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. 3.

1 AND there was a man of the Pharisees named Nicodemus, a ruler amongst the Iewes.

2 This man came vnto Iesus by night, and said vnto him, Rabbi, wee knowe that thou art come as a teacher from God, for no man can doe these myracles which thou doest vnlesse God be with him.

3 Iesus answered and saide vnto him, verilie, verily I say vnto thee, vnlesse a man bee borne againe, he cannot see the kingdome of God.

4 Nicodemus saith vnto him, Howe can a man, when he is olde bee borne? Can he•• enter againe into his mothers wombe, and be borne?

5 Iesus answered, verilie, verily I say vnto thee, vnlesse a man be borne of water and the spirite, he cannot enter into the kingdome of God▪

6 That which is borne of flesh is flesh: and that which is borne of the spirite, is spirite.

1 And there was a man. The Euangelist setteth foorth vnto vs in the person of Nicodemus how fraile and brittle the faith of those men was, who beeing mooued with myracles did of a sodaine beleeue Christe. For this man, seeing that he was by order a Pharisee, and was a ruler in his nation, shoulde haue farre exceeded others: for in the common sort there reigneth lightnesse, for the most part. And who woulde not haue thought that this man who excelled in learnyng and practise had beene a graue and heartie man? But it appeareth by the answeare of Christe, that he came altogether vnprepared to learne the first principles of godlinesse. If a gouernour be more ignoraunt then a childe, what must we thinke of the riffe raffe and common sorte? And although this be the intent and purpose of the Euangelist, to set before vs as it were in a glasse, howe fewe in Ierusalem were rightly disposed to receyue the Gospel, yet is this historie verye profitable for vs, for other causes:

& especially because we are taught in it concerning the corrupt nature of man, whiche is the right entrance into the schoole of Christe, with what beginnings wee must bee framed to profite and goe forwarde in the celestiall doctrine. For this is the summe of the sermon which Christ made: namly, that we must become newe men, if sobeit wee will bee Christes true Disciples. But before we goe any further, wee must note out of the circumstances which the Euāgelist reckoneth vp in this place, what lets did hynder Nicodemus from submitting himselfe wholy vnto Christe. Of the Pharisees. This was a title of honour for Nicodemus amongest his owne companie: but the Euangelist doeth not giue hym this title for honours sake: for he rather noteth that it was a let and hin∣derance, which kept him from comming to Christe freely and willingly. VVhereby we are taught that those who are excellent in the worlde, are for the most part intangled in most wicked snares: yea we see many so fast tyed, that during their whole life they doe not once a little desire to come vnto heauen. VVe haue els where taught for what cause they are called Pharisees: for they did boast and bragge that they were the sole interpreters of the lawe, as if they did vnderstād the marrow, as it were, and hidden meaning of the scriptures, and for this cause they called them selues Pherussim, Although a more austere kind of life did purchase vnto the Essenes a fame and report of holines, yet because they did dissent from the common life and custome of men, as did the Eremites, therefore the sect of the Pharisees was had in greater estimation. Furthermore, the E∣uangelist doth not only say that Nicodemus was by order a Pharisee, but one of the chiefe of his nation.

2 Hee came vnto Iesus by night. In this that he came by night, wee doe thereby gather that he was too fearefull. For his eyes were as yet blyn∣ded with his owne gorgeousnesse. Peraduenture shame did also hinder him. For ambitious men doe thinke, that their fame is quite gone, if they do once descend from their seate of mastership to the order of lear∣ners. Neither is it to be doubted but that hee was puffed vp with a foo∣lish opinion of knowledge. Finally, seeing that he made great accounte of himselfe he woulde not loose one inche of his height. And yet hee bringeth foorth some seede of godlinesse in this, that hearing that a great Prophete of God had appeared, he doth not contemne nor neglecte the doctrine which came from heauen, but is somewhat desirous to heare the same, which desire came only from the feare and reuerence of God. Friuolous curiositie doth moue many, to enquire after new things gree∣dilie, but questionlesse religion and the feeling of conscience did enforce Nicodemus to desire to knowe the doctrine of Christe more familiarly. And although it laid hid long time, as though it had beene dead, yet so soone as Christ was dead, it brought foorth such fruite as no man wold euer haue hoped for.

Rabbi, wee knowe. These wordes import as much as if hee shoulde haue saide, master wee knowe that thou art come as a master or teacher. But for as muche as learned men were then commonly called ma∣sters, Nicodemus saluting Christe in the former place according to the common custome, doth call him by the common name: and afterward he affirmeth that he was sent of God to be a teacher. And vpon this principle dependeth all the authorie of teachers in the Church. For see∣ing

that wee must be wise only out of the worde of God, we must heare none other saue those in whose mouth God speaketh. VVee must also note, that although religion was very much corrupted and almost quite abolished amongst the Iewees, yet did this maxima still remaine: That he was no lawfull teacher, that came not from God. But because none doe more proudly and carelesly bragge of the title of God then false prophetes, we haue heere neede of discretion, whereby the spirites may be tryed. Therfore Nicodemus addeth, that it doth manifestly ap∣peare, that Christe is sent of God, because God doth more mightilie be∣wray his power in him, then that it can be denied that GOD is present with him. And he taketh it for a thing which all men doe confesse, that God is wont to worke by his ministers alone, that by this means, he may seale and confirme the function whereunto he hath called them. And that not in vaine, seeing that the Lorde would alwayes haue myracles to be seales of his doctrine.

Moreouer, he doth well in this, that he maketh GOD the only au∣thour of myracles, when he saith that none can doe these signes vnlesse God be with him. For it is as much as if he shoulde affirme, that they are not done by man, but that the power of God reigneth, and doth manifestly appeare in them. To be briefe, seeing that there is a double fruite of myracles, the one that they do make a preparation vnto faith: secondly, that they doe better confirm the same, beeing conceiued out of the worde of God: Nicodemus had profited well in the former part, because he learneth by the myracles that Christe is a true prophete of God. Yet this seemeth to be scarce firme enough: for seeing that the Prophetes do no otherwise once delude the vnskilful with their deceits, then if by true myracles they did proue themselues to bee the ministers of God, what difference shall there be betweene truth and lying, if faith doe depend vpon myracles. Yea Moses doth flatly affirme that wee are tryed by this meanes, whether we loue God or no. VVe doe also well knowe the admonition of Peter and Paule, that the faithfull do beware of lying signes, wherewith Antichriste shall blinde the eyes of many. I answer, that this commeth to passe through the iust permission of god, that they may bee deceiued by the subtiltie of Satan who are worthie:* 1.1 but I say that this is no hinderance vnto the godly,* 1.2 but that the power of God may appeare vnto the elect in miracles,* 1.3 which may be vnto them an approbation of true and sounde doctrine. So Paule doth reioyce that his Apostleship was confirmed by signes and myracles. Therefore howsoeuer Satan do boast himselfe in darkenesse as Gods Ape, yet so soone as mens eyes are opened, and the light of spirituall doctrine doth shine, myracles doe sufficiently testifie that God is present in suche sort as Nicodemus speaketh of in this place.

3 Verily, verily, I say vnto thee. In this that Christ repeateth this worde verily twyse, it serueth to procure attention. For being about to speake of a thinge of all other the most weightie, hee had neede to make Nicodemus more attentiue, who woulde otherwise haue set light by all this whole speech: this therefore is the ende of the double affirma∣tion. But although these wordes seeme to be farre fet and to come out of season, yet did Christe begin most fitly at the same. For as seede is so∣wen in wast in an vntilled grounde, so the doctrine of the Gospel is so∣wen

in vaine, vnlesse the hearer be first tilled, and rightly framed vnto o∣bedience and docilitie. Christe sawe the minde of Nicodemus full of thornes, and choked with many euil weedes, so that there was scarce any place left for spirituall all doctrine. Therefore this exhortation was in∣steede of plowing to purge the same, least any thing shoulde make the doctrine vnfruitefull. VVherefore let vs remember that this was once so spoken to one, that the sonne of God speaketh vnto vs all dayly with the same voyce. For which of vs will say that he is voide of wicked af∣fections, so that hee hath no neede of any such purgation? Therefore if we will goe forwarde well and profitablie in the schoole of Christ, let vs learne to begin at this: Vnlesse a man bee borne againe. As if he shoulde say, so long as thou hast not that which is the chiefest in the kingdome of God, I doe not much passe for this that thou doest acknowledge mee to bee a teacher: for this is the first entrance into the kingdom of God, that thou become a newe man. And because this is a notable sentence, it is meete that we throughly examine euery part thereof. To see the kingdome of God, Doth import as much as to enter into the kingdome of God: as it shal appeare anone out of the text. But they are deceiued that take the kingdome of God for heauen: seeing that it doth rather signi∣fie the spirituall life, which is begun in this world through faith, and doth growe vp dayly according as faith doth encrease. So that the mea∣ning heereof is, that no man can truly be gathered into the Churche of God, that he may be reckoned amongst the childrē of God, but he must first be renued, Therefore it is by this briefly declared after what sorte Christianitie doth begin. In these wordes we are also taught, that we are borne as aliants, and men banished from the kingdome of God, and that we doe continually dissent from the same, vntill such time as the seconde begetting doe change vs. For the sentence is generall, whiche comprehendeth all mankinde. If Christ had said thus vnto one, or a fewe, that they cannot come into heauen, vnlesse they be first borne a∣gaine, we might coniecture that he speaketh only of certaine persons: but he speaketh of all men without exception. For it is an indefinite sentence which is of as muche force as the vniuersall sentence, who so∣euer shall not be borne againe, &c. Furthermore, by this worde borne a∣gaine, he doth not meane the amending of one parte, but the renuyng of the whole nature. VVhereuppon it followeth that there is nothing in vs, but that whiche is corrupt. For if it bee necessary that the whole and euery part be renued, it must needes followe that the corruption is spread abrode euery where: Concerning which matter wee will speake shortly after.

