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.

¶The holy Gospel of Iesus Christe according to Iohn.

1IN the beginning was the word, and the word was with God, and that woorde was God.

2. The same was in the beginning with God.

3. All thinges were made by it, and without it was made nothing which was made.

4. In it was life, and the life was the light of men.

5. And the light shineth in the darknesse, and the darke∣nesse comprehended it not.

The Commentarie of John Caluine.

1▪ IN the beginning was the worde. In this exordium hee sheweth the eternal Diuinitie of Christe, to the ende wee may knowe that hee was e∣ternall God, who was made manifest in the fleshe. Furthermore, this is the drifte thereof, that it was requisite that mankinde shoulde bee restored by the sonne of GOD, seeing that by his power all things were created, sithence it is hee alone who doth breath life and strength into all creatures, that they may remaine in their state: and especially seeing hee hath shewed in man a most manifest token as well of his po∣wer as of his grace: so that euen after the fall of Adam hee ceased not to bee liberall and bountifull towarde his posteritie. And this doctrine is very needefull to bee knowen, for seeing that wee muste not seeke for health and life without God, howe shoulde our faith leane and rest vpon Christe, vnlesse wee were fully persuaded of that whiche Christe teacheth in this place? Therefore the Euangeliste teacheth in these woordes, that wee doe not depart from the only and eternall GOD, when as wee beleeue in Christe: Secondly, that through his benefite

life is nowe restored to the dead, who hauing his nature as yet perfect was the fountaine and cause of life. It seemeth to mee that this was the only reason that moued him to call the son of god, the word, because hee is first of all the eternall wisdome and will of God: secondly, the expresse image of his counsell. For as the speech is called the marke or printe of the minde in men, so is this also not vnfitly applyed vnto God, to say that he maketh himselfe knowen vnto vs by his worde. The o∣ther significations of this worde Logos are not so fit for this purpose. Lo∣gos doth signifie amongest the Grecians both a definition, a reason, and an account, but I will not subtilly play the Philosopher aboue the capaci∣tie of my faith. And we see that the spirite of God is so farre from al∣lowing suche subtiltie, that applying himselfe vnto our weakenesse, in keeping silence hee cryeth, howe soberly wee ought to bee wise in suche hidden mysteries.

Furthermore as God did reueale himselfe in creating the worlde by this word, so he had the same laid vp in himselfe before: so that there is a double relation, the former vnto God, the latter vnto men. Seruetus the proudest knaue which Spayne euer brought foorth, feigneth that this e∣ternall worde did then take his beginning, when he was reuealed in the creation of the worlde: As if it were not before such time as the power thereof was knowen in the external worke. The Euangelist teacheth a farre other thing in this place: for he doth not assigne any beginning of time to the worde, but in that he saith it was from the beginning, he go∣eth beyond all ages. And I am not ignorant what this dog barketh, and what the Arrians did somtimes cauill: namely that God did in the begin∣ning create heauen & earth, which notwithstanding are not eternal: be∣cause this word beginning doth rather respect the order, then betoken the eternitie. But the Euangelist preuenteth this shift, when hee saith that it was with God. If the worde began to bee from time, it must needes bee that they must finde some course of times in God. And truely Iohn did intende by this particle, by name to distinguish the word from all things which are created. For many thinges might come into the mindes of men, where that worde should be, how he should shew foorth his force, of what nature he was, how he could be knowen. Therfore he saith that we must not cleeue to the world, & things which are created: because it was alwayes ioyned to God, before the worlde was. Nowe wheras some do wrest the word beginning vnto the beginning of the hea∣uen & the earth, doe they not make Christ subiect to the common order of the worlde, from which he is statly exempted in this place? Wherein they doe most cruell iniurie not onely to the sonne of God, but also to his euerlasting father, whom they spoile of his wisdome. If it be an hay∣nous offence to imagine God without his wisdome, we must confes that we must no where els seeke for the beginning of the word, saue only in the eternal wisdome of God. Seruetus obiecteth that the word cannot bee comprehended before such time as Moses bringeth in god speaking: as if he were not in god, because hee was not openly known, that is, as if he were not within vntill such time as he began to come out. But the Euā∣gelist cutteth off al occasiō of such mad dotings, whē he affirmeth with∣out exceptiō that the word was with God, for he doth manifestly recall vs frō al momēts of time. They which gather y^e perpetual stat•• out of the

Preterimperfectense of the Verb, they leane to a weake reasō. The word (was) say they, doth more expresse the continuall course, then if Iohn shoulde haue saide, hath beene. But they must reason more strongly in such waightie matters. And that one thing which I brought, ought to suffice vs, that the Euāgelist sendeth vs into the eternal secret places of god, that wee may knowe that the worde was as it were hidden there, before such time as it did reueale it selfe in the externall framing of the world. Ther¦fore Augustine saith very well, that this beginning which is mentioned in this place, is without all beginning. For although the father is before his wisedome in order, yet they spoyle him of his glory, whosoeuer doe imagine any moment of time wherein he was before his wisdome. And this is the eternall generation, which lay hid in GOD long time before the creation of the worlde, (that I may so speak) which was many yeres obscurely shadowed to the fathers vnder the lawe, and was at length more fully reuealed in the flesh. I marueile what moued the Latinists to tra••••ate Logon verbum▪ For they should rather haue transsated it so, if so be it had bene▪ rhema. But admit they followed something which seemed to be true, yet can they not deny but that serm•• is more conuenient. VVher∣by it appeareth what barbarous tyranny those pelting Diuines did vse, who did so molest Erasmus because he changed but one worde into that which was better. And the woorde was with God, wee said euen nowe, that by this meanes the sonne of God is placed aboue the worlde, and is set before all ages. And also this phrase doth attribute vnto him a distinct person from the father, for it were very absurde for the Euangelist to say that the worde was alwayes with God, vnlesse it had a proper subsi∣stence in God. Therefore this place serueth to refute the errour of Sabel∣lius, because it declareth that the sonne differeth from the father. I saide euen nowe that wee must be wise with sobrietie in so great mysteries, & speake modestly of the same. Notwithstanding the olde writers of the Churche are to bee holden excused, who when as they could not other¦wise defend the right and sincere doctrine against the wresting boughtes of the heretikes, they were inforced to inuent certain words, which not∣withstanding were consonant vnto that which is deliuered els where in the Scriptures. They said that there were three persons in one and the simple essence of God. The worde person is taken in that sense in the first Chapter to the Hebrues, wherunto the worde substance answereth as Hyllarie taketh it. They called the diuers properties which are in God, persons, which our mindes doe beholde, like as saieth Gregorie Nazianzene, that hee cannot thinke vpon one, but by and by there appeare three. And the worde was God. Least there shoulde remaine any doubt concerning the diuine Essence of Christe, in plaine words hee affirmeth that he is God. Nowe seeing there is one onely God, it followeth that Christe is of the same Essence with the father, and yet they differ in some point. But wee haue already spoken of this second member. As touching the vnitie of the Essence, too intollerable was the wickednesse of Arrius, who least hee shoulde bee inforced to confesse the eternall diuinitie of Christe, did babble that there was a certaine feigned God. But seeing that we heare that the worde was God, why shoulde wee doubt of his eternall Essence any longer.

2. This was in the beginning. To the end the Euangelist may the more

deepely imprint in our mindes that which he said before, hee gathereth these two former members into a briefe conclusion, that the word was alwayes, and that with God, so that thou mayest vnderstande the begin∣ning to be aboue all time.

3. All things were made by it. After that he hath affirmed that the word is God, and hath set foorth his eternall Essence, hee now proueth his di∣uinitie by his workes, and this is practicall knowledge, whereunto wee ought especially to accustome our selues. For the bare name of GOD which is attributed vnto Christe shalbe of small force with vs, vnlesse our faith shall in very deede perceiue that he is such a one. And he doth fitly affirme that of the sonne of God, which doth properly agree to his person. Paule saith sometime simplie,* 1.1 that all things are by God: but so often as the sonne is compared with the father hee is distinguished by this marke. Wherefore this maner of speeche is vsuall, that the fa∣ther hath made all things by the sonne, and that all thinges are of God by the same sonne. The drift of the Euangelist (as I said) is this, that the word of God began to worke openly, immediately after the creation of the worlde. For whereas he was before incomprehensible in his Essence, his power was then knowne openly by the effect. Furthermore, some of the Philosophers doe so make God the Creator of the worlde, that they adioyne vnto him a minde in this his worke.

In this they saide well, because it is agreeable to the Scriptures, but be∣cause they vanish away by and by in friuolous cogitations, there is no cause why wee should greedily desire their testimonies, but rather being contented with this heauenly Oracle, let vs knowe that there is muche more said then our minde is able to conceiue. And without it was made no∣thing that was made. Although this place be read diuersly, yet without all doubting I read it in one text on this wise, There was made nothing that was made. And herein doe all the Greeke copies agree, (at least those which are of more allowable authoritie): againe the sense doth necessarily re∣quire that it shoulde be so. They which distinguish this member. That which was made, from the former sentence, that they may ioyne it with the sentence following, they bring a racked sense, That which was made, in it was life, that is, it liued, or was holden in life. But they shall neuer bee able to shew that this maner of phrase is any where attributed to the creatures. Augustine being after his accustomed maner too much addicted to Plato, is carried away vnto Idaes or formes, that God had conceiued the forme of the whole worke in his minde, before suche time as hee created the worlde: and so by this meanes the life of those things which were not as yet, was in Christe: because the creation of the worlde was ordered in him. But wee shall see anon howe farre this is from the Euangelists meaning.

Now I returne vnto the former member. This is no vnnecessarie re∣petition as it seemeth at the first blush: because Satan goeth about by al meanes possble to pull away somewhat from Christe, the Euangeliste meant plainely to testifie that there is nothing of all these things which were made, excepted.

4. In it was life. The Euangelist hath taught hitherto that al things were created by the worde of God: now he doth in like sorte attribute vnto it, the preseruation of those things which were created: as if hee

shoulde say that the power of that worde which appeared in the crea∣tion of the worlde, was not only sodam, or but for a moment, and pas∣sed away by and by againe: but that it is euident in this, that the order of nature continueth sure and certaine: like as hee is said in the first to the Hebrues, verse 3. to sustaine all things with the worde and becke of his power. But this life may either be extended vnto thinges without life (which liue after their maner, though they bee without sense,) or it may bee expounded of the liuing creatures only. It skilleth not muche whether you choose: for the sense is simple, that the worde of God was not only the fountaine of life to all creatures, that these thinges myghte begin to bee, which were not as yet: but that it cōmeth to passe through his liuely vertue, that they continue in their estate.

For vnlesse his continuall inspiration doe refreshe and strengthen the worlde, it must needes come to passe that all thinges whiche siue and haue any being shall straightway decay, or be brought to nothing. Fi∣nally, Iohn doth testifie that that commeth to passe through the benefite of the worde, which Paul Actes 17. 28. ascribeth vnto God: namely, that in him we be, and moue, and liue. Therefore it is God that quicke∣neth vs, but yet by his eternall worde. The life was the light of men. I do of set purpose passe the other interpretations, which are not according to the Euangelists minde. In my iudgement he maketh mention heere of that part of life, whereby men doe excell all other liuing creatures: as if he shoulde say, that that was no common life, which was giuen vnto mē but such a life as was ioyned with the light of vnderstanding. Further∣more, hee separateth man from other creatures▪ because wee doe better perceiue the power of God in our selues by vnderstanding, then behold the same a farre of. So Paule saith in the Actes, That God is not to bee sought a farre of, because hee reuealeth himselfe within in vs. Therfore after that the Euangelist hath set before men the generall consideration of the grace of Christe, to the ende hee may bryng them neerer to con∣sider thereupon, hee sheweth what thinge was giuen them peculiarly: namely that they were not created like to beasts, but being indued with a minde, they were placed in higher degree. Furthermore seeing that God doth not in vaine kindle his light in their mindes, it followeth that they are created to this end, that they may acknowledge him to be the authour of so great and singuler goodnesse. And seeing that he hath powred from thence into vs this light, the fountaine whereof was the worde, it ought to be vnto vs in steed of a glasse, wherin we may cleere∣ly see the diuine power of the worde.

5 And the light shineth in the darknesse. It might haue been obiected that men are called blinde in many places of the Scriptures, & that the blind∣nes whereof they are condemned is too well knowen, for they doe mi∣serably vanish away in all their reason. For whence come so many La∣byrynthis of errours which are in the worlde, saue only because men are carried away by their owne vnderstanding vnto nothing els but vanitie and lying. And if so be it there appeare no light in men, that testimony of the diuinitie of Christe, whereof the Euangelist maketh mention in the verse going before, is quite put out. For that was the third degree (as I said) that in the life of men there is a certaine thing which is farre more excellent then is mouing and breathing. The Euangelist preuenteth this

obiection: and first of all doth tel vs that the light wherwith men were endued in the beginning is not to be esteemed according to their present state, because in this corrupt & degenerate nature this light was turned into darknes: yet in the meane while he saith, that this light of vnderstā∣ding is not quite put out: because there shine as yet certaine sparkles of light in this darke mist of mans minde. Now the Readers vnderstande that this sentence hath two members. For he saith that men are nowe far from that perfect nature wherwith they were indued in the beginning: for he affirmeth that their minde which should haue light in euery part, being drowned in darknes doth miserablie das••e, & that by this means the glory of Christ is as it were darkened in this corruption of nature. But again the Euangelist proueth that there are as yet certain rēnants of light remaining in the midst of darknes, which may shew the diuine po∣wer of Christ in some part. Therefore the Euangelist doth confesse that the minde of man is blinded, so that it may rightly be iudged to be ouer∣whelmed with darknesse. For he might vse a more milde worde, and say that the light is obscure and mistie: but his meaning was more plainly to expresse how miserable our estate is, after the fal of the first man. And whereas he affirmeth that the light shineth in the darkenes, that doth no whit appertaine vnto the commendation of nature being corrupted, but rather it taketh away all cloke of ignorance. And the darkenes comprehended it not Although the sonne of God did alwayes inuite men vnto himselfe by this small light which remaineth in vs as yet, yet the Euangelist saith that this thing had no good successe, because in seeing they saw not. For since the time that man was estranged from God, ignorance doth so op∣presse & ouerwhelme his minde, that what light soeuer remaineth in it, it lyeth without effect being choked vp. And this thing is proued by day∣ly experience. For whosoeuer they be that bee not regenerate by the spi∣rite of God, seeing that they excell in some reason, they do manifestly de∣clare, that man is not only created to breath, but to vnderstand. But yet they come not vnto God by this leading of their reason, nay truly they doe not so much as come towarde him, so that all their vnderstanding is nothing els but meere vanitie. Whereupon it followeth, that man is al∣together destitute of saluation, vnlesse God put to his helping hande a∣gaine: for when as the sonne of God doth powre out his light into thē: yet are they so dull, that they cānot cōprehend frō whence that light cō∣meth: but being carryed away with dotings & vaine imaginations, they become altogether foolish. That light which remaineth as yet in the cor¦rupt nature, hath two principall partes. For there is some seede of religi∣on ingendered in all men: secondly there is ingrauen in their conscien∣ces a difference betweene good and euill. But I pray you what fruit a∣riseth heereof, saue this, that religion doth degenerate into a thousande monsters of superstitions: and the conscience ouerthroweth all iudge∣ment: so that it maketh a mixture of vice and vertue. To be briefe, na∣turall reason will neuer bring men vnto Christ, Nowe in that they are furnished with wisedome to gouerne the life, in that they are borne vnto excellent artes and learning: all that likewise doeth vanish away with∣out fruite. Furthermore, wee muste note that the Euangelist doeth onely speake of naturall giftes, and doth not as yet touch the grace of regeneration. For there are two distincte vertues in the sonne of God; the former, whiche appeareth in the creation of the worlde,

and order of nature: the other whereby hee renueth and restoreth na∣ture when it is decayed. As hee is the eternall worde of God, the world was created by him, through his power all things retaine the life which they haue once receiued, man was adorned especially with that excellēt gift of vnderstanding: and although by his fall hee haue lost the light of vnderstanding, yet he seeth and vnderstandeth as yet: so that that is not quite abolished which hee hath naturally by the grace of the sonne of God. Yet because hee darkeneth that light which remaineth as yet in him with his blockishnesse and frowardnesse, it remaineth that the sonne of God take vppon him a new office, that is, of a Mediatour, that hee may reforme & builde vp again with the spirit of regeneration, man, be∣ing lost and destroyed. Therefore they play the Philosophers preposte∣rously and out of due time: who referre this light whereof the Euange∣list maketh mention, vnto the Gospel and doctrine of saluation.

6 There was a man sent from God whose name was Iohn.

7 This man came for a testimonie, that he might testifie of the light: that all men might beleeue through him.

8 He was not the light, but that he might testifie of the light.

9 Hee was the true light whiche lighteneth euery man whiche commeth into the worlde.

10 He was in the worlde, and the worlde was made by him, and the worlde knew him not,

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

12 But so many as receiued him, he gaue vnto them power to be made the sonnes of God: namely vnto those that beleeue in his name.

13 VVho are borne not of blooddes, neither of the will of the flesh, neither of the will of man, but of God.

6 There was a man. Now the Euangelist beginneth to intreate how the word of God was manifested in the flesh. And least any man doubt that Christe is the eternall sonne of God, he saith that hee was commended by the preaching of Iohn Baptist. For Christe did not onely shewe him∣selfe vnto men: but hee would also bee made knowen by the testimony and doctrine of Iohn. Yea, God the father sent this witnesse before his Christe, to the ende all men might the more easily receiue the saluation offered by him. Yet this may seeme an absurd thing at the firste blushe, that another shoulde beare witnesse with Christe, as if hee needed the same. But he affirmeth that he seeketh not the testimonie of man. The answeare is easie and knowen, that he was ordeined a witnesse for our cause and not for Christes sake. If any man obiect that the testimony of man is to weake to prooue Christ to be the sonne of God: we haue heere likewise an answere in readinesse, that Iohn Baptist is not cited as a priuate witnesse, but as one who being indued with diuine authoritie doth beare the person rather of an angell then of man. Therefore hee is not adorned with the titles of his owne vertues, but with this one thing, that he was the Embassadour of God. Neither doth it any whit hinder, that the preaching of the Gospel was committed vnto Christe, that hee might beare witnes of himselfe. For the preaching of Iohn did tend to this ende, that they might take heede to the doctrine and myra∣cles

of Christe. Sent of God. Hee doth not confirme the calling of Iohn but doth only make mention thereof by the way. This is not sufficient for the certaintie, seeing that many running of their owne accord, doe boast that they are sent of God: but the Euangelist being about to speak more at large afterwarde of this witnesse, he thought it sufficient to vtter in this one word first, that he came not, but at the cōmandement of god. Wee shall afterwarde see howe he doth affirme that God was the au∣thour of his ministery. Nowe we must note (which thing I haue tou∣ched heeretofore) that that is required in all the Teachers of the church which is spoken of Iohn, that they be called of God: that their authori∣tie to teach may be grounded no other where, saue onely in God alone. Hee expresseth his name not onely to point out the man, but because it was giuen him by the thing it self. For without doubt God had respect vnto the function whereunto he assigned Iohn, when hee commaun∣ded by the Angel that hee should be so called, that all men might there∣by knowe that he was a preacher of the grace of God. For although Iehocanan may be taken passiuely, and so be referred vnto the person, be∣cause Iohn was acceptable in the sight of God: yet notwithstandyng I doe willingly referre it vnto the fruite whiche other men shoulde re∣ceyue by him.

7 Hee came for a witnesse. He setteth downe briefly the end of his cal∣lyng: namely, that he myght prepare a church for Christ, like as whilest he did inuite all men vnto Christ, hee did sufficiently declare that hee came not for his owne cause. And Iohn had so little neede of commē∣dation, that the Euangelist teacheth vs that he was not the light, least his immoderate brightnesse doe darken the glory of Christe. For some there were who did cleaue so fast vnto him, that they did neglect Christ. Like as if any man being astonied at the beholding of the morning do not vouchsafe to turne his eyes vnto the Sunne. Furthermore, wee shall see by and by in what sense the Euangelist doeth take this worde light. All the godly truly are light in the Lorde, because being lightned by his spirite, they doe not only see for themselues, but doe also direct o∣ther men by their example into the way of saluation. The Apostles are also properly called the light, because they carry the light of the gospel, which is able to driue away the darknesse of the worlde. But the Euan∣gelist intreteth in this place of the only and eternall fountain of illumi∣nation, as he doth by and by more plainely declare.

9 Hee was the true light. The true light is not set against the false: but the meaning of the Euangelist was to distinguish Christ from all other least any man should think that this was common to him with the An∣gels or men, that hee is called the light. Furthermore, there is this dif∣ference, that whatsoeuer is light in heauen or earth, it borroweth the light which it hath of some other: but Christ is the light which shine••h of it self, and by it selfe: and secondly, which lightneth the whole world with his brightnes: so that there is no other beginning or cause of bright∣nesse any where els. Therefore he calleth it the true light whereto it is proper by nature to shine. VVhich lighteneth euery man. The Euangelist standeth chiefly vpon this point, to proue, and teach that Christe is the light, by y^• effect which euery one of vs feeleth in himself. He might haue disputed more subtilly, that Christe, as the eternall light, hath brightnes

ingrafted in himselfe, and doth not set the same from any other: but he doth rather reclaime vs vnto the experience which all of vs haue. For see∣ing that Christ doth make vs all partakers of his brightnesse, wee must confesse that this honour is proper to him alone, to bee called the light. But this place is commonly expounded two wayes. For certaine do re∣straine the vniuersall note vnto those who being regenerate by the spirit of God, are made partakers of the liuely light. Augustine induceth the si∣militude of a schoolemaster, who being but one, if he haue a schoole in a Citie, hee shall bee called the master of all, although many doe not come to the schoole. Therefore they take this saying comparatiuely, that all men are lightned by Christ, because no man can boast that hee did get the light of life by any other meanes saue onely by his grace. But seeing the Euangelist putteth in all men generally who come into this worlde, the other sense pleaseth mee better, because the beames are spread abroade from this light throughout all mankinde: as it is also saide be∣fore. For wee knowe that men haue this peculiarly aboue all other liuing creatures, that they are indued with reason and vnderstanding, that they carrye ingrauen in their conscience the difference betweene right and wrong. Therefore there is no man vnto whome there com∣meth not some feelyng of the eternall light. But because there be cer∣tayne frantike and brainsicke fellowes, who wrest this place further, ha∣uing rashly caught the same, that they may therby gather that the grace of illumination is offered vnto all men in like sort: let vs remember that the Euangelist intreateth in this place onely of the common light of na∣ture, which is farre inferiour vnto faith. For doubtlesse no man shall en∣ter into the kingdome of God with all the quicknesse and foresight of his minde: it is onely the spirite of Christ that openeth the gate of hea∣uen to the elect. Secondly, let vs remember, that the light of reason which God gaue vnto men, was so darkened through sinne, that there doe scarce appeare certaine small sparkles in the thicke darknesse, and so consequently in horrible ignorance, and the deepe dungeon of errours, which are also by and by choked.

10 Hee was in the worlde. Hee accuseth men of vnthankfulnesse, be∣cause they were so blinde, as it were of their own accord, that the cause of the light which they did enioy was vnknowen vnto them. And this reacheth vnto all the ages of the worlde: because Christe did euerye where shewe his power before he was made manifest in the flesh. Ther∣fore those dayly effects ought to haue redressed the sluggishnesse of mē. For what is more absurd then to drawe water out of a running stream, and not to conceiue in the mynde the fountaine from which the streame it selfe floweth? Therefore there shall no iust excuse bee founde for this ignorance, that the worlde knewe not Christe before suche time as hee was reuealed in the fleshe: for this chaunced through their slouthfulnes and wicked kinde of dulnesse, who had him alwayes present by his po∣wer. The summe is this, that Christ was neuer so absent from the world but that men beeing awaked with his beames, ought to haue lifted vp their eyes towarde him. Whereupon it followeth that the blame ought to be laid vpon themselues.

11 Hee came into his owne. Heere appeareth the desperate frowarde∣nesse and wickednesse of men, here appeareth more then wicked impi∣etie,

that when as the sonne of God did shewe himselfe in the fleshe, and that to the Iewes (whom God had separated to himself as a peculiar peo∣ple from all other nations) yet was hee not acknowledged nor receiued. They doe also expound this place diuersly. For some there bee who thinke that the Euangelist doth speake generally of the whole worlde. And truely there is no part of the worlde which the sonne of God may not challenge to himselfe by good right. The meaning therefore is this, according to them, when Christe came downe into the worlde, hee enchroched not vpon another man, because all mankinde was his owne proper inheritance. But they thinke more truely, (in my iudgement) who referre it vnto the Iewes alone: for there is contained in it an hiddē comparison, wherby the Euangelist doth the more amplifie the vnthāk∣fulnesse of men. The sonne of God had chosen to himselfe a dwelling place in one nation: when hee appeared there hee was reiected. There∣fore it appeareth heereby most plainely. howe malicious the blindenesse of men is. And it was very needefull that the Euangelist should say thus that hee might remooue that stumbling block whiche the vnbeliefe of the Iewes might haue layd in the way of many at y^• time. For seeing that he was reiected and despised of that nation, wherunto he was promised by name, who woulde haue thought that hee had beene the Redeemer of the whole worlde. Therefore wee see howe great paines Paule taketh in this point. But there lyeth hid great force as well in the verb as in the Nowne. Wheras hee was before the sonne of God, the Euan∣gelist saith, hee came thither. Therefore he doth signifie the newe and extraordinarie maner of his presence, whereby the sonne of God did re∣ueale himselfe, that men might behold him nigher hande. When hee saith into his owne, hee compareth the Iewes with other nations: because they were adopted to be Gods familie by a singuler priuiledge. There∣fore Christe offered himselfe first to them as to his familie, and those who did appertaine vnto his Empyre by a peculiar right. To the same ende tendeth that complaint which God maketh by Esay:* 1.2 The 〈◊〉〈◊〉 kno∣weth his owner, and the Asse his masters cribbe: but Israel hath not knowen mee. For although he bee gouerner of all the whole earthe, yet hee maketh him∣selfe the peculiare Lorde of Israel, whom hee had gathered together, as it were to be an holy sheepfold.

