained, in whom wee shoulde bee chosen freely, being yet vnborne, and being notwithstanding already lost in Adam, being hidden in Gods breast, doth far exceede the capacity of mans minde.

No man shal euer finde God fauourable, saue he which shall lay hold vppon him, being pacified in Christ. But like as when Christe is taken away, al taste of Gods loue dooth vanish away: so wee may fully assure our selues, that so soone as we are engrafted into his bodye, wee neede not feare least we should fall from Gods loue. For doubtlesse this foun∣dation cannot be ouerthrown, that we are loued, because the father hath loued him.

24. Father, I will that those whom thou hast giuen to me, be with me: that they may see my glory, which thou hast giuen me before the creation of the world.

25. Iust father, and the worlde hath not knowen thee: and I haue knowen thee: and these haue knowen that thou hast sent me.

26. And I haue declared thy name vnto them, and will declare it: that the loue wherewith thou hast loued me, may be in them, and I in them.

24. I will that those, VVill is put in steade of desire: for this speache is not the speache of one that commaundeth but desireth. Yet it may haue a dowble meaning, either that he would haue his disciples to enioy hys externall presence: or that GOD would bring them at length into the kingdome of heauen whether he goeth before them. So some expound these woordes, see my glorye, for to enioye and be made partakers of the glory which Christ hath: other some, for to perceiue by the experiment of faith, what Christ is, and howe great his maiestie is. For mine owne part hauing well weighed all thinges, I thinke that Christe speaketh of the perfecte blessednesse of the godly: as if hee shoulde saye, that hys re∣quest should not be satisfied, before they be receiued into heauen. To the same effecte doe I referre the seeing of his glory. They sawe the glory of Christe then, as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse: nowe, Christe desi∣reth that they may goe so farre forwarde, that they maye enioy the per∣fecte brightnesse openly in heauen. In summe, he desireth that the father woulde leade them foorth by continuall proceedings, vnto the perfecte beholding of his glory.

Because thou hast loued me. This dooth also farre better agree with the person of the mediatour, then with the bare diuinitie of Christ. It is an hard thing, that God loued his wisdome: but the text leadeth vs vnto an other thing, howsoeuer we receiue that. It is not to be doubted, but that when Christ desired before, that his disciples might be ioined with him, and that they might see the glory of his kingdome, he spake as hee was the head of the Church. Now he saieth, that the loue of the father was the cause. VVherfore it followeth that he was loued, inasmuch as he was ordained to be the redeemer of the world. VVith this loue did the father loue him before the creation of the world, that he might haue, wherein he might loue his elect.

25 Iust father. He compareth his disciples with the world, that hee may thereby amplifie their commendation and fauour with the father. For they must by good right be excellent, who onely know God, whom the whole world reiecteth. Christ commēdeth them by good right with a singular affection, whom the vnbeliefe of the worlde hindered not frō knowing God. In calling his father iust, hee derideth the worlde and the wickednes therof: as if he shuld say, howsoeuer the world doth proud∣ly contemne God, or refuse him, yet can there nothing be taken frō him, or done vnto him, but that the honour of his iustice shal continue whole and sound to himselfe. By which words he teacheth vs, that the fayth of the godly must be so grounded in God, that it doe neuer faint, although the whole world do fall. Like as at this day we must condemne Papi∣stry of iniustice, that we may defend Gods praise, and preserue it to himselfe.

Christ saith not absolutely that the disciples knewe GOD, but he putteth two degrees: that he himselfe knew the father, and that the di∣sciples knew that he was sent of the father. But because he addeth imme∣diately after that he had declared vnto them his fathers name, he com∣mendeth them (as I haue said) for the knowledge of God, which sepa∣rateth them from the rest of the world. In the meane season wee must note the order of faith, which is described in this place. The son which came out of the bosome of the father doth onelye know him properlye. Therefore those, which desire to come vnto God, must needes receiue Christ comming to meete them, and addict themselues vnto him. Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe.

26. I haue declared, and wil declare. Christ did indeede execute the office of a teacher: yet he vsed the hidden reuelation of the spirit, and not one∣ly the sound of the voice to make his father manyfest. His meaninge is therefore, that he taught the Apostles effectually: but because their fayth was yet weake, he promyseth vnto them greater proceedinges, and that they should profit better in time to come: and so he prepareth them to hope for greater grace of the spirit. And although he speaketh of the Apostles, we may gather a common exhortation thence, that wee study to go forward dayly, and that we do not think that wee haue runne so wel, but that we haue yet far to go, so long as we are compassed aboute with the flesh.

That the loue. &c. That is, that thou maist loue them in me: or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them. For the loue wherewith God loueth vs, to speake properlye is no other loue, saue that wherewith he hath loued his sonne from the bee∣ginning, that he might make vs also acceptable & amiable vnto himself in him. And certeinly (as I haue sayd a litle before) we are hated of God, as touching our selues, without Christ, and he beginneth to loue vs thē, when as we grow into the body of his well beloued sonne.

This is an vnestimable priueledge of fayth, in that we know that the father loued Christ for our sakes, that we might be & may be partakers of the same loue continuallye. But we must note this particle I in them. whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh, vnlesse Christ dwel in vs. For as the father cannot behold the sonne, but that he hath all his body before him toge∣ther: so if wee wyll haue him to beeholde vs, we must be his members indeede.