Erasmus following Cyrillus his iudgement did euill translate the aduerb (anothen) from aboue. I confesse that the signification thereof is doubtfull a∣mongest the Grecians: but we know that Christe did talke with Nico∣demus in Hebrew. Furthermore, there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued, doth childishly doubt of the second natiuitie of the flesh. Therefore he conceiued no o∣ther thing out of the words of Christ, but this, that a man must be borne againe, before he can enter into the kingdome of God.

4 How can a man be borne. Although the manner of speeche whiche Christ vsed was not expressed in the law & tho prophets, notwithstan∣ding,

forasmuch as there is mention made euery where in the scripture of renouation▪ and it is one of the first principles of faith, it is manifest what euill successe the Scribes had as then, in the reading of the Scrip∣ture. It was not only one mans fault to be ignoraunt of this, what the grace of regeneratiō ment: but forasmuch as they were al almost occu∣pyed in friuolous shiftes and fallacies, that which was the chiefest in the doctrine of godlines was neglected. The like example haue wee in papistrie at this day. For seeing that they doe weatie themselues all their whole life in hidden speculations, they doe no more knowe what be∣longeth properly vnto the worship of God the hope of our saluation, vnto the exercises of Godlinesse, then coblers and neatheards, do know the course of the starres: yea whilest that they delight them selues in strange mysteries, they doe openly contemne the naturall doctrine of the scripture, as vnmeete for the degree of a master & teacher. It is therfore no maruel that Nicodemus doth here as it were stumble at a straw. For this is the iust vengeance of God, that those who seeme to themselues to bee most excellent and graund Doctors, with whom the simplicitie of the common doctrine is base and vile, are astonied in small points.

5 Vnlesse a man be borne of water. This place hath beene diuersly ex∣pounded. For some haue thought that the two partes of regeneration are distinctly expressed, and that by this worde water is signified the deni∣yng of the olde man: and by spirite they vnderstoode the newe life. Othersome doe thinke that it comprehendeth an hidden matching of contraries, as if Christ did set water and the spirite (namely, the pure & moyst elements) against the grosse nature of man. So that they expound this saying Allegorically, as though Christ did commaund vs to put off the heauie and weightie masse of flesh, and to be made like to water and the ayre, that we may couet vpward, or at least be not so muche depres∣sed toward the earth. But both these opinions seeme to me to be contra∣ry to Christe his meaning. Chrysostome (vnto whom the greater part sub∣scribeth) referreth the worde water vnto Baptisme, so that the sense shold be, that we enter into the kingdome of God through baptisme, because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life. But admitte Christe doth speake in this place of Baptisme, yet the wordes are not so to be vrged, that he includeth saluation in the outward signe: but he ra∣ther ioyneth water with the spirite, because he doth testifie and seale vn∣to vs by that visible signe, the newnesse of life, which GOD alone doth worke in vs by his spirite. It is true indeede that we are driuen from sal∣uation by neglectyng of baptisme, and I doe confesse that in this sense it is necessary: but the hope of saluation is falsly included vnder the signe. And a concerning this place, I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme, for that had beene out of due time. For wee must alwayes marke what was the intent and pur∣pose of Christ, which we haue before declared: namely, that hee inten∣ded to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel, vntyll he began to be another man. Therefore it is one and a simple sentence, that we must be borne againe, that we may be the children of God: and that the holy spirit is the authour of this second begetting. For whereas Nicodemus did dreame of Pythagoras

his regeneration, Christe, to the ende hee might take from him this er∣rour, added this in steede of an interpretation, that it commeth not to passe naturally that men are borne againe, neither yet that it is needful that they put on another body: but that they are borne when as they are renued in minde and heart, through the grace of the spirite. There∣fore hee putteth the spirite and water both for one thing: neyther ought this to seeme hearde or racked. For it is an vsuall maner of speakyng in the scripture, when as mention is made of the spirite, to adde this woorde water, or fire, to expresse the force thereof. Now we haue some∣times had this, that it is Christe that baptiseth with the holy spirite and fire: where by fire is meant nothing els but the spirite, and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first, it skilleth not much, yea this speech runneth better then the other: namely, because the plaine and manifest meaning doth fol∣lowe the Metaphore. As if Christe did say, that no man is the child of God vntill he be renued by water: and that this water is the spirite that purgeth vs, and which being powred into vs, by his power, inspireth the power and force of the heauenly life, seeing that we are by nature alto∣gether drie and wythered. And to the end Christe may vpbraid vn∣to Nicodemus his ignorance, he doeth induce a kinde of speeche vsed in the scripture. For Nicodemus ought to haue acknowledged at length, that that which Christ said, was taken out of the common doctrine of the Prophetes. Therfore water is nothing els but the inward purgation and quickening of the holy spirite.

Moreouer, the cōiunctiō copulatiue is cōmōly takē expositiuely: name∣ly, when as the former member is expounded by the latter. And moreo∣uer the text agreeth with mee. For when as Christ doth by and by adde a reason, why we must be borne againe, making no mention of water, he teacheth that the newnes of life which he requireth consisteth only in the spirite, whereupon it followeth that the water is not to be separated from the spirite.

6 That which is borne of flesh. Hee proueth by contraries that the king∣dome of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration. For he taketh this for a thing whiche all men confesse to be true, that we cannot enter into the kingdome of GOD vnlesse we be spirituall. But out of the wombe wee bring nothing but the carnall nature. Therfore it followeth that we are all banished from the kingdome of God, and that being depriued of the heauenly life, wee remaine vnder the bondage of death. Furthermore, seeing that Christ reasoneth in this place that men must be borne againe, because they are fleshe only: without doubt he comprehendeth vnder flesh the whole man. Therefore flesh doth signifie in this place, not the body only, but the soule also, and so consequently all the partes thereof. For the pel∣ting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall, because by this meanes Christe his argument shoulde bee vnsit, that we haue neede to be borne againe, because some parte of vs is corrupt. But and if the flesh be set against the spirite, as that which is corrupt agaynst that which is sound, that which is false against that which is true, that which is polluted against that which is holy, that which is defiled, against that which is sincere: we may thence easily ga∣ther,

that in this one word the whole nature of man is condemned.

Therefore Christe doth pronounce that our minde and reason are cor∣rupt, because they are carnall: that all the affections of our heart also are wicked and reprobate, because they also are carnal. But here may a que∣stion be obiected: Seeing that the soule is not begotten of the issue of man, wee are not borne of fleshe in our principall parte. Heereby it came to passe that many did thinke, that wee doe not onely take our be∣ginning according to our body, of our parents, but that the soules also are spread ex traduce: (that is, that the father begetteth the soule of the sonne aswel as the body.) For it seemed an absurd thing, that original sin which hath his proper place in the soule, shoulde be spreade abrode from one man into all his posteritie, vnlesse all soules had flowed from his soule, as from a fountaine. And truly the wordes of Christe seeme to import thus much at the first sight, that we are therefore flesh, because we are borne of fleshe. I answere, that as touching the wordes of Christe, this is the only meaning thereof, that we are all carnall as we are borne: and that forasmuch as we come abrode into this worlde mortall men, our nature sauoureth of nothing els but flesh. For he doth heere make a plaine di∣stinction betweene nature, and the supernaturall gift. For whereas all mankinde was corrupt in the person of Adam alone, it commeth not so much by begetting as by the ordinance of God: who, like as hee had decked vs all in one man, so he spoyled vs of his giftes. Therefore e∣uerye one of vs doeth not so much drawe vice and corruption from our parents, as we are all corrupted together in Adam alone, because so soone as hee was fallen away, God did by and by take away that which he had giuen mans nature. And also there ariseth another que∣stion. For it is certaine that there remaine some giftes of God in this de∣generate and corrupt nature: whereupon it followeth that wee are not altogether wicked. VVee may easily answere, that the giftes which the Lorde hath left vs, after the fall, if they be considered by themselues, they are worthie of prayse: but seeing that the infection of euill doth infect all parts, there shall no sincere thing be founde in vs, which is voyd of al corruption. VVhereas we haue some knowledge of God frō our birth, whereas there is some differēce of good and euill engrauen in our con∣science, whereas we excell in wit for prouiding for this life: and finally, whereas we doe so many wayes excell bruit beastes, that is of it selfe an excellent thing as it cōmeth frō God: but all these thinges are polluted in vs, euen as wine, which being infected and marred with the musti∣nesse of the caske, doth loose the grace of his good taste, yea, it is in taste both bitter and hurtfull.