12. But so manie. Least this stoone of offence shoulde cause any to stumble, that the Iewes despised and refused Christe, the Euangeliste lifteth vp the godly that beleeue in him aboue y^e heauēs. For he saith that this glory is attayned vnto by faith, to bee accounted the children of God. And in this vniuersall particle (as many) is contained a certaine Antythesis: for the Iewes were puffed vp with a blinde boasting, as if they alone had had God bounde vnto them. Therefore the Euange∣list affirmeth that the case was altered, because the Iewes being reiected the Gentiles doe succede into the emptie place. For it is as if he should translate the righte of adoption vnto Forrainers. This is that whiche Paul saith,* 1.3 that the destruction of one people, was the life of al the whole worlde: because the Gospel being as it were expelled by them, beganne to be spread abroade farre and wide throughout the whole worlde, so were they spoyled of their priuiledge wherein they did excell.

But their vngodlinesse did no whit hurt Christ: because he did erect the seate of his kingdome elswhere, and hee called all people in generall vnto the hope of saluation, who seemed before to be reiected of God. Hee gaue vnto them power. This worde exousia doth signifie as I thinke in this place dignitie, and it was better so to translate it, to refute the in∣uention of the Papistes. For they doe most wickedly corrupt this place: because they vnderstande, adoption to be giuen vs only vpon this condi∣tion, if it shall please vs to vse this benefite. And so by this meanes they fet free will out of this worde, as if one shoulde fet fier out of wa∣ter. This hath some colour at the first blushe, that the Euangelist saieth not that Christe maketh the sonnes of God, but that hee giueth them power to bee made. Therefore they gather out of this place, that this grace is only offered vnto vs, and that it is in our chose to enioy, or re∣fuse the same. But the text ouerthroweth this friuolous hunting after one worde: for the Euangelist addeth immediatly after, that they are made the sonnes of God not by the proper will of the flesh, but when as they are borne of God. And if faith doe regenerate vs that we may bee the sonnes of God, and God doe inspire the same faith from heauen: it is most manifest that Christe doth not only offer vs the grace of adop∣tion potentially, but euen actually, (as they say). And truly the Greci∣ans doe sometimes take exousia for axioma: because the sense doth best a∣gree with this place. And the circumlocution which the Euangelist v∣seth, is of greater force to set foorth the excellencie of grace, then if hee had saide in one worde, that all those that beleeue in Christe, are made by him the sonnes of God. For hee speaketh in this place of the vnclean and prophane, who being condēned of perpetuall ignominy, did lye in the shadowe of death. Therefore Christ shewed a wonderfull token of his grace, that he vouchsafed to extoll suche vnto this honour, that they shoulde begin sodainely to be the sonnes of God. And the Euangeliste extolleth the greatnesse of this benefite woorthily, as doth Paule also, Ephesians 2. 4.

But and if the common signification of the word do please any man better, yet notwithstanding the Euangelist doth not make power a cer∣taine middle facultie, which may take away the full and perfect effecte, but hee meaneth rather that Christe gaue vnto the vncleane and vncir∣cumcised, that which seemed to bee vnpossible. For there was an vn∣credible alteration of thinges wrought at that time, when Christe ray∣sed vp to God children of stones. Therefore power is that sufficiencie whereof Paule maketh mention, Col. 1. 12. where hee giueth thankes to God, who hath made vs fit to be partakers of the lot of the saintes. VVho beleeue in his name. Hee noteth briefly the maner howe to receiue Christe: namely, when wee beleeue in him. Therefore beeing ingraf∣ted into Christe by faith, wee obteine the right of adoption, that wee may bee the sonnes of God. And truely seeing hee is the onlie sonne of God, this honour doth in no case appertaine vnto vs, saue only so farre foorth as wee are his members. Againe, that vaine surmise concerning power, is refuted out of this place. The Euangelist sayth, that this po∣wer is giuen to those who doe nowe alreadie beleeue, and it is cer∣taine that they are now the children of God in deede. Therefore they doe derogate too much from faith, who say that a man doth obtain this

thing only by beleeuing to be made the childe of God, if hee will: be∣cause they put a suspenced power insteede of the present effect. There appeareth a grosser contrarietie in that which followeth immediatelie. The Euangelist saith nowe that they are borne of GOD who beleeue. Therefore there is not onely an habilitie to choose, offered, seeing that they doe nowe obtaine that selfe same thing about which they are occu∣pyed. And although the Hebretians doe oftentimes take name for power. yet there is heere a relation vnto the doctrine of the Gospel. For we doe then rightly beleeue in Christe when he is preached vnto vs, I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith. And this must be diligently noted, because many men do foolishly forge to themselues a confused faith without any vnderstanding of do∣ctrine. Like as amongest the Papistes there is nothing more common then this woorde (beleeue) whereas notwithstanding there is no know∣ledge of Christe by the hearing of the Gospel. Therfore Christ offereth himselfe vnto vs by the Gospell, but we receiue him by faith.

13 VVho are not borne of blood. Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes. They had alwayes in their mouth the worthinesse of their stocke, as if they who discende of an holy progenie were naturally holy. And they might worthily haue bragged of the stock of Abrahā, if so be it they had bin the lawfull sons of Abraham and not degenerate children: but the boasting of faith ar∣rogateth nothing at all to the carnall begetting: but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone. Therefore Iohn saith that the Gentiles who beleeue in Christ, who were before vncleane, are borne the sonnes of God, not of the wombe, but they are fashioned againe by God, that they may begin to bee. He seemeth to haue put blooddes in the plurall number, to the ende hee might the better expresse the long succession of the stocke. For this was a part of the Iewish boasting, that they were able directly to proue that they came from the patriarkes by a continuall course.

The will of the fleshe and of man, Doe signifie all one thing in my iudge∣ment. For I see no cause why fleshe shoulde be taken for the woman, as manie doe thinke with Augustine: But rather in this that the Euangeliste repeateth one thing in diuers wordes, hee beateth in the same the bet∣ter, and imprinteth it more deepely in mens myndes. And although he doe properly respect the Iewes, who dyd bragge of the fleshe: yet may there a generall doctrine be gathered out of this place, that this is not proper to our nature, neither doth it proceede from vs, that wee are accounted the children of God: but because the Lorde, of his owne wyll, that is, of his free loue begate vs. Heereupon it followeth, first, that faith proceedeth not from vs, but that it is a fruite of spirituall re∣generation. For the Euangelist saith that no man can beleeue, vnlesse hee be begotten of God, therefore faith is an heauenly gift. Secondly, that faith is not a colde and bare knowledge: sithence none can beleeue but hee that is fashioned againe by the spirite of God. Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regenera∣tion before faith, seeing that it is rather an effect of faith, and therefore to bee set after hym. I answeare, that both of them doe very well a∣gree

because we doe both conceiue the incorruptible seed by faith, wher∣by we are borne againe into a newe and diuine life: and yet notwith∣standing faith is a worke of the holy ghost, who dwelleth in the sonnes of God alone. Therefore in diuers respectes faith is a part of our rege∣neration, and an entrance into the kingdome of God, that it may num∣ber vs amongest his children. For whereas the spirite doth illuminate our mindes, that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine. But because we receiue Christ by the same faith, who doth sanctifie vs by his holy spirite, therefore it is saide to be the beginning of our adoption. Al∣though there may another more plaine & redie distinction be brought. For when the Lorde inspireth faith, hee begetteth vs againe secretely, & by a secrete meanes which we knowe not. And beeing indued with faith, we lay holde vpon with a liuely feeling of the conscience, not only the grace of adoption, but also the newnesse of life, and other giftes of the holy Ghoste. For seeing that faith doeth receiue Christe. (as it is saide) it bringeth vs after a sort into the possession of all his good giftes. So that according to our sense we begin not to be the children of God vntyl such time as we haue faith. And if sobeit the inheritaunce of eter∣nall life be the fruite of adoption, wee see howe the Euangelist ascri∣beth all our saluation to the grace of Christe alone. And surely howe narrowly soeuer men doe sift themselues, they shall finde nothing meete for the children of God, but that which Christe hath bestowed vpon them.

14 And the woorde was made fleshe, and dwelt amongest vs: and wee sawe the glory of it, as the glory of the only begotten of the father: ful of grace and of truth.

14 And the worde was made flesh. Nowe he teacheth after what sort Christe came, whereof he made mention: namely, that hauing put on our flesh he shewed himselfe openly to the worlde. And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie, that the sonne of God did put on mans nature, yet is this breuitie mer∣ueilous plaine. Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes, that it is saide, that the woorde was made fleshe, because God did sende his sonne into the worlde being made man, as hee had conceiued in his minde. As if that worde were a shadowish & vaine conception of the minde. But wee haue shewed that the true person in the Essence of God is expressed in this worde. Moreouer, the worde fleshe is of greater force to expresse his minde, then if hee had saide that he was made man. His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory, and all for our sake. VVhen as the Scripture spea∣keth of man contemptuously hee calleth him fleshe. Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God, and the rotten dregges of our fleshe, yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie. But flesh is not takē in this place for the corrupt nature, (as Paule doth oftentimes take it) but for the mortal man: although it doth by contempt signifie his frayle & brit∣tle

nature. Psalme 78. 39. Hee remembred them because they are fleshe: Isay. 40. 6. All fleshe is grasse, and in suche like places. Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche, because the inferiour parte comprehendeth the whole man. Therefore did Apolinaris dote, who feigned that Christe did take vpon him the body of man only without the soule: for wee may gather out of infinite testi∣monies, that hee was no lesse indued with the soule then with the body. And when the scripture calleth men fleshe, it doth not therefore depriue them of soules. Therefore the sentence is plaine, that the word which was begotten of God before the beginning of the worlde, and whiche did alwayes abide with the father, was made man. In this poynt of faith wee must chiefly holde two thinges: that the two natures in Christ dyd so growe togeather into one person, that one and the same Christe is very God and man. And the other, that the vnitie of the person doth no whit let, but that the natures may remaine distinct, so that the diuinitie doth retaine whatsoeuer is proper to it, and that the humanitie hath also seuerally whatsoeuer belongeth to it▪ Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings: hee alwayes brought in the one of these errors: eyther that Christ was the sonne of God and of man so confu∣sedly, that neyther his diuinitie remained in hym, neyther was he cōpas∣sed about with the true nature of mā: or els that he was so clothed with the fleshe, that hee was as it were double and had two natures. Thus dyd. Nestorius in times past plainely confesse both natures: but hee made one Christe God, and another man. On the contrarie, when Eutiches did acknowledge one Christ to be the sonne of God and of man, he left hym neither of the two natures, but feigned that they were both mixed together. And Seruetus at this day feigneth with the Anabaptists, such a Christe as is confusedly cōpounded of a double nature, as a diuine man. In woorde hee affirmeth that hee is God: but if you receiue his vaine glosses, the diuinitie was turned for a time into the humaine nature, and nowe againe is the humane nature swallowed vp of the diuinitie. The wordes of the Euangeliste serue fitly for the refuting of both these sa∣criligies. VVhen hee saith, that the worde was made fleshe, the vnitie of the person is plainely gathered hence: for it is not meete that there shoulde bee another man now beside him who was alwayes very God▪ seeing that it is said that that God was made man. Againe, seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man, it followeth, that Christe ceased not to bee that which he was before, whē he was made man, and that there was nothing altered in that eternall essence of God which put vpon it fleshe.

Finally, the sonne of God began to bee man in suche sorte, that not∣withstandynge hee is as yet that eternall woorde whiche hath no begin∣nyng of time. And dwelt. They that expounde that the fleshe was vn∣to Christe as an house they doe not vnderstande the meaning of▪ the E∣uangelist. For doubtlesse he doth not here assigne vnto Christe a perpe∣tuall abiding amongst vs: but he saith that he was conuersant amongest vs for a season. For the word (escen••sen) which hee vseth is fet from taber∣nacles. Therfore it doth signifie nothing els saue this, y^t Christ did execute

that functiō vpon earth which was inioyned him, or that he did not ap∣peare one moment onely, but that he did abide amongst men vntil such time as he did finish the course of his office. But heere may a question be moued whether he doth speake of men in generall, or of himselfe a∣lone, and the other Disciples who sawe that with theyr eies whiche hee saith. I doe rather allowe this latter: for hee addeth by and hy, And wee sawe his glory. For although the glory of Christe might haue beene seene of all men, yet was it vnknowen to the greatest parte because of their blindnesse: only a fewe saw this manifestation of his glory, whose eyes the holy spirite did open. The summe is, that Christ was so knowen as he was man, that he shewed in himselfe some farre greater and more excellent thing. VVhereupon it followeth that the maiestie of God was not extenuated, although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe: yet so that it sent foorth the brightnesse thereof. (As) is not in this place a note of improprietie, but it doth rather betoken a true and sounde approbation.* 1.4 As when Paule saith, walke as the children of light, hee will haue vs to testifie by our workes in deede this selfesame thing▪ that wee are the children of light. There∣fore the Euangelist meaneth that the glory appeared in Christe, whiche was meete for the sonne of God, and was a certaine and sure testimony of his diuinitie. Hee calleth him the only begotten, because he is his onlye sonne by nature: as if he did place him aboue men and angels, and dyd attribute that vnto him which doth not agree with any creature. Full of grace. This is a confirmation of the next sentence. The maiestie of Christe did appeare in other things: but the Euangelist did choose this token aboue all other that he may the rather exercise vs in actiue, then in the speculatiue knowledge of him, whiche thing wee must diligently obserue. Truely when Christe went vpon the waters drie foote, when he did driue away Diuels, & did declare his power by other myracles, it might haue been knowne that he was the only begotten sonne of God: but the Euangelist bringeth foorth a parte of approbation wherby faith reapeth sweete fruite: namely, because Christ did testifie that he was in deed the fountaine of grace and truth which can neuer be drawen drie. It is also saide that Stephen was full of grace:* 1.5 but in another sense. For the fulnesse of grace in Christe, is that fountaine out of which wee must all draw: so as we shall hereafter declare more at large. This may be ex∣pounded by hypallage for the true grace: or expositiuely thus, that he was ful of grace, which is, truth or perfection. But because he wil repeate the same maner of speeche againe, I thinke that the sense is all one in both places. He will afterwarde set this grace and truth against the law, ther∣fore I interprete it simplie, that Christe was knowen to his Apostles to be the sonne of God by this, because hee had the fulnesse of all thinges which doe appertaine vnto the spirituall kingdome of God in himselfe. Finally, because he shewed himselfe in all thinges to bee a redeemer and the Messias indeede: which is the most excellent token & mark▪ wher∣by he ought to haue beene knowen from other men.

15 Iohn doth testifie of himselfe and cryed, saying: This is hee of whome I saide, he whiche commyng after mee, was set before mee, because hee was more excellent th••n 〈◊〉〈◊〉.

16 And wee haue all receiued of his fulnesse, and grace for grace.

17 Because the Lawe was giuen by Moses: grace and truthe were ma••e by Iesus Christe.

18 No man hath seene God at any time: the only begotten sonne who is in the b••∣some of the father, he hath shewed him.

15 Iohn doth testifie. Nowe hee declareth what maner of preaching that of Iohns was. By the verb of the presentense he denoteth the conti∣nuall act. And truely this doctrine ought alwayes to bee of force, as if the voyce of Iohn did sounde continually in the eares of men. So he putteth in afterwarde the worde (cryed) that hee may signifie that the doctrine of Iohn was not obscure, either harde to bee vnderstoode: and that he whispered not the same in the eares of a fewe, but that he prea∣ched Christe openly with a loude voyce. The first sentence tendeth to this ende that he was sent for Christes cause: and that therefore it was an absurde thing, that hee shoulde florish, and that Christe shoulde lye vnderfoote. This is hee (saith he) of whom I saide. By which words he mea∣neth that this was his whole intent from the beginning, to make Christ knowen, and that this was the ende of his sermons: like as hee coulde no otherwise execute the office of his embassage, thē by calling his disci∣ples vnto Christe. Hee that commeth after mee. Although he were a fewe monethes elder then Christ, yet he speaketh not in this place of his age: but because he had exercised the office of a Prophete some space before Christe came abroade, therefore he maketh himselfe former then Christ in time. Therefore Christe succeeded Iohn in respect of the publik ma∣nifestation. That which followeth is thus, word for worde, hee was made before mee, because he was my first. But the sense is this, that Christ was preferred before Iohn, because he was more excellent. Therefore he gy∣ueth place to Christe, and (as the Prouerb goeth) he giueth him the light to beare. But because he came after him in time, hee sheweth that this is no let why he may not be preferred for the desert of his dignitie. So it becommeth all men, who excell either in the giftes of GOD or de∣gree of honour, to remaine in their degree, that they may be inferiour to Christe.

16 And of his fulnesse. Nowe he beginneth to preache of the office of Christe, that hee conteineth in himselfe the aboundance of all good thinges, so that wee must not fet any part of saluation from any o∣ther. With God truly is the well of life, of righteousnesse, of vertue, of wisdome: but this Well is hydden from vs and wee cannot attaine thereunto. But plentie of all these things was laide open to vs in Christ, that wee may fet them thence. For he is readie to flowe vnto vs of his owne accorde, if we make way for him by faith. To be briefe, he saith plainely, that there is no good thing to be sought without Christe: al∣though this sentence consisteth vpon moe members. For it sheweth first that all of vs are poore and altogether voide of spirituall good thinges. For Christ aboundeth to this ende, that hee may helpe our want, that he may diminish our pouertie, that hee may fill the poore and hungry. Se∣condly, hee telleth vs that so soone as we are departed from Christ wee doe in vaine seeke euen one droppe of goodnesse: because God woulde haue all goodnesse whatsoeuer to remaine in him alone. Therefore we

shall finde the angels and men to bee drie, heauen to be vaine, the earth to bee barren, and finally all thinges to be nothing worth: if wee will be made partakers of the giftes of God, by any other meanes then by Christe. Thirdly, he telleth vs that we neede not to bee afraide of the want of any thing, if so be it we•• drawe out of the fulnesse of Christe: which is so perfect in all pointes, that we shall perceiue that he is a Well which can neuer be drawen drie. And Iohn maketh himselfe one of the rest, not for modesties sake, but that it may more plainely appeare that there is none at all excepted. Yet it is to be doubted whether hee speake generally of all mankinde, or he vnderstand those onely, who were made partakers of all his good thinges after that Christe was re∣uealed in the fleshe. Certaine it is, that all the godly men who liued vnder the lawe did drawe out of the same fulnesse: but because Iohn addeth by and by a difference of time, it is more like to be true that hee doth here commende and set foorth that plentifull aboundance of good thynges, which Christe brought foorth with his commyng. For wee knowe that the benefites of God were tasted more sparingly vnder the lawe: and that so soone as Christ was reuealed in the fleshe, they were powred out in great aboundance euen vnto the full: Not that anye of vs hath greater aboundance of the spirite then had Abraham: but I speake of the ordinarie dispensation, and of the manner and meanes of dispensing.

Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe, he telleth them that the aboundance of all those good thinges which they want is offered them in him. Although there shall be no absurditie therein, if so be it we extend it farther: yea the text may be read thus verye well, that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe: because although the lawe was giuen by Moses, yet did they not obtaine grace thereby. Notwithstanding I haue shewed before what I like best: name∣ly, that Iohn doth in this place compare vs with the fathers, that by this comparison▪ hee may amplifie that which is giuen vs. And grace for grace, It is well knowen howe Augustine expoundeth this place: namely that al good things are giuen vs now & then of God, and that eternall life is not repaide to our merites as a due rewarde: but that this is a poynt of more liberalitie, that God doth so reward the former graces, and crown his giftes in vs. This truely is godly and finely saide, but it is not very fit for this place. The sense were more plaine if thou shouldst take this worde (anti) comparitiuely, as if he shoulde say: that whatsoeuer graces the Lorde heapeth vpon vs, they doe in like sort flowe from this foun∣taine. It may also bee vnderstood as a note of the finall cause, that we do receiue grace nowe, that the Lorde may once accomplishe the worke of our saluatiō. Notwithstanding I do rather subscribe vnto their iudge∣ment; who say that wee are watered with the graces which are pow∣red out vppon Christe. For that which we reco••••e of Christe, hee doth not onely giue it vs as God, but the father hath bestowed it vpon him, that it might flowe vnto vs as through a conduit. This is the oynt∣mente wherewith hee was annoynted, that hee myght annoynt vs all togeather with hym, wherevppon hee is called Christe, wee Christi∣ans.

17 Because the lawe was giuen by Moses. It is a preuention wherein hee preuenteth a contrarie obiection. For Moses was so greatly esteemed a∣mongest the Iewes, that they did hardly admit any thing that was con∣trary to him. Therfore the Euāgelist teacheth, how far inferior the mi∣nisterie of Moses was to the power of Christe. And also this compari∣son doth not a little beautifie the power of Christe. For seeing that the Iewes did make so great account of Moses, that they did attribute vnto him all honour that might bee, the Euangelist telleth them that that was but a very small thing which Moses brought, if it be compared with the grace of Christe. For that was otherwise a great let, that they thought they had that by the lawe, whiche we doe obteine by Christe alone. But we must note the contraposition, when he setteth the lawe against grace and truth: for his meaning is that the lawe wanted both these. And (truth) in my iudgement is taken for the firme and sound stabilitie of things. By this worde Grace I vnderstande the spirituall fulfilling of those thinges, the bare letter whereof was contained in the lawe. And these two voyces may be referred by Hypallage both vnto one thing. As if he had saide that grace wherein the truth of the lawe consisteth, was reuealed at length in Christ. But because the same sense shall remaine, it maketh no great matter whether thou couple them together or distin∣guish them. This truely is certaine, that this is the Euangelists meaning, that the image of spirituall good things was only shadowed in the law, and that they are perfectly fulfilled in Christe: whereupon it fol∣loweth, if thou separate the law from Christe, there remaineth nothing there, but vaine figures. In which respect Paul saith, Collos. 2. 17. That therein are the shadowes, & that the body is in Christ. Yet notwithstā∣ding we must not imagine that there was any thing shewed deceitfully in the lawe: for Christ is the soule which quickneth that which should otherwise be dead in the lawe. But the shooteth heere at another marke, namely of what force the law is of it selfe, and without Christ. And the Euangelist saith that there is no sounde thing found in it, vntyll wee come vnto Christe. Furthermore, this truth consisteth in that, that we ob∣teine grace through Christe, which the lawe could not giue vs. There∣fore I take this worde grace generally, aswell for the free remission of sins as for the renuing of the hearte. For seeing that the Euangelist doth in this place briefly note the difference betwene the old & new Testament (which is described more at large Ier. 31. 31. hee cōprehēdeth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse. And the partes thereof are two, that God doth reconcile himselfe vnto vs freely, by not imputing our sinnes, and that he doth ingraue in the heartes of men his lawe, and doth frame men inwardly by his spirite to obey him: wherby it appeareth that the law is falsly and vnproperly expounded, if sobeit it retaine any in it, or keepe thē back from comming to Christe.

18 No man hath seene God at any time. This is most fitly added to con∣firme the next sentence withall. For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse. Therfore seeing that God doth reueale himselfe vnto vs by Christe alone, it followeth heereupon that we must desire & craue all thinges of Christe. This course of doctrine is diligentlye to bee noted. There is nothynge that seemeth to bee more common, then this that euery one of vs

doth receiue those thinges which God doth offer vnto vs, according to the measure of our faith: but there are but a fewe that thinke that we must bring the vessell of faith & of the knowledge of God, wherby we may draw. This, that he saith, that no man hath seene God at any time, is not only to be vnderstoode of the externall sight of the bodily eyes: for hee giueth vs to vnderstande generally, seeing that God dwelleth in light which none can come vnto, he cānot be knowē but only in Christ his liuely image.

Furthermore, they doe commonly expounde this place on this wise, Seeing that the bare maiestie of God is hidden in it selfe, it coulde neuer be comprehended, saue only forasmuch as it reuealed it self in Christe: and that therefore God was knowen to the fathers only in Christe. But I doe rather thinke that the Euangelist doth heere holde on in the com∣parison: namely, how farre better our estate is then the estate of the fa∣thers: because God who layde hid before in his secrete glory, hath now made himselfe after a sort visible. For certainely when as Christe is cal∣led the expresse image of God, that doeth appertaine vnto the peculiar benefite of the newe Testament. So also the Euangelist noteth in this place a certaine newe and vnwonted thing, when he saith that the only begotten, who was in the bosome of his father, did declare that vnto vs, which had otherwise beene hydden. Therefore he setteth foorth the manifestation of God which came vnto vs by the Gospel, whereby hee distinguisheth vs from the fathers, and he putteth vs before them, Like as Paule also intreateth more at large in the third and fourth of the se∣cond to the Corinthians. For he saith y^t there is no veale any more as vn∣der the lawe: but that God is seene plainely in the face of Christe. If any man thinke it an absurde thing that the fathers should be depriued of the knowledge of God, of whom the Prophetes doe euen at this day beare the light before vs: I answeare, that that is not simply or preciselie denyed to them, which is attributed vnto vs, but that there is a compari∣son made (as they say) betweene the lesser and the greater: for they had only little sparkles of the liuely light, whose full brightnesse doth lighten vs at this day. If any man obiect, that God was then seene face to face, I say that that sight is not compared with ours: but as God was then wont to shewe himselfe darkly, and as it were a farre of, they to whom he appeared more plainely doe say that they saw him face to face. Ther¦fore they haue respect vnto their time, in the meane while they sawe not God, saue only as he was couered with many boughtes. That was a sin∣guler vision, and almost more excellent then all the rest whiche Moses obteined in the mount. Exod, 33. 23. and yet God saith plainely, thou wilt not be able to see my face, thou shalt only see my backe. By which Metaphore he signifieth that the full time of the full and euident reuela∣tion was not yet come.

