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. 8.

1 ANd Iesus went into the mount Oliuete.

2 And in the morning he came againe into the Temple: and all the people came vnto him, and sitting downe he taught them.

3 And the Scribes and the Pharisees bring vnto him a woman taken in adulterie, & setting her in the midst:

4 They say vnto him, Master, this woman was taken in the very act, when as shee did commit the adultrie.

5 And Moses commaunded vs in the law, that such should be stoned: therefore what sayest thou?

6 〈…〉〈…〉 they said thus ••empting him, that they might 〈◊〉〈◊〉 some matter to accuse him. And Iesus casting downe his eyes, did write with his finger vppon the grounde.

7 And when as they continued asking him, lifting vp his eyes he said vnto thē, he that amongest you is free from sinne, let him cast the first stone at her.

8 And looking downe againe, he wrote vpon the earth.

9 And when they had heard, and were accused of their consciences, they went out on•• after 〈◊〉〈◊〉, beginning at the alders eue•• vnto the last: so that Iesus was left alone, and the woman that stood in the middle.

10. And when Iesus lift vp his eyes, and saw none but the woman, hee saide, woman where ••e these thine accusers? hath no man condemned thee?

11 Shee said, none Lord, Iesus answered ••er saying, Neither will I condemne thee: go•• thy way and sinne no more.

9 And the Scribes and the Pharisees bring. It is well knowen that the Grecians did not know of this historie in times past therefore some do gesse that it was annexed by some other: but because it was alwayes receiued of y^e latine Churches, and it is found in the auncientest Greeke bookes, and it conteineth nothing that is vnmeete for the spirite of the Apostle, there is no cause why we shold refuse to applie it vnto our vse. VVhereas the Euangelist saith that the Scribes brought the woman, his meaning is that they did that of set purpose, that they myght lie in wayte for Christ. He expresseth the Pharisees by name, because they were the chi••je in the order of the Scribes. And their wickednes was too great in catching a cloake for their craftines, which they themselues do bewray with their owne mouth. For they doe not dissemble that they haue the manifest commandement of the law. VVhereupon it fol∣loweth that they doe it maliciously, because they aske as yet as if it were concerning a d••••••tfull matter. But this was their purpose, to en∣force Christ to depart from the office of preaching grace, that he might seeme to be diuers and unconstant. Therefore they say plainely & flat∣ly that Moses condemneth adultersses, to the ende they may holde Christ fast bound with a pr••iudice of the law. For doubtles it was vn∣lawful to acquit those whom the law did condemne. If he did subscribe ••••••o the law he should seeme after a sort to be vnlike to himselfe.

•• And Iesus hauing cast his eyes downeward. By this gesture hee shewed that he cōtēned thē, therfore in my iudgemēt they deale very vnskilfully,

who thinke that he wrote this or that. Neither doe I allow that subtile saying of Augustine, who thinketh that the difference of the lawe and the Gospell was noted by this meane•• because Christ did not write in tables of stone, but in man who is dust and earth. For Christ woulde rather declare the matter by doing nothing, how vnworthie they were to be hearde. Likeas if a man should draw lynes vpon a wall whilest a∣nother speaketh, or turne away his backe, or by some other signe declare that hee taketh no heede vnto those things which are spoken. So seeing that Satan doth at this day endeuour by diuers meanes to lead vs away from the right course of teaching, wee must lightly passe ouer manye thinges which he obiecteth vnto vs. The Papists do molest vs so muche as in them lieth, with many fruolous cauils, as it were with cloudes dis∣pearsed in the ayre. If godly teachers doe occupie thēselues in dispear∣sing euery one of them, they shal begin Penelopes webbe. Therefore such tr••stes, which doe nothing els but hinde the course of the Gospel, are wisely contemned.

7▪ He that amongest you i•• free. Hee spake this according to the custom of the law. For God hath appointed that the witnesses shoulde with their owne handes slea the wicked doers,* 1.1 according to whom iudgemēt was giuen, to the ende there might be greater religion in bearing witnes. For many men doe runne headlong into periurie that they may ouer∣whelme their brother, because they do not think that they make a dead∣ly wounde with their tongue. And this selfe same reason was of force a∣mongest these men though they were wicked slaunderers: because be∣ing brought vnto the present matter, they doe lay away those fierce spi∣rites, wherewith they came puffed vp. Although the wordes of Christe doe differ from the prescript of the lawe in this, because God did simply admonish them there, that they shoulde condemne no man with their tongue saue only him whom they might slea with their handes: in this place Christ requireth perfect innocencie of the witnesses: that no man take vpon him to reuenge a fault in another man, saue he that is perfect, pure, and free from all fault himselfe.

And we must take that as spoken to vs, all which was then spoken to a few: namely, that whosoeuer doth accuse another he doe appoint vn∣to himselfe the law of innocencie: otherwise we doe not seeke to haue the euill deeds punished, but do rather enuie the persons of y^e men: But in the meane season he seemeth to take away iudgement out of y^e world, so that no man dare professe himselfe to be a punisher of wickednes. For what Iudge shall there be found, whose conscience shall not bee giltie in some point? what witnesse shall there come abroad that is subiect to no offence? Therefore he seemeth to driue away all witnesses from the common place of iudgement, and al iudges from the seate of iudgement. I answere, that this is no simple forbidding, whereby Christ forbiddeth sinners to doe their dutie in correcting the faults of other men: but that Hypocrites alone are reprehended by these wordes, who being more then seuere, yea cruel Iudges in other mens faultes, doe gently flatter them∣selues in their owne vices. Therefore a mans owne sinnes shall not hinder him from correcting the faultes of other men, and when need shall re∣quire let him also punish so that he hate whatsoeuer is to be condemned aswell in himselfe as in others. Yea wee must begin here, that euery man

doe aske his owne conscience, and be a witnes and iudge against him∣selfe, before he descend vnto others. So shall it come to passe, that we shal be at the staues end with sin without the hatred of men.

9 And were accused of their conscience. Here it appeareth what great force an euill conscience hath. Although these wicked hypocrites were deter∣mined to mocke Christ with their cauils: yet so soone as he once pric∣keth them with one worde, being striken they flie away. VVith this hammer must we breake the pride of hypocrites: to wit, wee must call them backe vnto Gods iudgement. Although it may be that the shame which they suffer amongst men shall be more forceable with them, then the feare of God. Notwithstanding this is a great matter, that they doe confesse themselues to be giltie of their owne accord, whilest that they flie away being ashamed. VVe must also note the circumstance, which is expressed immediately, as one of them did exceed another in honor, they were so much the sooner touched with their giltines. And would to God there were but so much shamefastnesse in our Scribes, who doe all they are able at this day in the Pope his behalfe, y^t they may ouerthrowe Christ: but they are become so shamelesse, that being polluted with all offences, they boast of this, that they may be reprochfull without punish∣ment. Furthermore, we must note how much this feeling of sin where∣with the Scribes were touched, differeth from true repentance. For we must be so moued with the iudgement of God, that notwithstanding we must not flie into corners out of the fight of the Iudge: but let vs rather run straightway vnto him to craue pardon. Iesus was left alone. The spirit of wisedome brought this to passe, that the wicked departed, ha∣uing tempted Christ in vaine. Neither is it to be doubted but that wee shal escape & ouercome al the engines of our enemies, if sobeit we suf∣fer our selues to be gouerned by the same spirite: but it falleth out that we are therfore oftentimes oppressed, because neglecting their lyings in waite, we are nothing carefull to take counsell, or trusting to our own wisdome, we do not consider, how necessarie the gouernment of the spi∣rit is for vs. He saith that Christ remained alone, not that he was left of the multitude & common people which he taught before: but because al the Scribes which brought foorth the adultresse did trouble him no lon∣ger. VVhen it is said that the woman abode with Christ, let vs learne by this example that there is nothing better for vs then to be brought giltie before his iudgement seat, so that we do submit our selues quietly, meck∣ly, & obediently vnto his iudgement.

11 Neither do I condemne thee. It is not said that Christ doth simply ac∣quit the woman in this place, but that he doeth only set her at libertie: neither is it any maruell. For he would take nothing vpon him that was not meet for his person. He was sent of his father to gather together the lost sheep of Israel, therfore being mindfull of his vocation, he exhorteth the woman vnto repentance, & he comforteth her with the promise of grace. They which gather hence, that adulterie is not to bee punished with death, they must of necessitie graunt by the same reason that inhe∣ritances are not to be diuided, because Christ would not make himselfe a 〈◊〉〈◊〉 ••ayes man in that busines betwene two brethren. Yea all manner of wickednes shalbe exempted frō the punishment of y^e lawes, if the adul∣terers be forgiuen. For then shall the gate be set open for all maner vn∣faithfulnes,

for witchcraft, gluttonie & theft. Moreouer the adultresse whēas she priuilie stealeth in a bastard, she doth not only steal the name of a familie: but she translateth the right of the heires being taken a∣way from the lawfull issue vnto strangers. And this is the head of euils that the wife which was coupled vnto an husband doth set foorth her selfe to commit wickednes with his shame, & doth also violate the holy couenant of god, without which there remaineth no holines in y^e world. And yet this is the Papisticall diuinitie, that Christe brought in, in this place the law of grace, wherby adulterers may be set free from punish∣ment. And whereas they do go about to blot out by all meanes out of the minds of mē, the grace of Christ which the doctrine of Christ doth euery where set foorth vnto vs, they do only preach the law of grace w^t open mouth in this point. And why so? that they may defile all beds al∣most with their vnbrideled lust and that freely. This proceeded from that diuelish single life, that they commit whooredome generally who may not haue a lawfull wife. And let vs hold that Christ doth so for∣giue mē their sins, that notwithstāding he doth not ouorthrow politike order, he doth not abolish iudgements, & punishments appointed by the Iawes▪ Sin no more. Hence we gather what is y^e end of the grace of Christ, namely, that a sinner being reconciled vnto god, do worship the author of his saluation by liuing godlilie & holily. To conclude, we are called vnto repentance in the same word of God, wherin pardon is offered vn∣to vs. And although this exhortation doth respect the time to come, yet the remembrance of the former life doth also humble sinners.