For the knowledge of God, which doth now remaine in man, is no∣thing els but an horrible fountaine of idolatrie, and all superstition: his iudgement in y^e choyce and difference of thinges is partly blinde, & part∣ly preposterous, partly lame and confused: what industrie so euer wee haue, it vanisheth away into vanitie and toyes: and the will it selfe be∣ing altogether wanton, is carryed headlong wholy vnto euill. There∣fore there remaineth no droppe of goodnesse in all the nature of man. VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting: and thus muche doe the wordes of Christe importe, because man is borne of his mothers womb

onlie carnall, hee must be fashioned againe by the spirite, that hee may begin to be sprituall. And this worde spirite is taken in this place two manner of wayes: namely, for grace, and the effect of grace. For in the former place, Christe teacheth that the spirite is the only authour of the pure and good nature: afterward he giueth vs to vnderstand that we are spirituall, after that we are renued by his power.

7 Maruell not that I saide vnto thee, you must be borne againe.

8 The winde bloweth whyther it lusteth, and thou hearest the sounde thereof: but thou knowest not whence it commeth, nor whyther it goeth: so is euery one that is begotten of the spirite.

9 Nicodemus answered, and said vnto him, how can these thinges bee?

10 Iesus answered, and saide vnto him, Art thou a master in Israel, and knowest thou not these things?

11 Verily, verily I say vnto thee, wee speake that we knowe: and wee testifie that which we haue seene: and yee receiue not our testimonie.

12 If I haue tolde you earthly things, and yee beleeue not: how will yee beleeue if I shall tell you heauenly things?

7 Maruell not. Interpreters doe wrest this place diuers wayes. Some doe thinke that the grossenesse of Nicodemus, and such like is touched: as if Christe shoulde say, that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration, when as they doe not vnder∣stande the reason of those things which are subiect to the senses. Other∣some doe coyne out a more subtile, but too farre fet a sense. As the blowing of the winde is free, so are we restored vnto libertie by the be∣getting of the spirite, that being loosed from the yoake of sinne, we may runne vnto God freely & of our owne accorde. Moreouer, that is alto∣gether contrary to Christe his meaning which Augustine bringeth, that the spirite of God is effectuall of his owne will. Chrysostome and Cyrillus deale better, who say that the similitude is taken from the winde, and so they doe applie it vnto this present place. For as much as the force ther∣of is felt, yet is the cause and originall vnknowen. For my part as I doe not much disagree with them, so will I indeuour to expound the mea∣ning of Christe more cleerely and surely.

I retaine that grounde that Christe doth borrowe a similitude of the order of nature. Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life: because the meane and manner of this regeneration did surpasse his capacitie. To the ende that Christe may take from him this doubt, hee teacheth him that euen in the corporall life there appeareth the singuler power of God, the reason whereof is hidden. For all men haue the vitall spirite from the ayre: the mouing of the ayre is felt: Yet doe wee not knowe whence it commeth, or whither it goeth. If God do worke so mightily in this fraile and mortall life, that we are compelled to marueile at his power: how absurd a thing is it to goe about with our minde to mea∣sure and apprehende the hydden worke of GOD in the celestiall and supernaturall life,* 1.4 so that we will beleeue no more but that which ap∣peareth.

So Paule, when hee inueigheth against those which doe therefore re∣fuse

the doctrine of the resurrection, because it seemeth an vnpossible thing that the body which is nowe subiect to corruption, when as it shall be turned to dust and brought to nothing, shoulde bee cloathed with blessed immortalitie: he casteth in their teeth theyr dulnesse, that they doe not consider and marke the like power in a corne of wheate. For the seede sprouteth not vntill it be rotten.* 1.5 This is that wonderfull wisedome whereof Dauid crieth out. Therefore they are too dull, who being admonished by the common order of nature, doe not ryse higher: that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe, And whereas Christe doth forbid him to maruell, wee must not so take it, as if he would haue vs to set light by so excellent a worke of God, and that whiche is wor∣thie of chiefe admiration: but he will not haue vs so to maruell that our faith be hindered thereby. For many do refuse that as a thing vntrue which they thinke to be too hard and difficile. To conclude, let vs not doubt but that wee are fashioned againe by the spirite of GOD, and are made newe men, although wee knowe not howe this is done.

8 The winde bloweth whyther it lusteth, Not that there is any will pro∣perly in the blast, but because it moueth to and fro freely, and diuersly. For the ayre is carryed sometimes hyther and sometimes thyther. And this maketh more to the matter: because if it did run continually with a straight course as doth the water, it were lesse to be maruelled at. So is euerie one. Christe his meaning is, that the motion and action of the spirite of God doth no lesse appeare in the renuing of man, then the motion of the ayer in this earthly and externall life: but the manner is hidden. Therefore we are vnthankefull and wicked, if we doe not a∣dore the incomprehensible power of God in the heauenly life, whereof he sheweth vnto vs such an euident token in this worlde: if we doe at∣tribute lesse vnto him in the restoring of the saluation of the soule, then hee sheweth vnto vs in the defending of the estate of the bodie. The application shall bee somewhat more plaine, if you resolue the sentence thus, suche is the force and effect of the holy spirite, in the regenerate man.

9 Howe can these thinges bee? VVee see what thing doth most of all hinder Nicodemus: whatsoeuer he heareth, hee wondereth at it as at a monster: because he vnderstandeth not the maner howe it is done. So there is nothing which doth more hinder vs then our owne arrogancie: namely, because we will alwayes bee wiser then we shoulde: and ther∣fore we doe with diuelishe pride reiect whatsoeuer is repugnant to our reason. As though it were meete that the infinite power of GOD, should be restrained vnto so small a measure. VVee may in deede in some measure enquyre after the reason and manner of the woorkes of GOD, so that it bee done soberly and reuerently: but Nicodemus doth by this obiection refuse this as a fable, because hee thinketh that it cannot bee. VVhich thing we will handle more largely in the sixt chap∣ter.

10 Art thou a master in Israell Because Christe sawe that hee spente his time and labour in vaine in teaching a proude man, hee falleth

to chiding. And truely doctrine shall take no roote, neither bring foorth fruite in such, vntill such time as that winde of vaine confidence shal bee gone out of them, wherewith they swell. Furthermore, this is most fitly obiected vnto him to tame his pride withall. For Christe espieth his ignorance in that, wherein he seemeth to himselfe most subtile and wise. He thought that this was a point of grauitie and wisedome, not to admit a thing vnpossible: because he is foolishly credulous, that doth beleeue another mans wordes, before he doe well knowe the reason of them. But in the meane while Nicodemus is to be laught at, with his masterly countenance, for that hee doubteth more then childishly in the first elements. Such doubting truly is filthie and shamefull. For what manner religion, what manner knowledge of God, what manner rule of good life, what manner hope of eternall life shall there be, vnlesse we holde that a man is renued by the spirite of God? Therefore there is an Emphasis in these words, these thinges. For seeing that the scripture doth euer now and then inculcate this point of doctrine, the first beginners must not be ignorant thereof. Therefore it is intollerable that hee shoulde be ignorant and vnskilfull in the same, who doth professe him∣selfe to be a teacher in the church.

11 That which wee knowe, wee speake. Certaine doe referre this vnto Christe and Iohn Baptist: othersome say that the plurall number is put insteede of the singuler number. But I doe verily thinke that Christe doth ioyne himselfe with all the Prophetes, & speaketh in all their per∣sons generally. For the Philosophers and other teachers, whose woorkes are more full of wordes then wisedome, doe oftentimes thrust in those toyes which they haue inuented: but Christe doth challendge this as a thing proper to him and al the seruants of God, that they doe onely de∣liuer that doctrine which is sure and certaine. For God doth not sende them to bable of thinges which they knowe not, or doubtfull matters: but he frameth them in his schoole, that they may teache others those thinges, which they themselues haue learned. Furthermore, as Christe setteth forth vnto vs by this title the certaintie of his doctrine: so he pre∣scribeth vnto all his ministers, a rule of modestie that they doe not thrust in their owne dreames or coniectures: that they doe not set abroche mens inuentions, wherein there is no soundnesse: but let them beare faithfull and true witnesse with God, Let euery man therefore take heede what is reuealed vnto him of god, least any man passe the bounds of his faith: finally, let no man speake any thing but that which he hath heard of the Lord.