We must also note that the fathers did alwayes turne their eyes to∣warde Christe at such time as they were desirous to see God. I doe not only vnderstand by this, that they did behold God in his eternall word, but also that they were bente with all their minde and all the af∣fection of their hearte vnto the promised reuelation of Christe. In which respect Christe himselfe saith in the eight chapter. Abraham sawe r••y day. Furthermore, that which succeedeth by turne, is not contrary.

Therefore that remaineth sure and certaine, that God who was before inuisible hath nowe appeared in Christe. When as he saith, that the sinne was in the bosome of the father, it is trāslated from men, who are saide to admit those into their bosomes, with whom they impart all their secrets. The place of the counsel is the brest: therfore he teacheth that the sonne did knowe euen the most secrete councels of the father: that wee maye knowe that we haue as it were the breast of God opened in the gospel.

19 And this is the testimonie of Iohn, when the Iewes sent from Hierusalem priestes and Leuites, that they might aske him, who art thou?

20 And hee confessed, and denied not: I say, hee confessed, I am not Christe.

21 Then they asked him, what then? Art thou Elias? And he said, I am not. Art thou a Prophete? And he answered, No.

22 Therefore they said vnto him, who art thou? that we may giue an answere to those that sent vs: what sayest thou of thy selfe?

23 I am (saith hee) the voice of one crying in the wildernesse, prepare the way of the Lorde, as said Esaias the Prophet.

19 And this is the testimonie. Hitherto hath the Euangelist recited the sermon which Iohn made concerning Christe: nowe doth hee de∣scend vnto a more famous testimonie, which was giuen to the embassa∣dours of the Priestes that they might carry it to Ierusalem. Therefore he saith that Iohn did flatly confesse wherefore he was sent of God. First of all there may a question be asked to what ende the Priestes as∣ked him. They doe commonly thinke that because they hated Christe they gaue a false kinde of honour to Iohn: but they did not as then knowe Christe. Othersome say that Iohn pleased them better, because he was of the order and stocke of the Priestes. But neither is this like to bee true, for seeing that they did promise to them selues that through Christe they shoulde haue all prosperitie, why would they haue feigned to themselues a false Christe of their owne accorde. Therefore I think that they were moued with some other reason. They had nowe long time wanted Prophets: Iohn came abrode sodainly and vnlooked for. All their mindes were lifted vp with an expectation. Moreouer, all of them thought that the commyng of the Messias drewe neere. Least that the Priestes shoulde seeme to waxe sluggishe in their office, if they shoulde either neglect or dissemble so great a matter, they demaunde of Iohn who he is. Therefore they did nothing craftily in the begin∣nyng: but rather being moued with the desire of their redemption, they desire to knowe whether Iohn bee Christe, because he beginneth to change the order that was vsed in the church. And yet doe not I deny but that ambition to retaine their right, was of great force with them: but yet they meant nothing lesse then to translate the honour whiche was Christes, vnto another. Neyther doe they any thing which was vnmeete for the person which they did beare. For seeing that they were gouerners of the Church of God, it stoode them vpon to see that no mā did thrust himselfe in rashly, that there did start vp no authour of any new sect, that the vnitie of the faith were not broken amongst the peo∣ple, that no man did bring in any new and forraine rites, Therefore it appeareth that the fame of Iohn was published abrode, which mooued,

the mindes of all men. And this was gouerned by the wonderfull pro∣uidence of God, that this testimonie might be the more famous.

20. And he confessed. That is, he confessed plainely and without any doubting or feigning. The worde confesse is taken generally in the for∣mer place, that hee declared the matter as it was. It is repeated againe to expresse the forme of the confession. Therfore he answered flatly, that he was not Christ.

21 Art thou Elias. Why doe they rather call him Elias then Moses? Because they did vnderstande by the Prophete Malachie, that Elias shoulde be as the day starre of the Messias when he did rise. Yet do they aske this question by reason of an opinion which they had fasly taken vpon them. For whereas they thought that the soule of man did 〈◊〉〈◊〉 out of one body into another, whilest that Malachie the Prophet saith, that Elias shoulde be sent, they imagined that that Elias who was in the time of Achab, should come. Wherefore Iohn answered worthi∣ly and truly, that he was not Elias, for hee speaketh according to theyr meaning. But Christe out of the true interpretation of the Prophete affirmeth that he was Elias. Art thou a Prophete? Erasmus doth falsly re∣straine this vnto Christe. For whereas the article is added it is of no force in this place: and the Embassadours doe sufficiently declare af∣terwardes, that they meant another Prophete then Christe, for they ga∣ther it thus, If thou be neither Christe, nor Elias, nor a Prophet. There∣fore wee see that they meant diuers persons. Othersome doe thinke that they asked him whether he were any one of the old Prophets: but yet I doe not like this exposition. They doe rather hereby meane the office of Iohn, whether he were ordained a Prophete of God or no. Whilest that he denyeth this, he lyeth not for modesties sake, but hee doth separate himselfe from the number of the Prophetes sincerely and from his hearte. And yet this his answere is not contrary to the title whiche Christe giueth him. Christe adorneth Iohn with the title of a Prophete yea hee addeth that hee is more then a Prophete. But by these wordes hee doeth nothing els but purchase credite and au∣thoritie to his doctrine: and doth also extoll the excellencie of the of∣fice which was enioyned him. But Iohn respecteth another thing in this place: namely, that he had no particular commandement, as it was the ordinary custome of the Prophetes: but hee was onely Christes cry∣er. This shall appeare more plainely by a similitude. Whosoeuer they bee that are sent Embassadours about light matters, they haue the name and authoritie of Embassadours, if sobeit they haue particular things giuen them in charge. Such were all the Prophetes, who being furnished with particuler Prophesies, did exercise the Propheticall func∣tion. If there be any matter of weight in hande, and two Embassadors be sent, the one whereof doth tell that he will be heere by and by, who shall speake of all the matter, and this latter haue the businesse giuen him in charge to dispatche: shall not the former Embassage be accoun∣ted a portion and part of the principall Embassage? So fared it with Iohn, vnto whom God had enioyned nothing els, but to prepare Disci∣ples for Christ. And this sense is gathered out of the circumstance of the place and the text. For we must marke the contrary member, which followeth by and by. I am not (saith hee) a Prophete, but a voyce crying in the

wildernesse. Wherefore the difference dependeth heereupon, that a voice crying that a way may be prepared for the Lorde, is not a Prophete ha∣uing a diuers function and such as is proper to him, but a Minister that is vnder another (that I may so speake) and his doctrine a preparation to heare another master. By this meanes although Iohn was more ex∣cellent then all the Prophetes, yet is he not a prophet.

23 The voyce of 〈◊〉〈◊〉 crying in the wildernesse▪ Because Iohn had taken the of∣fice of a teacher vpon him rashly, vnlesse hee had beene endued with a ministerie, he sheweth what his function is, and he proueth the same by the testimonie of Esay. Whereupon it followeth that he did nothing but that whiche he was commaunded by God to doe. Esay speaketh not only in that place of Iohn, but promising the restoring of the church he foretelleth that it shall come to passe that these ioyfull voyces shall be hearde, commaunding to prepare a way for the Lorde. And although he meaneth the comming of God, when he shoulde bring back the peo∣ple from the Babylonicall exile: yet the true fulfilling was the comming of Christe in the fleshe. Therefore the chiefe of those cryers who foretolde that the Lorde drew neere, was Iohn. Furthermore it is fri¦uolous, cra••tily to play the Philosophers concerning this woorde voyce which some doe. Iohn is called a voyce, because the function of cry∣ing was inioyned him. Esayas truly calleth the miserable waystnesse of the Churche a wildernesse, which seemed to denie a returne vnto the people: as if hee shoulde say that the way was stopped against the peo∣ple that was in captiuitie, but the Lorde would finde a way through pla∣ces where there was no way. But that visible wildernesse wherein Iohn preached, was a figure and similitude of the wayst wildernesse, whiche tooke away hope of deliuerance, if you consider vppon this similitude, you shall easily see that the wordes of the Prophet are not wrested. For God so framed all thinges, that he set the glasse of this prophesie before the eyes of the people that was astonie•• with the miserie which they suffered.

24. Furthermore they that were sent were of the Pharises.

25▪ Therefore they asked him and said vnto him, why then doest thou baptise, if th•••• bee not Christe, neither Elias, neither a Prophete?

26 Iohn answered them saying, I baptise in water: but there standeth one amongst you whom hee knowe not▪

27▪ He it is who comming after mee was preferred before me whose 〈…〉〈…〉 I am not worthie to vnloose.

28. These thinges were done in Bethabara beyond Iordan.

24. VVere of the Pharises. He saith that they were Pharises, who were then chiefe gouernours in the Churche that wee may knowe that they were no contemptible persons of the company of the Leuites, but men that were endued with authoritie. For this cause was it that they mo∣ued a question concerning Baptisme. The common Ministers woulde haue beene contented with any kinde of answere: but these because they coulde not picke out that which they would, doe accuse Iohn of rashnes because he dare bring in a new custome.

25. VVhy then doest thou baptise. When they make these three degrees they seeme to reason very fitly, if thou be neither Christe, nor Elias, nor a Prophete. For it is not for euery man to institute the vse of Baptisme. All power shoulde haue beene in the hande of the Messias: they had con∣ceiued this opinion of ••lias who was to come, that hee shoulde begin to restore the kingdome and Churche. They doe also graunt to the Prophetes of God, that they may execute the function which is inioy∣ned them. Therefore they conclude that it is vnlawfull noueltie, that Iohn doth baptise, seeing that he is not instituted of God to bee a pub∣like person. But they are deceiued in this, that they doe not acknowlege him to be that Elias of whom Malachie maketh mention:* 1.6 although hee deny that he was that Elias of whom they dreamed.

26 I baptise with water. This might haue beene sufficient to redresse their errour: but that admonition which is otherwise excellent doth no whit profite the deafe. For seeing he sendeth them to Christ, and doth nowe say plainely that he is now present, it is heereby euident that he is not only appointed of God to bee a minister of Christe, but that hee is the true Elias who is sent to testifie of the renouatiō of the church. Fur∣thermore, the perfect contradiction is not expressed in this place: be∣cause the spirituall baptisme of Christe is not plainly set against the ex∣ternall baptisme of Iohn: but that latter member of the baptisme of the spirite may easily be vnderstoode, and the Euangelist putteth them both downe a little after. And there be two pointes of this answere: that Iohn did nothing but that which he might lawfully doe: because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe. Secondly, that he hath nothing but the administra∣tion of the externall signe, and that al the force and efficacie is in the po∣wer of Christe alone. So that he defendeth his baptisme, forasmuch as the trueth thereof dependeth vppon another: and in the meane season hee extolleth the dignitie of Christe, by taking from himselfe the power of the spirite, that all men may looke vnto Christe alone. This is the best temperature where the minister doth so borowe all that authority which he hath of Christe, that hee doth also referre it vnto him, attribu∣ting all thinges vnto him alone. But it came to passe through too light an error, that they thought y^t the baptisme of Iohn was cōtrary to ours. For Iohn doth not here dispute of the profite and vse of his baptisme: but he doth only cōpare his person with the person of Christ. Like as at this day if the question be asked what is our office, & what is the office of Christ in baptisme: we must confesse that Christ alone doth per∣fourme that which baptisme doth represent, and that we haue nothing but the bare administration of the signe. There is a double kinde of speeche vsed in the scripture concerning the Sacraments. For in some place it teacheth that it is the 〈◊〉〈◊〉 of regeneration, that their sinnes are washed away, that we are ingrafted into the body of Christe, that our olde man is crucified, and that wee rise againe vnto newnes of life. And then truely doth hee couple the power of Christe with the ministerie of man: as truly the minister is nothing els but the hande of Christ. Ther∣fore suche phrases doe not shewe what man giueth of himself, but what Christe bringeth to passe by the man and the sign•• as his instrumente•• But because wee fall easily into superstition, and secondly, because men

do pull to themselues the honour which they take from God, according to their naturall pride, therefore to the ende the scripture may subdue & tame this sacriligious pride, it doth sometimes distinguishe the ministers from Christ, as in this place: that we may know that the ministers are or can doe nothing. Amongst you. He toucheth their sluggishnesse by the way, because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently, that no part of his mini∣sterie can be knowen, vntill they come vnto the authour himselfe. Hee saith that Christe standeth in the midst of them, that he may stirre them vp to know him. The summe is this, he endeuoureth by all meanes pos∣sible to bring to passe that that honour whiche is vntruely giuen to him, may not darken the excellencie of Christe. And it is likely that hee had these sayings often in his mouth, when he saw that he was out of measure extolled in the peruerse iudgements of men.

27 VVho comming after mee. Heere he saith two thinges, that Christe came after him in respect of time, but yet was hee far before him in the degree of dignitie: because the father preferred him before all men. Hee will adde the third shortly after, that Christ was therefore preferred be∣fore all men, because he excelleth all other by good right.

28 These thinges were done in Bethabara. The naming of the place serueth not only to the credite of the historie, but also that wee may knowe that this answere was giuen in a famous assemblie of men. For there were many that came together vnto Iohn his baptisme: and this was his or∣dinarie place wherein he baptised. And they thinke that it was a place to passe ouer Iordā: frō whēce they do also ••et the name: for they do in∣terpret it an house of passage, vnlesse peraduenture the opinion of those men doe better please you, who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua. Othersom do thinke that it ought rather to be read Betharaba. The worde, Bethania was heere put in by some ignorantly. For wee shall see afterwarde howe nigh Betha••ia was vnto Hierusalem, But the situation of Bethabara, which those who write of the situation of places do describe, doth very well agree with the woordes of the Euangelist: al∣though I doe not muche stande aboute the pronounciation of the worde.

29 The next day Iohn sawe Iesus comming vnto him and he saith, behold the lambe of God that taketh away the sinne of the world.

30 This is hee of whom I said, after me there commeth a man, who was put before me: because he was more excellent then I.

31 And I knewe him not: but that he might be manifested vnto Israel, therefore ••ame I baptising with water.

32 And Iohn testified, saying: I saw the spirit. God descending like to a Doue frō heauen, and he remained vpon him.

33 And I knew him not: but hee that sent mee to baptise with water, hee saide vnto me: vpon whom thou shalt see the spirit descending, and remaining vpon him, this is he that baptiseth in the holy spirite.

34 Therefore I sawe, and testified that this is the sonne of God.

29 The next day. It is without all doubt that Iohn had spoken be∣fore

of the reuelation of the Messias: but when Christ was come, hee woulde that his proclamation shoulde bee knowen in a shorte time: and the time was now at hand wherein Christe shoulde make an ende of his ministerie: like as the morning doth quickly depart, when as the Sun is once risen. Therfore forasmuche as he had testified before to the Priestes that were sent, that he was nowe present, and was conuersaunt in the middest of the people from whom the truth and force of his bap∣tisme was to be ••et, the next day after he shewed him openly. For these two thinges beyng ioyned together by the continuall course of tyme, are of greater force to moue their mindes. This is the same reason why Christe doth shew himselfe vnto him. Behold•• the lambe of God. He de∣clareth the principall office of Christe briefly, but plainely: namely, that hee doth reconcile men vnto GOD, by taking away the sinnes of the worlde. Christe bestoweth other benefites vpon vs, but this is the chie∣fest, and that whereuppon the rest doe depend, that by pacifyinge the wrath of God, he maketh vs to be accounted iust and pure. For al the streames of good thinges doe flowe from this fountaine, that God doth receiue vs into fauour by not imputing our sinnes. Therefore to the ende that Iohn may bring vs vnto Christ, he beginneth at the free par∣don of sinnes which we haue through him.

Furthermore, in this worde (lambe) he alludeth vnto the olde•• sacrifi∣ces of the lawe. Hee had to doe with the Iewes, who being accusto∣med vnto sacrifices, coulde no otherwise bee taught concerning the purgyng of sinnes, then by settyng a sacrifice before them. And where∣as there were diuers kindes, there is but one onely mentioned in this place by Synecdoche, and it is likely that Iohn had respect vnto the Paschal lambe. To be briefe, we must note, that Iohn vsed this phrase, whiche was more fit and forcible to teache the Iewes. Like as we at this daye doe better vnderstand through the vse of Baptisme, of what force the re∣mission of sinnes is, purchased by the death of Christe, when wee heare that wee are washed and purged thereby from our filthinesse. In the meane whyle seeyng that the Iewes did commonly thinke superstitious∣ly of the sacrifices, he correcteth that fault by the way, tellyng them to what end all these did serue. This was the worst abuse that was in their sacrifices, that they did repose all their confidence in the signes. Therfore when Iohn setteth Christe before them, hee doeth testifie that hee is the lambe of God. VVhereby he giueth them to vnderstand, that all the sa∣crifices which the Iewes did offer were not able to make satisfaction for sinnes, but that they were only figures, the truth whereof was shewed in Christe himselfe. He putteth s••nne in the singuler number, for all maner of iniquitie: as if he should say, that all maner of vnrighteousnes which doth alienate God from men, is taken away through Christ. And when he saith the sinne of the worlde, he extendeth this grace generally vnto all mankinde, least the Iewes shoulde thinke that he was only sent to bee their redeemer. But we doe gather hereby that all the worlde is bounde with the same giltinesse: and because all mortall men without excepti∣on are giltie of vnrighteousnesse before God, they haue neede of recon∣ciliation. Therefore when Iohn speaketh generally of the sinne of the worlde, his meaning is to bring vs to some feeling of our owne miserie, and to exhort vs to seeke some remedie.

Now in that the benefite is offered vnto all men, it is our duetie to imbrace the same: so that all men may be fully assured that there is no∣thing that hindereth them from finding reconciliation in Christ, if sobe∣it they haue faith to be their guide, to bring thē vnto him. Furthermore, he setteth downe the only way and meanes to take away sinnes. VVee knowe, that from the beginning of the worlde, when as their own con∣sciences did accuse them, they went about busily to deserue pardō. Thēce came so many kinds of sacrifices, whereby they thought God was paci∣fied, yet were they deceiued. I confesse truly that all corrupt rites of pacifying, came from an holy beginning: namely, because God had or∣deined sacrifices to direct men vnto Christe. But notwithstanding eue∣rie man had inuented to himselfe a way of his owne, whereby to please God: but Iohn calleth vs backe vnto Christe alone, and teacheth vs that God is only mercifull vnto vs through his Benefite: because he alone ta∣keth away sinnes. VVherefore hee leaueth nothing for sinners to doe, but only to flie vnto Christe, whereby he ouerthroweth all humane sa∣tisfactions, all sacrifices and redemptions: so that they are nothing els but wicked inuentions of the Diuell, founde out by crafte. The woorde (taketh) may bee expounded two maner of wayes: either that Christe tooke that burden vpon him wherewith we were oppressed (as it is said that he bare our sinnes vpon the tree: and I say as saith that the correction of our peace was laid vpon him:) or that he doth abolish sinnes. But be∣cause this latter dependeth vpon the former, therefore I receiue them both willingly: namely, that Christe doth take away sinnes by bearing them. Therefore although sinne doe still remaine in vs, yet as touching the iudgement of God it is none, because it is abolished by the grace of Christ, and is not imputed vnto vs. Neither doeth that displease mee, which Chrysostome noteth, that by the verbe of the presentense is signified the continuance: for the satisfactiō which hee once made, is alwayes of force. And he doth not only teach simplie y^t Christ taketh away sin, but he setteth downe also the maner howe: namely, because he hath recon∣ciled the father vnto vs by the benefite of his death. For this doth he meane by the woorde lambe. Let vs therfore knowe that we are then reconciled to God by the grace of Christe, if we runne vnto his death, and doe perswade our selues, that he being fastened vnto the crosse, is the only propitiatorie sacrifice, wherby all our giltines was taken away.

30 This is he of whom I saide. Hee briefly comprehendeth all thynges, when he affirmeth that Christ is he, who, as he said, was to be preferred before him. For it followeth hereupon that Iohn was nothing els but a tryer sent for his sake: whereby it is euident againe that Christ is the Messias. Furthermore, he reckoneth vp three things in this place. For when he saith that the man commeth after him, he giueth vs to vnder∣stand that he was before him in respect of time, that he might prepare a way for Christ,* 1.7 according to the testimonie of Malachie: Behold I send mine angel before my face. VVhen he saith that he was preferred before him, this is referred vnto the glory, wherewith God did adorne his sonne, whē he came abrode into the world to fulfil the functiō of a redeemer. The reasō is at lēgth added, because Christ doth far exceed Iohn. Ther∣fore y^• honor came not by chaunce which the father gaue him, but was due to his eternall Maiestie. But I haue touched this phrase a little

before: namely, that hee was preferred before him, because he was the first.

31 And I knewe him not. Least any man shoulde suspect that this te∣stimonie was giuen either for friendship or fauours sake, he preuenteth the doubt, denying that hee had any other knowledge of Christe, saue that which he had from God. Therefore the summe is, that Iohn doth neither speake of himselfe, neither to winne mans fauour, but as he was inspired by the spirite, and commaunded of God. I came (saith hee) baptising with water: that is, I was called and ordeined vnto this function, that I might reueale him vnto Israel. VVhich thing the Euangeliste ex∣poundeth and confirmeth afterwarde more plainely, whilest that hee bringeth in him testifying, that he knoweth Christ by the oracle of God. Hee doth there plainely expresse that he was sent for that cause, whiche is contained in these wordes, I came to baptise: for it is only the callyng of God which maketh the lawfull ministers of the Church: for what∣soeuer hee be that thrusteth in himselfe, of what learning or eloquence soeuer he be, he deserueth no authoritie, because he hath not God for his authour. And seeing that it was requisite that Iohn shoulde bee sent of God, that he might baptise lawfully, gather hence that it is not left vnto the will and pleasure of man to institute Sacraments: but that this right appertaineth to God alone. Like as Christe in another place, to the end he may proue the Baptisme of Iohn, he demaundeth whether it be from heauen, or of men.

32 I sawe the spirite descending like a Doue. It is an vnproper or figuratiue kinde of speech, for with what eyes coulde he see the spirite? But because the Doue was a certaine and vnfallible token of the presence of the spi∣rite, shee is called the spirite by Metonymia, not that she is in deed the spi∣rite, but that shee doth represent him so muche as mans capacitie dothe beare. And this translation is common in the Sacraments, for why doth Christe call bread his body, but only because the name of the thing is aptly translated vnto the signe? especially whereas the signe is a true and also effectuall pledge, whereby we may be certified that the thing it selfe which is signified, is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue, who fulfilleth heauen and earth, but that he was present by his power: that Iohn might knowe that hee did not see that sight in vaine. Like as wee knowe that the bo∣dy of Christe is not tyed to the bread, but yet we do inioy the participa∣tion thereof.

Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue. VVe must alwayes hold the propor∣tion of the signes with the truth. VVhen as the spirite was giuen to the Apostles,* 1.8 there appeared firie and clouen tongues, because the preaching of the Gospell should be spread abroade throughout all tongues, and shoulde haue firie force, But God meant in this place openly to repre∣sent that mildnesse of Christe, which Isaias commendeth Smoking Flaxe shall hee not quenche,* 1.9 and a ••haken reede shall hee not breake. For the spirite was then first seen to discend vpon him, not that he was voyd therof before, but because hee was then called vnto dignitie as it were with that so∣lemne rite. For we knowe that he laid hid for the space of thirtie yeres like to a priuate person: because the time of his manifestation was not

yet come. And when hee woulde manifest himself, he began with bap∣tisme. For he receiued the spirite then, not so much for himselfe, as for his. And for this cause, that comming downe was visible, that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith, vpon whom you see the spirite descending, and remaining vpon him, hee it is that baptiseth with the spirite: it is as much as if he should say, that the spirite appeared to this ende in a visible shape, & rested vpon Christ, that hee myght water all his with his fulnesse. I touched before briefly, what it is to baptise with the spirite: namely, to giue Baptisme his effect, leaste it bee vaine and voyde: which thing the spirite doth by his power.

33 Vpon whom thou shalt see. Here ariseth an harde question. For if Iohn knewe not Christe why doth he refuse to suffer him to come to his bap∣tisme: he woulde not surely say thus to one whome hee knewe not, I ought rather to bee baptised••f thee▪ Certaine doe answere, that he knew him so farre, that he reuerenced him as an excellent Prophete, he knewe not that hee was the sonne of God. But this is a colde answere. For euerie man must obey the calling of God without respect of persons. Therfore ther is no dignitie of man or excellencie, which ought to hinder vs in our office. Therefore Iohn had done iniurie to God, and his baptisme, if hee had saide thus to any other saue onely to the sonne of God. Therefore it must needs be that hee knew Christ first. First wee must note, that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse. Although therefore hee knewe Christe so soone as hee sawe him, yet doth not this cease to bee true, that one of them did not knowe another, after the common custome of men: because the be∣ginning of the knowledge came from God, yet neuerthelesse this que∣stion seemeth not to bee throughly answered: for he saith that the sight of the spirite was the marke of the showing? But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God. I doe willingly subscribe vnto their iudgement, who thinke that this signe was added for confirmations sake, and that not so much for Iohns sake, as for all our sakes. Onely, Iohn saw the spirite, but for other ra∣ther then for himselfe. Bucer citeth that place of Moses ••itly: This shall bee to you a signe,* 1.10 that hauing gone three dayes iourney, yee shall sacrifice vnto mee in the 〈◊〉〈◊〉. Truly, when they went foorth they did now know that God was the guide and gouernor of their iourney: but this was (as they say) a con∣firmation fet from the latter. So that this was added as an ouerplus vn∣to the former reuelation, which was shewed vnto Iohn.

34 I sawe and testified, He meaneth that he vttereth nothing that was doubtfull: because God would haue those thinges to bee well and throughly knowen vnto him, whereof he shoulde afterwarde bee a wit∣nesse vnto the worlde. And this is worthie the noting, that he did testi∣fie, that Christe, was the sonne of God, because Christ should be the gi∣uer of the holy ghost, because the honor and office to reconcile men vn∣to God, belongeth to none other but to him alone,

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

36 And when he saw Iesus walking, he saide, beholde the lambe of God,

37 These two disciples hearde him speake, and they followed Iesus.

38 VVhen Iesus turned backe, and sawe them following him, he saith vnto them, what seeke yee? They saide vnto him, Rhabbi (which if thou interprete, is expounded) master where abidest thou?