12 Therfore Iesus spake vnto them againe, saying, I am the light of the world: ••e that followeth me, shall not walke in darknes, but shall haue the light of life.

13 Therfore the Pharisees said vnto him, Thou doest testifie of thy selfe: thy testimo∣nie is not true.

14 Iesus answered and said vnto them, Although I testifie of my selfe my testimonie is true: because I know whence I came, and whither I shall go: but yee know not whence I came, and whither I shall go.

12 I am the light of the world. They that omit the historie next going before, do ioine this communication of Christ with the sermon whiche he made y^e last day of the feast. And this is a most notable title of Christ, when as he is called the light of the world. For seeing that wee are all blinde by nature, there is a remedie set before vs, wherby being deliuered from darknesse, we may be partakers of the true light. Neither is this be∣nefite offered vnto one or two only, because Christ affirmeth that he is the light of all the whole world. For his meaning was not only to take away the difference that was betwene the Iewes & the Gentiles by this generall sentence: but also betwene the learned & the idiots, betweene the gouernors & the common sort. But first of all we must note the ne∣cessitie of the seeking of this light. For doubtlesse none will offer them∣selues to bee illuminated by Christe, saue those who shall first ac∣knowlege that this world is darknes, & that they are altogether blind. Therfore let vs know, that when as the meanes to obtaine light is shew∣ed vnto vs in Christ, we are all condemned of blindnes, and what light soeuer we think to be any where els, it is compared to darknes & thicke night. For Christ sheweth not what thing is common to him with o∣thers: but he challengeth this as proper & perticular to himself. VVher∣upon

it followeth that there is not on sparkle of true light without him. There commeth out in deede some kinde of brightnes: but being onely like vnto a lightning, it doth nothing els but make the eyes dasel. Fur∣thermore, wee must note that the force & parts of lightning are not re∣strained vnto the person of Christ. For although he be farre from vs in respect of body: yet doth he shew vnto vs this light dayly in the doctrin of the Gospel, & by the secret power of his spirite. Yet doe wee not know the perfect definition of this light, vnlesse we learne that we are illuminated by the gospel & spirit of Christ, that we may know that in him is hidden the fountaine of all knowledge & wisdome Hee that follo∣weth me. There is an exhortation put after doctrine, which the promise which is added immediately doth confirme. For whenas we heare that they are out of danger of erring, whosoeuer doe suffer Christe to rule them, we must be stirred vp to follow him: & hee himselfe draweth vs hither as it were with his out stretched hande. And also such a large & great promise ought to bee of great force, that they are certaine that they haue a sure way through the middest of darknesse, who shall caste their eyes vpon Christ: and that not for a short time only, but vntill they come vnto the marke it self. For the words of the future tense import so much, that they shall not walk in darknes, but shall haue the light of life. To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed. VVherfore we need not feare least he faile vs in the middest of the iourney, seeing that he bringeth vs through vnto life. The Genetiue case is taken for the adiunct noting the effect, after the maner of the Hebricians, as if he had said, the liuely light. Further∣more, it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world, seeing that there be so fewe that beholde Christ.

13 Therfore the Pharisees said. They obiect that which is wont cōmonly to be saide, that no man is to be trusted in his owne cause. For a true testimonie is put in steed of a lawfull testimonie, & such a one as is wor∣thy to be beleeued. To be short, their mening is, that he looseth his word•• in vaine, vnlesse he haue some proofe from some other.

14 And If I testifie. Christ maketh answere that his testimonie is of credite and authoritie enough: because he is no priuate man of the cō∣mon sort of men: but he beareth a farre other person. For when as he saith that he knoweth whence he commeth, and whither he will goe, he•• doth by this exempt himselfe out of the cōmon sort of men. Therefore his meaning is, that wheras euery mā is suspected in his own cause, & it is prouided by the lawes, that no man be beleeued whenas he speaketh in his owne cause, that taketh no place in the sonne of God, who is far aboue all the world. For hee is not reckoned in the common sorte of men: but hee is adorned with this priuiledge of the father, that hee can bring all men into order by his word alone, I know from whence I came. In these woordes hee affirmeth, that hee hath not his beginning of the world: but that hee came from God: and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men. But because beeing then cloathed with the forme of a seruaunt, he was despised of them because of the humilitie of the fleshe, hee doeth also call them backe vnto the glory of his resurrection

which was to come, which was an excellent token of the godhead whi∣che was hidden & vnknowen before. VVherefore that meane estate should not haue hindered the Iewes frō submitting themselues vnto the only embassadour of God promised vnto them long before in the law. VVhē as he saith that he knoweth, & that they know not, his meaning is that their vnbelief doth no whit impayre his glory. Furthermore, see∣ing that he hath declared the same vnto vs, our faith must despice all the backbitings & whisperings of the wicked. For it cannot be grounded in God, vnlesse it be far aboue the greatest height of the world. But to the end the gospel may haue his maiestie amongst vs, we must alwayes take heed vnto the heauenly glory of Christ, & so heare him speaking in the world, that we remember whence he came, & what maner empyre hee hath now hauing ended his embassage. For as he humbled himselfe for a season, so he sitteth now vpon the right hand of the father, that euery knee may be bowed vnto him.

15 You iudge according to the flesh, I iudge no man.

16 And if I iudge, my iudgement is true: because I am not alone, but I and the fa∣ther that sent mee.

17 Furthermore it is written in your law, that the testimonie of two men is true.

18 I am he that testifie of my selfe, and the father that sent me d••th testifie of me.

19 Therefore they said vnto him, where is thy father? Iesus answered them, you nei∣ther know me nor my father, if you did knowe me, you shoulde also verilie knowe my fa∣ther.

20 These wordes spake Iesus in the treasurie, teaching in the temple. And no man 〈◊〉〈◊〉 hand on him because his houre was not yet come.

15 You iudge according to the flesh. It may be expounded two maner of wayes, either that they iudge according to the wicked iudgement of the flesh, or that they iudge with respect of person: for flesh is sometimes ta∣ken for the outward shew of man, and both senses will well agree with this place. Because whether the affections of the flesh do beare rule, or the respect of persons do preuaile in iudgement, neither truth nor equity haue any place there, yet it seemeth to me that the sense is more sure, if wee set the flesh against the spirite so that hee doth denie that they are lawfull & meete iudges for this cause: because they haue not the spi∣rite for their guide. I iudge no man. In this also do the interpreters vary. Some do distinguish thus, that he iudgeth not as he is man. Other some doe refer it vnto the time, that seeing he was vpon the earth, he did not yet take vpon him the office of a iudge. Augustine bringeth both exposi∣tions, suspendinge his iudgemente. But that former distinction can by no meanes agree. For there bee two members of this sentence, that Christ iudgeth not, and if he iudge, his iudgement is firme and authen∣ticall, because it is diuine. Therefore I doe restraine the former mem∣ber, where he saith that he iudgeth not, rather vnto the circumstance of the presēt place. For to the ende hee may the better proue that his ene∣mies are giltie of pride, hee vseth this comparison that they vsurpe vnto themselues the libertie of iudging preposterously, and yet they cannot away with hym who teacheth simplie, and abstaineth from the office of •• iudge.

16 And if I iudge. This is a correction, least he seeme altogether to depart from his right. If I iudge, saith he, my iudgement is true, that is, it deserueth authority. And the authoritie commeth thence, because hee doth nothing but that which his father commaundeth. These wordes, I am not alone, import as much, as if he should say, that he is not one of the number of men, but that he is to be considered with the person whiche his father hath laid vpon him. But why doth he not rather plainly cha∣lendge to himselfe the diuinitie, as he might truly and worthily? To wit, because the godhead laid hid vnder the vaile of the flesh, he bringeth foorth the father, wherein it did more plainly appeare: notwithstanding his wordes tend to this end, that that is to be accounted diuine whatso∣euer he doth and teacheth.

17 Furthermore, it is written in your law. His argument might seeme weake at the first blush, because no man is suffered to beare witnesse in his owne cause. But we must remember that which I saide euen nowe: namely, that Christ ought to be exempted from the common sort of men: because he is neither a priuate man, neither doth he yet handle his owne priuate businesse. In that he maketh himselfe to differ from the father, he doth in that applie himselfe vnto the capacitie of the hearers, and that in respect of his office, because he was then his fathers mini∣ster, and therefore he maketh him the authour of all his doctrine.

19 VVhere is thy father? It is questionles that they enquired tauntingly of his father. For besides, that according to their accustomed pride, that was despitefully receiued of them, which he spake concerning the father, they doe also mocke him, because hee doeth highly extoll his father as if hee had had his beginning from heauen. Therfore in these words they denie that they care so much for Christ his father, that they do at∣tribute any thing vnto the sonne for his sake. And heereupon is it that Christ is so boldly contemned euery where at this day, because there be but a few that thinke that he is sent of God.

You neither know mee. He doth not vouchsafe to giue them a flat aun∣swere: but doeth flatly cast in their teeth their ignorance wherein they flattered themselues. They enquired concerning the father: yet neuer∣thelesse whenas they had the sonne before their eyes, in seeing they saw not. This was therefore a iust punishment for pride and suche wicked vnthankfulnesse, that they who had despised the sonne of God shewed vnto them so familiarly, shold neuer come vnto the father. For how shall any mortall man ascend vnto the highnesse of God, vnlesse he bee lifted vpon high by his hand? Furthermore, God did abase himself in Christ vnto the humilitie and basenesse of men, that he might reach foorth his hand. Are not those worthie to be driuen away from heauen, who do re∣iect God drawing neere vnto them after this sort? And let vs know that this selfe same thing is saide to vs all. For whosoeuer he be that aspi∣reth vnto God, and beginneth not at Christ, he must needes wander as it were in a labyrinth For it is not in vain that he is called the image of the father, as we haue said elswhere. And as they are depriued of all right and true knowledge of God, who passing ouer Christ, doe striue like giaunts to come vnto heauen: so whosoeuer shall direct his minde and all his senses vnto Christ, he shall straightway be led vnto the fa∣ther. For the Apostle doth not falsly say, 2. Cor. 3. 18. that through

the glasse of the gospel wee doe plainely behold God vnder the person of Christe. This is an incomparable reward of the obedience of faith, that he that humbleth himselfe before Christ, doth pearce aboue all the heauens, euen vnto the misteries which the Angels doe beholde and a∣dore.