Furthermore, we must note that Christ doth in this place confirme his doctrine with an oath, that it may be of greater authoritie with vs. Yee receiue not our testimonie. This is added to the ende the Gospel may loose no iote of credite through the vnthākfulnesse of men. For because the truth of God is beleeued but of a fewe, and is reiected euery where of the worlde, it is to be deliuered from contempt: let not therfore the maiestie thereof bee lesse regarded, because the whole worlde almoste doth proudly despice the same, and doth obscure it with their impietie. And although the meaning of these wordes be simple and one, yet may we gather a double doctrine out of this place: the first, that we doe not set light by the Gospel, if it haue but a few disciples vpon earth. As if

Christ should say, although you receiue not my doctrine, neuertheles it remaineth certaine and sure: because the incredulitie of men shall neuer bring to passe but that God shall continue true for euer. The other that they shall not escape scotfree, who at this day doe discredit the Gospel, seeing that it is the holy veritie of God. VVe must bee armed with this shielde that we may goe forward in the obedience of the Gospel, against the stubbornnesse of men. VVe must holde this ground, that our faith, be grounded in God. But seeing that wee haue God our authour, as though we were extolled aboue the heauens, we must rather careleslie treade vnderfoote, or behold a farre off, the whole worlde, then that the infidelitie of certaine shoulde trouble vs. VVhereas Christ complaineth that his testimonie is not receiued, we gather therby, that this was as a fatal thing for the word of god throughout al ages, that it was beleeued but of a fewe. For these wordes, yee receiue not. doe belong vnto the greater number, and almost vnto the whole body of the people. VVher∣fore there is no cause why the small number of the godly and faithfull shoulde discourage vs.

12 If I haue tolde you earthly thinges. Christ concludeth, that it was to bee imputed to Nicodemus and such like, if they doe not profite in the doctrine of the Gospel. For he saith, it is of it selfe sufficient and apt to instruct all men, seeing that it descendeth vnto the earth, that it may lift vs vp to heauen. This is too auncient a vice, that men desire to be taught subtillie and wittily. Hereby it commeth to passe that many men doe so greatly delight in deepe and hidden speculations. And hereby it com∣meth to passe that most men doe lesse esteeme the Gospell, because they cannot finde therein loftie speech to fill their eares with all. Therefore they do not vouchsafe to occupie thēselues in the studie of common and base doctrine. But this is intollerable wickednesse, that we doe giue lesse honour vnto God when he speaketh, for this cause, because he doth abase himselfe vnto our rudenesse. Therefore whereas GOD doeth speak vnto vs grosly and in a common stile, in the scripture let vs know that he doth it for our sake. VVhosoeuer doth boast that he is offended with such humilitie, or maketh it a cloake to couer his vnwillingnesse to submit himselfe vnto the worde of God, he lyeth. For he that cannot a∣forde to embrace God when he is nigh vnto him, he will much lesse flie vnto him aboue the cloudes. Some doe expound earthly thinges to bee the rudiments or first principles of the spirituall doctrine. For the deniall of our selues is a certaine first exercise of godlines. But I am rather of their minde, who referre this vnto the manner of teaching. For albeit all Christ his sermō was heauenly, yet he spake so familiarly, that his speech it selfe might seeme after a sort earthly. Furthermore, these woordes must not be restrained vnto the Sermon only. For in this place the vsual maner of teaching which Christ kept (that is common simplicitie or plainesse) and the pompe and gorgeousnesse whereunto ambitious men are too greedily addicted, are compared together.

13 And no man ascendeth into heauen, but he that descended from heauen, the sonne of man who is in heauen.

14 And as Moses lifted vp the Serpent in the wildernesse, so must the sonne of man

be lifted vp.

15 That euerie one that beleeueth in him, may not perishe but haue euerlastinge life.

16 For God so loued the worlde that he gaue his onely begotten sonne: to the end that euery one which beleeueth in him, may not perish, but haue eternall life.

17 For God sent not his sonne into the worlde to condemne the worlde: but that tho∣row him the world might be saued.

18 He that beleeueth in him is not condemned: and he that beleeueth not, is condem∣ned alreadies because he hath not beleeued in the name of the only begotten sonne of god.

13 No man ascendeth into heauen. He exhorteth Nicodemus againe not to trust to himselfe and his owne wit: for he saith that no mortall man can pearce into the heauens by his owne industrie, vnlesse he haue the sonne of God to be his guide. For by ascending into heauen is meant the pure knowledge of the mysteries of God, and the light of the spiri∣tuall knowledge. For Christ teacheth the same thing in this place, which Paule doth, when he saith that the naturall man doth not vnderstande the things of God.* 1.6 Therefore he driueth away all the quicknes of mans wit from diuine matters, because it is farre inferiour vnto God. And we must diligently marke the wordes, that Christ alone who is heauenly, doth ascend into heauen, and that the entrance is shut against al other. In the former member he doth humble vs, when hee excludeth all the whole world out of heauen.* 1.7 Paule commandeth all those to be foolish in their owne conceite. whosoeuer desire to be wise vnto god: there is no∣thing that we can worse away with. Therefore we must note the sentence, that all our senses do faint & quaile when we come vnto god. But after that Christe hath shut heauen against vs, he offereth a reme∣die that is readie, when he addeth, that that is giuen vnto the sonne of man which is denied vnto all other. For he doth not ascend into heauē for his owne sake onely, but that he may be our guide & directer. And for this he called himselfe the sonne of man, that we may not doubt, but that we shall enter in as well as he: who tooke vpon him our fleshe for this cause, that he might make vs partakers of all good thinges. There∣fore seeing that he alone is of his fathers counsell, he imparteth vnto vs those secrets which wold otherwise be vnknowē to vs. Notwithstāding this seemeth to be an absurde thing, that he saith, that the sonne of man is in heauen, at such time as he dwelleth vpon the earth. If you answere, that, that is true in respect of his diuinitie, the manner of speech impor∣teth an other thing: namely, that he himselfe as he was man was in hea∣uē. It might be said that there is no mention made of place, but y^t Christ is onely distinguished from the rest by this condition, because he is heyre of the kingdome of God, from which all mankinde is banished, but see∣ing that it is common and vsuall enough in Christe, by reason of the v∣nitie of person, to haue that which is proper to the one nature to bee translated vnto the other, wee neede not to seeke for any further aun∣swere. Therefore Christe who is in heauen, hath put on our flesh, that stretching foorth his brotherly hand, he may carry vs vp to heauen with him.

14 And as Moses. He doth more plainely declare to what ende hee said, thath it is he alone to whom heauen is opened: namely, that he may

bring in with him all those, who will now followe him as their guide. For he doth testifie that he is laide open and made euident vnto al men, that he may make all men partakers of his power. To be lifted vp doth signifie to be placed in an high place, that all men may see him. This commeth to passe by the preaching of the gospel. For whereas some doe expounde it to be meant of the crosse, it agreeth not with the text, and it is nothing to the purpose.* 1.8 Therefore the meaning of the woordes is plaine▪ that Christe shalbe lifted vp by the preaching of the gospel like to a banner, that all men may beholde him as Esay foretolde. Hee setteth downe a figure of this lifting vp in the brasen serpent, which Moses e∣rected, the beholding whereof did cure those that were wounded with the deadly byting of Serpents. VVe know the historie which is contei∣ned Num. 21. 9. Furthermore, it is cited in this place to this end, that Christ may declare that by the preaching of the gospel, hee shall be set in the sight of all men, that whosoeuer shall beholde him with faith, may be saued.

VVhereby wee must gather, that Christ is plainely set before our eyes in the gospel, least any man should complaine of obscuritie, and that this reuelation is common vnto all men, and that faith hath her sight and be∣holding wherewith shee may see Christe as if hee were present: like as Paul saith,* 1.9 that he is plainly depainted out with his crosse when hee is truly preached. And this is no vnproper, or farre fet similitude. For as that was only the externall shape of a serpent, within there was no dead∣ly or venemous thing: so Christ tooke vpon him the shape of sinful flesh being yet cleane & void of sin, that he might cure in vs the deadly woūd of sin. Neither was it is vaine that the Lord in times past, whē the Iewes were wounded of serpents, did prouide such a kinde of medicine. And this did serue to confirme the wordes of Christe. For seeing that he saw that he was contemned as an obscure & vile person, he could bring in no fitter thing then the lifting vp of the serpent. As if he shoulde say, that it ought not to seeme an absurd thing, if contrarie to the opinion of men he be extolled from lowe degree vnto higher, because that was shadow∣ed in the figure of the serpent, vnder the law. Now the question is asked whether Christ doth compare himselfe to the Serpent, because there is some likelihood:* 1.10 or he giueth vs to vnderstand that it was a sacrament, as was Manna. For although Manna was bodily food, appointed vnto the present vse, yet Paul doth also testifie that it was a spirituall mysterie. Both this place, and also that, that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll, do induce me to thinke the same concerning the brasen serpent. If any man thinke otherwise, I doe not contend.