39 Hee saith vnto them, Come and see, & they came and saw where he abode, and they tarried with him that day: and it was almost the tenth houre.

36 Beholde the lambe of God. Heere appeareth that more plainely which I saide before, that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course, he was wont to be earnest in this point, that he might deliuer vp the light vnto Christe. His constancie likewise maketh his testimonie to be of greater credit. But in this that one day af∣ter another, he standeth so diligently vppon the repetition of Christ his commendation, he declareth thereby that his course was now finished.

Furthermore, we see heere how slender and base the beginning of the Church was, Iohn truly prepared disciples for Christ: but Christe doth now at length begin to gather together the Church. Furthermore, hee hath onely two obscure men that were of low estate: but this also ser∣ueth to the setting foorth of his glory, that hee doth spreade abroade his kingdome myraculously in a short time, not being holpen with mans riches, or a mightie hand. Furthermore, wee must note whether he lea∣deth men principally: namely, that they may finde remission of sinnes in him. And like as Christ did of set purpose offer himself vnto the dis∣ciples, that they might come vnto him: so doth he nowe gentlie encou∣rage and exhort them. Neither doth he stay till they speake first, but hee asketh, VVhat seeke yee? This so faire & gentle a bidding, which was once made vnto two, doth now appertaine vnto all. VVherefore wee neede not to feare that Christ will withdraw himselfe from vs, or will deny vnto vs an easie accesse, if so be it he see vs desirous to come vnto him, & to make towards him: but that he will rather stretch foorth his hande to helpe vs. And how shall he not meet those that come vnto him, who seeketh the wandering, and those that goe astray, that hee may bring them into the way.

38 Rhabbi. This name was common to those that were potentates and endued with any honor: but in this place the Euangelist noteth an other vse of his time: namely, that by this name they did salute doctors & interpreters of the word of God. Although therfore they do not yet acknowledge Christ to be the only master of the church, yet being mo∣ued with the title that Iohn giueth him, they account him in steede of a Prophet & Doctor: which is the first step vnto readinesse to bee taught, VVhere abidest thou? By this example are we taught, that wee must take such a tast of Christe out of the first rudiments of the church, as may in∣flame vs with a desire to goe forwarde. Secondly that wee must not bee contented with a bare and vanishing sight, but we must desire to come to his house, that he may receiue vs as his gests. For there are many that doe only smell the Gospel a farre off, and so they suffer Christ to vanish away sodainly, and all that to escape them whatsoeuer they had learned concerning Christ. And although they were not then made his conti∣nual disciples, yet questionlesse hee instructed thē more fully that night, that he might haue them wholy addicted vnto him shortly after.

39 And it was almost. That is, it was almost night, because it was with in two houres of the setting of the Sunne. For they did then diuide the day into twelue houres, which were longer in Sommer and shorter in winter. Yet out of this circumstance of time we gather, that these two disciples desired so earnestly to heare Christe, and to knowe him better, that they were nothing carefull for their nights lodging. But we for the most part are much vnlike vnto them, who driue of without ende, from day to day: because it is neuer commodious for vs to follow Christe.

40 Andrewe the brother of Simon Peter was one of the two that heard of Iohn, & followed him.

41 Hee founde his brother Simon first: and said vnto him, we haue found the Messias, which by interpreting is called Christe.

42 Therefore he brought him vnto Iesus▪ Iesus beholding him said, Thou art Simon the sonne of Iona, thou shalt be called Cephas: which is if thou expound it, a stone.

40 Andrewe. The drift of the Euangelist vnto the end of the chap∣ter is this, that we may know how disciples were brought vnto christ by litle & litle. Here he speaketh of Peter, he wil speake afterward of Phil∣lip & Nathanael. In that that Andrew bringeth his brother by and by, is expressed y^t nature of faith which choketh not the light within, but doth rather spread it abrode on euery side. Andrew hath scarce one sparkle, & yet doth he lighten his brother therewith. VVoe be vnto vs therfore, if when we be lightened we doe not indeuour to make others partakers of the same grace. Yea we may note two thinges in Andrew, which I∣saya•• requireth of the children of God: namely that euery man do take his neighbour by the hand:* 1.11 and then that he say: Come let vs goe vp in∣to the mountaine of the Lord, & he shal teache vs. For Andrew reacheth out his hand: but in the meane while he doth it to this end that he may be his schoolefelow in the schoole of Christ. Furthermore, we must note God his purpose, that he would haue Peter who was about to be the far more excellent, to bee brought vnto the knowledge of Christ, by the meanes and ministerie of Andrew. Let none of vs how excellent soeuer he be, refuse to be taught of him that is our inferiour. For he shall bee grieuously punished for his churlishnes and pride, that wil not vouchsafe to come vnto Christe for the contempt wherewith he despiseth man.

41 VVe haue found the Messias. The Euāgelist turneth this worde Messias into Greeke, that he might make that knowen vnto all the world, which was kept close amongst the Iewes. Furthermore this was the ordinary title of kings, like as they were annointed solēnly. But in the mean while they were not ignorāt, that there was one king that should be annoynted of God, vnder whō they should hope for perfect & eternal felicitie: espe∣cially seeing that they had tried the vnstable earthly kingdome of Dauid. Furthermore, as God raysed them vp being brought down & oppressed with diuers sorrowes, vnto the waiting for the Messias, so did hee more manifestly declare vnto them that his cōming drew neere. For the pro∣phesie of Daniel excelleth the rest, & is more plain as touching the name of Christ, for he doth not attribute the same vnto kings, as doe the pro∣phets before him, but he maketh it proper vnto the Redeemer only. Here by it came to passe that when as mention was made of the Messias, or of Christe, they vnderstood none other saue the redeemer. The greater wōder is it that he was receiued of so few, who was so muche desired of all men, & was in the mouth of al men.

42 Thou art Simon &c. Christ giueth Simon a name, not (as it falleth out commonly amongst men) according to any euent that is past, or ac∣cording to that that is seene, but because hee was about to make him a stone: first hee saith. Thou art Simon the sonne of Iona. He setteth downe the name of his father vnperfectly, which is cōmon enough when as names are translated into other tongues. For it shall manifestly appeare out of the last chapter, that he was the sonne of Iohanna or Iohn. And all this is asmuch as if he should say that he shalbe another maner of person thē he is now. Neither doth he make mention of his father for honors sake: but he affirmeth that for all that he came of a base stock, and was of no estimation among men: yet should this no whit hinder him frō making a man of inuincible force. Therfore the Euangelist reciteth this as a pro¦phesie, that Simon had a new sirname giuen him. I meane a prophesie, not so much because Christ foresaw that Peter wold be constant in the faith, but because he foretold what he would giue him. Therfore he set∣teth foorth with a title now, the grace wherewith he determined to in∣due him afterward: for this cause hee saith not, that this is his sirname now, but he deferreth it vntill the time to come. Thou shalt be called Cephas, saith he. It is meete that all the godly bee Peters, or stones, that beeing founded in Christe, they may be made fit to build vp the temple of god: but he alone is called so, because of his singuler excellencie. In the meane while the papistes are to be laughed at, who put him in Christs steed, that he may be the foundation of the Church. As if hee & the rest were not founded in Christ. But they are twice ridiculous whilest that they make a stone the head. For ther is extāt in the repetitions of Gratianus, a dol∣tishe canon vnder the name of Anacletus, which changing the Hebrewe name with the Greeke, & making no difference betweene Cephale & Ce∣pha, thinketh that Peter was made by this name the head of the church. Furthermore, Cepha is rather a Chaldean then an Hebrew name: but that was the vsuall kinde of pronunciation after the captiuitie of Babylon, Therefore there is no doubtfull thing in the wordes of Christ. For hee promiseth Peter that which he would neuer haue hoped for: and there∣in doth he set foorth his grace vnto al ages, that his former estate can no whit hurt him, seeing that this excellent title declareth that he was made a new man.

43 The next day Iesus would goe foorth into Galilee, and he founde Phillip, and hee said vnto him, follow me.

44 And Phillip was of Bethsaida, the citie of andrew and Peter.

45 Phillip found Nathanael, and he saith vnto him, we haue found Iesus the sonne of Ioseph of Nazareth: of whom Moses writ in the lawe, and the prophetes.

46 Nathanael saide vnto him, Can there any good thing come out of Nazareth? Phil∣lip said vnto him, come and see.

43 Follow me. For asmuch as the minde of Phillip was inflamed with this one word, to follow Christ, we do thereby gather what great force there is in the word: but it doth not appeare in all alike. For god doth cal many, but without fruit, as if he did only strike their eares with a vaine sound. Therefore the externall preaching of the worde, is of it selfe vn∣fruitfull, saue only that it doth wound the reprobate to death, y^t they may be made inexcuseable before god. But whēas y^e secret working of y^e spirit

doth quicken the same, it must needs be that all the senses must so bemo∣ued, that men may be redie to follow whither soeuer God calleth them. Therefore we must desire Christe that hee wyll shewe foorth the same power of the gospel in vs. But Phillip followed Christe after a parti∣culer maner: for he is commaunded to follow not only as euery one of vs, but as a fellowe and vnseparable companion: yet notwithstanding this calling is a figure of the calling of all men.

Hee was of Beth••aida. It seemeth that the name of this citie is put in of set purpose, to the ende the goodnesse of God may appeare more many∣festly in the three Apostles. VVe knowe how sharpely Christ threatned and cursed that Citie els where. VVherefore in that some of that wic∣ked and cursed nation are receiued by God into fauour: it is to bee ac∣counted, as if they had been brought out of hell. And whereas hee vouchsafeth to aduaunce those vnto so great dignitie, whome he had de∣liuered out of that deepe dungeon, that hee maketh them Apostles, that is a most excellent benefite, and a benefite worthie to bee remem∣bred.

45 Phillip founde Nathanael. Howsoeuer proude men do despise these young beginnings and childhoode of the Churche, yet it is our dutie to see and espie greater glory of God in them, then if the estate of the king¦dome of Christe had been mightie and very gorgeous from the begyn∣ning. For we know what great aboundance did spring by and by from this little seede. Furthermore, wee see that there was heere in Phillip the same desire to edifie, that was before in Andrew. VVe see further∣more his modestie, that the coueteth and goeth about no other thing saue only to haue some to learne with him of the cōmon master of al men. VVe haue found Iesus. It appeareth hereby what a slender portion of faith was in Philip, that he cannot speake foure wordes concerning Christe, but he intermingleth two grosse errours. Hee maketh him the sonne of Ioseph, and falsly assigneth vnto him Nazareth for his countrie: and yet notwithstanding because he coueteth sincerely to profite his brother and to make Christe knowen. God doth alowe this his diligence, and it hath also prosperous successe. VVee must euery one of vs doe our in∣deuour to keepe our selues within our bonds. Neyther doth the Euan∣gelist recite this as a thing worthie commendation in Phillip, that hee doeth twice disgrace Christe: but declareth that his doctrine howsoeuer it was corrupt and intangled with errour was profitable: because the ende thereof was to haue Christe made knowen. He calleth Iesus the sonne of Ioseph, foolishly, he maketh him a Nazarite, vnskilful∣ly: but in the meane season he bringeth him vnto none other, but vnto the sonne of God that was borne in Bethlaim: neithey doth hee forge any false Christe: but he will only haue such a one to be knowen, as was described by Moses and the Prophetes. Therefore we see that this is the principall thing in doctrine, that they may by one meanes or other come vnto Christe, that heare vs. Manie when they doe dispute subtilly concerning Christe, doe notwithstanding so inwrappe and so darken him with their subtilties, that hee can neuer bee founde. In like sorte the Papistes wil not say that Iesus was the sonne of Ioseph: (for they know wel what his name is): but in the meane while they de∣priue him of his power. So that they shewe a shadow in steed of Christ.

VVere it not better to stammer grosly with Phillip, and to retaine the true Christe, then to bring in a feigned Christ by an eloquent & craf∣tie kinde of speeche? On the other side there be at this day many poore idiots, who being ignorant of eloquence and rhethorike, doe notwith∣standing teach Christe more faithfully, then all the Pope his Diuines, with their deepe speculations. Therefore this place teacheth vs that we must not hautilie refuse it, if the simple and vnlearned speake anye thing of Christ vnfitly: so that they direct vs vnto Christ. But least that we be drawne away with the false glosses of men from Christe, let vs alwayes haue this remedie in readinesse, that we ••••t the sincere know∣ledge of him from the lawe and the prophetes.

46 Out of Nazareth. At the first Nathanael starteth backe, being of∣fended with the countrie of Christe, as it was declared by Phillip. But he is first deceiued with the speech which Phillip vttered without consi∣deration. For he taketh that for a certaintie, which Phillip thought foo∣lishly. Thē there foloweth a preposterous iudgemēt proceeding frō the hatred and contempt of the place. VVe must mark them both diligent∣ly. This holy man had almost stopt his way before himselfe▪ that hee coulde not come vnto Christe. VVhy so? Because he rashly beleeueth that which Phillip spake falsly concerning him. Secondly, because this opinion which he had before conceiued had possest his minde, that hee hoped for no good thing out of Nazareth. Therefore vnlesse wee take good heede to our selues, we shal not be free from the same danger. And truly Satan goeth about dayly to keepe vs from comming to Christe, with such lettes. For he causeth many lyes to bee spreade abroade daily, which may either cause vs to hate or els suspect the Gospel, to the end•• we may not be so bolde as to taste the same. He ceaseth not also to work another feate, whereby to make vs to contemne Christe. For wee see what a stumbling stone the humilitie of the crosse is vnto many, which appeareth aswel in Christe the head, as in his mēbers▪ But because we cā scarse be so warie, but that we shal be tempted with these shifts of Satan, let this at least helpe vs foorthwith. Come and see. Nathanael suffered his double errour to be corrected with this saying of Phillip. Therfore let vs first shewe our selues easie to be taught, and obedient as dyd hee: then, let vs not refuse to enquire, whereas Christe him selfe is readie to take from vs those doubtes which trouble vs. They erre greatly whiche read this sentēce affirmatiuely, for how coldly should this be spoken? Se∣condly, wee know that the Citie Nazareth was not then had in any re∣putation: and the answere of Phillip doth sufficiently declare that that was a worde of doubting and distrust.

47 VVhen Iesus saw Nathanael comming vnto him, he saith of him, behold an Israe∣lite indeed in whom is no guile.

48 Nathanael saith vnto him, whence knowest thou mee? Iesus answered, and saide vnto him, before Phillip called thee, when thou wast vnder the Figge tree, I saw thee.

49 Nathanael answered, and saide vnto him, Rabbi, thou art the sonne of God, th•••• art the king of Israel.

50. Iesus answered and saide vnto him, because I saide vnto thee, I sawe thee vinder the figge tree, thou beleeuest: thou shalt see greater thinges then these.

51. Then he said vnto him, verily, verily I say vnto you, after this you shall see hea∣uen open, and the angels of God ascending and descending vpon the sonne of man.

4•• Beholde an Israelite indeede. In this that Christe prayseth Nathanael•• he doth it not for his sake: but vnder his person he setteth downe a com¦mon doctrin. For seeing that most mē do boast of the name of the faith∣full, when as they are nothing lesse then faithful: it is worth the labour to haue the true & good, distinguished from the false, by some marke. VVe know how greatly the Iewes did boast of their father Abrahā, how boldlie they boasted of the holinesse of the instock•••• in the meane while ther was scarse one found amongst an hundred, that was not altogether growne out of kinde, & far from the faith of the fathers. Therefore to the ende that Christ may pull the visor from the face of the hypocrites, he defineth briefly a true Israelite: & doth also take away the offence which was about to arise by & by, by reason of ••he wicked stubbornne•• of the nation. For they that would be accounted the children of Abrahā, & the holy people of God, were about to be shortly after the deadly ene¦mies of the gospel. Therefore least the common 〈◊〉〈◊〉 almost of all e∣states should discourage or trouble any, he warneth & telleth them be∣times, that there are few true Israelites, of many that pretende the name of Israelites. Furthermore, because this is also the definition of christiani∣tie, we must not passe ouer this place: lightly. But to the end we may brief¦ly vnderstand Christ his meaning, we must note that he setteth deceyte against sinceritie. Therefore he calleth them deceitfull••▪ who are called 〈◊〉〈◊〉 where in the scripture, double harted Neither is only that grosse hy∣pocrisie touched, when they doe feigne themselues to be good men, who are wicked in their owne consciences: but another kinde also whiche is more inward, whiles that men are▪ so blinded with their vices, that they doe not only lie vnto other men, but vnto themselues also. Therfore the integritie of the heart toward God, & rightnes toward men doth make a Christian▪ But Christ doth chiefly note that disceite wherof mention is made. Psal. 32. 2. Alethos signifieth in this place more then certainly. The Greekes haue oftentime a simple affirmation: but because in this place we must vnderstand the contraposition betwene the thing and the bare title, he is said to be truely or indeede, who is indeede such an one as hee is iudged to bee.

48 VVh••nce knowest thou mee? Although hee would not flatter him, yet would he be heard of him, that he might pick out a new question, wher∣vnto whilest he answered, he might proue himselfe to bee the sonne of God. And Nathanael asketh not in vaine howe Christ knewe him. For the exāple of a man that is so sincere that hee is void of all guile is very rare: and it is only proper to God to knowe the puritie of the heart. But it seemeth that the answere which Christ maketh is scarce fitly applyed. For he could not therefore enter into the secrete corners of the heart, be∣cause he saw Nathanael vnder the figge tree: But there is another rea∣son: for like as it is proper to God to knowe men that were neuer seen, so also to see those that appeare not vnto the eyes. Therefore seeing that Nathanael dyd knowe that Christe sawe him not after the manner of men, but by a mere diuine fight: hee myght hence gather that he spake not according to the manner of men. It is therfore a proofe taken from thinges that be like: for it is no lesse proper to God to see things that bee out of sight, then to iudge of the puritie of the heart. Furthermore, wee must gather a profitable doctrin out of this place, that Christ doth see vs

when we thinke not of him: and so it must needes bee that he bringeth vs backe againe when we are turned away.

49 Thou art the sonne of God. It is no maruell that hee knoweth the sonne of God by his diuine power. But in what respect doth he call him the king of Israel? For these things doe seeme not to hang together. But Nathanael hath respect vnto a farther thing: he had already hearde that he was the Messias: vnto this doctrine doth he adioine the confir∣mation that was giuen: and he holdeth also another principle, that the sonne of God shall not come, but only to shew himselfe a king vnto the people of God. Therefore he doth worthily acknowledge him to be the king of Israel, which was the sonne of God. And truly our faith muste not only stick in the Essence of Christ (that I may so speake) but it must marke his power and office. For it shoulde but a little auaile to knowe who Christe is, vnlesse this second thing shoulde be added thereunto, what a one he will be toward vs, and to what ende hee was sent of his father. Heereby it commeth to passe that the Papistes haue only a sha∣dowed Christ: because they had a care to apprehende the bare Essence•• yet neglected they his kingdom which cōsisteth in the power of sauing. Furthermore in that Nathanael sayth, that he is the king of Israel, whose kingdome notwithstanding, reacheth vnto the farthest partes of the worlde, it is a confussion limited according to the measure of his faith: for hee was not come so farre as to knowe that hee was appointed the king of all the worlde: or rather that the children of Abraham shoulde be gathered together out of all places, that all the whole worlde might be the Israel of God. VVe to whom the largenesse of the kingdome of Christe is reuealed, must leape ouer these straites. In the meane season let vs exercise our faith by the hearing of the woorde according as did Nathanael: let vs establish the same by all meanes possible, and let it not remaine buried, but let it breake forth.

50 Iesus answered. He doth not reprehend Nathanael as though hee had been too credulous: but rather approuing his faith with his voyce, hee promiseth vnto him and the rest greater arguments of confirmation. Moreouer, this was a speciall thing, for one man, to be seene vnder a fig tree, of Christ, who was absent and far from that place but nowe hee bringeth a proofe, which should be common vnto all men: and therfore 〈◊〉〈◊〉 turneth his talke as it were abruptly from one man vnto all.

51 Yee shall see (saith hee) heauen open, &c. In my iudgement they err•• greatly who enquire curiously after the time and place, when and where Nathanael and the rest saw heauen open. For he doth rather note a cer∣taine continuall thing which should alwaies be extant in his kingdome. ••••••••esse that the Angels did somtimes appere vnto the Disciples, which doe not appeare at this day: I confesse that there was another maner of manifestation of the celestiall glory when Christ ascended into heauen, then is now manifest vnto vs. But if we do well weigh that which was then done, it is continually of force, for whereas the kingdome of God was shut against vs before, it was truely opened in Christ, Heere∣of was there a visible figure shewed aswell to Stephen and the three dis∣ciples in the mount, as vnto the other disciples in the asce••tiō of Christ▪ But all the signes whereby God sheweth himself to be present with vs, doe appertaine vnto the opening of heauen, most of all when hee ma∣keth

vs partakers of himselfe vnto life. The other mēber cōcerning the Angels followeth. They are saide to ascende and descende, that they may be ministers of Gods liberalitie towarde vs. Therefore in this ma∣ner of phrase is set foorth the mutuall communication that is betweene God and men. And we must thanke Christe for this benefite: because without him the angels are rather our vtter enemies then our familiars, & those that are desirous to helpe vs. They are said to ascend & descend vpon him: not that they minister to him alone, but because in respect of him, and his honor they are carefull for the whole bodie of the church. And I doe not doubt but that he alludeth vnto the ladder whiche was shewed vnto the Patriarche Iacob in sleep,* 1.12 for that is truely perfo••rmed in Christe, whiche that vision dyd shadowe. Finally the summe of this place is, seeing that all men were aliants from the kingdome of God, the gate of heauen is set open vnto vs now, that we may be Citi∣zens with the Saintes, and companions with the Angels: and that they who are appointed keepers of our saluation, doe come downe from blessed rest to helpe our miseries.

Chap. 2.

1 ANd the third day was there a marriage in Cana of Galilee: and the mother of Iesus was there.

2 And Iesus and his disciples were also called vnto the marriage.

3 And when the wine had failed, the mother of Iesus saith vnto him, they haue no wine.

4 Iesus saith vnto her, woman, what hast thou to doe with mee? mine houre is not yee come.

5 His mother saith vnto the ministers, doe that which hee shall say vnto you.

6 And there were there sixe water pots of stone, set according to the purification of the Iewes, containing euery one about two or three firkins.

7 Iesus saith vnto them, fill the water pots with water. And they filled them vp to 〈◊〉〈◊〉.

8 And he saith vnto them, drawe now, and carry to the gouernour of the feast. And they bare.

9 And when the gouernour of the feast had tasted the water that was made wine, (and hee knewe not whence it was, but the ministers knewe that had drawen the water) the gouernour of the feast calleth the bridegrome.

10 And he saith vnto him, euery man at the first setteth foorth good wine: and when they are drunken then that which is worse: but thou hast kept the good wine tyll 〈◊〉〈◊〉.

11 This beginning of myracles did Iesus in Cana of Galilee, and he shewed his glory: and his disciples beleeued on him.

1 There was a marriage in Cana of Galilee. Seeing that this historie con∣taineth the first myracle that Iesus did, we must giue greate heede vnto it euen for this cause, and for this one things sake must we wel consider thereupon. Although (as we shall see afterwarde) there bee other causes which set foorth the same vnto vs. But the manifolde commoditie shall

more plainely appeare in processe. The Euangelist first nameth the place, Cana of Galilee, not that which was situate towarde Sarepta, be∣tweene Tyre and Sydon, and was called the greater (in comparison of this other) which some doe place in the inheritance of the tribe of Zabulon: & other some doe assigne it vnto the tribe of Aser. For ••erome doth testifie that euen in his time there stoode there a little towne of that name. It is to bee thought that it was neere to the Citie Nazareth, seeing that the mother of Iesus came thyther to the marriage. It shall appeare out of the fourth Chapter, that it was but a dayes iourney from Caperna∣um. And also the nighnes of the Citie Bethsaida may be gathered thēce, in that the Euangelist saith, that after that Christe had been three dayes in those borders, there was a marriage in Cana. It may be also that there was a thirde not farre from Hierusalem, and yet without Galilee, but because I am not certaine heereof, I leaue it. And the mother of Iesus. It is to be thought that it was some of Iesus his kinsfolke that was maried. For Iesus is here made his mothers companion. VVhereas his disciples are called also, it may be thence gathered how simplie and thriftilie hee liued, because he liued together with them. But this may seeme an absurd thing that a man beeing not very rich (as may appeare by the want of wine) doth inuite foure or fiue moe for Christes cause. But amongst the poore, bidding is more easie and free: because they are not afraide of shame (as are the riche) if they doe not entertaine their gestes so daintily and gorgeously as they ought. For poore men doe more retaine the old maner of mutuall communication. Yet this seemeth to be againe a ve∣ry vnciuile thing, that the bridegrome suffereth his gestes to want wine in the middest of the Supper. For it is the point of a man that is rashe and vnprouident, not to haue so much wine as is sufficient for his gests. I answere, that there is nothing told in this place, which doth not often∣times chaunce, especially, wher wine is not dayly vsed Secondly, the Text doeth shewe that the banket was almost ended when the wine fayled, when as they should haue been alreadie well filled, according to the cu∣stome. For the gouernour of the feast, saith thus: other men doe set the worser wine before those that are drunke, but thou hast kept the best till now, Moreouer, I doe not doubt but that all this was gouerned by the prouidence of God, that there might be a place for a myracle.