20 These wordes spake hee, &c. The treasurie was a part of the Tem∣ple, where the holy offeringes were laid vp. Therefore it was a famous place. VVhence we doe gather that Christ spake these words in a great assemblie of men, that the people might haue the lesse excuse. And also the Euangelist commendeth vnto vs the wonderfull power of God in this, that they were enforced to suffer Christ, when as he taught openly in the temple, whom they sought of late to kill. For seeing that they had a quiet gouernment in the Temple, so that they might rule there with tyrannicall lust, they were able to cast out Christ with one becke. And seeing y^t he was so bold as to take vpon him the office of teaching, why do they not straightway lay hand vpon him? Therfore we see that God did get him an audience, and did assist him, least these cruel beastes should touch him, when as he was euen almost in their iawes. Hee ma∣keth mention againe of the houre, that we may know that we liue and die not by the will of man, but by the will of God.

21 Therfore Iesus said vnto them againe, I go, & ye shall seeke me, and ye shall die in your sinnes. VVhether I goe, thither can yee not come.

22 Therfore the Iewes said, will hee kill himselfe, because hee saith, whether I goe, you cannot come?

23 Then he said vnto them, you are from beneath, I am from aboue, you are of the worlde, I am not of this world.

24 Therefore said I vnto you, that you shall die in your sinnes▪ for vnlesse you shal be∣leeue, that I am, you shall die in your sinnes.

21 I goe. After that he seeth that he can do no good amōgst the ob∣stinate, he denounceth vnto them destruction. And this is the end of all those that doe refuse the Gospel. For it is not rashly throwen into the ayre, but it must needes breath out the sauour of life or death. The summe of the words is, that the wicked shall once perceiue that to their great dammage, they haue reiected Christ offering himselfe vnto them willingly: but to late, when as there shall be no more place left for re∣pentance. And to the end he may the more terrifie them with the nigh∣nesse of the punishment, he saith first that he wil be gone shortly (which signifieth, that the Gospel is preached vnto them only for a short time,) and if so be it they passe ouer this opportunitie, there shall not alwayes be an acceptable time, and dayes appointed for saluation▪ So likewise when as Christ knocketh at our gate at this day, we must straightway goe to meete him▪ least being wearie of our slouthfulnesse he withdrawe himselfe from vs. And truly it hath been knowen by many experiments of all times, how greatly we ought to bee afraide of this departure of Christe. But we must now first of all note how these sought Christ, of whom the Euangelist speaketh. For if their conuersation had been true, then they had not sought him in vain: because he did not falsly promise, that he woulde be present so often as a sinner should grone. Therefore

Christ meaneth not that they would seeke him with true faith: but as men being brought into great distresse, doe seeke deliueraunce euery where. For the vnbeleeuers would couet to haue God to bee mercifull vnto them: but in the meane season they cease not to flie from him. God calleth them: the comming consisteth in faith and repentance. But they set the hardnesse of their heart against God: and being discouraged with despayre, they fret and fume against God. To be briefe, they are so farre from desiring to come truly vnto God, that they leaue no place for his ayde vnlesse he denie himself: which he will neuer doe. In like sort how wicked soeuer y^e Scribes were they wold willingly haue appli∣ed vnto thēselues the redēption which was promised by the hand of the Messias, so Christe would haue transfigured himselfe vnto their nature. Therefore Christ threatneth in these wordes, and denounceth vnto all the vnbeleeuers, that they shalbe brought into such straits after that they haue despised the doctrine of the Gospel, that they shalbe enforced to crie vnto God: but yet this their owling shall be in vaine: because (as we haue said) in seeking they doe not seek. And that is expressed plain∣ly enough in the next clause, when he saith. You shall die in your sinne. For he teacheth that this is the cause of their destruction, because they shalbe disobedient and rebellious against God euen to the end. And we shal see by and by what manner of sinne this is.

22 VVill hee flea himselfe? The Scribes goe on forward not onely in carelesse contempt, but also in frowardnes. For they mocke him because he said, that they cannot follow him thyther, whyther he was about to go, as if they should say, if he kill himselfe, we confesse wee cannot beare him companie, because we will not doe so. For they did both make no account of Christ his absence, and they thought that they were his su∣periours in all thinges. Therfore they bid him be packing whither hee will. This is horrible dulnesse: but Satan doeth so bewitch the wicked, that through their more then drunken slouthfulnesse they throw them∣selues into the middest of the fire of Gods wrath. Doe we not see the same fury in many at this day, who hauing their consciences made ama∣zed, doe make a mock of al that which they heare of the feareful iudge∣ments of God? Although it is certaine that this laughter is but from the teeth forward, because they are digged within with blind prickings: but by and by they burst out into furious nickerings like mad men.

23 You are from beneath. Because they were vnworthie to be taught, his meaning was onely to strike them with short chidinges: as in this place he affirmeth that they doe not receiue his doctrine, because they doe altogether loath the kingdom of God. Furthermore, he comprehen∣deth vnder these wordes worlde and beneath, what thing soeuer men haue of nature: and so he maketh his Gospell, and the sharpnes and quick∣nesse of mans minde to disagre. Because the Gospel is heauenly wise∣dome, and our minde resteth vpon the earth. Therfore no man shall be a meete disciple for Christ, saue only he whom he shall fashion with his spirite. And this is the cause that faith is so rare in the worlde: because all mankinde is naturally estraunged and turned away from Christe saue only those whome he lifteth vp with the peculier grace of his spi∣rite.

24 You shall die in your sinnes. He putteth in the plurall number nowe, whereas he vsed the singuler before in the same sense: saue only be∣cause he meant to note in the former place that vnbeliefe in the cause & fountaine of all euilles: not because only vnbeliefe is sinne, or be∣cause it alone doth make vs giltie of eternall death before God (as some do say too hyperbollically:) but because it doth estrange vs frō Christ, & depriueth vs of his grace, from whence we should haue set deliueraunce from all our sinnes. Therefore because the Iewes doe of obstinate ma∣lice refuse medicine, this is vnto them a deadly euill: and hereby it com∣meth to passe that being made the bondslaues of Satan, they cease not to heape sinne vpon sinne, and to make themselues gilty againe & againe. Therefore he addeth by and by, Vnlesse you beleeue, that I am. For doubtlesse the lost haue no other meanes whereby they can recouer saluation, saue only by flying vnto Christ. And in these wordes, that I am, is contained a great force: because all these thinges are to be vnderstood, whatsoeuer the scripture doth attribute vnto the Messias, and commaundeth vs to hope for at his handes. Notwithstanding the summe is the restoring of the Church, the beginning whereof is the light of faith, whence spring righteousnes and newnesse of life. Certaine of the old writers did falsly applie this vnto the diuine essence of Christ, whereas he intreateth of his office towarde vs. This sentence is worth the marking: for men doe neuer sufficiently consider the euils wherein they are drowned: a∣gaine although they be enforced to acknowledge theyr destruction, yet neglecting Christ, they looke about them vnto vaine remedies. VVher∣fore we must holde this, that vntill such time as the deliueryng grace of Christe doe shewe it selfe, there raigneth an innumerable sinke of all euils.

25 Therefore they said vnto him, who art thou? Iesus saide vnto them, from the be∣ginning, because I doe also speake vnto you.

26 I haue many thinges to speake and iudge of you: but hee that sent me is true: & I speake those thinges in the worlde which I haue heard of him.

27 They knewe not that he spake vnto them of the father, Therefore Iesus saide vnto them:

28 VVhen yee haue lifted vp the sonne of man, then shall yee knowe that I am, & that I doe nothyng of my selfe: but like as the father hath taught mee, these thynges speake I.

29 And he that hath sent me, it with me, the father hath not left me alone, because I doe alwayes those thinges which please him.

25 From the beginning. They are muche deceiued that take beginning in the nominatiue case, as if Christ did in this place affirme his eternall God∣head. There can be no such doubtfulnes in y^e Greeke: and yet notwith∣standing the Greek interpreters doe also vary amongest themselues. All doe agree in this, that the preposition is to be vnderstood: but many doe expound it aduerbially, as if Christ did say, that this is principally to bee holden. Some also as Chrysostome, doe reade it in one text: The begin∣ning which I also speake vnto you, I haue manie thinges both to speake and iudge of you. VVhich sentence Nonnus did also gather into a verse. Yet the other reading is more vsuall, and semeth to mee to bee the true

reading. Furthermore, I interprete (ten arch••n) from the beginning, and in my iudgement the sense is this, I am not start vp of a sodaine, but as I was promised in times past, nowe doe I come abroade. And hee addeth, because I doe also speake vnto you: wherby he meaneth, that he testifieth plainly enough, who he is, if sobeit they had eares. The causall coniunction (oti) is not put simplie to render a reason, as if Christ would prooue that hee was from the beginning, because he speaketh now: but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he ma∣keth mention, that it ought to bee accounted insteede of an vndoubted confirmation. It may be thus resolued: According to the beginning: that is, he of whom alreadie in times past, like as now also, I do confirm as it were againe: or, and truly that which I nowe speake agreeth also with the oracles of all ages: so that it is a sure approbation. To bee briefe, this answere consisteth vpon two members: for vnder the worde beginning, he comprehendeth the continuall course of all ages, since that the couenant of god was established with the fathers. VVhenas he saith that he doth also speake, he ioyneth his present doctrine with the olde prophesies, and teacheth that it dependeth thereupon. VVhereupon it followeth that this was the only cause of the Iewish ignorance, because they did neither beleeue the Prophetes nor the Gospel. For there is one Christ set before them euery where. They did feigne that they were the Prophetes schollers, and that they had respect vnto the eternall co∣uenant of GOD: but in the meane season they refused Christe, who was promised from the beginning, and did offer himselfe vnto them.