16 For so God. Christ openeth the first cause and as it were the foun∣taine of our saluation: and that least any doubt should remaine. For our mindes haue no quiet resting place, vntill such time as they come vnto y^e free loue of god. Therfore like as we cā seek the whole matter of our sal¦uatiō no where els saue only in Christ: so we must mark whēce Christe came vnto vs, why he was offered vnto vs, to be our sauiour. Both these things are plainly deliuered vnto vs in this place: namely, y^t faith in christ doth giue life vnto al mē: & that Christ brought life vnto vs, because our heauēly father wil not haue mākind whō he loueth, to perish. And here

must marke the order diligently. For when as the originall of our salua∣tion is once handeled, as there is wicked ambition ingrafted in our na∣ture: so straightway there creepeth into our mindes diuelish imaginati∣ons concerning our owne merites. Therefore we feigne that GOD is mercifull vnto vs for this cause, because hee iudged vs to bee worthie to bee regarded. But the scripture doth euery where extoll his meere and simple mercy, which may abolish all merites. And this is the sole mea∣ning of Christe his wordes, when hee setteth downe the cause in Gods loue. For if wee will goe any higher, the spirite locketh the gate by the mouth of Paule,* 1.11 teaching that this loue is grounded in the purpose of his will. And truly it is manifest that Christe said thus, to the ende hee might drawe men from respecting themselues, vnto the only mercie of God. And he saith plainely that God was not moued to deliuer vs be∣cause he did marke that there was something in vs that was worthie of so great a benefite: but he assigneth the glory of our deliuerance wholy vnto his loue: and that doth better appeare by the text: for he saith that the sonne is giuen vnto men that they may not perish. VVherupon it fol∣loweth, that vntill such time as Christ doth vouchsafe to helpe vs beeing lost, we are all appointed vnto eternall destruction. And Paule also sheweth this by the circumstance of time: namely, because we were lo∣ued whenas yet we were enemies through sinne.* 1.12 Surely where sin doth reigne, we shall finde nothing but the wrath of GOD, which bringeth with it death. Therfore it is mercy alone that reconcileth vs vnto God, that it may also restore vs to life. Yet this kinde of speech seemeth to be contrarie to manye places of scripture, whiche doe laye the firste foundation of Gods loue toward vs in Christe, and without him they shew that God doth hate vs. But we must remēber that which I said be∣fore, that the secrete loue wherewith God imbraced vs with himself, be∣cause it floweth from his eternall purpose, is aboue all other causes: and that the grace which he wil haue shewed vnto vs, and whereby we are lifted vp vnto the hope of saluation, doth begin at the reconciliation got∣ten by Christ. For seeing that it must needes be that he hateth sin, how shal we be persuaded that he loueth vs vntill suche time as our sinnes are purged, in respect whereof, he is worthily angrie with vs? So that the blood of Christ, must come betweene, to reconcile vs vnto God, before such time as we can feele his fatherly good wil. And as wee heare in the former place, that God did giue his sonne to die for vs, because he loued vs: so it foloweth straightway after, that Christ alone is he in whom we ought properly to fixe our faith He hath giuen his only begotten sonne that whosoeuer shall beleeue in him may not perish. This I say is y^e right beholding of faith, to set Christ before it, in whom it may beholde the breast of God powred out into loue: this is the firme and sounde shoare to leane vnto the death of Christ, as the only pledge. This worde only begotten, hath in it great force to set foorth vnto vs the vehemency of Gods loue toward vs. For because men are not easily persuaded y^t God doth loue thē: to the end he might take away all doubtfulnes, hee setteth downe in plaine words, y^t God did loue vs so dearely, that he spared nor his only son for our sake. Therfore seing that god hath declared his loue toward vs sufficiētly, whosoeuer is not cōtented with this testimonie but doth as yet doubt, he doth Christ no small iniurie, as if some one of the common sorte were deliuered vp to death.

But rather we must thus thinke with our selues, that looke howe great account God doth make of his sonne, so precious was our saluation vn∣to him: the price whereof he would haue the death of his onely begot∣ten sonne himselfe to bee. Christe is called by this name by good right, because he is the onely sonne by nature: who doth make vs partakers of this honour by adoption, then, when we are ingrafted into his bo∣die.

Hee that beleeueth in him may not perishe. This is a singuler commenda∣tion of faith, that it deliuereth vs from eternal destruction. For his mea∣ning was plainely to expresse, that although we seeme to be borne vnto death, yet is there certaine deliuerance offered in the faith of Christe: so that death which doth otherwise hang ouer our heads is no whit to bee feared. And he added also the vniuersall note, both that hee may inuite all men in generall vnto the participation of life, and also that hee may cut off all excuse from the vnbeleeuers. To the same ende tendeth the worde worlde which hee vsed before. For although there shal nothing be founde in the worlde that is worthie of Gods fauour, yet he sheweth that he is fauourable vnto the whole worlde, when hee calleth all men without exception vnto the faith of Christ, which is nothing els but the entrance into life. But yet let vs remember that life is promised vnto all those who shall beleeue in Christe, so commonly, that yet faith is not common vnto all men. For Christe lyeth open vnto all men: yet god doth onely open the eyes of the elect, that they may seeke him by faith. Furthermore, herein appeareth the wonderfull effect of faith, because we doe thereby receiue Christe as he is giuen vs of the father: namely, that he may make vs heires of eternall life being deliuered from the gil∣tinesse of eternall death: because he hath purged our sinnes by the sa∣crifice of his death, least any thing should hinder God frō taking vs for his children. Therefore seeing that faith doth imbrace Christe with the efficacie of his death, & fruit of his resurrectiō: it is no maruell if we do also thereby enioy the life of Christe: yet it doth not appeare sufficiently as yet, why and how faith doth make vs partakers of life, whether it bee because Christe doth regenerate vs by his spirite, that the righteousnesse of God may liue and be of force in vs, or whether it be because, beeyng purged by his blood from sinnes, we are iudged iust before god through free pardon. Truely it is certaine, that these two are alwayes ioyned to∣gether: but because we intreate in this place of the certaintie of salua∣tion, wee must especially note this reason, that we do liue for this cause, because God doth loue vs freely in not imputing vnto vs our sinnes. Therefore the sacrifice is mentioned by name, whereby togeather with sinnes, death, and the curse are abolished. I haue alreadie declared the drift of these two members: namely, that wee may know that wee re∣couer life in Christe, whereof wee are depriued in our selues. For in this miserable estate of mankinde, redemption is before saluation in order.

17 For he sent not. This is the confirmation of the sentence next go∣ing before: because God sent not his sonne hyther vnto vs in vaine. But he came not to destroy. Therfore it followeth that it is the proper office of God to giue saluation through him vnto all those that beleeue. Now there is no cause why any man shoulde doubt, or be carefull howe to

escape death, seeing that we vnderstande that this is Gods purpose, that Christe shoulde deliuer vs from the same. This worde worlde is repea∣ted againe to the ende no man may thinke that he is excluded, if so bee it he holde the way of faith. To iudge is taken in this place as in manie o∣ther places for to condemne. And wheras he saith, y^t he came not to cōdēne the worlde, he setteth downe therein the proper ende of his comming. For what neede had Christe to come to destroy vs who were vtterly perished? Therefore we must consider no other thing in Christ, but that God meant to helpe vs for his infinite goodnesse sake, that he might saue vs beeing lost. And so often as our sinnes do testifie against vs, so often as Satan doth pricke vs forward to despayre, wee must holde vp this buckler, that God woulde not haue vs to perish euerlastingly because he hath ordeined his sonne to bee the sauiour of the worlde. And whereas Christe in another place saith, that he came to iudgement in that hee is called a stone of stumblyng, whereas hee is saide to be the fall of many, that is an accidentall thing, or (that I may so speake) a thyng that com∣meth by chaunce. For they that refuse the grace that is offered in him, are worthie to finde hym a Iudge and reuenger of such wicked & ••ilthie contempt. VVhereof there appeareth a most euident token in the Gospel: for whereas it is properly the power of God vnto saluation vn∣to all that beleeue, the vnthankfulnesse of many causeth it to turne to their destruction.* 1.13 Paule expresseth both verie well, when he boasteth that he hath in readinesse the vengeance, wherewith hee will punishe all the aduersaries of his doctrine, after that the obedience of the godly shall bee fulfilled. For it is as much as if hee shoulde say, that the Go∣spel is appointed chiefly and principally vnto the faithfull to bee vnto them for saluation: but that afterwarde it shall turne to the destruc∣tion of the vnbeleeuers, who contemning the grace of Christ, had rather haue him to be the authour of death then of life.