3 The mother of Iesus saith. Here may a doubt arise, whether she hope for something at her sonnes hand••, or aske somthing, seeing that he had as yet wrought no myracle. And it may be also that looking for no such thing at his handes, she put him in minde to cheere vppe the gestes that were weerie, with some such godly exhortion, as shoulde also moderate the shame of the bridegrome which he might take hereby. Further∣more, I thinke that these were wordes of carefull pitie. For when as the holy woman saw that the banket might bee troubled, because those that were bidden, thinking that they were not honorably enough entertay∣ned, might murmur against the bridegrome, she desired some comforte. Chrysostome thinketh that she went about to purchase some fauour for her selfe & her sonne, as women vse commonly to doe. But this coniecture is without reason. But why doth christ so churlishly, giue her the repulse? I answere, that although neither ambition, neither any other affection of the flesh did driue her, yet did shee therein offend that shee did passe he•• bounds. In that she is carefull & sorie for the discōmoditie of another, &

is desirous to cure the same by som one meanes or other, this is a point of curtesie, & it is to bee ascribed vnto vertue: but yet in the meane season she might haue darkened the glory of Christ by intruding her selfe. Al∣though we must also note that Christ said thus not so much for hersake, as for others: her modestie & godlinesse was greater, then that it had neede of so sharp a reprehension. Secondly, she did not offend willingly & wittingly. But Christ doth only preuent the danger, least his mothers words should be otherwise taken then was meet, as though he wrought the myracle afterward at her appointment.

4. VVhat hast thou to do with me woman? In the Greeke text it is woorde forword, what to thee & mee? But this manner of phrase doth signifie as much amongst the Latinists, as if one shoulde say, quid tibi me••um? what hast then to do mith me? The olde interpreter deceiued many, who thought that Christ doth denie that he and his mother had any neede to care though the wine did faile. But we may easily gather out of the seconde member how far that was frō Christ his meaning. For he both taketh vpon hym this care, & he doth testifie that it belonged vnto him, whē he saith that his houre was not yet come. Therfore we must ioyne both these things together, that Christ knew what he had to doe: and yet that hee would do nothing in this matter at his mothers request. Certainly this is a no∣table place. For why doth he flatly denie his mother that, which he g••••••∣ted so often afterwards liberallie to other whatsoeuer they were. Secōd∣ly, why doth he (being not contented with a plain repulse) make no more account of her thē of another womā, & doth not now vouchsafe to call her mother? By these words of christ we see y^t mē are forbid by extolling the honor of this name mother superstitiously in Marie, to translate those things vnto her which are proper to god. Therfore Christ speaketh vn∣to his mother on this wise, that he might deliuer vnto all ages a perpetu∣all & cōmō doctrine, least the immoderate honour of his mother should darken his diuine glory. Furthermore, it is well knowne howe necessarie this admonitiō was, by those grosse & filthy superstitiōs which followed afterward. For Marie was made the queene of heauen, the hope, the life, and health of the world. Furthermore, their mad fury went thus far, that they decked her with the things which they tooke frō Christe, whō they left naked. And whē wee doe cōdemne these execrable blasphemies vttered against the son of God, the papists cal vs wicked & enuious. Yea, they do wickedly & falsly report that we, like enemies, do impugne the honor of the holy virgin. As thogh she had not so much honor as is due vnto her, vnles shee bee made a goddesse: or this were for her honour, to thrust her into Christs place, being adorned w^t sacrilegious titles. There∣fore they do cruell iniurie to Marie whē as (that they may disfigure her with false praises) they do take frō god that which is his. My houre is not yet come. His meaning is, that he delayed hitherto not because he thoughte not vpō it or cared not for it. In the meane while he sheweth that he wil care for this matter, whē opportunitie shal serue. Therfore as he blameth his mother because she was too too hastie, so he putteth her in hope that he wil shew som myracle. The holy virgin acknowledgeth both. For she doth not trouble him any further: & when she biddeth the ministers do whatsoeuer he shal bid thē, she sheweth y^t she hoped for som new thing. But this doctrine reacheth farther, so oftē as the Lord doth make vs wait & deferreth his help, he is not therfore sluggish, but doth rather mode∣rate his works so, that he may do all things in due season.

They that wrested this place vnto the fatall appointment of times, are more ridiculous then that we neede to speake one worde in refuta∣tion of them. That is sometimes called the hour of Christe, which was appointed him of his father: and he will afterwarde call that his time which was commodious and fit for him to fulfill his fathers comman∣dements in: but in this place he challengeth vnto himselfe free libertie to take and choose the time wherein hee will worke the myracle.

5 His mother saith to the ministers. Here the holy virgin sheweth a token of the true obedience which she did owe vnto her sonne, when as the matter did touche not humane offices but his diuine power. Therefore she resteth modestly vpon his answere, and also exhorteth other men in like sort, to obey his commandement. I confesse indeede that the virgin said thus according to the present circumstance, as if shee did denie that shee had any authoritie in the matter, but that Christe would do what∣soeuer pleased him: yet if you marke her drift, this sentence reacheth fur∣ther. For she doth first abandon and depriue her self of the power whi∣che shee might seeme vniustly to haue taken to her selfe then doth shee acknowledge that it belongeth wholy to Christe, when she commaun∣deth them to doe that which he shall commaunde them. Therefore we are taught generally out of this place, that if wee desire any thynge of Christ, we do no otherwise obtaine our petitions, vnlesse we do depend wholy vpon him, haue respect vnto him, and finally, doe that whiche he commanndeth vs. But he sendeth vs not vnto his mother, but doth ra∣ther bid vs come vnto himselfe.

6 And there were there water pots. According to Budaus his supputation wee gather that these water pots were very bigge and did holde much. For seeing that a firkin maketh fiue and twentie potles euery one of thē contained at least a sextarie according to the measure of this countrie. Therefore Christe ministred vnto them great plentie of wine: name∣ly, more then might suffice an hundred and fiftie men to a merie ban∣quet.

Moreouer, aswell the number of the water pottes as the manner it selfe serueth to the prouing of the truth of the myracle. If it had been only two or thre pottles, many might haue suspected that they had bin fet from some other place. If the turning of the water into wine had bin done in one vessell only, the certaintie of the myracle had not beene so plaine and euident. Therfore it is not in vaine that the Euangelist ma∣keth mentiō of the number, neither doth he expresse in vaine, how much they contained. Furthermore, this arose of superstition that so manye, and so great vessels did stande there. They had the rite of washing out of the lawe of God: but (as the world is alwayes too much in externall things) the Iewes being not contented with the plainnesse that God ap∣pointeth, were alwayes toying with continuall sprinklings: and (as su∣perstition is ambitious) it is not be doubted but that this serued also for pompe: like as we see at this day in papistrie, what thinges soeuer are said to appertaine to the worship of God, they are applied vnto vaine bragging and boasting. Therfore there was a double fault, first in that they did occupie thēselues in a feigned and superfluous ceremonie with∣out the commandement of God: secondly, that ambition did reigne in that furniture vnder the pretence of religion.

Furthermore, the wickednesse of certaine knaues in time of pope∣rie was wonderfull, who durst first thrust in waterpots of a small quan∣titie, and secondly of vnequall measure. And euen at this day they are not ashamed in so great light of the Gospel to challenge such deceite as yet: this is not to deceiue with craft, but boldly to mocke the blind. And it is euident that the world is bewitched of Satan, which doth not perceiue such grosse mockes.

7 Fill the water pots with water. This commandement might seeme to the ministers ridiculous: for there was alreadie ouermuch water: but thus doth the Lord vse to deale with vs, that his power may appeare to bee more excellent by the vnhoped for successe: Although this cir∣cumstance was added to set foorth the myracle: for seeing that the mi∣nisters hauing powred in water doe draw out wine, ther could no suspi∣tion sticke in their stomackes.

8 Beare vnto the Gouernour of the feast. This tendeth to the same ende that Christe would haue the gouernour of the feast to taste the wine be∣fore he or any other of the gestes did tast it. And whereas the ministers obey him so willingly in all thinges, we gather out of this that there was in him great reuerence and dignitie. The Euangelist calleth him the gouernour of the feast, who was appointed to set the banket and the tables in order, not that the banket was so daintie or gorgeous, but be∣cause these honourable tearmes are translated euen vnto the marriages of poore men from the dainties and gorgeousnesse of rich men. But it is a wonder that Christe who was a teacher of thriftinesse, doeth giue great aboundaunce of wine,, and that of the best. I answere, seeing that God doth giue vnto vs dayly great store of wine, it commeth to passe through our owne folly, if his benignitie be a prouoker of ryot: yea ra∣ther this is a true tryall of our temperance, if we be sparing and tempe∣rate in the middest of aboundance.* 1.13 Like as Paul doth boast that he was taught to doe both, to abound and to hunger.

11 This beginning of myracles. The meaning of these wordes is, that this was the first of Christe his myracles. For in that the Angels tolde the sheepheards that he was borne in Bethleim, that the starre appeared vnto the wise men, that the holy spirite came downe vpon him in the likenesse of a doue: although these were myracles, yet were they not properly wrought by him. But in this place the Euangelist speaketh of the myracles which hee himselfe wrought. For it is ridiculous and fri∣uolous which some doe say, that this is the first myracle whiche Christe did in Cana of Galilee: as though hee had chosen that place to shew his power in, where (as we reade) he was neuer but twise. But this was ra∣ther the drift of the Euangelist, to note the order and course of time which Christ kept in declaring his power. For he kept hymself at home like a priuate man, vntill he was thirtie yeere olde. So soone as hee was baptised, he began to come abroade to doe his function, and by euident testimonies to declare to what ende he was sent of his father. Therefore it is no maruell if he deferred the first token of his diuinitie vntill that tyme. 'It was a great worship to marriage, that Christe did not onely vouchsafe to bee present at a marriage banket, but did also adorne the same with the first myracle that hee wrought. There are certaine olde Canons extant wherein cleargie men are forbidden to goe to mariages.

The cause of the forbidding was, least that by beholding the wantonnes whiche is there for the most part vsed, they shoulde seeme to allowe the same.

But it had been farre better to haue brought so much grauitie thither with them, that they might haue tamed that libertie which froward and dissolute persons do graunt to themselues in their secrete corners. But let rather the example of Christ be vnto vs a law, and let vs thinke that there is nothing more profitable to be done, then that which wee reade he did. Hee shewed his glory, Because he shewed at that time a famous and glorious token, whereby it might euidently appeare that he was the son of God. For looke how many myracles he shewed vnto the worlde, so many signes were there of his diuine power. And then was the due time to shew his glory, come, when he would be knowen according to the commandement of his father. From whence we do also gather the ende of myracles. For this saying is as much as if it had beene saide, that Christ wrought this myracle to the end he might shew foorth his glo∣ry. VVhat must we thinke then of the myracles which make the glory of Christ obscure? His disciples beleeued on him. If they were disciples, it must needes bee that they had some faith. But whereas they had hither∣to followed him with an vncertaine and doubting faith, they begin then at the length to addict themselues vnto him, so that they did acknowe∣ledge him to be that Messias which was preached vnto them. And this was great mercifulnesse in Christ, that he accounteth those his disciples in whom there was so weake a faith. And truely this doctrine reacheth generally vnto vs all. For that faith which is nowe growne vp to some perfection, had before time her infancie: yea, it is in no man so perfect, but that it is necessarie for all of vs to goe forward in beleeuing. So that those who did alreadie beleeue, forasmuch as they do dayly goe forward toward the marke, they begin to beleeue. Therefore let those that haue obtained the first fruites of faith, alwayes striue to goe forward. The fruite also of myracles is shewed in this place: namely, that they muste be referred vnto the confirmation and increase of faith. Hee that wre∣steth them to any other end, corrupteth and depraueth all the whole vse therof. Like as we see the papistes make boast of their feigned myra∣cles, to no other ende but to ouerwhelme faith, and to turne away mens mindes from Christe vnto creatures.

12 After this he went downe to Capernaum, and his mother, and his brethren, and his disciples: and hee tarryed there not many dayes.

13 And the Iewes Easter drewe neere: therefore Iesus went vppe to Hierusa∣lem.

14 And hee found in the temple certaine that solde oxen, and sheepe, and doues: & money changers also sitting there.

15 And hauing made a whip of small cordes, hee cast them all out of the Temple, with the sheepe and oxen: and hee powred out the money of the money changers, & ouer∣threwe the tables.

16 And he said vnto them that solde doues, haue away these things hence: make not my fathers house an house of merchandize.

17 Furthermore,* 1.14 his disciples remembred, that it was written, The zeale of shyn•• house hath eaten me vp.

12 Hee went downe to Capernaum. The Euangelist passeth ouer vnto a newe historie. And because he purposed to gather together a few things worthie the remembring, which the other three did omitte, hee setteth downe the time when this was done, whereof he is about to speake. For the rest also doe make recitall of this which we reade heere, that Christe did: but the diuersitie of time doth shewe that it was the like, and not the same fact. Therefore Christe purged the temple twise of that filthy and prophane occupying: first about the beginning of his embassage: and secondly, when hee was about to depart out of the worlde vnto his father, But to the ende wee may vnderstand the summe, we must briefly discusse all thynges in order. In that there stoode oxen, and sheepe, & doues, in the temple to sell, in that there sate money changers there, it wanted not an honest cloke. For they might boast that the occupying which was there kept, was not profane: but that it did rather belong vnto the holy worship of God, that euerie man might haue that readie whiche hee would offer vnto the Lorde. And truely it was very com∣modious for godly men to haue in readinesse all manner oblations, and by this meanes not to bee troubled with running hyther and thyther. Therefore it is a maruell that Christe was so displeased with this. But wee must note two reasons: for because the Priestes did abuse this buy∣ing and selling vnto gayne, and their owne couetousnesse, such mocking of God was not to bee borne with. Secondly, howesoeuer men doe ex∣cuse themselues, yet so soone as they doe a little digresse from the com∣maundement of God, they are worthie to bee reprehended, and they haue neede to be corrected. And for this cause chiefly did Christe take in hande to purge the temple, like as hee doth plainely affirme that the Temple of God is not a place of merchandize. But heere may a que∣stion be asked, why hee did not rather beginne with doctrine. For this seemeth to be a troublesome and preposterous way, to set hande to re∣dresse faultes before such time as the remedie of doctrine was appli∣ed. But, Christe had respect vnto another thing. For because the time was nowe come when hee went publikely about that function whiche was inioyned hym of his father, he meant after a sort to take possessi on of the Temple, and shewe some signe of his diuine authoritie. And to the ende that all men might take better heed vnto his doctrine, it was needefull to awake their drousie and sleepie mindes with some newe and vnaccustomed fact. The Temple was now a sanctuarie of celestiall doctrine and godlinesse. Seeing that he would restore the pu∣ritie of doctrine, it was conuenient for him to proue that he was Lorde of the Temple.

Moreouer, hee coulde by no other meanes restore the sacrifices and other exercises of godlinesse vnto theyr spirituall ende, then by taking a∣way the abuse. Therefore that whiche hee then did was an entrace vn∣to the reformation, for which hee was sent of his father. To be briefe, it was meete that the Iewes shoulde bee stirred vp by this example, to wayte for some strange thing at Christes handes: and it was further∣more conuenient that they shoulde bee admonished of the corrupt and peruerse worshippe of GOD, least they shoulde refuse to bee refor∣med. And his brethren. It is vncertaine whye his brethren dyd

accompanie him: vnlesse peraduenture they also were about to goe to Hierusalem. It is well knowne that the Hebrewe tongue doth com∣prehende vnder this worde brethren all maner kinsmen.

13 The Iewes Easter, therefore he went vp. It is in the Greeke woorde for worde, And he came But the Euangelist put the copulatiue coniunction in steede of the causall worde: for the meaning of the wordes is this, that hee came to this ende that he myght keepe the passeouer at Ierusa∣lem. And this his purpose had a double end. For seeing that the sonne of God was subiect to the lawe for our sakes, he would shew a figure of perfect obedience and subiection in his owne person, by keeping straitly all the commandementes of the lawe. Secondly, because he might doe more good in a multitude, hee vsed almost alway this opportunitie. Therefore so often as it is saide afterwarde that Christe came to Ieru∣salem vpon the feast dayes, let the Readers note that hee did it to this ende, first that hee might together with the rest obserue those exercises of godlines, which were instituted of God: secondly, that he might pub∣lyshe his doctrine in a greater assembly of people.

16 Make not my fathers house. The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out: namely, that they made his fathers house a denne of theeues. And it was neces∣sary for him thus to doe, seeing his former reprehension was fruitlesse. Nowe he warneth them plainely that they doe not prophane the tem∣ple of God, by turning it vnto strange vses. The Temple was called the house of God, because that God would be called vpon there, peculiarlie, because he would shew his power there: and finally, because he had ap∣pointed it for spirituall and holy rites. And Christe doth affirme that hee is the sonne of God, that he may challenge to himselfe the title and authoritie to purge the temple. Furthermore, because Christe doeth in this place render a reason of his fact, if we will gather any fruite out of the same, it is meete that wee stande chiefly vppon this sentence.

Therefore why doth hee cast out the buyers and sellers out of the tem∣ple? To the ende hee may restore God his worship, which was corrup∣ted through mans fault and folly, vnto the integritie theerof, and that he may by this meanes restore againe the holinesse of the temple. VVee knowe that that temple was built to the ende it might bee a sha∣dowe of those thinges, the liuely shape wherof is extant in Christ. Ther∣fore to the end it might remaine holy to God, it was to bee applied on∣ly vnto spirituall vses. For this cause he saith it was not lawfull to turne it into a market place. For he setteth a maxima from Gods institution: which we must alwayes holde and keepe. Therefore with what shiftes soeuer Satan doeth delude vs, whatsoeuer doeth digresse but a little from the commandement of God, let vs knowe that it is wicked. This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered, when as the faithfull had such thinges readie at hande as they woulde offer: but because God had ordeined his temple to other vses, Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down. Our chur∣ches at this day are not like to that temple. But that which is said of the olde temple agreeth well and properly to the congregation or church: for it is the celestiall sanctuarie of God vpon earth. VVherefore wee

must alwayes haue the maiestie of God before our eyes, which is residēt in the Church, that it be not defiled with any pollutions. And the sanc∣titie thereof shall then remaine, if there shall be nothing committed in the same which is contrary to the worde of God.

17 His disciples remembred. Heere some men doe trouble themselues in vaine, demaunding how his disciples remembred the scripture, wher∣of they were as yet ignorant. Neither must wee thinke that this place of scripture came into their mindes then▪ but afterwarde when they were taught of God, and did consider with themselues what this fact of Christe meant, they founde this place of scripture through the directi∣on of the holy Ghost. And truly the cause of the works of god doth not by & by appeare vnto vs, but he doth afterward reueale vnto vs his pur¦pose in tract of time. And this is a most fit bridle to bridle our boldnes withall, least wee murmur against God, if at any time those thinges which he doth, be not approued in our iudgement. VVe are also taught, that when God doth keepe vs as it were doubting, wee must paciently wayte for the time of more perfect knowledge, and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende, that he may keepe vs within the boundes of modestie. The meaning therefore of these words is this, that the disciples did at length vnderstande, that Christ was en∣forced with that zeale of the house of God wherwith he was inflamed, to take away those profanations. VVithout doubt Dauid meaneth by the temple of God, by Synecdoche, all the whole worship of God. For the whole verse is thus, The zeale of thine house hath euen eaten me vp, and the rebukes of them that rebuked thee fel vpon mee. VVhere the se∣cond member agreeth with the first, yea it is nothing els saue a plain re∣pitition. The sum of them both is, that Dauid was so careful to reuēge the glory of God, that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God: y^t he was enflamed with so great zeale that this one affection did swallowe vppe all other. He doth testifie that he himself was endued with this feeling: but it is not to bee doubted, but that he did prefigure in his person those thinges which did properly agree vnto the Messias. Therefore the Euangelist saith, that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God. And note that they followed the scriptures that they might thinke of Christ as became them.

Surely no man shall euer knowe what manner person Christe was, or to what ende all thinges which he did or suffered, doe serue, vnlesse he be taught and guided by the scripture. VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe, he shall haue neede to meditate diligently and continually vpon the scriptures. Dauid ma∣keth mention of the house of God not in vaine, when he intreateth of the glory of God. For although God be sufficient to himselfe and can be contended with himselfe alone, yet wyll he haue his glory to bee set foorth in the Churche. VVherein he sheweth a manifest token of his loue towarde vs, in that he knitteth his glory togeather with our salua∣tion with an vnsoluble knot.

Now it resteth that all men frame themselues to follow Christe: see∣yng that there is a generall doctrine set foorth vnto the whole body in the example of the head: as Paule teacheth. Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled, yet in the mean while we must beware that no man do passe the boundes of his vocation. VVe must all of vs be zealous as was the sonne of God: but it is not by and by lawfull for euerie one of vs to take the whippe, that wee may correct vices with our hand. For wee haue not the same power, neither is the same office enioyned vs.

18 Therefore the Iewes answered, and said vnto him, what signe doest thou shew vs, because thou doest these things?

19 Iesus answered, and said vnto them, destroy this temple, and in three dayes I will rayse it vp.

20 Therefore the Iewes saide, this temple was built in sixe and fortie yeeres, and wil•• thou set it vp in three dayes?

21 But he spake of the temple of his bodie.

22 Therefore when hee rose againe from the dead, his Disciples remembred that he had saide this vnto them: and they beleeued the Scripture, and the woordes whiche Ie∣sus spake.

18 VVhat signe doest thou shewe vs? VVhereas none in so great a multi∣tude, none of the cattell sellers, none of the money changers, laid hands vpon him and driue him away violently, we may hereby gather that they were all smitten of God, so that being afraid they stood all amazed. Therefore vnlesse they had been altogether blinded, this was myracle e∣uident enough, in that one, against many, one vnarmed, against valiant men, an vnknowen man against so great Princes durst venture to doe so great an acte. For why did they not resist him, seeing they were farre his superiours, saue only that their handes fayled, a••d were as it were broken? Yet haue they some cause to aske him a question. For it is not for euery man by and by to make an alteration yf any thing be corrupt and displeasant in the Temple. Truely, it is free for al men to condemne corruptions: but if a priuate person set hande to take away the same, he shall bee accused of rashnesse. Because they had taken it vp for a custome to sell in the Temple, and Christe did take in hand a new and vnaccustomed thing: they doe by good right require that he proue that hee was sent of God. For they take vnto them that maxima and grounde, that it is not lawfull to chaunge any thyng in a publike ad∣ministration, without a certaine calling, and commandement from god. But in the other they erred, in that they woulde not allowe the calling of Christe, vnlesse he shewed a myracle. For neyther was that a thing which the Prophets and other the seruaunts of God had alwayes vsed, to shew signes or work wonders, neyther did God binde hymself vnto this necessitie. Therefore they do wickedly appoynt God a law in as∣king a signe. VVhereas the Euangelist saith that the Iewes did aske the question, without doubt hee meaneth by them the multitude that stoode there, and as it were the whole bodye of the Churche, as if

he shoulde say, that it was not one or two that said thus, but the peo∣ple.

19 Destroy this Temple. It is an Allegoricall kinde of speeche, and Christe spake thus darkly of set purpose, because hee thought they were not worthie of a plaine answere. Like as he doth testifie in another place,* 1.15 that he speaketh in parables vnto those which cannot vnderstande the secretes of the kingdome of heauen. And first hee denyeth vnto them the signe which they requyred, eyther because it would haue been fruitlesse, or els because he knewe that it was no fit time. Hee did also sometimes graunt something vnto their importunate prayers. There∣fore it must needes bee that there was now some great let which made him refuse to doe this. Yet in the meane season he giueth them to vnderstande, that his power shoulde be approued and established by no common myracle, least they shoulde thereby excuse themselues. For there coulde no greater testimonie of Christe his diuine power be desi∣red, then his resurrection from the dead. But hee doth insinuate the same figuratiuely: because he doth not vouchsafe to make them a flatte promise.

To be briefe, he handeleth the vnbeleeuing as they deserue, and doth also acquit himselfe of all contempt. It was not yet euident that they were obstinate: but Christe knew well enough how they were affected. But heere may this question bee asked, seeing that hee dyd so manye and diuers myracles, whye he toucheth one only in this place. I aun∣sweare, that he concealed all the other myracles, because his resurrecti∣on alone was sufficient to stoppe theyr mouthes withall. Secondly, because hee would not set the power of GOD before them to be moc∣ked and laughed at of them. For euen for this cause did hee speake Allegorically of the glorye of his resurrection. Thirdly, I say that hee vttered that which was fit for his matter. For by these woordes doth he shew that hee had all authoritie and power ouer the Temple, seeyng that hee is able to doe so muche in the buylding of the true Tem∣ple of GOD. And although hee applyeth this woorde Temple vnto the circūstance of the matter, yet is the body of Christ called a Temple fitly and conueniently. Euery one of our bodies is called a Taberna∣cle,* 1.16 because the soule doeth dwell therein: but the body of Christe was the house of his Diuinitie. For wee knowe that the sonne of GOD did so put vppon him our nature, that the eternall maiestie of GOD dyd dwell in the fleshe whiche hee tooke, as in a Sanctua∣rie.

And whereas Nestorius did abuse this place that he might prooue that one and the same Christe was not both God and man, it may easily be refuted: for hee gathered it thus, the sonne of GOD dwelte in the fleshe as in a Temple: therefore they were two diuers natures, so that one and the same coulde in no case bee both God and man. But this Argument may bee applyed vnto men, for it shall followe that hee is not one man, whose soule dwelleth in the bodye as in a Tabernacle. Therefore this phrase is foolishly wrested to take away the vnitie of person in Christe. 〈2 pages missing〉〈2 pages missing〉

iudgement we must stande. Moreouer, this faith did onely depend vp∣on myracles, it had as yet taken no roote in the Gospel: so that it could neither be stedfast nor stable▪ The childrē of God indeed are holpē with miracles that they may come to faith: but that is not yet truely to be∣leeue, whē they do maruel at the power of God, so y^t they beleeue sim∣ply that the doctrine is true, but they do not submit thēselues througly vnto the same. Therefore whereas mention is made generally of faith, let vs know that there is a certaine faith, which is onely apprehended with the minde, and doth afterward easily vanish away: because it is not fastened in the hearte.* 1.17 And that is the same which Iames calleth a dead faith: but true faith doth alwayes rest vpon the spirite of regene∣ration. Note that the workes of God are not alike fruitefull in all men•• for they do bring som vnto God: they strike othersom only with a blind motion, so that they doe mark the power of God, but yet they cease not to wander in their cogitations.