26 I haue many things to speake of you. Because he saw that he sung a song vnto deafe men, he proceedeth no farther in his talke: but doth only pronounce that God will reuenge that doctrine which they contemne, because he is the authour thereof if (saith he) I would accuse you, your malice and wickednesse doth minister vnto me large matter: but I doe now omit that. But the father who hath commaunded me to teache, hee shall not foreslow his duetie: for he will surely defende and deli∣uer his worde from the wicked and sacrilegious contempt of men. The saying of Christ tendeth almost vnto the same ende, whereunto that of Paule. 2. Tim. 2. 13. If wee shall denie he continueth faithfull, be cannot deny him∣selfe. To be briefe, he threateneth the iudgement of God vnto the vn∣beleeuers, who doe not beleeue his worde, because he must needs defend his truth. And this is the true stabilitie of our faith, when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine, although the whole world doe refuse it. All those which serue Christe and trust to this ayde, may safely conuince the whole world of lying.

And the things which I haue heard. He saith that he vttereth nothing saue that which he hath receiued of the father. And this is the only appro∣bation of doctrine, when as the minister sheweth that all that procee∣deth from God which he speaketh. Furthermore, we know that Christ did then play the part of a minister: therefore it is no marueile, if hee doe therefore desire to be heard, because he bringeth the commaunde∣ments of God vnto men. And by his example he prescribeth a common lawe vnto all the whole Church, that none be heard saue only hee that speaketh out of the mouth of God. But like as he casteth downe the

peruers arrogancie of men who thrust in thēselues without the word of God, so doth he furnish and arme with inuincible constancie, godly tea∣chers, who are well assured in theyr consciences of their calling: so that whilest that they haue God for their guide they may boldly triumph a∣gainst all mortall men.

27 They knew not. Heereby it appeareth how dull those men are, whose mindes Satan doth possesse. There could nothing bee more cer∣taine then that they are cited vnto the throne of God: but they are al∣together blinde, which thyng chaunceth also dayly vnto other enemies of the Gospell. Furthermore, such making blinde of them ought to teach vs to feare. 28 VVhen ye haue lifted vp. Christ being offēded with that dulnes which the Euangelist noteth, he affirmeth againe that they are altogea∣ther vnworthie to heare any more out of his mouth. You haue (saith he) al your senses as it were bewitched, and therfore you vnderstand no∣thing of these thinges which I speake: but there shall once be a time whē you shal know that there was a Prophet of god conuersant amōgst you, which spake vnto you. Thus must we deale with the wicked: they must be called precisely vnto the iudgement seate of the highest Iudge. And this knowledge whereof Christ maketh mention is too late, when as the wicked being drawen vnto punishment, do against their wylles ac∣knowledge God to be their iudge, whom they shoulde haue meekely reuerenced. Neither doth he promise vnto them amendment of life: but he saith plainely that after they shall be striken with a new and vnloo∣ked for feare of Gods wrath, the dulnesse wherein they now rest shall bee taken from them.* 1.2 So the eyes of Adam were opened, that being a∣shamed, in seeking lurking dennes in vaine, he might at length perceiue that he was lost. Although that knowledge of Adam, which might haue beene of it selfe vnprofitable, turned to his good through the grace of God: but the reprobate being ouerwhelmed with despayre, haue their eyes opened only to this ende, that they may see their destruction. And God doth bring them to this kinde of knowledge diuers waies. For of∣tentimes being scourged they learne that God is angrie with thē: some∣times hee vexeth them inwardly without vsing any outwarde torment: sometimes he suffereth them to sleepe vntill hee call them out of the worlde. By the worde lifted vp, Christ meaneth his death. And he ma∣keth mention, of his death, that hee may foretell them, that although they extinguish him according to the flesh, yet shall it profite them no∣thing: as if he should say, You doe now proudly mock me when I speake vnto you: your vngodlinesse shall shortly goe farther, to wit, euen vnto my death: then shall you triumph as if you had obteyned your desire. But you shall shortly perceiue by your most wicked destruction, howe much my death differeth from destruction. He vseth the word (lifted vp) that he may the more pricke them. Their purpose was to drowne Christ in the neathermost hell: he affirmeth that this their hope shalbe frustrate, and that the euent shalbe farre contrarie. It may be indeed that he alludeth vnto the external maner of his death, to wit, because he was to be lifted vp vpon the crosse: yet he did chiefly regard his glorious suc∣cesse, which followed shortly after contrary to all their expectations. He did triumph gloriously ouer Satan before God and the Angels, hauing blotted out the hande writing of sinne, and abolished the giltinesse of death vpon the crosse; but this triumph beganne at length to appear••

vnto men, when the Gospel was preached. The same thing chaunced afterward, the Christ should rise out of the graue, and ascend into hea∣uen. VVhich thing we must hope for at this day: for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine & church, he shall not onely spring vp against their willes: but shall turne their wic∣ked endeuours vnto the greater encrease of his kingdome. That I am. I haue alreadie saide that this is not referred vnto the diuine essence of Christ, but vnto his office onely, which thing doth also appeare by the text, where he denieth that he doth any thing saue onely according to his fathers commaundement. For this is as much as if he should say, that he is sent of God, and that he did discharge is dutie faithfully.

I doe nothing of my selfe. That is, I doe not rashly thrust in my selfe to doe any thing. The worde speake tendeth to the same ende: namely, vn∣to the office of teaching. For when Christ will proue that he doth no∣thing without his fathers commandement, he saith that he speaketh ac∣cording as he teacheth him. Therefore this is the summe of the words: In all this administration which yee condemne there is nothing myne: but I doe onely execute that which God hath enioyned me: they be his wordes which you heare out of my mouth: and he alone doth go∣uerne my calling, the authour whereof he is. Let vs remember, that which I haue sometimes touched, that these wordes are applyed vnto y^e capacitie of the hearers. For because they iudged Christ to be one of the common sort of men, he denieth that that is his, what diuine thing soe∣uer he hath: as if he should say, that it is not mans, neither of man: be∣cause y^e father teacheth vs by him, & maketh him the onely schoole ma∣ster of the Church: therfore he affirmeth that he is taught of the father.

29 And he that sent me. He boastath againe that God, through whose conduct & aid he doth all things, wil be present with him, least he labor in vain & without fruite: as if he should say, that y^e power of the spirit of God is ioyned with his ministerie. All godly teachers must be endowed with the same confidence, that they doubt not but be fully assured that the hand of god wil be nigh vnto thē, whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth. For God doth not furnish them with his worde that they may beate the ayre with a cold & vain sound: but he giueth successe by the secrete working of his spirite, & he doth also couer thē with his ayde, that their enemies beeing throwen downe they may stande inuincible against the whole world. And truly if they looke vpon themselues & their owne habili∣tie, they must needs fall euery moment. Therfore the only way to stand is this, if they be persuaded that they are vpholdē with the hand of god. But we must note the cause why Christ doth professe that god is on his side, & that he shall neuer be destitute of his aid: namely, because he de∣pendeth wholy vpon him, & doth serue him faithfully. For the aduerbe (alwaies) importeth thus much, that he doth obey god not only in some part: but that he his altogether & without exceptiō addicted to serue & obey him. Therfore if we couet to trie the same presence of God, wee must submit all our reason vnto his gouernment. For if our wit do pos∣sesse any part of the gouernment, because gods blessing shalbe absent, all our studies shal be in vain, & if sobeit there appeare for a time some ioy∣ful shew of prosperous successe, yet the end shalbe vnfortunate.

VVhen as Christ saith, that he was not left alone, he complaineth by the way of the vnfaithfulnesse of his nation, wherein he did almost finde none which did ioyne handes with hym. Neuerthelesse he sheweth that this one thing is sufficient for him, that he hath God to be his reuenger. So must we also be encouraged at this day, least we be discouraged with the smalnesse of the number of the faithfull. For although all the whole worlde do gainstand our doctrine, yet are we not alone. Moreouer, it appeareth hereby, how foolish the boasting of the Papistes is, who pas∣sing ouer God, doe make their boast of theyr multitude.

30 As he spake these things many beleeued on him.

31 Therfore Iesus said vnto the Iewes, which beleeued in him, If you shall abide in my worde, you are my disciples indeed:

32 And yee shall knowe the truth, and the truth shall make you free.

33 They answered him, we are the seed of Abraham, and we neuer serued any man: how sayest thou yee shall be free?

34 Iesus answered them, verily, verily I say vnto you, that euery one that doth sinne is the seruant of sinne.

35 And the seruaunt abideth not in the house euer: but the sonne abydeth for e∣uer.

36 Therfore if the sonne shal set you free, you shalbe free indeed.

37 I know that you are the seed of Abraham: but you seeke to kill mee: because my word dwelleth not in you.

38 I speake that which I haue seene with my father: and you doe that which you haue seene with your father.

30 As he spake these things. Although the Iewes were then almost like to drie and barren land, yet God did not suffer the seed of his worde to perish wholy. Therefore there ariseth some fruite amongst so many lets, contrarye to hope. And the Euangelist termeth that faith vnpro∣perly, which was only a certaine preparation vnto faith. For he spea∣keth no higher thing of them saue onely that they were bente to re∣ceiue Christe his doctrine: whereunto the next admonition doth also appertaine.

31 If you shall abide in my worde. Christ doth in this place first of al ad∣monish vs, that it is not sufficient if a man begin well, vnlesse his procee∣dings euen vnto the end be answerable. By this meanes doth he exhorte those who haue tasted his doctrine, vnto the perseuerance of faith, whē as he affirmeth that they are his disciples in deede, who haue taken deep and sure roote in his worde, that they may abide in him. He giueth vs to vnderstand that there bee many disciples by profession, who not∣withstanding are not Disciples indeede, neyther doe they also deserue to bee so accounted. And he distinguisheth his from hypocrites by this marke, that they who haue falsly made their bragge of faith, doe either faint so soone as they are begunne to runne, or els in the middest of the race: but the faithfull goe constantly forwarde vnto the mark. Ther∣fore muste wee bee constant that Christe may take vs for his Disci∣ples.