Hee that beleeueth in him is not condemned. VVhereas he doth so often & so diligently inculcate this point, that all the faithfull are out of dan∣ger of death, wee may gather hence howe necessarie the certaintie and stabilitie of hope is, that the conscience may not continually feare and be tormented. Therefore he affirmeth againe that there doth no dam∣nation remaine when as we shall beleeue, which thing he will expound more at large in the first chapter. The presentence is taken in this place for the future, according to the custome of the Hebrewe tongue: for he will haue the faithfull to be free from the feare of damnation. The next sentence, but hee that beleeueth not &c. Signifieth vnto vs that there is no other remedie whereby any man can escape death. As if hee shoulde say, that there remaineth nothing but death for those, who re∣iect the life that is giuen thē in Christ, seeing that life cōsisteth only in faith alone. He putteth in the preterperfectence of the verbe empha∣tically, that he might the better expresse that all vnbeleeuers are quite vndone. And we must note, that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the go∣spel. For although it be true, that there was neuer any other way to e∣scape death, then to flie vnto Christe, yet because Christ intreateth in this place of the preaching of the gospel, which was to be spread abrode throughout the whole worlde, he vttereth these wordes agaynste those

who doe wickedly and malitiously extinguish the light which GOD hath kindled.

19 And this is the iudgement, that light came into the worlde: and men loued darkenes more then light, for their workes were euill.

20 For euery one that doth euill hateth the light, and commeth not vnto the light. least his workes should bee reproued.

21 But he that doth truth, commeth to the light, that his workes may be made mani∣fest, because they are done in God.

19 And this is the iudgement. He preuenteth the murmurings & com∣plainings which profane men are wont to vtter against the too too great rigour (as they thinke) of GOD, when as he dealeth more sharpely with them then they woulde wishe. It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Ther∣fore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault. The reason is because infidelitie is a witnesse of an euill conscience. VVhereby it ap∣peareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokē of dānation is only set downe in this place. But Christ his intent and purpose is to tame the wickednesse of men, least after their accu∣stomed maner they turne theyr backes or chide with God, as if hee did handle them vniustly, whilest that he doth punish their incredulitie with eternall death. Therefore he sheweth that such iudgement is iust, & not subiect to any such false slaunders: not only because they deale froward∣ly, who preferre darknesse before light, and doe of their owne accord flie from the light which is offered them: but because that hatred of the light doth spring only from a giltie and wicked minde. There shineth in many a goodly shew of holinesse, who notwithstanding are enemies to the gospel: but how so euer they appeare to be more holy then angels, it is questionlesse that they are hypocrites: because they refuse the doc∣trine of Christ for no other cause, saue only because they loue their lur∣king dennes, whereby their filthinesse may be couered. Therefore seeing that hypocrisie alone doth make God to bee displeased with men, they are all giltie, because vnlesse being blinded with pride they did flatter thē selues in their vices, they would be ready and willing to receiue the doc∣trine of the Gospel.

20 For whosoeuer doth euill. His meaning is that they do hate the light for this cause, because they are euill, & so muche as in them lyeth they desire to couer their sinnes: whereupon it followeth, that they do as it were of set purpose nourish the matter of dānation, by driuing away the remedy. Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel, seeing that they do rather abhor the light, that they may more freely flatter themselues in darknesse.

21 But he that doth. This seemeth to be spoken vnproperly & absurdly vnlesse you will confesse that there are some that be righteous, & which speake the truth, before they be regenerate by the spirite of God. VVhich thing agreeth not with the perpetuall doctrine of the scripture. For wee know that faith is the roote from which the fruits of good woorkes doe spring. To the end that Augustine may resolue this doubt, hee expoun∣deth these wordes doth the truth, thus: hee which acknowledgeth howe miserable we are, and destitute of all power to doe well.

And indeede this is the true preparation vnto faith, when as being in∣forced with the feeling of our pouertie, we flie vnto the grace of God. But all this is contrarie to Christe his minde: for his meaning was sim∣plie to affirme, that those who deale sincerely, doe desire nothing more then the light, that their workes may be proued and tryed, because after that such tryall is made, it doth better appeare that they spake the truth before God, and were cleane from all deceite. But some man will inferre falsly and ignorantly, that mens consciences doe not accuse them before faith commeth. For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes: but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them. Furthermore, Christe vseth this worde truth, because beeing de∣ceiued with the externall shew of workes, we doe not consider what lurketh with in. Therefore he saith that perfect men, and those who are no dissemblers, do willingly come foorth into the sight of God, who is onely fit to giue iudgement of our workes. For those workes are saide in this place to be done in God, which he alloweth, and are good according to his rule. Hereby wee may learne that wee must not iudge of woorkes, vnlesse we beholde them with the light of the Gospel: be∣cause our reason is altogether blinde,

22 After these thinges came Iesus and his disciples into the land of Iudea, and he was conuersant there with them, and did baptise.

23 And Iohn was also baptizing in Aenon nigh vnto Salim: because there was muche water there. Therefore they came and were baptised.

24 Because Iohn was not yet cast into prison.

25 Therefore there arose a question betweene the disciples of Iohn and the Iewes, con∣cerning purging.

26 And they came vnto Iohn, and said vnto him, Rabbi, he that was with thee beyond I••rdan, to whome thou bearest witnesse, beholde he baptiseth, and all men come vnto him.

27 Iohn answered and saide, A man cannot receiue any thing vnlesse it bee giuen him from heauen.

28 You your selues are witnesses with mee that I saide, I am not Christe, but 〈◊〉〈◊〉 sent before him.

22 After these thinges Iesus came. It is likely that so soone as the feast day was past, Christ came into that part of Iurie which was nigh to the citie Aenon, which was placed in the tribe of Manaffes. The Euangelist saith that there was much water there, whereof there was no such store in Iurie. And Cosmographers doe write that these two cities Aen••n & Salim were not farre from the meeting of Iordan and Iabec, nigh whereun∣to they place Scythopolis. But out of these wordes we may gather that when Christ & Iohn did baptize, they did put al the body into the wa∣ter. Although wee neede not to stande much about the externall ryte, so that it agree with the spirituall veritie, institution and rule of the Lord. But forasmuch as we cā coniecture, this nighnes of place did cause many rumors to be spread abroade, and much talke to be had, concerning the worship of God, the lawe, the estate of the Church, because of two new baptizers which were risen together. For whereas the Euangelist saith,

that Christe baptized, I referre that vnto the first beginning: because he began then publikely to execute the function that was inioyned him of his father. And although he did this by his disciples, yet is he named in this place as the authour of baptisme, omitting the ministers, who did nothing but in his name, & at his commandement. Concerning whiche thyng we will speake somwhat in the beginning of the next Chapter.

25 Therefore there arose a question, &c. It is not in vaine that the Euan∣gelist, saith in this place y^t there arose a question amongst the disciples of Iohn. For the lesse they were instructed in doctrine, the more boldly doe they offer themselues to dispute, as ignorance is alwayes blinde. If others had set vpon them, they might haue been excused: but in this that being vnfit to enter into the combate, they doe of their owne ac∣corde prouoke the Iewes, they deale therin both rashly & wickedly. The wordes import thus much, that they moued a question. And besides this that they did offend in reasoning rashly, farther then their skill woulde reache, about a matter which they knewe not: there was as great a fault as this, because they did not so much intend to defende the lawefull vse of baptisme, as to defende their masters cause, that his authoritie might remaine safe and sounde. Both these thinges were worthie to be repre∣hended: because they not knowing the true maner of baptisme, doe set the sacred institution of God to be laughed at: and because through per∣uerse ambition, they take their masters part against Christe. Therefore it appeareth that their combe was cut with one woorde, when as it was obiected, that Christe did also baptize. For being occupied about the person of the man, they did lesse regard the doctrine. VVee are taught by the example of them to what ende they come, who are driuen ra∣ther with the wicked affection they beare towarde men, then with the reale of God: and therefore are we admonished that this one thing is to be respected, and by all meanes to be regarded, that Christe alone be chiefe. Concerning purging. The question was about purging, because the Iewes had diuers kindes of washinges appointed them by the lawe: and being not contented with those that were appointed in the lawe, they did moreouer obserue many diligently which they receiued from their elders. VVhereas Christe and Iohn doe bring in now a new rite & maner of washing after such plentie & varietie, they count it to be an absurd thing.

26 To whom thou barest witnesse. By this argument they goe about ey∣ther to make Christe inferiour to Iohn, or to make him bound to Iohn, because he receiued honour of him. For they account that as a benefite, that he did adorne Christ with honourable titles: As though it was not his duetie thus to prayse him: yea as if this were not his principall dignitie to be the sonne of God his cryer. Therefore it was not meete that they shoulde preferre Iohn before Christ, because he was commen∣ded by his testimonie. VVhereas they say, that all men come vnto him, these wordes proceed from peruers emulation, for they are afraid least their master be forsaken of the multitude.