24 But Iesus did not commit. VVhereas certaine doe expound it, that Christe did take heede of them, because he knew that they were not ho∣nest and faithfull, they seeme not to mee to expresse the Euangelist his meaning sufficiently. And that also whiche Augustine brin∣geth, concerning those that are to bee instructed in the principles of religion is farre more vnconuenient. This is rather in my iudgement, the meaning of the Euangelist, that Christe did not account them as his true Disciples, but that they were contemned as friuolous and light per∣sons. VVe must diligently note this place, y^t all they which do professe that they are of Christe are not accounted to be such in his sight. But we must also adde the reason which followeth immediately: because he knew all men. There is nothing more dangerous then hypocrisie, as for other causes, so, because it is a vice too too common. There is almost no man that doth not like of himselfe: and whiles that wee deceiue our selues with vaine flatterings, we thinke that Gods eyes doe dasle aswell as ours. But heere we are ta••ght what great difference there is betwene his iudgement and ours. For he seeth cleerely those things which escape vs: he considereth those thinges from the hidden fountaine: that is, the innermost affection of the hearte, whiche blinde our eyes with a false glistering and brightnesse. This is that which Salomen saith, that GOD doth weigh in his ballance the heartes of men, when as they doe flatter themselues in their wayes. Therefore let vs remember, that those onely are the true disciples of Christe,* 1.18 whom he alloweth of, because he alone is the ••ittest Iudge and arbitrator in this case. Nowe here a question is asked, whether when the Euangelist saith that Christ knewe all men, hee meaneth those only of whom he spake of late, or this appertaineth vnto all mankinde. Some doe extend this vnto all mankinde, and thinke that in this place the whole worlde is condemned of wicked and vnfaithfull dissimulation. And truely it is a true saying, that there can nothing bee founde in men why Christe should vouchsafe to number them amongst his. But I see that it doth not agree with the text. Therefore I doe restraine it vnto those that were before mentioned. But because there might some doubt arise, how Christ came by this knowledge, the Euan∣gelist preuenting this question, answereth that Christe did well knowe those thinges which we knew not to be in mē, so that he might by good

••ight decerne betweene men. Christe therefore, who knoweth the heart had no neede of one to tell and teache him what manner persons these were. For he knew that they were of that nature, and affection of mind, that he might worthily account them as aliants to him. VVhereas some doe aske this question, whether wee may not suspect those who haue not shewed vs some token of their honestie, as did Christe, it is no∣thing appertinent vnto this present place. For our estate is farre vn∣like to his: because Christe knewe the very rootes of the trees: but wee doe onely knowe by the frutes which appeare, of what nature euerye tree is.

Furthermore, seeing that loue (as Paule doth testifie) is not suspitious, it is not lawefull for vs to haue a sinister suspition of men whome wee know not, without a cause. But least that we be alwayes deceiued by hypocrites,* 1.19 and least that the Church bee too muche laide open to their wicked deceites and subtiltie, it is proper to Christe, to furnishe vs with the spirite of discretion,

Chap. 3.

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

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

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

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

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

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

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

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

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

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

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

Moreouer, he doth well in this, that he maketh GOD the only au∣thour of myracles, when he saith that none can doe these signes vnlesse God be with him. For it is as much as if he shoulde affirme, that they are not done by man, but that the power of God reigneth, and doth manifestly appeare in them. To be briefe, seeing that there is a double fruite of myracles, the one that they do make a preparation vnto faith: secondly, that they doe better confirm the same, beeing conceiued out of the worde of God: Nicodemus had profited well in the former part, because he learneth by the myracles that Christe is a true prophete of God. Yet this seemeth to be scarce firme enough: for seeing that the Prophetes do no otherwise once delude the vnskilful with their deceits, then if by true myracles they did proue themselues to bee the ministers of God, what difference shall there be betweene truth and lying, if faith doe depend vpon myracles. Yea Moses doth flatly affirme that wee are tryed by this meanes, whether we loue God or no. VVe doe also well knowe the admonition of Peter and Paule, that the faithfull do beware of lying signes, wherewith Antichriste shall blinde the eyes of many. I answer, that this commeth to passe through the iust permission of god, that they may bee deceiued by the subtiltie of Satan who are worthie:* 1.20 but I say that this is no hinderance vnto the godly,* 1.21 but that the power of God may appeare vnto the elect in miracles,* 1.22 which may be vnto them an approbation of true and sounde doctrine. So Paule doth reioyce that his Apostleship was confirmed by signes and myracles. Therefore howsoeuer Satan do boast himselfe in darkenesse as Gods Ape, yet so soone as mens eyes are opened, and the light of spirituall doctrine doth shine, myracles doe sufficiently testifie that God is present in suche sort as Nicodemus speaketh of in this place.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I retaine that grounde that Christe doth borrowe a similitude of the order of nature. Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life: because the meane and manner of this regeneration did surpasse his capacitie. To the ende that Christe may take from him this doubt, hee teacheth him that euen in the corporall life there appeareth the singuler power of God, the reason whereof is hidden. For all men haue the vitall spirite from the ayre: the mouing of the ayre is felt: Yet doe wee not knowe whence it commeth, or whither it goeth. If God do worke so mightily in this fraile and mortall life, that we are compelled to marueile at his power: how absurd a thing is it to goe about with our minde to mea∣sure and apprehende the hydden worke of GOD in the celestiall and supernaturall life,* 1.23 so that we will beleeue no more but that which ap∣peareth.

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

the doctrine of the resurrection, because it seemeth an vnpossible thing that the body which is nowe subiect to corruption, when as it shall be turned to dust and brought to nothing, shoulde bee cloathed with blessed immortalitie: he casteth in their teeth theyr dulnesse, that they doe not consider and marke the like power in a corne of wheate. For the seede sprouteth not vntill it be rotten.* 1.24 This is that wonderfull wisedome whereof Dauid crieth out. Therefore they are too dull, who being admonished by the common order of nature, doe not ryse higher: that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe, And whereas Christe doth forbid him to maruell, wee must not so take it, as if he would haue vs to set light by so excellent a worke of God, and that whiche is wor∣thie of chiefe admiration: but he will not haue vs so to maruell that our faith be hindered thereby. For many do refuse that as a thing vntrue which they thinke to be too hard and difficile. To conclude, let vs not doubt but that wee are fashioned againe by the spirite of GOD, and are made newe men, although wee knowe not howe this is done.

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

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

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

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

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

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

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

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

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

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

be lifted vp.

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

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

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

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

13 No man ascendeth into heauen. He exhorteth Nicodemus againe not to trust to himselfe and his owne wit: for he saith that no mortall man can pearce into the heauens by his owne industrie, vnlesse he haue the sonne of God to be his guide. For by ascending into heauen is meant the pure knowledge of the mysteries of God, and the light of the spiri∣tuall knowledge. For Christ teacheth the same thing in this place, which Paule doth, when he saith that the naturall man doth not vnderstande the things of God.* 1.25 Therefore he driueth away all the quicknes of mans wit from diuine matters, because it is farre inferiour vnto God. And we must diligently marke the wordes, that Christ alone who is heauenly, doth ascend into heauen, and that the entrance is shut against al other. In the former member he doth humble vs, when hee excludeth all the whole world out of heauen.* 1.26 Paule commandeth all those to be foolish in their owne conceite. whosoeuer desire to be wise vnto god: there is no∣thing that we can worse away with. Therefore we must note the sentence, that all our senses do faint & quaile when we come vnto god. But after that Christe hath shut heauen against vs, he offereth a reme∣die that is readie, when he addeth, that that is giuen vnto the sonne of man which is denied vnto all other. For he doth not ascend into heauē for his owne sake onely, but that he may be our guide & directer. And for this he called himselfe the sonne of man, that we may not doubt, but that we shall enter in as well as he: who tooke vpon him our fleshe for this cause, that he might make vs partakers of all good thinges. There∣fore seeing that he alone is of his fathers counsell, he imparteth vnto vs those secrets which wold otherwise be vnknowē to vs. Notwithstāding this seemeth to be an absurde thing, that he saith, that the sonne of man is in heauen, at such time as he dwelleth vpon the earth. If you answere, that, that is true in respect of his diuinitie, the manner of speech impor∣teth an other thing: namely, that he himselfe as he was man was in hea∣uē. It might be said that there is no mention made of place, but y^t Christ is onely distinguished from the rest by this condition, because he is heyre of the kingdome of God, from which all mankinde is banished, but see∣ing that it is common and vsuall enough in Christe, by reason of the v∣nitie of person, to haue that which is proper to the one nature to bee translated vnto the other, wee neede not to seeke for any further aun∣swere. Therefore Christe who is in heauen, hath put on our flesh, that stretching foorth his brotherly hand, he may carry vs vp to heauen with him.

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

bring in with him all those, who will now followe him as their guide. For he doth testifie that he is laide open and made euident vnto al men, that he may make all men partakers of his power. To be lifted vp doth signifie to be placed in an high place, that all men may see him. This commeth to passe by the preaching of the gospel. For whereas some doe expounde it to be meant of the crosse, it agreeth not with the text, and it is nothing to the purpose.* 1.27 Therefore the meaning of the woordes is plaine▪ that Christe shalbe lifted vp by the preaching of the gospel like to a banner, that all men may beholde him as Esay foretolde. Hee setteth downe a figure of this lifting vp in the brasen serpent, which Moses e∣rected, the beholding whereof did cure those that were wounded with the deadly byting of Serpents. VVe know the historie which is contei∣ned Num. 21. 9. Furthermore, it is cited in this place to this end, that Christ may declare that by the preaching of the gospel, hee shall be set in the sight of all men, that whosoeuer shall beholde him with faith, may be saued.

VVhereby wee must gather, that Christ is plainely set before our eyes in the gospel, least any man should complaine of obscuritie, and that this reuelation is common vnto all men, and that faith hath her sight and be∣holding wherewith shee may see Christe as if hee were present: like as Paul saith,* 1.28 that he is plainly depainted out with his crosse when hee is truly preached. And this is no vnproper, or farre fet similitude. For as that was only the externall shape of a serpent, within there was no dead∣ly or venemous thing: so Christ tooke vpon him the shape of sinful flesh being yet cleane & void of sin, that he might cure in vs the deadly woūd of sin. Neither was it is vaine that the Lord in times past, whē the Iewes were wounded of serpents, did prouide such a kinde of medicine. And this did serue to confirme the wordes of Christe. For seeing that he saw that he was contemned as an obscure & vile person, he could bring in no fitter thing then the lifting vp of the serpent. As if he shoulde say, that it ought not to seeme an absurd thing, if contrarie to the opinion of men he be extolled from lowe degree vnto higher, because that was shadow∣ed in the figure of the serpent, vnder the law. Now the question is asked whether Christ doth compare himselfe to the Serpent, because there is some likelihood:* 1.29 or he giueth vs to vnderstand that it was a sacrament, as was Manna. For although Manna was bodily food, appointed vnto the present vse, yet Paul doth also testifie that it was a spirituall mysterie. Both this place, and also that, that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll, do induce me to thinke the same concerning the brasen serpent. If any man thinke otherwise, I doe not contend.

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

must marke the order diligently. For when as the originall of our salua∣tion is once handeled, as there is wicked ambition ingrafted in our na∣ture: so straightway there creepeth into our mindes diuelish imaginati∣ons concerning our owne merites. Therefore we feigne that GOD is mercifull vnto vs for this cause, because hee iudged vs to bee worthie to bee regarded. But the scripture doth euery where extoll his meere and simple mercy, which may abolish all merites. And this is the sole mea∣ning of Christe his wordes, when hee setteth downe the cause in Gods loue. For if wee will goe any higher, the spirite locketh the gate by the mouth of Paule,* 1.30 teaching that this loue is grounded in the purpose of his will. And truly it is manifest that Christe said thus, to the ende hee might drawe men from respecting themselues, vnto the only mercie of God. And he saith plainely that God was not moued to deliuer vs be∣cause he did marke that there was something in vs that was worthie of so great a benefite: but he assigneth the glory of our deliuerance wholy vnto his loue: and that doth better appeare by the text: for he saith that the sonne is giuen vnto men that they may not perish. VVherupon it fol∣loweth, that vntill such time as Christ doth vouchsafe to helpe vs beeing lost, we are all appointed vnto eternall destruction. And Paule also sheweth this by the circumstance of time: namely, because we were lo∣ued whenas yet we were enemies through sinne.* 1.31 Surely where sin doth reigne, we shall finde nothing but the wrath of GOD, which bringeth with it death. Therfore it is mercy alone that reconcileth vs vnto God, that it may also restore vs to life. Yet this kinde of speech seemeth to be contrarie to manye places of scripture, whiche doe laye the firste foundation of Gods loue toward vs in Christe, and without him they shew that God doth hate vs. But we must remēber that which I said be∣fore, that the secrete loue wherewith God imbraced vs with himself, be∣cause it floweth from his eternall purpose, is aboue all other causes: and that the grace which he wil haue shewed vnto vs, and whereby we are lifted vp vnto the hope of saluation, doth begin at the reconciliation got∣ten by Christ. For seeing that it must needes be that he hateth sin, how shal we be persuaded that he loueth vs vntill suche time as our sinnes are purged, in respect whereof, he is worthily angrie with vs? So that the blood of Christ, must come betweene, to reconcile vs vnto God, before such time as we can feele his fatherly good wil. And as wee heare in the former place, that God did giue his sonne to die for vs, because he loued vs: so it foloweth straightway after, that Christ alone is he in whom we ought properly to fixe our faith He hath giuen his only begotten sonne that whosoeuer shall beleeue in him may not perish. This I say is y^e right beholding of faith, to set Christ before it, in whom it may beholde the breast of God powred out into loue: this is the firme and sounde shoare to leane vnto the death of Christ, as the only pledge. This worde only begotten, hath in it great force to set foorth vnto vs the vehemency of Gods loue toward vs. For because men are not easily persuaded y^t God doth loue thē: to the end he might take away all doubtfulnes, hee setteth downe in plaine words, y^t God did loue vs so dearely, that he spared nor his only son for our sake. Therfore seing that god hath declared his loue toward vs sufficiētly, whosoeuer is not cōtented with this testimonie but doth as yet doubt, he doth Christ no small iniurie, as if some one of the common sorte were deliuered vp to death.

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

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

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

escape death, seeing that we vnderstande that this is Gods purpose, that Christe shoulde deliuer vs from the same. This worde worlde is repea∣ted againe to the ende no man may thinke that he is excluded, if so bee it he holde the way of faith. To iudge is taken in this place as in manie o∣ther places for to condemne. And wheras he saith, y^t he came not to cōdēne the worlde, he setteth downe therein the proper ende of his comming. For what neede had Christe to come to destroy vs who were vtterly perished? Therefore we must consider no other thing in Christ, but that God meant to helpe vs for his infinite goodnesse sake, that he might saue vs beeing lost. And so often as our sinnes do testifie against vs, so often as Satan doth pricke vs forward to despayre, wee must holde vp this buckler, that God woulde not haue vs to perish euerlastingly because he hath ordeined his sonne to bee the sauiour of the worlde. And whereas Christe in another place saith, that he came to iudgement in that hee is called a stone of stumblyng, whereas hee is saide to be the fall of many, that is an accidentall thing, or (that I may so speake) a thyng that com∣meth by chaunce. For they that refuse the grace that is offered in him, are worthie to finde hym a Iudge and reuenger of such wicked & ••ilthie contempt. VVhereof there appeareth a most euident token in the Gospel: for whereas it is properly the power of God vnto saluation vn∣to all that beleeue, the vnthankfulnesse of many causeth it to turne to their destruction.* 1.32 Paule expresseth both verie well, when he boasteth that he hath in readinesse the vengeance, wherewith hee will punishe all the aduersaries of his doctrine, after that the obedience of the godly shall bee fulfilled. For it is as much as if hee shoulde say, that the Go∣spel is appointed chiefly and principally vnto the faithfull to bee vnto them for saluation: but that afterwarde it shall turne to the destruc∣tion of the vnbeleeuers, who contemning the grace of Christ, had rather haue him to be the authour of death then of life.

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

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

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

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

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

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

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

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

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

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

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

24 Because Iohn was not yet cast into prison.

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

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

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

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

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

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

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

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

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

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

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

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

30 Hee must encrease, but I must be deminished.

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

32 And that which he hath seene and heard, this doth he testifie, & no man receiueth his testimonie.* 1.33

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

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

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

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

Furthermore, this marryage was fulfilled in Christe in all respects, whose flesh and bones we are,* 1.34 as Paule teacheth. The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel, that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof: as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone, he must be our only head, wee must not go aside an hayres bredth from the plaine doctrine of the Gospel, he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome. VVhat doe the ministers? Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage. VVherefore it is their part, by all means to endeuour to present the bride with whom they are put in trust, a pure virgin vnto her husband. VVhich thing Paule boasteth hee doth, in the place afore cited. But they who winne the church rather to thēselues thē to Christe, they doe vnfaithfully violate the wedlock, which they should adorne. And the greater honour Christe doth vouchsafe to bestow vp∣on vs, whilest that he committeth the custodie of his bride vnto vs, so much the more wicked is our infidelitie, vnlesse we indeuour to reserue his title and right wholy vnto himselfe. Therefore this my ioy is fulfilled. His meaning is, that he hath obtained the summe of all his petitions, & that there remaineth nothing els for him to desire, when he seeth Christe reigne, and that he is heard according as he deserueth. VVhosoeuer shall be thus affected, that setting apart all respect of himselfe, he extolleth Christ, and is contented with his honour, he shall gouerne the Churche faithfully and fruitfully: but whosoeuer shal misse this marke but a little, he shalbe a filthie adulterer, neyther shall he be able to do any thing els but to corrupt the bride of Christe.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chap. 4.

1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn,

2 (Although Iesus himselfe did not baptise but his disciples)

3 He left Iudea and went againe into Galilee.

4 And he must needes goe through Samaria.

5 Therefore he came into a citie of Samaria, which is called Sichar, nigh to the field which Iacob gaue to his sonne Ioseph.

6 And there was the VVell of Iacob: and Iesus being wearie of his iourney did sit downe thus vpon the VVell, for as much as it was almost the sixt houre.

7 There came a woman of Samaria to drawe water: Iesus saith vnto her, giue mee drinke:

8 (For his disciples were gon away into the citie to buie meate.)

9 The woman of Samaria saith vnto him, howe is it that thou seeing thou art a Iews doest aske water of mee, which am a Samaritane? For the Iews meddle not with the Sa∣maritanes.

1 Therefore after that hee knewe. The Euangelist being now about to in∣treat of the conference, which was betwene Christ and the Samaritane, doth first of all set downe the cause of his iourney. For seeing that he knewe that the Pharisees were euill affected, he would not put himselfe in danger of their furie before the time. This was the cause why he de∣parted out of Iudea. So that he giueth vs to vnderstand that Christ came not of set purpose into Samaria, that he might dwell there: but because those that went into Galilee, must needes go through it. For it was meet and requisite for him that he should be occupied in gathering togeather the sheepe of Israel, vntil such time as he should open a gate for the go∣spel by his resurrection.

Therefore whereas he vouchsafed to impart his doctrine vnto the Samaritanes, it was an extraordinarie thing, and (that I may so speake) a thing that came by chaunce. But why did he goe aside into Galilee, as if he woulde not be knowne, which thing was most of all to be wyshed? I answere, he knew what to doe, and hee did so vse the opportunitie of

time that he did not misse or let slip one minute. Therefore he would fi∣nish his course in order, and with such moderation as became him: wher by we are also taught that we must so frame our mindes, that we be not terrified with any feare, but that we goe forward in our dutie, and that we be not too rashe to pull downe danger vpon our owne heads. Fur∣thermore,, they shall keepe this meane as becommeth them, whosoeuer shall be diligent in their vocation. For they shall follow the Lorde euen through the middest of death, and shall not cast away themselues rash∣ly: but shall walke in his wayes. Therfore let vs remember that we must goe no further then our vocation doth requyre. The Euangelist saith that the Pharisees were Christ his enemies: not that the other Scribes were his friendes: but because this sect did at that time reigne, and they did most of all rage vnder the pretence of a godly zeale. The question is, whether they did enuie Christ for hauing mo disciples or no, because being more bent towarde Iohn, they did studie to maintaine his dignitie and fame. The wordes carry another meaning, for whereas they were before greeued with this that Iohn should gather disciples vnto him, this did more ne••le their mindes, when as they saw that there came more vn∣to Christe, then did before vnto Iohn. And after that Iohn had profes∣sed that he was nothing els but the cryer of the son of God, there began to be greater resort vnto Christ, and he had now well finished his func∣tion. So that he did resigne vp to Christ by little and little the office of teaching and baptising.

2 Although Iesus himselfe did not baptise. That it called Christ his bap∣tisme, which he did by the handes of other: that wee may knowe that baptisme is not to be esteemed according to the person of the minister, but that the whole force thereof dependeth vpon the authour, in whose name, and at whose commandement it is bestowed. VVhence we do ga¦ther singuler consolation, whilest that we doe know that our baptisme is of no lesse force to wash and renue vs, then if the sonne of God had gi∣uen vs it. And doubtlesse he did of set purpose abstaine from the ex∣ternall administration of the signe, whilest that he was conuersant in the world: that he might make it knowen vnto al ages, that baptisme doth loose no whit of his force, whilest that it is ministred by a mortall man. To be briefe, Christ doth not only baptise vs inwardly with his spirite, but we must make like account of the signe it selfe which wee receiue at the handes of mortall man, as if Christe himselfe reaching his hande out of heauen, did stretch the same out vnto vs. And if that be the bap∣tisme of Christe, which is giuen by mortall man, what manner person soeuer the minister be, it shall not cease to bee Christes. And this is suffi∣cient to refute the Anabaptistes, who affirme that baptisme is corrupted by the vice of the minister, and for this dotings sake do they trouble the Church. Like as Augustine vsed the same argument very fitly against the Donatists.

3 VVhich is called Sichar. Hierome in the Epitaph of Paula doth thinke that it is corruptly read thus, whereas it is rather to be read Sichem. And truly it is manifest that this latter is the auncient and true name. But it is likely that the word Sichar was in vse in the Euangelist his time. VVe a∣gree concerning the place, that it was a citie situated in the side of the mountaine Gari••in, the inhabitants whereof were murdered traiterously

by Simeon and Leui,* 1.35 and which Abimelech an inhabitaunt thereof and borne in the same, did afterwarde make leuell w^t the ground. But the commoditie of the place was so great, that the citie was built the thirde time,* 1.36 which in Hieroms time they called Neapolis. And the Euangelist putteth the matter out of doubt, by adding so many circumstances. For it appeareth out of Moses, Gen. 48. 22. Ios. 24. 32. where that fielde was which Iacob gaue to the sonnes of Ioseph. And also all men do graunt that the mountaine Garizin was nigh vnto Sichem. VVe will declare anon that there was a temple builte there. And moreouer it is questi∣onlesse that Iacob and his familie dwelt there long time: forasmuch as he did also buie a possession there, contrary to the custome of the fathers, that he might dwell quietly.

6 And Iesus being wearie of his iourney. He did not feigne that he was wearie, but he was wearie indeed. For to the end he might be the more bent to take pitie vpon vs, and to be sory for vs, he tooke vpon him our infirmities: as the Apostle teacheth, Hebrewes 4. 15. Hereunto apper∣taineth the circumstance of time. For it was no maruell that being we∣rie & thirstie, hee rested him selfe at the VVell about the mid time of the day. For seeing that the day from the rising of the Sun vntil the going downe thereof was twelue houres long, the sixt houre was noone. VVhē he saith that he sate thus, hee doeth as it were expresse the gesture of a weary man.

7 Giue me to drinke. In that he asked water of the woman, he doth it not simplie for this cause, that he may haue some matter to teach her: for thirst did enforce him to desire to drinke. But this could not hinder him from vsing that opportunitie to teache which he had gotten: because hee preferreth the womans saluation before his owne necessitie. Therefore forgetting his thirst, as though he had had leasure and opportunitie to talke, to the end he may instruct her in true godlines, he passeth cunning∣ly from visible water vnto the spirituall water: and he watereth her minde with the heauenly doctrine, that denied to giue him water.

9 How is it that thou, seeing thou art a Iewe. This is an exprobration, wher in she requiteth the common contempt of her nation. It is well knowne that the Samaritanes were a raskall kind of people gathered togeather of aliants. And the Iewes did for good causes hate them, because they had corrupted the worship of God and did retaine many peruerse and corrupt rites. Yet notwithstanding it is questionles, that the Iewes did for the most part cloake their carnall hatred, with the zeale of the lawe. For ambition and enuie was of great force with many, & that did more greeue them that the countrie which was appointed for them, was pos∣sessed by the Samaritanes, then that the worship of God was violated. Notwithstanding there was iust cause of disagreement, if sobeit, their af∣fections had beene rightly framed. Therefore when Christ sendeth his disciples to preach the Gospell first, he forhiddeth them to turne aside vnto the Samaritanes. Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men. For because we are desirous to haue some account made of vs, we can hardly suffer our selues to be despised. So that this is the common disease of our nature, that euerie man woulde haue his vices to please other men. But and if any man doe reproue vs and finde fault with our vices, we are by and by angrie with one as wel

as with another. Let euery man examine himselfe and he shall finde this seede of pride in his minde, vntill such time as it shall bee rooted out by the spirite of God. Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes, doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes, I thinke it was the woman that said so. Some do think that the Euangelist doth put it in by way of exposition. And truly it skilleth not much whether sense you chuse: but me thinkes it agreeth very well, that the woman doth floute Christ after this sort. VVhat? Is it lawfull for thee to aske drink of me, seeing that you account vs so profane? If any man had rather expound it otherwise, I contend not: but it may be that the Iewes did abhorre the Samaritanes more then they should. For as we haue said that they abused the false colour of zeale, so it was an easie matter for thē to passe mea∣sure. As it befalleth all those most commonly who suffer themselues to be led with wicked affections.