32 Yee shall know the truth. Hee saith that they shall know the truth,

who were come vnto some knowledge therof. They were as yet ve∣ry rude, and scarce taught in their A B C vnto whom Christ speaketh: therefore it is no maruell if hee promise vnto them greater vnderstan∣ding of his doctrine: but the sentence is generall. Therfore how muche soeuer euery one of vs hath profited in the gospel, let him know that he hath neede of new encreasings. And Christ vouchsafeth to bestow this reward vpon the constancie of his, that he maketh himself more fami∣lier with them. Although he doth nothing els by this meanes but aug∣ment the other gift, least any man should thinke that there is any thing repaied vnto mans merit. For it is he that fastneth his word in our harts by his spirite: the same doth dayly wipe away the clowdes of ignorance in our mindes, which do darken the brightnesse of the Gospel. Therfore to the end the truth may be reuealed vnto vs to the full, we must striue to attaine vnto the knowledge therof, with an earnest and constant af∣fection.

Furthermore, it is the same & no other truth, which Christ teacheth his from the beginning vntill the end: but whom he doth lighten a litle in the beginning as it were with small sparkles, those doth he at length lighten with perfect light. So that the faithfull vntill they shalbe fully confirmed, are after a sort ignorant of that which they know. Notwith∣standing there is no so obscure or small knowledg: of faith, whiche is not effectuall vnto saluation.

The truth shall make you free. He commendeth the knowledge of his Go∣spel for the fruite which we reape therof, or (which is all one) for the ef∣fect: namely, that it maketh vs free. Furthermore this is an vncom∣parable good thing: VVhereupon it followeth that there is nothing bet∣ter or more to be desired then the knowledge of the Gospell. All men do feele bondage and confesse that it is a most miserable thing: seeynge that the Gospell deliuereth vs from it, it followeth that the treasure of blessed life proceedeth from the same. Now must we note what ma∣ner libertie Christe speaketh of in this place: namely, such as setteth vs free from the tyrannie of Satan, sinne, and death. And if sobeit we ob∣taine the same by the benefit of the Gospel, it appeareth hereby that we are all the seruaunts of sinne by nature. Furthermore, wee must also know the manner of this deliueraunce. For so long as we are gouer∣ned by our owne wit and vnderstanding, we are the bondslaues of sin: but when the Lorde doth regenerate vs with his spirite, hee doth also make vs free, that being loosed from the miserable snares of Satan, we may of our owne accorde obey righteousnesse. But regeneration com∣meth from faith: whereby it appeareth that libertie commeth from the Gospel.

Now let the Papists be packing, & let them proudly extoll their free will: but let vs being gilty in our own cōsciences of our own bondage, let vs, I say, boast only of Christ who is our deliuerer. For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome, because it offereth vs vnto Christ, and deliuereth vs to bee set free from the yooke of sinne. Lastly, we must also note this, that free∣dome hath his degrees according to the manner of his faith. VVherfore Paul being alreadie set free, doth notwithstanding grone as yet, desiring to be fully set free.

33 The seed of Abraham. It is vncertaine whether the Euangelist brin∣geth in the same men, or other speaking. I thinke thus, that as it fal∣leth out in a great multitude, there was answere made vnto Christ, and that indeed rather by the despisers, then those that beleeued. And this is a thing much vsed in the scripture, so often as ther is any mention made of the bodie of the people, generally to ascribe that vnto all, whiche be∣longeth only vnto the one part. Furthermore, those that obiect, that they are the seed of Abraham, & that they were alwayes free, dyd easily ga∣ther out of Christ his wordes that libertie is promised vnto them as vn∣to seruants. They cannot disgest this, that they that were an holy & elect people should be accounted bond. For what did the adoption & couenant whereby they were separated from the other nations profite them, vnlesse they were counted the children of God? Therefore they thinke that they haue iniurie offered them, when as libertie is promised vnto them as an accidentall good thing. Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue, seeing they had byn so often oppressed by other tyrants, & being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage. Hereby it appeareth how ridiculous their boasting was: yet this was some cloake and colour, that the vniust gouernment of their enemies did no whit hinder them, but that they continued free by right. But they erred first, in that they did not consider that the right of their adoption was grounded in the mediatour alone. For whence came the free seede of Abraham, saue only because it is exempted from the common serui∣tude of mankinde, by the singuler grace of the Redeemer? And also the other errour is not to bee borne with, that whereas they were alto∣gether growen out of kinde, yet would they be reckoned amongest the children of Abraham: neither did they thinke that it is only the rege∣neration of the spirit, which maketh the lawfull children of Abraham. This hath beene a fault, almost in all ages too common, to referre the extraordinarie giftes of God, vnto the beginning of the flesh: and to as∣cribe vnto nature those remedies which god giueth vs to correct our na∣ture. In the mean season we see how they do driue away from thēselues the grace of Christ, whosoeuer being puffed vp with a vaine confidence doe flatter themselues in their own estate. This pride goeth through the whole worlde almost, so that there is scarce one amongest an hundred that doth perceiue that he hath need of the grace of God.

34 He that doth sin &c. An argument drawen from contraries. They made their boast that they were free: he proueth that they are the ser∣uants of sinne, because being subiect to the desires of the flesh, they sinne continually. And it is a maruell y^t mē are not conuinced with their own experience, that hauing laid away pride, they may learne to humble them selues. This thing is at this day too common, that the more a mans vices are, so much the more fiercely doth he with loftie words extol free wil. And Christ (as it seemeth) affirmeth no other thing in this place, saue that which in times past was tossed amongst the philosophers, that those who are addicted vnto their lustes, are in the worst bondage. But there is a deeper and more hidden sense. For he doth not only dispute what e∣uill men doe bring vppon themselues, but what maner estate the estate of mans nature is. The philosophers thought that euerie man is made a bondslaue at his own pleasure, & doth returne vnto libertie againe. But

Christ proueth & aduoucheth in this place that al those are subiect to bō∣dage whō he doth not set free, & so consequently that they are seruantes by beginning, who draw the infection of sin frō corrupt nature: we must note the comparison of grace & nature, whereupon Christ standeth in this place, whereby it shall easily appeare that men are spoyled of libertie vnlesse they recouer the same by some other meanes. This bondage is so voluntarie, that those which offend necessarily are not compelled to sin.

35 And the seruant, &c. He addeth a similitude, takē from the lawes & the politik law, as a seruant although he rule for a time, yet is he not the heire of the house, whereupon he concludeth that there is no perfect & continuall libertie saue that which is obtained through the sonne. By this meanes he doth accuse the Iewes of vanitie, because they make boast of the shadow insteed of the thing. For in that they were the carnal proge∣nie of Abrahā, they were nothing els but a shadow, they had a place in y^e church of God, but such an one as Ismael did vsurp vnto himselfe for a short space, the seruant triumphing against the free brother. The sum is, whosoeuer do boast that they are the childrē of Abrahā, they haue no∣thing but a false & vanishing show. 36 Therfore if the son shal make you free. In these words he giueth vs to vnderstād y^t the right of liberty appertaineth vnto him alone: & that al other forasmuch as they are born seruants, are set free only through his grace. For he doth impart that vnto vs by adop∣tiō which is proper to himself by nature, whilest that we are engrafted into his bodie by faith, & are made his mēbers. So that we must remēber that which I said before, that he setteth vs free by the gospel. Therefore our liberty is the benefit of Christ: but we obtain the same by faith, whi∣che doth also cause Christ to regenerate vs by his spirit. VVhēas he saith that they are free indeed, there is great force in y^• aduerb (indeed,) for we must vnderstād the contrary, which is the false perswasiō wherwith the Iewes did swell: like as euen now a great part of the world imagineth to them∣selues a kingdom in most miserable subiectiō. 37 I know that you are the seed of Abraham. I take this to be spoken by a kind of concession. Notwith∣stāding in y^e mean season he derideth their foolishnes, because they boast of a friuolous title: as if he should say, admit I graunt you that, wherein you do so much flatter your selues, Yet what doth it profit those to bee called y^e seed of Abrahā, who rage against god & his ministers: who being moued with an vngodly & wicked hatred of the truth, are carried head∣long to shed innocēt blood. wherupō it foloweth that they are nothing lesse thē that which they wilbe called, because they are in no point like vnto Abrahā. You seeke to kyll me. VVhen he saith y^t they seek to put him to death, because his word hath no place in thē: his meaning is that they are not simply māslears, but that they are enforced vnto suche madnes with the hatred of god & his truth: which is far more cruel. For the iniurie doth not thē keep it self within the cōpasse of mē, but it doth also disho∣nour God. Hee saith that they cānot receiue his word, because their minds are ful fraught with malice, so that they cā admit no sound thing.

38 That which I haue seen with my father. He had oftentimes alreadie made mētiō of his father. Now he gathereth by an argument drawen frō con¦traries, that they are both the enemies of God & children of the Diuell that resist his doctrine. I do only (saith he) speake that which I haue heard of my father: therfore how commeth it to passe that the word of GOD doth so nettle you, saue only bicause you haue the father set against you?

He saith, that he speaketh and they doe, because he did take vppon him the office of a teacher: & they did furiously endeuour to extinguish his doc∣trine. Neuerthelesse he setteth his Gospel fre from contempt, because it is no maruell if the children of the Diuell doe resist it. Some doe trans∣late it doe yee: as if Christ did say, goe too, shew your selues to be the chil∣dren of the Diuell, in resisting me. For I do only speake according to the prescript of God.

39 They aunswered, and saide vnto him, Abraham is our father. Iesus saieth vnto them. If you were the children of Abraham, yee woulde doe the workes of Abra∣ham.

40 And now yee seeke to kill me, a man that haue spoken the truth vnto you, which I haue heard of God. Abraham did not this.

41 You doe the workes of your father. Therfore they said vnto him, we are not begot∣ten of fornication, we haue one father which is God.

42 Iesus said vnto them, If GOD were your father, you woulde loue mee: for I came out from God, and came, neither came I of my selfe but hee sent me.