27 A man cannot. Some doe referre it vnto Christ, as if he did accuse his disciples of wicked holdnesse against God, because they goe aboute to take that from Christe which the father had giuen him. Therefore they will haue this to be the meaning, that it came of God, that he was

preferred in so short space vnto so great honour, therefore in vaine doe you striue to put him downe whom God hath exalted with his hande. Othersome doe think that it is an exclamation, whereinto hee bursteth out through indignation, for that his disciples had so little profited. And truly it was a thing too absurd, to goe about to make him as one of the common sort, and to make him inferiour vnto his minister, whome they had heard so often to be Christ. Therefore Iohn might well enough say, that it was but lost labour to teach men, because they are deafe and dull vntill such time as they be renued in minde. But I am rather of their opinion, who do expound it of Iohn: namely, that hee saith that it was not in their or his owne hande to make him great, because this is the measure of vs all, that we be such as God would haue vs to be. For if the sonne of God himselfe did not take to him honour, what man of the common sort dare desire more then is giuen him of the Lord? If this cogitation were deeply rooted in the mindes of men, it should be suffi∣cient to bridle ambition. Furthermore, ambition being once corrected and abolished, the plague of contentions shoulde also be taken away. For how commeth it to passe, that euery man exalteth himselfe more then is meet, saue only because we do not depend vpon God, that we may be contented with that degree which he assigneth vnto vs?

28 You are my witnesses. Iohn chideth his disciples, because they belee∣ued not his wordes. Hee had oftentimes tolde them that he was not Christ: therefore there remained nothing but that he should be a seruant subiect to the son of God, as were y^e rest. And we must note this place: For in denying that he is Christe, he leaueth nothing vnto himself, but that, being subiect vnto the head, he minister as another in the church, & be not so extolled that he obscure, the honour of the head. He saith that hee was sent before to prepare a way for Christe, as kinges Apparitors are wont to doe.

29 Hee that hath the bride, is the bridegrome: but the friend of the bridegrome whi∣che standeth and heareth him, reioyceth with ioy, because of the voyce of the bridegrome: therefore this my ioy is full.

30 Hee must encrease, but I must be deminished.

31 He which commeth from aboue, is aboue all: he which is of the earth, is of the earth, and speaketh of the earth: he which commeth from heauen, is aboue all.

32 And that which he hath seene and heard, this doth he testifie, & no man receiueth his testimonie.* 1.14

33 But he that hath receiued his testimonie, hath set to his scale that God is true.

34 For whom God sent he speaketh the wordes of God: for God giueth not his spirit by measure.

29 Hee that hath the bryde. By this similitude, hee better confirmeth, that it is Christ alone that is exempted out of the common sort of men. For as he that marryeth, doth not therefore bid his friends vnto the ma∣riage, that he may make the bride common vnto thē, or that departing from his right hee may admit them to bee his partners in his marriage bed, but rather that the mariage being honourablie reuerēced by them, it may be made more holy: so Christ doth not call his ministers vnto the function of teaching, that after they haue brought the Churche vnder, they may vsurpe to themselues the gouernment, but that he may vse their

faithfull diligence to associate the same vnto himselfe. This is a great and excellent thing, for men to bee set ouer the Church, that they may present the person of the sonne of God. Therefore they are as friends whom the sonne of God adioyneth vnto himselfe, that they may cele∣brate the marriage together. But they must marke the difference, that be∣ing mindeful of their degree, they doe not take to themselues that which is proper to the bridegrome. The summe is this, that how much soeuer teachers doe excell, yet must not this be any hinderaunce vnto Christe, but that hee must be chiefe: he alone must rule in his Churche, he only must gouerne the same by his worde. This similitude is oftentimes v∣sed in the scripture, when as the Lorde will set foorth vnto vs the holy bonde of adoption, wherewith he ioyneth vs vnto him selfe. And as he offereth himselfe truly to vs to be enioyed of vs, that he may be ours: so by good right doth hee require at our handes the faith and mutuall loue, which the wife oweth to her husband.

Furthermore, this marryage was fulfilled in Christe in all respects, whose flesh and bones we are,* 1.15 as Paule teacheth. The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel, that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof: as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone, he must be our only head, wee must not go aside an hayres bredth from the plaine doctrine of the Gospel, he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome. VVhat doe the ministers? Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage. VVherefore it is their part, by all means to endeuour to present the bride with whom they are put in trust, a pure virgin vnto her husband. VVhich thing Paule boasteth hee doth, in the place afore cited. But they who winne the church rather to thēselues thē to Christe, they doe vnfaithfully violate the wedlock, which they should adorne. And the greater honour Christe doth vouchsafe to bestow vp∣on vs, whilest that he committeth the custodie of his bride vnto vs, so much the more wicked is our infidelitie, vnlesse we indeuour to reserue his title and right wholy vnto himselfe. Therefore this my ioy is fulfilled. His meaning is, that he hath obtained the summe of all his petitions, & that there remaineth nothing els for him to desire, when he seeth Christe reigne, and that he is heard according as he deserueth. VVhosoeuer shall be thus affected, that setting apart all respect of himselfe, he extolleth Christ, and is contented with his honour, he shall gouerne the Churche faithfully and fruitfully: but whosoeuer shal misse this marke but a little, he shalbe a filthie adulterer, neyther shall he be able to do any thing els but to corrupt the bride of Christe.

30 Hee must encrease, Hee goeth farther, for whereas he was before extolled vnto high dignitie by the Lorde, hee saith that this was but tem¦porall: but nowe must they beleeue the Sunne of righteousnesse that is risen. Therefore he doth not onely driue away and shake of the vaine smokes of honour, which were rashly heaped vppon him through the errour of men: but also is very circumspect that the true honour whiche the Lord had bestowed vppon him, doe not darken the brightnesse of Christe.

For this cause he saith, that he hath hitherto been accounted a great pro∣phete, that he was placed in that so high a degree only for a time, vntyll Christe shoulde come, to whom he was to deliuer vp the light. In the meane season he doth testifie, that he can suffer with a contented minde himselfe to bee brought to naught, so that Christe may replenishe the whole worlde with his beames. And all the pastours of the Church must follow this desire of Iohn, that they s••oupe downe with head & shoul∣ders to lift vp Christe.

31 Hee that commeth fr••m aboue. Hee sheweth by another similitude how much Christe differeth from the rest▪ and howe farre he excelleth all other. For he compareth him to a king, or chiefe captaine, who spea∣king out of an high Tribunall or iudgement seate, is to be hearde for the reuerence of his gouernment: and he teacheth that it is sufficient for him, if he speake out of a lowe settle. He saith that Christ came from a∣boue, not onely because he is God, but because there appeareth nothyng in him but that which is heauenly and full of maiestie. In the seconde member the common translation hath but once, that is of the earth: but the Greeke bookes doe agree together in the other reading. I suspect that the repetition (which they thought was superfluous) was rased out by vnlearned men. But it is as much as if he should say, hee which is of the earth, smelleth of his beginning, & according to the estate of his na∣ture abideth in the earthly order. Therefore hee affirmeth that this is proper to Christe alone to speake from on high, because he came downe from heauen. But heere may a question be asked, whether Iohn came not also from heauen, as touching his calling and function, and that therefore the Lorde was to be hearde speaking by his mouth. For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth. I answere, that this is not spoken simply, but by way of comparison. If the ministers be considered apart, they speake as from heauen with great au∣thoritie, that which God commaundeth them: but so soone as they be∣gin once to be set against Christe, they must be no body any longer. So the Apostle vnto the Hebrewes 12. 25. comparing the law and the go∣spell together, saith: Seeing that they escaped not free, who despised him that spake vpon earth, take heede that yee despise him not which is from heauen. Therefore Christe will be acknowledged in his ministers, but so that hee remayne Lorde alone, and that they be contented with the degree of seruaunts: especially when the matter commeth once to a comparison, he will be so distinguished that he may be chiefe.

32 And that which hee heard and saw. Iohn goeth forward in his office, For to the ende that he may make readie disciples for Christe, hee com∣mendeth his doctrine for the certaintie thereof, that he vttereth nothing but that which he receiued of his father. Seeing and hearing are set a∣gainst all manner doubtfull opinion, vaine rumors, and all manner of inuentions. For he giueth them to vnderstande that he taught nothing but that which he knewe well. But some man will say that he deserueth small credite, who hath nothing but that which he hath hearde. I aun∣swere that he meaneth by this worde that Christe was taught of his fa∣ther, so that he bringeth nothing, but that which is diuine, as it was re∣uealed vnto him by GOD. And that agreeth with all the person of Christe, forasmuch as he was sent into the worlde of his father to be an

interpreter and Embassadour. Afterwarde hee reprehendeth the vn∣thankefulnes of the worlde, which refused so certaine and faithfull a witnesse, so wickedly and haynously. And also hee remoueth a stum∣blyng blocke, which might turne away many frō the faith, & hinder the course of many. For (as we are wont too muche to depende vppon the iudgement of men) many do esteeme the Gospel according to the con∣tempt of the world, at least whē they see it euery where reiected: being preuented with this preiudice, they are more loth and slow to beleeue. Therefore so often as we see such waywardnes of the worlde, yet let this admonition kepe vs in the constant obedience of the same, that it is the truth which came from God. VVhen hee saith, that no man receiueth it, his meaning is, that there are very few and almost none that are faith∣full, if they be compared vnto the huge multitude of the wicked.