10 Iesus answered and said vnto her, if thou diddest know the gift of God, and who it is, that saith vnto thee, giue me drinke: thou wouldest haue asked of him, and he shoulde haue giuen thee the liuely water.

11 The woman saith vnto him. Syr, thou hast neither any thing to draw withall, and the VVell as deepe. From whence then hast thou that liuely water?

12 Art thou greater then our father Iacob who gaue vs the VVell, and hee himselfe dra••nke thereof, and his sonnes and his flockes?

13 Iesus answered and said vnto her, Euery one which drinketh of this water shal shirst againe:

14 But he that shall drinke of the water which I shall giue him, hee shall not bee a thirst againe for euer: but the water which I shall giue him shalbe made in him a well of water, leaping out into eternall life.

15 The woman saith vnto him. Syr, giue me this water that I may not thirst, and that I may not come hither to draw.

10 Iesus answered. Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite, and that before a simple woman, which was altogether vnworthie, to haue him to talke to her. Certainely, it was a wonderfull example of his goodnesse, for what was there in this wretched woman, that of an harlot she should sodain∣ly be made a disciple of Christ the sonne of God? Although hee shewed the like token of mercie in vs all. All woman truly are not whores, all men are not distained with some haynous offence: but what excellen∣cie can any of vs bring foorth, for which he should haue vouchsafed to bestowe vpon vs his heauenly doctrine, and the honour of adoption? Neither came it to passe by chaunce that he talked with suche a person: for the Lorde doth shewe vnto vs as vnder a tipe, that he doth not chose them for their worthinesse, to whom he doth impart the doctrine of sal∣uation, and truely this seemeth to bee a wonderfull purpose at the first fight, that he did passe ouer so many great men in Iurie, and did in the meane season talke familiarly with this woman. But it was requisite that in her person should be expressed, how true that saying of the Pro∣phet is, Isay 65. 1. I am found of those that sought me not: I haue openly appeared

vnto these that asked not after mee: I said vnto those that enquired not, behold I am here. If thou diddest knowe the gift of God. I doe reede these two members, If thou diddest know the gift of God, and, who it is that talketh with thee, so distinctly, that the latter is as it were an interpretation of the former. For this was a singuler benefite of God, to haue Christ present, who brought with him euerlasting life. The sense shalbe more plaine, if in steede of the copu∣latiue coniunction you put the expositiue particle: If thou diddest knowe the gift of God: namely, who it is that talketh with thee. And in these wordes wee are taught, that we doe then knowe who Christe is, when wee vnder∣stand what the father hath giuen vs in him, and what good thinges hee himselfe offered vnto vs.

And this knowledge beginneth at the feeling of our owne pouertie. For a man must first, be touched with his maladies, before hee will seeke remedie. And therefore the Lord inuiteth not the drunken but the dry, not the full but the hungrie, that they may eate and drinke. And to what ende shoulde Christe be sent vnto vs with the fulnesse of the spi∣rite, vnlesse we were emptie? But as he hath profited much, who feeling his want doth nowe acknowledge what great need he hath of another mans helpe: so it were not enough to grone vnder miseries, vnlesse the hope of readie helpe were added thereunto. Because by this meanes, we shoulde doe nothing els but pine away with sorrowe, or rather (whiche thing befalleth the papistes) kill our selues with an vnprofitable & su∣perfluous wearisomnesse, with running hyther and thyther. But so sone as wee once see Christe, we doe not wander any more in vaine, to seek remedie there, where there is none to be founde, but we go straightway vnto him. Therefore this is the true and profitable knowledge of the grace of God, when as we knowe that the same is offered vnto vs in Christe, and that it is reached vnto vs by his hande. Christe doeth also tel vs how effectuall the knowledge of his good thinges is, which doeth pricke vs forwarde to desire them, and doth inflame our mindes, If thou diddest knowe, (saith hee) thou wouldest haue asked. Furthermore, the drift of the wordes is nothing obscure: for his intent was to sharpen the wo∣mans desire, least that she should lightly reiect the life which was offered her. Hee should haue giuen thee liuely water. In these words Christ doth testi∣fie, that if our petitions be directed vnto him they shall not be void. And truly, without this hope all the desire to aske shoulde waxe colde. And seeing that Christe doth preuent those that come vp to him, and is ready to satisfie them all, there remaineth no longer any place for sluggish∣nesse or lingering. But there is no one that woulde not thynke that this is spoken to vs al, vnlesse euery mans vnbeliefe did hinder him. And although he translated this word water vnto the spirite according to the thing that is present, yet this Metaphore is vsuall enough in the scrip∣tures, and hath very good reason: for we are as drie & barren ground: there is no ioyce nor sappe in vs, vntill such time as the Lorde doth wa∣ter vs with his spirite. The spirite is called els where pure water, but in another sense namely, because it wipeth away and purgeth the blottes and filth whereof we are full. But in this and such like places, the secret quickening whereby he restoreth vs to life, defendeth and finisheth the same, is spoken of. Some there be who expounde it of the doctrine of the Gospell: whereunto I confesse this name doth agree.

But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation. For we know he was sent to this ende that hee might bring a newe life. Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled. Furthermore, he doth not onely call it liuing water of the effect, as being quickening water, but he alludeth also vn∣to the diuers sortes of waters. Therfore it is called liuely, because it flo∣weth out of a liuing fountaine.

11 Syr, thou neither hast any thing to draw with. As the Samaritanes were despiced of the Iewes, so they did despice them againe. Therefore this woman doth at the first set light by Christe, and so consequently doeth flout him, shee knew well enough that Christe doth speake figuratiue∣ly: but she requiteth him with a contrary figure, as if she should say that he promiseth more then he is able to perfourme. Then secondly shee ac∣cuseth him of arrogancie, because he preferreth himselfe before the holy Patriarche Iacob. Iacob, saith she, was contented with this well both for his owne vse and the vse of all his familie: hast thou better water? It doth sufficiently appeare how corrupt this comparison is, euen by this, because she setteth the seruant against the master, and a dead man a∣gainst the liuing God, and yet how many doe at this day fall into the same vice? VVherfore we must take good heede that we doe not extoll mens persons so high, that they darken the glory of God▪ Truly the gifts of God are reuerently to be reuerenced, wheresoeuer they appeare. Therefore it is meete that we honour men who excell in godlinesse, & are indued with other rare giftes, but yet so farre foorth that God doe alwayes surpasse all, that Christe with his Gospel may shyne and bee seene: for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him.

VVee must also note that the Samaritanes did falsly boaste, that they were the Progenie of the holy fathers. So at this day the Papistes, whereas they are bastardes, and an adulterous seede, doe most proudly bragge of the fathers, and do mocke and taunt the lawfull children of God. Although the Samaritanes had come of Iacob accoding to the flesh, yet because they were altogether growen out of kinde, and aliena∣ted from true godlinesse, this had beene a wrong kinde of boasting. Now whereas they are Cuthites by their originall, or at least gathered toge∣ther of the profane Gentiles, yet they doe not cease falsly to pretend and vse the name of the holy patriarch: but this was to no ende. So must it needes befall all those who doe wickedly reioyce in the light of men, they must be depriued of the light of God, and haue no fellowship with the holy fathers, whose title they did abuse.

13 Euery one which drinketh of the water. How small effect soeuer Christ doth see his doctrine take, and so consequently to be mocked, yet doeth he proceede more plainely to expound that which hee had said. For hee setteth downe the vse of both waters, that the one serueth the body for a time: the force of the other is perpetuall in the quickening of the soule. For as the body is subiect to corruption, so the helpes wherewith it is fostered must be fraile and britle, that which quickeneth the soule must needes bee eternall. And that is not contrarie to the woordes of Christe, that the faithfull are inflamed with a desire of more plentifull

grace, euen vnto the ende of their life. For he doth not meane that wee do drinke the first day so much as will serue vs, so that we haue need of no more. But his onely meaning is this, that the holy spirite is a foun∣taine, which runneth continually: so that they neede not to feare, that they shall wyther away who are renued with the spirituall grace. Ther∣fore although we be a thyrst during our whole life, yet is it certain that we haue drunken the spirite not for one day onely, or a short time: but that flowing continually, he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life, and that vehemently: yet in the meane while they abounde with liuely ioyse: because howe lyttle grace soeuer they haue receiued, the same doth quicken them continual∣ly, so that they are neuer altogether drie. VVherefore this sufficiencie is not set against desire, but onely against drinesse, which thing is more plainly expressed in the words next following: It shall be 〈…〉〈…〉 containe of water leaping our vnto eternall life. For there is a continuall 〈◊〉〈◊〉 signi∣fied, which cherisheth in them in this mortall life, heauenly eternitie. Therefore the grace of Christ doth not flow vnto vs for a short time, but doth powre out it selfe euen vnto blessed immortalitie: because it ceaseth not to flow vntil the vncorruptible life which it doth begin, be throughly made perfect.

Giue mee this water. It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water: but because she despiseth him, shee counteth all his promises as good as nothing. For doctrine can haue no passage, so long as he that speaketh is not of a∣ny anthoritie amongest vs. Therefore the woman doth interrupt hym by the way, as if shee shoulde say, thou makest great bragges: but I see nothing: if thou canst doe any thing let me see it indeede.

16 Iesus saith vnto her, goe, call thy husband, and come hyther.

17 The woman answered, and said vnto him, I haue no husband. Iesus said vnto her, thou hast said well, I haue no husband,

18 For thou hast had fiue husbands, and he whom thou now hast is not thy husbande: this saide, •• thou truly.

19 The woman saith vnto him, Syr, I see that thou art a Prophet,

20 Our fathers worshipped in this mount: and yee say that Ierusalem is the place where men ought to worship.

21 Iesus saith vnto her, woman beleeue me, the houre commeth whenas neither in this mountaine, neither as Ierusalem yet shall worship the father.

16 Call thy husband. This seemeth to appertaine nothing vnto the matter. Yea, some man may thinke, that Christ being discouraged and abashed with the frowardnesse of the woman, doth turne his talke vnto some other matter: but it is not so. For when he saw that she did floute and taunt that which he saide, he applyed a meete medicine vnto this in a ladie. For he striketh the womans conscience with the feeling of her sinne. And againe this is an excellent token of mercy, that he draweth her almost against her will, who would not come willingly. But that which I haue already touched is chiefly to be noted, that they must bee wounded with the feeling of their sin, who are too carelesse and almost dull. For such will make but smal account of the doctrine of Christ, vn∣tyll

such time as being cited to appeare before the iudgement seat of god they be then compelled to feare him as their iudge, whome they did de∣spice. After this sort are all those to be handeled, who doubt not to gain∣stand the doctrine of Christ with their ruffianly brabbling, that they may perceiue & know that they shall not escape scotfree for this. Fur∣thermore, so great is the stubbornnesse of som, that they will neuer giue eare vnto Christe til such time as they be subdued by violence. Therfore so often as we see the oyle of Christ to be vnsauerie, it must be mingled with vineger that it may begin to haue some tast. Yea, we haue all of vs need of this. For we are neuer earnestly affected and moued whē Christ speaketh, vnlesse we be awaked with repentance. Therefore if any man will profite aright in the schoole of Christ, his hardnesse must bee tylled & subdued with the declaration of his owne miserie, as with a plough. For it is this knowledge onely which doth take from vs all daintines that we may not be any longer so bold as to mocke God. Therefore if at any time the contempt of the worde of God do come vpon vs, there can be no fitter remedie, then if euerie man doe stirre vp himself to con∣sider vpon his sinnes: that he may be wearie of himselfe, and so being a∣fraid with Gods iudgement, may be humbled to obey him, whome hee did before time despise.

I haue no husband. The fruite of that admonition doth not yet appeare whereby he meant to pricke forward the womans minde vnto repen∣tance. And truly the drunken loue of our selues doth keepe vs so fast a sleepe, or doth rather make vs so dull, that the first prickings cannot a∣wake vs. But Christ doth also very fitly cure this slownesse, when as hee presseth the sore more strongly: for he doth manifestly cast in her teeth her haynous offence. Although I thinke that he doth not heere touche her whoredom only. For in that he saith, that she had fiue husbandes, it is to be thought that that came to passe, because being a wanton & dis∣obedient woman she had enforced her husbands to be diuorced. Ther∣fore I expound the words thus, whereas God had ioyned thee to lawful husbands, thou hast made no ende of sinning, vntill such time as beeing made infamous through more diuorcemēts, thou didst set forth thy self to be a common strumpet.

19 Syr. I see that thou art &c. Here now appeareth the fruite of the re∣prehension, for the woman doth not only modestly acknowledge her fault: but being prompt & readie to heare Christ his doctrine which she had before refused, requireth & craueth y^e same of her own accord. ther∣fore (as I said euen now) the beginning of true aptnes to be taught is re∣pentance, it is the opening of the gate to enter into the schoole of Christ. And the womā teacheth vs by her example, that when any teacher is of∣fered vs, we must vse this opportunitie least we be vnthankful towarde God, who doth neuer send his prophetes vnto vs, but he doth as it were inuite vs vnto himselfe, reaching out his hand vnto vs. And we must hold that which Paul teacheth, that they are sent vnto vs of God, who excell in the facultie of teaching. Rom. 10. 15.

20 Our fathers. It is false which some do thinke that because the re∣prehension was troublesome and lothsome, she slid craftily vnto som other matter. Nay she rather passeth frō the species vnto the genus, (or frō the particuler thing vnto that which was more generall,) & beeing taught throughly

concerning her sinne, shee wil be instructed in the pure worship of god. And this doth shee both wel and orderly, in that she asketh counsell of a Prophet, least she erre in worshipping God. In like sort as if she did in∣quire of god himself after what sort he wold be worshipped. For there is nothing more peruerse, then at our own pleasure to feigne diuers kinds of worshippings without the word of god. Furthermore, we know wel enough that there was a continuall strife betweene the Iewes and the Samaritanes cōcerning the rule of right worshipping. For althogh the Cuthites & other strangers, who were carried into Samaria whē the ten tribes were exiled, being enforced with stripes, did take vppon them the rites of the lawe, and did professe that they worshipped the God of Is∣rael (as wee reade 2. King. 10. 27.) yet was religion lame and manye wayes corrupted amongest them, whiche the Iewes coulde not away with. But the contention waxed more hot after the building of the temple in mount Garizin, which Manasses the sonne of Iohn the chiefe Prieste and Iaddi his brother did builde at such time as Darius the last king of the Persians did hold Iudea by the hand of Sanabales the gouer∣nour.

For Manasses hauing married the Dukes daughter, to the ende hee might be no whit inferiour to his brother, he made himselfe priest there, and did allure and drawe vnto him with rewards all the reuoltes hee coulde: As Iosephus writeth in his eleuenth booke of Antiquitie. And that which is accounted a solemne thing amongest the forsakers of true godlinesse, to defend themselues with the examples of the fathers, that did the Samaritanes then, as we may gather out of the womans wordes, Our fathers, saith shee, worshipped in this mount. Certaine it is that they were not persuaded with cause to offer sacrifice there: but after that they had erected a peruerse kinde of worship there, there followed stub∣bornnes, which was readie enough to catch al clokes. I graunt in deed y^t light persons are stounge and pricked sometimes with a foolish zeale as with a waspe, so that they do straightway without iudgement take that for an example which they haue hearde holy men did. But that other vice is more common to paynt their errours with the facts of the fathers. And this may we easily see in Papistrie. But because this place doth no∣tably teach vs, how disorderly these men deale, who setting apart the commandement of God, doe frame themselues according to the exam∣ple of the fathers, we must note how many wayes the worlde is wont to offend in this point. For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accoūted fathers. So at this day we see y^t when the Papists do with full mouth bable of the fathers, they giue no place to the Prophetes and Apostles: and when they haue named a fewe that are worthie of honour, they huddle vp a great com∣panie of men like to themselues, or els descend vnto more corrupt times, wherein although so grosse barbarisme had not so much gotten the vp∣per hand, yet religion and doctrine were verie much corrupted. There∣fore we must diligently note the difference, that none be accounted fa∣thers saue those who we knowe well are the children of God: and se∣condly, those who haue deserued this degree of honour for the excellen∣cie of their godlinesse.

Moreouer, men doe oftentimes offend in that, that they establishe a

common lawe out of the fathers factes. For the common people doth thinke that they doe not giue due honour vnto the fathers, vnlesse they exempt them out of the number of men. So that whilest that we do not remember that they were but men, that might erre, wee mixe vice with vertue, hand ouer head, whereupon followeth most wicked con∣fusion in the maner of liuing. For seeing that all mens actions are to be examined according to the rule of the law, we make the ballance subiect to his weightes.

Finally, whereas the imitating of the fathers, is so much esteemed, the worlde doth thinke that it doth offende freely after them. The third vice is wicked emulation: namely, when as being neither en∣dowed with the same spirit, nor furnished with the same cōmandemēt, we take that for an example which some one of the fathers hath done. Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren,* 1.37 because Moses did this: if any priuate man shoulde punish whoremongers,* 1.38 because Phinees did this. Heereuppon did rise that fierce and cruel furie to kill their owne children (as many do thynk) because the Iewes would be like to their father Abraham. As though this precept were general,* 1.39 Offer vp thy sonne Isaac: and not rather a particuler triall of one man. It is pride and too much trust in men selues, which for the most part bringeth foorth such emulation, whylest that men doe arrogate to thēselues more then they ought, & euery man is not contented with his owne measure. In the mean season the fathers haue no true followers, but a great many Apes. And they also who shall throughly weigh with wisedome the writings of the auncient fathers, will confesse that the greatest part of Monkery did flow from this foun∣taine. Therefore vnlesse we will erre willingly, we must alwaies take heede, with what spirite euerie man is endowed, what euery mans calling requyreth, what is meete for euery one, and what is giuen euerie man in charge, Like vnto this third vice is there an other: namely, the confu∣sion of times, whilest that the posteritie being occupied in the examples of the fathers, doe not thinke that there is another maner of working and doing prescribed them of the Lorde. VVe may thanke this igno∣rance for the infinite heape of ceremonies, wherewith the Church was ouerwhelmed in time of Poperie. Immediately after the beginning of the Church men began to offend in this point, because the foolish fo∣lowing of Iudaisme was of greater force then it should haue beene. The Iewes had their sacrifices: least the Christians should want such pomp, they inuented a rite to offer vp Christe. As if the estate of Christes church should haue been euer a whit the worse, if all such shadowes had ceased, whereby the brightnesse of Christ might be darkened. But mad∣nesse ranne further afterwarde, and raged without measure. Therefore least we erre in this point, we must alwayes take heede vnto the present rule. In times past perfumes, lights, holy garments, the altare, vessels, and such like rytes did please God: namely, because there is nothing more acceptable or precious in his sight, then obedience.

Now after Christ his comming the order was chaunged. Therefore we must consider what he appointeth vs to doe in the gospel: least wee doe rashly follow that which the fathers obserued vnder the law. For that which was then a godly keeping of holy rytes, shoulde at this day

be wicked sacrilege. This deceiued the Samaritanes, because they did not consider in the example of Iacob what difference there was in the time, It was lawful for the patriaks to erect altars euery where, because the place was not yet ordained, which the Lorde did afterward choose: but after that God had giuen commandement that the temple shoulde be builded in the mount Syon, that former libertie ceased. In this re∣spect Moses said. Deut. 12. 8 After this yee shall not doe euery one that which•• seemeth good in his owne eyes: but onely that which I commaund you, For after that the Lorde gaue the lawe, he tyed the right worshipping of himselfe vn∣to the decrees of the lawe, whereas the custome was before more free. VVith the like cloake did they couer their fact who worshipped in Be∣thel. For Iacob offered a solemne sacrifice there. But after that the Lord had appointed the place at Ierusalem, it was no longer Bethel, but Be∣thauen.

Now we see what was the state of the question. The Samaritanes did take the example of the fathers for a rule: the Iewes were grounded in the commandement of God. Although this woman had hitherto ob∣serued the custome of her nation, yet is shee not contented therewith. Vnderstand here by worship not all maner of worship: (for it was law∣full for them to pray dayly euerie where) but that whereunto sacrifices were annexed, that it might be a publike & solemne profession of reli∣gion.

21 Beleeue mee woman. In the first part of his answere he doth brief∣ly abolish the ceremoniall worship, which was instituted vnder the law. For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping, he giueth vs to vnderstande that that was tēporal which was instituted by Moses, & that now is the time whē the wall of separation shalbe taken away. By this meanes hee extendeth the worship of God farther, being deliuered out of the former straites, that euen the Samaritanes may be made partakers thereof. VVhen hee saith that the houre doth come, he putteth the presentence insteed of the fu∣ture: notwithstanding the meaning is, that the abrogation of the lawe is now at hand, as concerning the temple and the priesthood & other externall rites. In calling god father, he seemeth by the way to set him against those fathers wherof the woman had made mention, as if hee should say, that god is a common father for all men: so that he may now be worshipped euery where without any difference of places or coun∣tries.

22 You worship you know not what, we worship that which we know, because saluation is of the Iewes.

23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth, for the father requireth to haue such to worship him.

24 God is a spirite, and they that worship him must worship him in spirite & truth.

25 The woman saith vnto him, I knowe that the Messias shall come who is called Christe, therfore when he shall come hee shall tell vs al thinges.

26 Iesus saith vnto her, I am he that talke with thee.

Now he doth more at large expound that which he touched briefly concerning the abrogating of the law. Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of

worshipping god vsed among the Samaritanes, of superstition & error: and doeth testifie that the Iewes did worship God wel and lawfully. He addeth the cause of the difference, because the certaintie of the wor∣ship which the Iewes vsed, did appeare vnto them out of the worde of God: but the Samaritanes had no certaintie from the mouth of God. Secondly, hee declareth that the rites which the Iewes kept hytherto, should shortly haue an end.

22 You worship that which you know not. A sentence worthie to be remem∣bred, wherein we are taught that we must assay nothing rashly and by chaunce in religion: because vnlesse knowledge be present, we doe not any longer worship God, but a false imagination or ghost. Therfore by this thunderbolt are throwen downe all good intents, as they cal them. For we know that men can doe nothing els but erre when their own o∣pinion doth rule them without the word of God or his commandemēt. For Christ taking vpon him his countries cause and person, doth teache that the Iewes doe much differ from the Samaritanes. VVhy so? Be∣cause of them commeth saluation, saith he. By which wordes, he giueth her to vnderstand that they doe exceede them in this one point, because God had concluded the couenant of eternall saluation with them. Some do restraine it vnto Christ, who came of the Iewes. And truly sithence that all the promises of God are sure and certaine in him, there is no saluati∣on saue only in him. But because it is out of doubt that Christ doth pre¦ferre the Iewes for this cause, because they doe not worship any vnkno∣wen power but one God, who reuealed himselfe vnto them, and who hath adopted them to be his people: by this word saluation must bee vn∣derstood that wholesome manifestation, which they had by the hea∣uenly doctrine. But why doth he say, that it is of them, when as it is ra∣ther committed to them that they alone might enioy it? He alludeth in my iudgement,* 1.40 vnto that which was foretold by the Prophets, that there should a lawe come out of Syon. For they were separated for a time frō other people vpon this conditiō: that the pure knowledge of god might at length flowe from them vnto the whole worlde. Notwithstanding this is the summe, that God is not worshipped aright, vnlesse he be wor∣shipped according to the certaintie of faith, which must needs proceede frō the worde of God: wherupon it foloweth y^t they fal away vnto ido∣latry, whosoeuer they be, that depart frō the worde of god. For Christe doth in plaine wordes testifie, that an idol or vaine fictiō is set vp insteed of God, where mē are ignorāt of the true god: & hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself. For so soone as we are once destitute of the light of his word, darknes & blindnes do reigne. And we must note y^t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes, which was established with their fathers, they were depriued of that treasure, which they kept then as yet: for they were not as yet driuen out of the church of God. Nowe seeing that they denie the sonne they haue nothing to doe with the fa∣ther. The same must we thinke of all those, who haue fled frō the pure faith of the gospel, vnto their own & inuentions. Howsoeuer they flatter themselues in their stoutnes, who worship god according to their own mind, or mens traditiōs, yet this one voyce thūdering out of heauē, doth ouerthrow whatsoeuer diuine & holy thing they think they haue:

You worship that which you knowe not. Therefore to the end our re∣ligion may be approued of God, it must needes leane vnto the knowe∣ledge conceiued out of his worde.

23 But the houre commeth and now is. The latter member concerning the abrogation of the legall worship followeth. VVhen he saith, that the houre commeth or shall come, he teacheth that the order deliuered by Moses shall not be perpetuall. Heb. 9. 10. VVhen he saith, that the houre is nowe, he maketh an end of the ceremonies: and so he telleth her that the time of reformation is fulfilled. In the meane while he alloweth the Temple, the Priesthood and all rites annexed thereunto, as touching the vse of the time past.

Furthermore, to the ende he may declare that God will neither bee worshipped at Ierusalem, nor in mount Garizin, he taketh vnto himself a deeper principle: namely, that the true worship of him cosisteth in the spirite. For thereupon it followeth that he is rightly called vppon euery where. Yet first of all here may a question be asked, why and in what sense the worship of God is called spirituall? To the end wee may vnderstand this, we must note the opposition betweene the spirite and the external figures, as betwene the shadowes and the truth. Therefore the worship of God is said to consist in the spirite, because it is nothing els but the inward faith of the hearte, which bringeth forth inuocation: secondly, the puritie of conscience, the deniall of our selues, that beeing giuen to obey God, we may be vnto him as holy sacrifices. Heerupon a∣riseth another question: whether the fathers did worship him spiri∣tually vnder the lawe or no? I answere, seeing that God is alwayes lyke to himselfe, hee allowed no other worship from the beginning of the worlde, saue the spirituall worship, which was agreeable vnto his na∣ture. VVhich thyng Moses doth sufficiently testifie, who doth in many places declare, that the ende of the lawe did tend to no other end, but that the people shold cleaue vnto God, with faith and a pure conscience. And the prophetes doe more clearely expresse the same, when as they sharply inueigh against the hypocrisie of y^e people: because they thought they had satisfied God, after they had offered their sacrifices, and execu∣ted that externall pompe. It is no need to inferre many testimonies here which are common euery where, yet are there most notable places be∣fore all other in the fiftie Psalme, the second of Isayas, verse the fiftie eight, and threescore and sixt, Micheas the fift, Amos the seuenth. But the worship of God was in such sort spirituall vnder the law, that yet notwithstanding being intangled in so many external ceremonies, it did seeme to smell of some carnall and earthly thing. Therefore Paule calleth the ceremonies the flesh, and the beggerly elemēts of the world. In like sort the Authour to the Hebrewes saith,* 1.41 that the old sanctuarie with his appurtenances was earthly.* 1.42 Therefore we may fitly say, that the worship of the law was in his substance spirituall: in respect of the forme it was after a sort carnall and earthly. For all that way was sha∣dowish, the truth whereof appeareth now plainely.