39 Our father Abraham. This chiding doeth plainely declare howe proudly and cruelly they despised all Christ his chidinges. They chal∣lendge this to themselues continually, that they are the children of A∣braham: and not only in that sense, because they had Abraham his pro∣genie for their progenitours: but because they are an holy kinred, gods inheritance, & the childrē of god. Notwithstāding they leane only vnto the confidence of the flesh. But the fleshly stocke is nothing els but a meere visure without faith. Now we vnderstande what did so blinde them, that they tossed Christ to and fro being euen armed with a dead∣ly thunderbolt So at this day the Papists doe laugh at, and boldly with fire and swoorde persecute the worde of God which is able to mooue stones: only because trusting to the deceitfull title of the Churche, they thinke that they are able to mocke God and men. To be briefe, hypo∣crites so soone as they haue gotten any beautifull cloake, doe oppose harde stubbornnesse against God, as if hee did not pearce into theyr heartes.

If yee were the children of Abraham. Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children, for hee ta∣keth away the very name from all those that are vnlike vnto Abraham. It falleth out oftentimes indeede, that the children doe not represent in manners their fathers, which begate them: But Christ doth not dispute in this place of the carnall originall: but doth onely deny that they are accounted amongest the children of Abraham before God, whiche doe not hold the grace of adoption by faith. For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God, all the vnbeleeuers which did cast away this promise, did thrust thēselues out of the stock of Abraham.

Therfore the state of the questiō is, whether they are to be accounted the children of Abraham or no, which doe cast away the blessing offered vnto them in the worde, so that they may be neuertheles an holy stock, the peculiar people of God, and princely priesthood. Christe denieth

this and that for good causes: because they must be borne againe of the spirite, which are the children of promise, and be new creatures, whoso∣euer desire a place in the kingdome of God. The fleshly stocke of Abra∣ham, was no vnprofitable thing or of no valew, if sobeit the truth were added. For the election of God resteth in the seede of Abraham, yet be∣ing free, so that they are accounted the heires of life, whō god doth sanc∣tifie by his spirite:

40 And now yee seeke. He proueth by the effect, that they are not the children of Abraham, as they did bragge, because they resist God. For what is chieflye commended in Abraham but the obedience of faith? Therfore this is the marke of the difference, so often as wee are to di∣stinguish his children from straungers. For vaine titles are nothing worth before God, what credite soeuer they carry before men. There∣fore Christe concludeth againe that they are the children of the Diuell, because they are suche deadly enemies vnto true and sounde doc∣trine.

41 VVe are not of fornication. They challenge no more to themselues now, then before. For they thought it was all one to be the sonne of A∣braham and of God. But they were greatly deceiued therein, in that they thought that God was bound vnto all the seed of Abraham. For they reason on this wise, God adopted vnto himselfe the stocke of Abraham, therfore seeing that we are begotten of Abraham, we must needs be the children of God. VVe see now how they thought that they had holy∣nesse from the wombe, because they sprang from an holy roote. Final∣ly, they affirme that they are the Church of God, because they descende from the holy fathers. Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes, and maketh them more then swell. Satan doth so delude them and deceiue them, that they sepa∣rate God from his word, the church from faith, the kingdome of heauen from the spirite.

Therefore let vs know, that although they be not bastards according to the flesh, but boast of the laudible title of the Church, yet are they no∣thing lesse then the children of God, who haue corrupted the seede of life. For what corners soeuer they runne into, yet shall they neuer bee able to escape, but that they bee puffed vp with this vaine bragge onely: VVe succeede the holy fathers: therfore we are the Church. And if so be it Christ his answere was sufficient to refute y^e Iewes withal, it is no lesse sufficient at this day to refute these men. It wil neuer be otherwise but y^• hypocrites will with their most wicked boldnes vainly make boast of the name of God: but they shall neuer make those beleeue that will stand to the iudgement of Christ, but that these false boastinges whiche they blunder out, are ridiculous.

42 If God were your father you woulde loue mee: for I. This is Christe his argument: VVhosoeuer is the child of God, he wil acknowledge and loue his first begotten sonne: but you hate me: therefore there is no cause, why you shoulde boast that you are Gods children. VVe must diligently note this place, that there is no godlinesse, no feare of GOD▪ where Christ is reiected. Feigned religion pretendeth God boldly, but what agreement can they haue with the father, who disagree with his

only sonne? what maner knowledge of God is that, where his liuely i∣mage is refused? And this is the meaning of Christ his wordes, when he testifieth that he came from the father. For hee giueth vs to vnder∣stand that all that is diuine which he hath: and that therefore it is not likely that the true worshippers of God doe refuse his truth. I came not (saith he) of my selfe, you can obiect nothing vnto me which agreeth not with God: and finally you shall finde no earthly or humane thyng in my doctrine, and in the whole administration thereof. For hee intrea∣teth not of his essence but of his doctrine.

43 VVhy doe yee not acknowledge my speeche, because you cannot heare my woorde?

44 You are of your father the Diuell, and yee will doe the lustes of your father. He was a murtherer frō the beginning, & stood not in the truth, because the truth is not in him. VVhen he speaketh a lye: he speaketh of his owne, because he is a lyer and the father ther∣of.

45 But because I say the truth you beleeue not mee.

43 VVhy doy yee not. He casteth the stubbornnes of the Iewes in their teeth in this place, which was so great that they could not abide to heare him. Hence gathereth he that they were caried with a diuelish furie. I see no difference betwene speech and word. For it is more to say, then to speak. But it were an vnmeete thing to put the lesser in the former place. Ma∣ny doe distinguish it so, that the ende of the interrogation may be in the worde speech, as if the interrogation did only consist in these words, VVhy doe yee not acknowledge my speech? so that the rendring of the reason doth fol∣low immediately, because you cannot heare my word. But I think they ought rather to be read in one text, as if he should haue said, what is the cause that my word is barbarous and vnknowen to you, that I do you no good by speaking vnto you, and so consequently that you cannot vouchsafe to heare that which I speake? Therefore he toucheth their dulnes in the former member: in the other, the stubborne hatred of his doctrine: afterward he assigneth the cause of both, when as he saith, that they are the children of the diuell. For his meaning was to cut of that wherof they made their boast continually, that they were perswaded by reason and iudgement to resist.

44 You are of your father the Diuell. He doth now more fully expresse that which he spake twise obscurely. And we must vnderstand the oppositiō, that they could not be so enuious against the son of god, vnles they had the continuall aduersarie of God, to be their father. Furthermore, he cal∣leth them the children of the Diuell, not only because they doe imitate him, but because they are enforced by him to gainstand Christ. For like as we are called the children of God, not only because wee are like him, but because he gouerneth vs with his spirite, because Christe doth liue in vs, that he may make vs like vnto the image of his father: so againe, the Diuel is called their father, whose mindes he blindeth, whose heartes he pricketh forward vnto all vnrighteousnesse:* 1.3 and finally in whome hee exerciseth his tyranny by working mightily.* 1.4 But the Maniches did in vaine and foolishly abuse this place to proue their doting. For like as when the scripture calleth vs the children of God, it doth not referre this

vnto the propagation or beginning of the substance, but vnto the grace of the spirite which doth regenerate vs vnto newnes of life: so this say∣ing of Christ doth nothing appertain vnto the propagation of the sub∣stance: but vnto the corruption of nature the, cause and beginning whereof is the fall of man. In that therefore men are borne the children of the Diuell, it is not to be imputed vnto the creation, but vnto the vice of sinne. And this doth Christ proue by the effect, because they are bent readily and willingly to follow the Diuell.

Hee was a manslear. He expresseth what these lustes be: and he recko∣neth vp two kindes, crueltie and lying: wherein the Iewes were too like Satan. In that he saith he was a manslear: he meaneth that he imagined mans destruction. For so soone as man was created, Satan being pric∣ked forward with a wicked desire to hurt, did bende all his force to de∣stroy him. And Christ doth not meane the beginning of the creation, as if God had giuen him a desire to hurt: but he vnderstandeth the cor∣ruption of nature in Satan, which he got to himselfe, which appeareth better out of the second member, wher he saith that he stood not in the truth. For althogh they would escape who feigne that the Diuell was e∣uill by nature, notwithstanding these words doe plainely expres a chan∣ging vnto worse: & that therfore Satā is a lyar: because he fell away frō the truth. Therfore in that he is a lyar, it is not therefore because he dis∣sented from the truth by nature: but because he fell away from the same by a voluntarie fall. This description of Satan is verye profitable for vs, that euery man may take heede of his subtiltie, and also studie to resist his violence and force.* 1.5 For he goeth about like a roaring Lion see∣king whom he may deuour, and he is furnished with a thousand craftes and ••leightes to deceiue: wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight, and to be giuen to watchfull sobrietie that they may watch. Now if Satan cannot put off this affection, there is no cause why we should be troubled with this as with some new and vnwonted thing, when as errours arise: for Satan pricketh forward his children, as fannes to make mad the world with their errours. And it is no maruell if Satan doe so earnestly endeuour, to euer runne the truth: for it is the only life of the soule. Therefore ly∣ing hath a most deadly dart to slea the soule. Seeing that all men which haue eyes, doe see this image of Satan in Papistrie at this day, they must first of all consider with what enemie they make war••e: and secondly ••••ie vnto the ayd of Christ their captain, vnder whose banner they fight. That which followeth next, because the truth is not in him, is a confirmatiō of the effect, or taken (as they say) from the latter. For because Satan hateth the truth, neyther can abyde the same, but is rather altogether ful of lyes: Christe gathereth hence that hee is altogether fallen from the truth, and that he is an enemie to the same. Therfore let vs not maruel if hee shew some fruite of his Apostacie.

VVhen hee speaketh a lie. They expounde this commonly thus: as if Christe dyd denie that lying did belong vnto GOD the authour of nature, and dyd rather say that it came from deprauation. But I interprete it more simplie, that it is the Diuell his common cu∣stome to lye, and that hee canne doe nothing els but woorke fraude,

deceite and guile. And yet may we fitly gather out of these words, that the Diuell hath this vice of himselfe, and that it is so proper vnto him, that it is also accidentall. For whenas Christe maketh the Diuel the craftes man of lying, he doth manifestly separate him from God, yea hee affirmeth that he is contrarie vnto him. To the same ende tendeth the worde father, which is added immediately: for Satan is called the father of lying for this cause, because he is estraunged from God, in whome a∣lone the truth abydeth, and from whom as from the onely fountaine it floweth.