33 And hee that receiued his testimonie▪ Heere he exhorteth and incoura∣geth the godly to imbrace the doctrine of the Gospel without feare. As if he shoulde say, that there is no cause why they should bee ashamed of their smalenesse of number, sithence they haue God to be the authour of their faith, who alone is aboundantly sufficient for vs like vnto all. Therefore although the whole worlde doth discredit the gospel, yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie thēselues, when as they know that to beleeue the gospell, is nothing els then to subscribe vnto the Oracles of God. In the meane while we gather that this is the propertie of faith to leane vnto God, and to be established in his word, For there can be no subscription vnlesse God doe speake first. By which doctrine faith is not only distinguished frō all mans inuentions, but also from an vncertaine and doubtfull opinion. For it must be answereable vnto the truth of God which is exempted from all doubting. Therefore as God cannot lye, so it is an absurd thing for the faith to wauer. Being armed with this defence, we shall continue victorers continually, with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God. For as he maketh most account of his truth, so we cannot do him any greater worship, then whilest that by our faith we professe that he is true: then doe we giue him his due honour. So men cannot do him any greater iniurie then when they doe not beleeue the gospell. For hee cannot be spoyled of his truth, but that all his glory and maiestie must be abolished. And his truth is after a sort shut vp in the gospel, and hee will haue the same knowen there. VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth: not that their impietie doth any whit impayre the credit of God, but that as much as in them lyeth, they reproue, and accuse him of vanitie. Vnlesse we be more then stony, this so excellent a title, wherewith faith is adorned, ought to kindle in our mindes the most feruent desire of the same. For what great honour is this whereunto God doth vouchsafe to extol miserable wretches, that they who are by nature nothing els but lying and vanitie, should be ac∣counted meete to approoue with their subscription the holy trueth of God.

34 For whom God sent. Hee confirmeth the sentence next going be∣fore. For he sheweth that we haue truly to deale with God, when as we

receiue the doctrine of Christe: for Christe came from none other saue only from his heauenly father. Therefore it is God alone that speaketh by him. And truly we giue lesse honour vnto the doctrine of Christ, thē we ought if we doubt to acknowledge it to be diuine. Not by measure. This place is expounded two maner of wayes: for some doe extende it vnto the common dispensation, that God, who is the fountaine of all good thinges which can neuer be drawen drie, is not emptied when he pow∣reth out his gifts vpon men aboundantly. They which take water out of any vessell to distribute it, doe at length come vnto the bottome: but we need not to feare any such thing in God: for the aboundance of his giftes shall neuer be so large, but that he can exceede the same when∣soeuer he will, with newe liberalitie. This exposition seemeth to haue some colour, because the sentence is indefinite, yet do I rather follow Augustine, who doth interprete this to bee spoken of Christe. Neither ought this to be any let, that there is as yet no mention made of Christ in this member, seeing that the last member doth take away all doubt∣fulnesse, where that is restrained vnto Christ, which might seeme to be spoken generally of manie. For without doubt these wordes are added expositiuely, that the father hath giuen the sonne all things into his hand because he loueth him: Therefore they are to be read in one text. And the worde of the presentence doth signifie a continuall act. For although he was once endowed with the spirite according to the chiefest perfec∣tion, and yet notwithstanding he floweth continually as out of a foun∣taine, farre and wide, hee is therefore not vnfitly saide euen now also to receiue of the father. But and if any man had rather expound it sim∣plie, the alteration of the tence is not straunge in such verbes. Now the sense is manifest, that the spirite was not giuen Christe by measure, as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7. that the spirite is giuen euery man, according to the measure of the giuing, so that none aboundeth vnto the full. For seeing that this is the mutuall bonde of brotherly participation, that no man be sufficient for himselfe apart, but that one haue need of another: christ differeth from vs in this, that the father hath powred out vpon him the infinite aboundance of his spirite. And truly the spirit must remaine in him without measure, that we may all receiue of his fulnesse, as it was said in the first chap. And to this ende tendeth that which followeth immediately after, that the father hath giuen all things into his hand. For Iohn doth not onely in these woordes shew foorth the excellencie of Christe, but also the ende and vse of that plentie wherewith he is endowed: namely, that being appointed as an arbitratour of his father, he may distribute vnto all men as it seemeth good vnto him, and is expedient for them: as Paul doth declare more at large in the 4. chap. vnto the Ephesians, which I cited of late. Therfore how much soeuer God doth inrich his children diuersly, this is proper to Christ alone, to haue all thinges in his hand.

35 The father loueth the sonne and hath giuen all things into his hand.

36 Hee which beleeueth in the sonne hath eternall life: and hee that beleeueth not the sonne, shall not see life, but the wrath of God abideth vpon him.

35 The father loueth the sonne. But what meaneth this reason? Doth he hate all other men? VVe may easily answere, that he intreateth not of the common loue, wherewith God loueth men whom he hath created or o∣ther his workes, but of that singuler & particuler loue, which beginning at the sonne doth flow vnto all creatures. For this loue wherewith embrasing his sonne, he embraceth vs also, doth cause him to impart vn∣to vs all his good things by his hand.

36 Hee which beleeueth in the sonne. He added this, that we may not only knowe that we must aske all good thinges of Christ, but also vnderstād and know the maner how to enioy them. Furthermore, he teacheth that this enioying consisteth in faith: and that not without cause, forasmuche as wee possesse thereby Christe, who bringeth with him both righteous∣nesse, and life the fruite of righteousnes. And whereas faith in Christ is called the cause of life, wee doe thereby gather that life is contained in Christe alone, and that we are made partakers thereof only through the grace of Christe. But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus, be∣cause through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse, we doe obtaine saluation by such a kinde of regene∣ration. And although I confesse this to be true, that wee are renued by faith that the spirite of God may rule vs, yet I say that the free remission of sinnes is first and formost to be considered, whereby we are made ac∣ceptable vnto God: and also I say that all the hope of saluation is both grounded and doth consist in this alone: because righteousnesse can by no other meanes be imputed vnto vs before God, saue only whilest that he doth not impute vnto vs our sinnes. But he which beleeueth not. As he set before vs life in Christ, that the sweetnesse thereof might allure vs: So now he condemneth them vnto eternall death whosoeuer doe not be∣leeue Christ. And by this meanes doth he amplifie the benefite of god, when he telleth vs that there is no other way to escape death, saue the deliuerance which we haue in Christ. For this sentence dependeth here∣upon that we are al lost in Adā. And if it be the office of Christ, to saue that which was lost, they do worthily abide in death, who refuse the sal∣uation which is offered in him. VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them. For although all mankinde bee wrapped in the same destruction, yet there remaineth a heauier and double vengeance for those who re∣fuse Christe their deliuerer. And doubtlesse the intent of the Baptist was this, by denouncing death to the vnbeleeuers, to prick vs forwarde vnto the faith of Christ.

Furthermore, it is manifest that all that righteousnesse whiche the worlde doth thinke it hath▪ without Christe, is condemned and brought to nought by these woordes. Neither is there any cause why any man should obiect, that this is vniust dealing that those who are otherwise godly and holy, should perish for this cause, because they do not beleeue. For in vain is there any holines feigned to be in men besides that which is giuen them of Christe. Hee putteth this phrase to see life, in steede of to enioy life. And to the ende hee may the better declare that there re∣mayneth no hope for vs, vnlesse wee bee deliuered by Christe, hee saith that the wrath of GOD abideth vpon the vnbeleeuers.

Although that which Augustine doth teach, doth not much displease me, that is, that he vsed this word (abide) that we may knowe that wee are appointed vnto death euen from our mothers wombe, because wee are all borne the children of wrath. At least I doe willingly admit suche a kinde of allusion, so we holde that that is the true and plaine meaninge which I haue set downe, that death doth so lie vpon all vnbeleeuers, & doth so keepe them downe, that they can neuer escape. And truly al∣thogh the wicked and reprobate be cōdēned naturally, yet do they bring vpon themselues another death through their infidelitie. And to this ende is there power giuen to the ministers of the gospel to binde. For this is the iust vengeance which besalleth mans stubbornnesse, that they shoulde binde themselues with the bondes of death, who shake of the wholesome yoke of God.

Notes

• * 1.1

  Deu 13. 3.
• * 1.2

  Mat. 24. 24
• * 1.3

  2. The. 2. 9.
• * 1.4

  1. Cor. 15. 36.
• * 1.5

  Psal. 104, 24.
• * 1.6

  1. Cor. 2. 14.
• * 1.7

  1. Cor. 4. ••8.
• * 1.8

  Esay. 2. 2.
• * 1.9

  Gal. 3. 1.
• * 1.10

  1. Cor. 10. 3
• * 1.11

  Eph. 1. 5.
• * 1.12

  Ro. 5. 10.
• * 1.13

  2. Cor. 10. 16.
• * 1.14

  Rom. 3. 4
• * 1.15

  Eph. 5. 29.