45 And because. He confirmeth the former sentence: because see∣ing that they haue no cause to resist, saue onely because they hate the truth, they doe openly bewray them selues to bee the children of Sa∣tan.

46 VVhich of you accuseth mee of sinne? And if I speake the truth, why doe ye not beleeue me?

47 He that is of God, heareth the words of God: yee heare not, because yee are not of God.

48 Therfore the Iewes answered, and said vnto him, doe not we say well, that thou art a Samaritane, and hast a Diuell.

49 Iesus answered, I haue not a Diuell: but I honour my father, and yee haue dis∣honoured mee.

50 And I seeke not my glory: there is one that seeketh and iudgeth.

46 VVhich of you. This interrogation proceedeth from boldnes. For seeing that he was giltie of no crime, hee triumpheth ouer his aduersa∣ries as a conquerour. And yet notwithstanding he doth not say that he is free from their slaunders: for whenas they had no matter to speake a∣gainst him, yet did they not cease to raile vpon Christ: but he vnder∣standeth y^t there was no fault in him. And thus much doth the word eleg∣ehein signifie, as the latines doe call it (rebuking), when as any man is founde giltie indeed. And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie, wherein he alone did excell amongest men, insomuch as he was the son of God. For this defence must be restrained vnto the circumstance of the place, as if he did deny that any thing can bee obiected vnto him, for which he is not the faithfull minister of God. Like as Paul boasteth that he knew nothing by himself.* 1.6 For this is not extended vnto his whole life: but it is a defence of his doctrine and Apostleship alone. Therefore some there bee who without cause doe play the Philosophers con∣cerning the perfection of righteousnes, which appertaineth onely vnto the sonne of GOD, seeing this is his only purpose, to make his mi∣nisterie to be of credite, as it appeareth more plainely by that which fol∣loweth. For he addeth againe immediately. If I say the truth, &c. VVhence wee gather that Christ doth rather defende his doctrine then his person.

47 He that is of God. Because hee may by good right take this for a thing graunted, that hee is the Embassadour of his father, and that hee doeth truely execute the function whiche was enioyned hym, hee

inueigheth more vehe mently against them. For their vngodlinesse was not now vnknowen, seeing they were so stubborn in refusing the word of God. He had declared that they could lay nothing to his charge, but that he taught as out of the mouth of God. Therfore he concludeth that they had nothing to do with God, because they heare not: & omit∣ting to speak of himself, he denounceth that they did feight against god. VVe are taught by this place that there is no more euident signe of a re∣probate minde, then when as a man cannot abide the doctrine of Christ althogh otherwise he shine with angelicall holinesse to looke vnto: like as if we willingly embrace the same, wee haue as it were a visible seale of our election. For he that hath the word enioyeth God himselfe: and he that reiecteth it depriueth himself of righteousnesse and life. VVhere∣fore we ought to be afraid of nothing more, then least we fall into that horrible iudgement.

48 Say wee not well. They doe more and more bewray how greatly they were made amazed by Satan, who being more then cōuinced, are not yet afraid to runne headlong through the middest of despayre. Fur∣thermore, in that they raile double vpon Christ, yet this is their whole drift, to proue him to be a detestable man, and that he is driuen with an euill spirite. Because the Iewes did account the Samaritanes reuoltes and corrupters of the law, so often as they would slaunder any man, they called him a Samaritane. And therefore nowe because they haue no greater fault, wherewith they can defame Christe, they snatch at that without iudgement and rashly, which was common. To be briefe, wee see that they do wantonly rayle, because being incensed with a dogged madnes they can finde nothing to say.

49 I haue not a Diuell. In that passing ouer the former fault he doth only purge himselfe of the second, some do thinke that it was done for this cause, because he neglected the reproch doone to his person, and did only take in hand the defence of his doctrine: but in my iudgement they are deceiued for it is not to be thoght y^t the Iewes did so cunningly distinguish betweene his life and doctrine. Againe, the hatred of this name proceeded hence (as we haue said) because the Samaritanes being peruers and degenerate keepers of the lawe, had corrupted the same with much superstition and corruption. And they polluted the whole worship of God with straunge inuentions. Augustine flyeth vnto the allegorie that Christ did not refuse to be called a Samaritane, because he is the true keeper of his flocke, But I thinke that Christ did ayme at another marke. For seeing that the two reproches did tend both to one end, he refuteth both vnder one. Yea if a man do well weigh the words they did burden him sorer by calling him a Samaritane, then one that had a Diuell. But (like as I haue alreadie said) Christ was content with a simple refutation, which he taketh from the contrary, when as he affir∣meth that he is desirous to honour his father. For he must needes be go∣uerned with the spirit of God, and be the seruant of God, which hono∣reth him aright and sincerely.

You slaunder mee. This member may be expounded thus, as if Christe did complaine that he was not honoured with that honour, whereof he is worthie that furthereth Gods glory: but I thinke that he hath re∣spect vnto a farther thing: namely, that he ioyneth his fathers glory with

his owne glory as if he should say, I take nothing vnto my selfe, whiche tnrneth not vnto Gods glory: for his maiestie shineth in mee, his power and gouernment are resident in me. Therfore seeing that you entertain me so simply, you are reprochfull against God himselfe. Therfore hee addeth by and by, that God would reuenge this iniurie. For they might lay ambition vnto his charge, vnlesse he had testified that he was careful for his owne honour or contempt, not for any priuate affection of the fleshe, but so farre foorth as it concerneth the honour or dishonour of God. And although we be farre distant from Christe, yet euery man may be fully perswaded, that if hee bee fully bent to seeke the glory of God: there is sufficient praise laid vp for him with God. For we shall alwayes trie that is true,* 1.7 Those that honour mee, will I make honourable. If he be not only despised amongst men, but also rayled vpon, let him wait patiently vntill the day of the Lord appeare.

51 Verily, verilie I say vnto you, if any man shall keepe my woorde, hee shall not see death.

52 Therfore the Iewes said vnto him, Now we know that thou hast a diuell: Abraham is dead, and the Prophets, and thou sayest, If any man shall keepe my woorde he shall not tast of death.

53 Art thou greater then our father Abraham that is dead? and the Prophetes are dead, whom doest thou make thy selfe?

54 Iesus answered, If I glorifie my selfe, my glory is nothing, it is my father that glo∣rifieth me, who you say is your God.

55 And you know him not: but I know him: and if I shall say that I know him not, I shalbe a lyar like vnto you: but I know him, and keepe his worde.

51 Verily, verily I say vnto you. It is questionles that Christe knew that there were som in that companie that were curable, & also y^t there were some which were not aduersaries to his doctrine. Therfore he meant so to terrifie the wicked, whose wickednesse was desperate, that not∣withstanding he might leaue some matter of comfort for the good, or he might yet allure vnto himselfe those that were not yet lost. Therfore howsoeuer the greater part doth loath the worde of God, yet a godly teacher must neuer be bent so wholy to reproue the wicked, but that he must also impart vnto the children of GOD the doctrine of sal∣uation, and endeuour to bring them vnto a sound mind, if there be any that are not altogether vncurable. Therfore Christ promiseth in this place vnto his disciples eternall life: but hee requireth such Disciples as may not only becken with their eares as asses, or professe with theyr mouthes that they allow his doctrine: but those that will keepe it as a precious treasure, he saith, they shall not see death, because where faith doth quicken the soule of man, death cannot giue any deadly wounde any more hauing his sting beaten back, & poyson wyped away.

52 Now we know. The wicked persist in their dulnesse, neither are they touched any more with promises then with threatnings: so that they can neither be led nor drawen vnto Christ. VVhereas some doe thinke that they craftily wrest the wordes, because they say, tast of death,

which they heard not of Christ, I thinke it is scarse sound. I do rather thinke that the phrases did signifie all one thing amongest the Hebrues: To tast of death, and to see death, for to die. But in this they are false in∣terpreters, because they apply the spirituall doctrine of Christe vnto the body.

None of the faithfull shall see death, because being borne againe of vncorruptible seed, they liue euen by dying, because beeing ioyned vnto Christ their head, they cannot be extinguished by death, because death is vnto them a passage into the kingdome of heauen, because the spirit that dwelleth in them is life for righteousnes, vntill he swallow vp the death which remaineth. But these men as they are carnall, so they do acknow∣ledge no deliuerance from death but such as may appeare openly in the body. And this disease is too cōmō in the world, so that most men do al∣most make no account of the grace of Christ, because they esteeme the same only by the sense of the flesh. Therfore least the same befall vs, our mindes are to be awaked, that they may be made partakers of the spiri∣tuall life in the middest of death.

53 Then our father. This is the other vice, because they endeuour to darken the glory of Christe with the brightnesse of Abraham and the saintes. But as the brightnesse of the Sun doth darken all the starres, so all the glory which is in the Saintes must vanish away at the vnmea∣surable brightnesse of Christ. Therefore they deale vniustly and per∣uersly in that they set the seruantes against the master. Nay, moreo∣uer they are iniurious vnto Abraham and the Prophets, whilest that they abuse their name against Christ. But this frowardnes hath also reigned almost in al ages, and it doth as yet reigne at this day, that the wicked by pulling in peeces the workes of God, doe make him as it were their ad∣uersarie. God did make his name knowen by the Apostles and mar∣tyres: the Papistes make vnto themselues Idols of the Apostles & Mar∣tires, that they may supplie the place of God: doe they not by this meanes forge vnto themselues of the graces of God, engins to pul down his power? For what remaineth vnto God or Christe, if the Saintes haue that which the Papistes doe giue vnto them lauishingly? Ther∣fore we must knowe that all the order of the kingdome of GOD is confounded vnlesse the Prophetes, Apostles, and all the Saintes bee farre inferiour vnto Christe that hee alone may excell them all. And truly we cannot speake more honourably of the Saints then whenas we put them vnder Christ.

But howsoeuer the Papistes doe deceiue the vnskilfull, by boasting that they are good worshippers of the Saintes, yet they are iniurious both vnto God and them, because they pull downe Christ by setting them vp. And truely they offende double in this, that they preferre the Saintes before Christ in theyr doctrine: secondly in that cloathing them with that which they take from Christ, they doe almost dispoyle Christe of his power.

54 If I glorifie. Before hee answere them concerning that vnequall comparison, he saith first, that hee seeketh not his owne glory, & by this meanes he answereth their slaunder. If any man obiect that Christ did also glorifie himselfe, we may readily answere, that hee did this not after

the manner of men, but hauing God for his authour and guyde: for in this place (as in many other) he separateth himselfe from God by a kinde of graunting, In summe, he affirmeth that he desireth no gl••ry, saue that which is giuen him of his father. And we are taught by these wordes, that sithence God doth gloryfie his son, hee will not suffer the world to contemne him freely. In the meane season these voyces of god sounding from heauen ought not a little to encourage the faithfull to worship Christ reuerently, Kisse the sonne, Let all the Angels worship him, Let e∣uery knee bo••e vnto him, heare him, let the Gentiles seeke after him, let all flesh be ham∣bled. Furthermore, we are admonished by these words, that all that glo∣ry is vaine and nothing worth, which men doe purchase to themselues of themselues. Therfore what blinde ambition is this when as we are busie about nothing? Therefore let vs alwayes haue that saing of Paule before our eyes, 2. Cor. 10. 17. Hee that commendeth himselfe is not allowed, but he whom God commendeth. And because we are all destitute of the glory of God, let vs learne to glory in Christ alone, for asmuch as hee maketh vs partakers of his glory through grace.

VVho you say. He wresteth from them the false colour and cloake of the name of God, which they were wont to catch at. I knowe (saith he) how boldly you boast, that you are the people of God: but that is a false title because you doe not acknowledge GOD. VVhence wee doe also learne what profession of faith is lawfull: namely, that which springeth from true knowledge: and whence commeth that knowledge but frō the word? therfore whosoeuer make boast of the name of God without the word of God, they do nothing els but lie. In the meane sea∣son, Christ setteth the boldnes of his conscience against their froward∣nesse. And thus doth it become all the seruaunts of God, to haue theyr mindes so setled, that they be content with this one thing, that God is on their side, although all the whole world do rebell against him. Thus did the couragiousnesse of the Prophets & Apostles stand inuincible against al y^e horrible brunts of y^e whole world: because they knew who it was that sent them. And whereas the perfect knowledge of God is wanting there is nothing that can hold vs vp.

55 And if I shall say. By this clause Christ doth testifie that he is enfor∣ced by the necessitie of his office to speake: because his silence should be a traiterous betraying of the truth. An excellent sentence, that God doth reueale himself vnto vs to this end, that we may with our mouth profes amongest men, the faith of our heart, when neede requireth. For doubt∣lesse this ought not a litle to terrifie vs, that they which do dissemble for mans sake, and do either denie the truth of God, or disfigure the same with false inuentions and glosses, are not only a little weakened: but are euen sent away to be the sonne of Satan.

56 Your father Abraham reioyced, to see my daye: and hee sawe it and was glad.

57 Therfore the Iewes said vnto him. Thou hast not yet fifty yeeres, and hast then seen Abraham?

58 Iesus said vnto them, verilie, verily I say vnto you, before Abraham was made, I am.

59 Therfore they tooke vp stones, to cast at him: and Iesus was hidde, and went out of the Temple.

56 Your father Abraham. He graunteth vnto them only in word, that which he tooke from them before: namely, that Abraham is their fa∣ther. And he sheweth how vaine that obiecting of the name of Abra∣ham was, This (saith he) was the only end which was set before him during his whole life, to see my kingdom florish. For he desired me whē I was absent: you despice me being preset. That which Christ affirmeth in this place as touching Abraham alone, appertaineth vnto all the saints: but this doctrine is more weighty in the person of Abraham, because he is the father of all the whole church. Therefore whosoeuer is desirous to be reckoned in the number of the godly, let him receiue with ioy con∣uenient the presence of Christ, which Abraham did most earnestly de∣sire. For in the worde reioyced is expressed his vehement and earnest af∣fection.

Now must we vnderstand the opposition. VVhen as the knowledge of Christ was as yet so obscure, Abraham was so inflamed with the de∣sire therof, that he preferred the enioying therof before all good things whatsoeuer: therfore how filthie is their vnthankfulnesse, who despice him being ope••ly reuealed vnto thē, & so cōsequently reiect him? Day doth not signifie in this place (as Augustine thought) eternitie, but the time of Christ his kingdom, after y^t being clothed with flesh he appeared vnto the world, that he might fulfill y^e functiō of a redeemer. But now the questi∣on is how Abraham saw the manifestation of Christ euen with the eies of faith: for this seemeth not to agree with the other saying of Christ, many kinges and prophetes haue wished to see the things which you see, and haue not seen the▪ Luke. 10. 24. I answere that faith hath her degrees in the beholding of Christ: wherby it commeth to passe that the olde prophetes sawe Christ a farre off, as he was promised vnto thē: & yet coulde they not behold him as if he had been present, like as he reuea∣led himselfe familiarly and throughly when he came downe from hea∣uen vnto men.

Furthermore we are taught by these wordes, that as God did not suf∣fer the desire of Abraham to be frustrate, so hee will not at this day suf∣fer any man in vaine to desire to come vnto Christ, but he will satisfie his desire. Therfore in that he doth not giue himselfe to be enioyed of many, the cause therof is mans frowardnes, because there is but a fewe that desire him. The ioy of Abraham doth testifie that he counted the knowledge of the kingdome of Christ, an vnspeakable treasure: and to this end is he said to haue reioyced when he saw the day of Christ, that we may know y^t there was nothing wherof he made greater account. This fruite of faith doe all the faithfull reape that beeing content with Christ alone, in whō they are fully & perfectly blessed, they haue quiet and merie consciences. And truly no man knoweth Christ aright, saue he that giueth him this honour, that hee stay himselfe wholy vpon him. Some do expound it thus, that Abraham after he was dead, did perceiue the presence of Christ, when he appeared vnto the worlde: and so they make the time of the desire and the time of the seeing diuers times: It is true in deed that the comming of Christe was reuealed vnto the holy spirits after death, for whom they looked during their whole life: but I cannot tell whether so subtile an exposition will agree with the wordes of Christ or no.

57 Fiftie yeeres. They goe about to refute the saying of Christ as a thing vnpossible, in that the maketh himselfe equall with Abraham who dyed many yeres agoe, being himselfe as yet not 50. yeres olde. And al∣though Christ were not yet foure and thirtie yeeres of age, yet they do graunt him more age, least they shoulde seeme to deale too precisely & straightly with him, as if he should say, thou wilt not make thy selfe so olde, that thou canst boast that thou art fiftie. Therefore those who doe cōiecture that his face was more shrieueled then his age required, or that mention is not made in this place of the yeeres according to the ascen∣ding and descending of the Sun, they both busie themselues about no∣thing: and the vaine surmise of Pap••a who taught that Christe liued a∣boue fiftie yeeres, is in no case to be receiued.

58 Before Abraham was made. Because the vnbeleeuers doe iudge only according to the carnal sight, Christ telleth them that he hath somwhat that is greater and higher then mans shape, which beeing hidden from the senses of the flesh, is onely seene with the eyes of faith. In this respect he affirmeth that he might haue been seene of the holy fathers before he did appeare in the flesh. Yet he vseth other wordes, before (saith he) A∣braham was borne, I am. But in these wordes he exempteth himselfe from the common sort of men, and challengeth to himselfe an heauenly and di∣uine power, the feeling and perceiuing wherof was spread abroad from the beginning of the worlde, throughout all ages. Although these wordes may be expounded two manner of wayes: for some do thinke that this may agree with the eternall Godhead of Christ simplie, and they compare it with that place of Moses, I am that I am. Exod. 3. 14. But I doe stretch the same further: because the power and grace of Christ, inasmuch as he is the redeemer of the worlde, was common to all ages. Therfore it agreeth with that saying of the Apostle, Christ yester∣day, & to day, and for euer, Heb. 13. 8. For the text seemeth to require that it should be so. He had said before that Abraham did earnestly desire his day: because the Iewes would not beleeue that, he addeth that he was e∣uen then also. Furthermore, the rendring of the reason shall not bee strong enough vnlesse we vnderstand, that hee was euen then knowen to be the mediatour, by whom God should be pacified. And yet not∣withstanding in that the grace of the mediatour was of force in all a∣ges, this depended vpon his eternall Godhead. Therefore this saying of Christ containeth an excellent commendation of his diuine essence. Furthermore, wee must marke the solemne forme of his asseueration verily, verily. Neyther doe I mislike that, in that Chrysostome thinketh that there is great weight in the presentense of the verbe. For he saith not, I was, or I haue beene, but I am: whereby he signifieth an equall and the same state from the beginning of the world vntil the end ther∣of, neither saith he, before Abraham was: but, before he was made, attri∣buting vnto him a beginning.

59 Therefore they tooke vp stones. It is to bee thought that they did this as if according to the appointment of the law, Christ were to besto∣ned. VVhence we gather how great the madnesse of rash zeale is. For they haue no eares to know the matter, but they haue handes readie to commit slaughter. But I doe not doubt but that Christ deliuered him∣selfe by his secrete power, but yet vnder the showe of humilitie. For he

would not plainely shew foorth his diuinitie, but woulde leaue some∣what for humane infirmitie. VVhereas some bookes haue that he pas∣sed so through the midst of them, Erasmus coniectureth not vnaduisedly that this was taken out of the 4. Chapter of Luke. And this also is worth the noting, that the wicked Priestes and Scribes, hauing driuen away Christ, in whom dwelleth all the fulnesse of the Godhead, doe keepe possession of the externall temple. But they are sore deceiued, when as they thinke that they haue a temple which is voide of God. So at this day the Pope and his adherents, seeing that hauing driuen away Christ they haue polluted the church, they boast foolishly of the false visure of the Church.

Notes

• * 1.1

  Deut. 17. 7.
• * 1.2

  Gen. 3. 7.
• * 1.3

  ••. Cor. 4. 4.
• * 1.4

  Eph. 2. 2.
• * 1.5

  1. Pet. 5. 8.
• * 1.6

  ••. Cor. 4. 4.
• * 1.7

  1. Sam. 2. 30.