Nowe we see wherein the Iewes did agre with vs, and wherein they did dissent from vs. God would in all ages be worshipped with faith, prayers, thansgiuing, purenesse of heart, and innocencie of life, ney∣ther was he euer delighted in any other sacrifices, but there were in the

lawe diuers additions, so that the spirite and truth did lye hid vnder di∣uers shadowes: but now the veile of the Temple beeing rent, there is nothing obscure or couered. VVe haue indeede at this day certaine externall exercises of godlinesse, whereof our ignorance hath neede: but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ.

Finally, we haue that plainely expressed, which was shadowed vnto the fathers. And this difference was not only confounded in time of poperie, but quite ouerthrowen. For there is no lesse thicknesse of sha∣dowes there, then there was in times past in time of Iudaisme. But it cannot be denied that Christe doth here put a manifest difference be∣twene vs and the Iewes. Out at what starting holes soeuer they seeke to escape, it is manifest that we are only vnlike to the fathers in the ex∣ternall forme, because that they worshipping God spiritually, were tyed to ceremonies, which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his pre∣sence, whosoeuer doe burthen the same with an immoderate companie of ceremonies. Neither doe I passe for these vaine colours, that many of the common people haue as great neede of such helpes at this day, as they had in times past amongest the Iewes. For wee must alwayes re∣spect after what sort the Lord would haue his Church to be gouerned, because he alone knoweth best what is expedient for vs. And it is cer∣tayne, that nothing is more contrary to the order which God hath ap∣poynted, then the grosse and twice carnall pompe which reigneth in papistrie. The shadowes of the lawe indeede did couer the spirite, but these visares doe altogether disfigure him. VVherefore wee must in no case winke at such filthie and vnseemely corruptions. Howsoeuer craftie men, or those who are too fearefull to correct vices, doe obecte that these are thinges indifferent, and that therefore they are indifferēt∣ly to be taken: truly it is not tollerable that the rule which Christ hath prescribed should be violated.

The true worshippers. Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde. For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed. Although this sentence reacheth further. For seeing that he knew that the worlde would neuer be free from corruption, there∣fore he separateth the true and right worshipers from the peruers and feigned. VVith which testimonie being furnished, let vs not doubt to condemne the Papistes in al their inuentions, and to contemne their reproches. For what need haue we to feare, when we heare that this bare and plaine worship doth please God, which the papistes doe con∣temne, because it is not full stuffed with ceremonies? And what doth the vaine pompe of the fleshe profite them, whereby (as Christ doth te∣stifie) the spirit is extinguished? It appeareth plainly by that which go∣eth before what it is to worship God in spirite and truth: namely, taking away the shadowes of the olde rites, simply to retaine that which is spi∣rituall in the worship of God. For the truth of Gods worship consisteth in the spirite: the ceremonies they were a certaine accidentall thing. And heere we must note againe, that truth is not compared with lying, but with the externall accession of figures, so that the substance of

the spirituall worship is pure and plaine (as they say.)

24 God is a spirite. This is a confirmation drawen from the verie na∣ture of God. Seeing that men are flesh, it is no maruell if those thinges please them which are aunswerable to their nature. Hereupon it com∣meth to passe that they inuent manie things in the worship of God, whi∣che being full of vaine boasting, haue in them no soundnesse. But it is meete for them first of all to weigh this throughly, that they haue to do with God, who doth no more agree with the flesh, then fire with water. This one cogitation only ought to suffice to bridle the wantonnesse of our wit, when as we are occupied about the worshipping of God: that hee is so vnlike vnto vs, that those thinges which please vs, doe most of all displease him. But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste: yet let vs know that this modestie hath not the lowest roome in the worship of God, howsoeuer we thinke it pleaseth according to the flesh.

Furthermore, because we cannot ascend vnto his hignesse, let vs remē∣ber that we must fet a rule out of his word, wherby we may be directed. The fathers doe oftentimes cite this place against the Arrians, to proue the diuinitie of the spirite: but it is falsly wrested thyther, because Christ doth in this place simply affirme that his father is of a spirituall nature, and that therefore he is not moued with friuolous thinges, as men are wont by reason of their lightnes.

25 The Mesiias shall come. Although religion was vncleane and mix∣ed with many errors amongest the Samaritanes, yet were there certaine groundes which were taken out of the lawe, imprinted in their mindes: as was this of y^e Messias And it is likely, that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande, which shoulde befall the Churche of GOD, shee did straightway call to minde Christ, vnder whom they hoped for a perfect manifestation of all thinges. VVhen she saith, that the Messias shal come, she seemeth to speake of a time that was nigh at hand. And truly it ap∣peareth euery where by many arguments, that the mindes of all menne did then wayte for the cōming of the Messias, who should restore things which were miserablie destroyed and gone to decay. This is out of doubt, that the woman preferreth Christ before Moses, and all the pro∣phetes in the office of teaching. For she comprehendeth three thinges in a few wordes: First, that the doctrine of the law was not altogether perfect, but that there were only rudiments deliuered there. For vnlesse there had been a farther thing shee would not haue saide that the Nes∣sias shoulde shewe all thinges. For there is a secrete opposition betweene hym and the prophets, because it is his part and dutie to bring the scho∣lers vnto the marke, who were but only entred by them and brought into the course. Secondly, the woman declareth that shee hopeth for suche a Christe, as should be his fathers interpreter, a master and teacher of all the godly. Last of all, she sheweth that there is no better thing or more perfect thing to bee desired then his doctrine: yea, that this is the vttermost marke of wisedome, beyonde whiche it is not lawefull to goe.

And woulde to God that those who boast and bragge that they are

pillers of the Churche of Christe, would but imitate this poore simple woman, that they woulde rather be contented with the plaine doctrine of Christe, then challenge and take to themselues, I wote note what kinde of mastership & authoritie, to bring in their own inuentions. For frō whence came the religion of the Pope & Mahomet, saue onely from wicked additions whereby they feigned themselues to fill vppe the doc∣trine of the Gospel? As though it were vnperfect without such dotings. But whosoeuer shalbe throughly instructed in Christ his schoole, he shall not seeke to himselfe any other masters, nay he shall in no case admit any other.

26 I am hee that speake with thee. VVhen hee confesseth to the wo∣man, that hee is the Messias, without doubt he offereth himselfe to teach her, to the ende hee may answeare the hope which shee had conceiued. Therefore it seemeth to mee that shee desired greater store of doctrine to quenche her thirst withall. And he woulde haue suche a testimonie of his grace to bee extant euen in a poore woman, to this end, that he myght declare vnto all men that hee did neuer neglect his office where there was any that was desirous of a teacher. Therefore it is not to be doubted that hee will deceiue any man whome hee shall finde to bee a readie scholler.

But as for those who doe thinke muche to submitte themselues vn∣to him (as wee see many proude and profane men) or who doe hope for more perfect wisedome from some other, as the Turkes and papistes. they are worthie beeing driuen about by innumerable delusions, to bee drowned in their labyrinth. And in these wordes, I who speake, am the Nessias, the sonne of God, hee setteth foorth the worde Messias as a seale to scale the doctrine of his Gospel. Because wee must thinke that he was annoynted of the father, and that the spirite of God rested vppon hym: that hee myght bring vnto vs the message of saluation,* 1.43 as Isayas doth testifie.

27 In the meane season came his disciples, and they maruelled that hee talked with the woman, Yes no man saide, VVhat seekest thou? Or what speakest thou with her?

28 Therefore the woman left her water pot, and went into the citie, and saide vnto the men:

29 Come & see a man, who hath tolde me all things, whiche I haue done, is not this Christe?

30 Therefore they went out of the citie, and came vnto him.

31 In the meane while his disciples asked him, saying, Master, eate.

32 But he said vnto them, I haue meate to eate, which you know not.

33 Therefore the disciples said amongest themselues, hath any man brought him any thing to eate?

34 Iesus saith vnto them, my meate is, that I doe his will who sent mee, and fulfill his worke.

27 And they maruelled. VVhereas the Euangelist writeth, that the dis∣ciples maruelled, there might be two causes which might moue thē here unto, either because y^e vilenes of the person did offend thē, or els because

they thought that the Iewes were defiled, if they did talke with the Sa∣maritanes. And although both these thinges did spring from the god∣ly reuerence of their master, yet do they euill in this if they wonder at it as being an absurd thing, that he should vouchsafe to doe a poore sim∣ple woman so great honour. For why doe they not rather looke vppon themselues? Truly they should finde there no lesse matter to wonder at, that they being seely men and as it were the ofscourings of the people, should be extolled vnto the highest degree of honour. And yet where as the Euangelist saith that they durst not aske, it is worth the marking. For we are taught by theyr example that if there bee any thing in the wordes or deedes of God, and Christ, which seemeth straunge vnto vs, we must not immediatly giue our selues leaue to murmur boldly: but we must rather keepe silence with modestie, vntill such time as that bee reuealed vnto vs from heauen, which we know not as yet. Further∣more, the ground worke of this modestie is the feare of God and the re∣uerence of Christ.

28 Therefore shee left her waterpot. The Euangelist setteth downe this to expresse the feruentnesse of her desire. For it is a signe of hast that she returneth into the citie leauing her waterpot behinde her. And this is the nature of faith, that so soone as wee are made partakers of eternall life, we desire by and by to haue more cōpanions, neither can the know∣ledge of God lye buried and idle in mens heartes, but that it will shewe it selfe. For that which is in the Psalme 116. 10. must needes be true, I haue beleeued, therefore will I speake. And we must so much the more note the earnestnesse and gladnesse of the woman, because only a small spar∣kle of faith doth kindle them. For shee had scarce tasted Christ as yet, whenas she did prayse him throughout the whole citie. Therfore it shall be a great shame for those who haue gone reasonable well forward in his schoole, to waxe sluggish. But this seemeth rather to bee worthie of reprehension, that she being ignorant, and not throughly and soundlye taught, passeth the bounds of her faith. I answere, that she should haue delt very rashly if she had taken vpon herselfe the office of teaching. but now seeing that her only desire is to stir vp her citizens to heare Christ speake, we will not say, that forgetting herselfe, shee went beyonde her reache, she doth only play the part of a trumpet or bell, that she may in∣uite men vnto Christ.

29 See a man. Because she speaketh in this place doubtingly, she may seeme not to haue been much moued with Christ his authoritie. I aun∣swere, because she was vnfit to intreat of so great mysteries, according to her small talant, she endeuoureth to bring her citizens to, this point, to submit themselues to be taught of Christe. Furthermore, this was a good spurre to pricke them forwarde withall, seeing that they knew by a manifest and plaine token that he was a Prophete. For sithence that they were not able to iudge by doctrine, this inferiour preparation was profitable and fit for them. Therefore whilest that they heare that hee had opened hidden thinges to the woman, they gather by this that he is a Prophet of the Lorde: which beeing set downe they beginne to giue eare to his doctrine. Although the woman goeth farther: for shee bid∣deth them consider, whether he bee the Messias or no, being conten∣ted with this one thing, if so be it they through her persuasion shoulde

seeke that which she had alreadie found in Christ, for she knew that they should find more then she did promise. But why doth she lie, in that she saith that Christ had told her all thinges? I haue alreadie said, y^t Christe did not reprehend her for her whoredom alone, but that in few words more sinnes which she had committed during her life, were layde to her charge. For the Euangelist doth not recite euery sentence, and he taught summarily that Christ did set before her, her former & present life, that he might tame her tatling tongue. In the meane while wee see that the woman being inflamed with a godly zeale, did no whit spare herselfe & her estimation, that she might set foorth Christ his name, for she doth not abstaine from the reckoning vp of her shame & reproche.

32 I haue meate. It is a great meruell that being wearie and hungry he refuseth meate. For if any man say, that he doth this to the ende hee may instruct vs by his example to suffer pouertie, why did hee not this continually? But he aymed at another marke, then to teache that meate ought simply to be refused. For we must marke this circumstance, that when as the care of the present businesse doth so constraine him, & doth wholy possesse his minde, it is no truble to him to neglect meate. And yet he doth not professe that he was so earnestly bent to execute his fa∣thers businesse and commandements, that he can neither eate nor drink: he doth only shew what is former or what is latter. And so by his owne example he teacheth, that the kingdome of God ought to bee preferred before all the commodities of the bodie. Indeed God doth giue vs leaue to eate and drinke, so that we be not drawen away from that whiche is the chiefest: that is, that euery man be occupied in his vocation. Some man will say that it cannot be but that meate and drinke must neades be some hinderāces, and such as draw away some time from other good studies. I graunt this is true: but because the Lorde according to his fa∣uourablenes doth giue vs leaue to care for our flesh so much as neede re∣quireth, he ceaseth not in the meane space to prefer the obediēce of God as he ought, who doth cherish y^e body moderately & soberly. Although we must also beware that we be not so addicted vnto our houres, but y^t we must be readie to defraud our selues of meate, when as God doeth appoint vs vnto some other businesse the same houre, offering vs some opportunitie. Seeing that christ had such opportunitie offered him now▪ he doth as it were imbrace the same in his armes, whiche might escape him. Therfore forasmuch as the busines inioyned him by his father did so constraine him, that he must needes let all other things alone, he dou∣teth not to set light by meate. And it had been a shame that the woman should leaue her waterpot and runne to call the people, and that there should lesse feruentnes appeare in Christ. Finally, if we shall thus deter∣mine with our selues not to loose the causes of liuing for life, it shalbe no hard matter to keepe the best meane. For he that shall set before himself this end of life, to serue the Lord, from which we may not bee led away euen with the present perill of death: he shall doubtlesse make more ac∣count of this, then of meat & drink. The metaphore of meate & drinke hath so much the greater grace, because it is fet in due season from the present talke.

34 My meate is. His meaning is, that he doth not only make the grea∣test account of this: but that there is nothing wherewith he is more de∣lighted

or wherein he practiseth himselfe more willingly and earnestly. Like as Dauid in the 19. 11. Psa. to the end he may cōmend the law of god, he doth not only say that it was precious vnto him, but more sweet then any honnie. Therfore to the end we may follow Christ, we must not only serue god diligently, but must also be so willing to do his com∣mandements, that the labour must be nothing troublesome vnto vs. Fur¦thermore, when Christ addeth, that I may fulfil his will▪ he doth sufficiently declare what his fathers will is, whereunto he was so bent: namely, that he should fulfill the function which was inioyned him. So euery man must haue respect vnto his calling, least any man do say that y^t was laid vpon him by God, which he tooke vpon him at his owne pleasure rash∣ly. But we know well enough what was Christ his function: namely, to further the kingdome of God, to restore lost soules vnto life, to spread abrode the light of the Gospel, and finally to bring saluation vnto the world. The excellencie of these things did cause him being wearie and hungrie to forget both meat & drinke. Yet do we reape no small com∣fort hereby, when as we heare that Christ was so carefull for mans sal∣uation, that it was vnto him a great pleasure to care for the same. And doubtles we need not to doubt but that he is like affectioned toward vs at this day.

35 Say not you there are yet foure monethes and then commeth haruest? Behold I say vnto you, lift vp your eyes, and see the regions because they are white vnto haruest,

36 And he that reapeth receiueth a reward, and gathereth fruite vnto eternall life: that both hee that soweth may reioyce, and he that reapeth.

37 For herein is the saying true, that one soweth, and another reapeth.

38 I haue sent you to reape, that which you laboured no••, others haue laboured, and you haue entred into their labours.

35 Say you not. He prosecuteth the former sentence: for because hee had said that he accoūted this the chiefest thing, to do his fathers work, he declareth now how ripe the same is, & that by comparing it vnto har¦uest. For like as when the corne is once ripe the haruest can stay no lon∣ger, because otherwise the corne should fall away: so the spirituall corne being now ripe, he doth testifie that he must in no case delay, because delay bringeth danger. Now we see to what ende the similitude was brought: namely, to expresse the cause of his hast. By this worde, say you not, he meant to note how much more bent mens mindes be vnto earthly things then vnto heauenly. For they are so desirous to haue haruest, that they do carefully count the moneths and dayes: in the mean while it is a wonder to see how sluggish they are in gathering the heauenly wheat. And dayly vse doth argue that this frowardnesse is not onely in vs na∣turally, but also that it can scarse be pulled away from our heartes. For seeing that all men do prouide for y^e earthly life aforehand, we think ful negligently vpon diuine matters.* 1.44 So Christ saith in another place, Oye hypocrites, you iudge according to the face of heauen, what maner day tomorrow shalbe, but you know not the time of my visitation.

36 And he which reapeth, receiueth a reward. He proueth by another argu∣gument how diligent we ought to be in the work of the Lord: namely because there is a large and a glorious reward laide vp for our labour▪

For he promiseth fruit, and that no corruptible or fraile fruit. Although that which he addeth concerning fruit may bee expounded two maner of wayes: either that it may be a declaration of the hyere (and so should be vtter one & the self same thing in diuers wordes) or els that he may commend their diligence who do increase the kingdome of God: as hee will repeate chap. 15. 16. I haue chosen you that you may go, & bring fruit, & that your fruit may remaine. And truly both these things ought greatly to encou∣rage the ministers of the word, that they do neuer faint vnder their la∣bor, whilest that they heare that there is prepared for them in heauen a crowne of glory, & do know also that the fruite of their haruest shal not only be precious before god, but also eternall. To this end is there men∣tiō made of reward euery wher in the scripture, & not to the end that the merites of workes may be esteemed thereby. For who is he who being throughly tryed, shall not rather be found worthie to be punished for sluggishnes, then rewarded for diligence? Therefore there shall nothing remaine for the best labourers, saue only to flie humbly to craue pardon. But the Lord who dealeth fatherly with vs, to the end he may amende our sluggishnes, & better incourage vs being otherwise but faint harted, vouchsafeth to repay vnto vs a free reward. Furthermore, this is so far frō ouerthrowing the righteousnes of faith, that it doth rather establishe the same. For from whence commeth it that God findeth in vs any thing that is worthie of rewarde, saue only because hee hath endowed vs with his spirite? And we know that the spirit is the earnest and pledge of our adoption. Secondly, how commeth it to passe that God doth giue so great honor vnto vnperfect & corrupt workes, saue only because after that he hath reconciled vs vnto himself freely, by not imputing the vices which cleaue vnto our workes, he accepteth them contrarie to our desert? The summe of this place is, that the labour and paines which the Apostles do take, ought not to seeme greeuous vnto thē, seeing that they know that it is so profitable for themselues & fruitfull for the church of Christ. That both he that soweth. In these wordes Christe teacheth vs, that no man shall need to cōplaine for that the Apostles shall gather the fruit of other mens tillage. And we must note this amplification. For if the sobs & sighes of those men who complaine that the fruites of theyr labour are giuen vnto others, do no whit hinder but that a newe posses∣sour may reape the corne sowen by another: how much more ioyfull ought the reapers to be whereas there is a mutuall consent, mutuall ioy, & reioycing. And to the end we may the better vnderstande this place, wee must note the opposition that is betweene the sowing & reaping. The sowing was the doctrin of the law & the prophets: for then the seed being cast into the ground, did remaine as in greene corne: but the doc∣trine of the gospell, because it bringeth men vnto perfect ripenesse, is fitly compared vnto the haruest. For the law was far frō that perfection which was at length exhibited in Christ. VVe do also wel know the cō∣parison that Paul maketh betwene childhood & manhood which tēdeth to the same end.* 1.45 Finally, forasmuch as y^e cōming of Christ brought w^t it present saluation, it is no maruell if the gospel, wherein the gate of the kingdome of heauen was set open, be called the haruest of the prophe∣ticall doctrine. And yet neuerthelesse this hyndereth no whit, but that the fathers vnder the lawe were gathered into God his barne.

But this similitude is to be referred vnto the manner of teaching. For as the childhoode of the Church did continue vntill the end of the law, and when as the Gospell was once preached, the youth thereof did im∣mediately succeede: so saluation began to waxe rype then, whiche the Prophetes had onely sowen. But seeing that Christe spake these wordes in Samaria, he seemeth to extēd the sowing further then vnto the law & the Prophetes. And there be some who expound this aswel of the Gen∣tiles as of the Iewes. I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world: & no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand. But forasmuche as that seede was corrupt from the very roote, and the corne which might thence haue sproung, (although it was neither good nor naturall) was choked with the huge heape of errours, it were an absurd thing to com∣pare that so hurtful corruptiō vnto sowing. Secondly, that which is here spoken of the agreement of ioy, cānot be applyed vnto the Philosophers and such like. Yet the doubt is not dissolued, for Christ seemeth after a sort to speake of the Samaritanes. I answere, although al things were corrupted amongest the Samaritanes, yet was there hid amongest them some seede of godlinesse. For whence commeth it that they were so re∣die to seeke Christe when as they hearde but one word of him, saue on∣ly because they had learned out of the lawe and the Prophetes that the Redeemer should come? Iudea trulie was the peculiar possession of the Lorde, which he had tilled by the Prophetes: but because there was som portion of seede brought into Samaria also, it is not without cause that Christ saith that the seede was waxen rype euen there also. If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vnto all the whole worlde, we may easily answere, that Christ did speak as time dyd require, vnlesse it were so that hee commendeth in the Sa∣maritanes the seede of the Propheticall doctrine, although it were fil∣led▪ with manye weedes, for the hope of the fruite whiche was almost rype.

37 For in this is the saying true. This was a common prouerb, whereby they did declare, that many did oftentimes reape the fruits of other mens labours. Although this was otherwise, because he that hath taken paines doth hardly suffer an other man to take away the fruite, seeing that the Apostles haue the prophetes to be partners of their ioy. And yet not∣withstanding we cannot hereby gather, that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church: because this is Christ his drift, that the Prophetes taught so long as they lyued with this affection, that they did alreadie reioyce ouer that fruite which they themselues coulde not gather. Not much vnlike vnto this is the comparison which Peter vseth in the first chapter of his first Epi∣stle, saue only that he exhorteth all the faithfull generally: but Christe doth in this place speake vnto his disciples alone, and in their person vn∣to the ministers of the woorde. And in these wordes he commandeth them generally to helpe one another in such sort, that there be amongst thē no wicked emulatiō: that those who are first sent vnto y^• work must be so diligēt in the present tillage, that they doe not disdaine the greater blessing of others, who shall come after thē: that they who are sent as it

were to gather rype corne, do so much more ioyfully applie their busi∣nesse. For the comparison which is made here betweene the teachers of the lawe and the gospel, may also be applyed vnto euery one of these e∣mongest themselues.

39 And many of the Samaritanes of that citie beleeued on him, because of the w∣mans wordes, which did testifie, he hath told mee all thinges which I haue done.

40 Therefore after that the Samaritanes were come vnto: him, they requested him to stay with them. And he stayed two dayes.

41 And many moe beleeued, because of his wordes.

42 And they said vnto the woman, we do not any longer beleeue because of thy words: for wee our selues haue heard, and doe knowe that this man is indeed Christe the sauiour of the worlde.

43 And after two dayes he went thence, and went into Galilee.

44 For Iesus himselfe did testifie that a Prophet hath no honour in his owne coun∣trie.

45 And when he came into Galilee, the Galileans receiued him, who saw all things, whiche he did at Hierusalem vpon the feast day: for they also came vnto the feast.

39 They beleeued because of the womans wordes. Heere the Euangelist de∣clareth how forcible the womans wordes were amongest her citizens. VVhereby it appeareth that they did not a little hope for, and desire the comming of the Messias. And this worde beleeued doth signifie in this place vnproperly that they were stirred vp with the womans woordes to acknowledge Christe to be a Prophet. This is as it were the begin∣ning of faith, when as mens mindes are prepared to receiue doctrine. Such an enterance vnto faith, is in this place▪ honourably called fayth, that we may knowe howe greatly God esteemeth the reuerence of his worde, seeing that hee vouchsafeth to giue so greate honour vnto their readinesse to bee taught, who were not as yet througly taught. And that faith doth shew it self in this, that they are desirous to go forward: for which cause they desire to haue Christe to stay with them.

41 Many moe beleeued. It appeareth by the successe that Christe did not shew himselfe to bee more easie to be intreated then became him, for wee see how fruitfull these two dayes were which hee graunted to stay with them at their request. By which example wee are taught that we must neuer loyter, so often as wee may spread abroade the kingdome of God. And if so be it we be afraid least that our facilitie be subiect to false tales, or be oftentimes vnprofitable, let vs aske of Christ the spirite of counsell to direct vs. The worde beleeued is put in in this place in another sense: because it doth not only signifie that they were prepared vnto faith, but also endowed with true faith.

42 Because of thy saying. Althoug I haue followed Erasmus his transla∣tion, because the worde speech which the olde interpreter hath, is barba∣rous, yet are the readers to bee admonished that the worde (lalia) hath the same signification amongest the Grecians which (loquentia) hath a∣mongest the Latinistes. And the Samaritanes doe seeme to boast that they had now a surer stay, then that which was in the womans tongue, which is wont for the most part to bee vaine. VVee beleeue. Hee doeth

better expresse what maner of faith theirs was: namely, conceiued of the very worde of God: so that they may boast that they haue the son of God to be their master, as he truly is he alone vpon whose authoritie they may safely rest. He is not now present openly, that he may speake vnto vs mouth to mouth: yet by whomsoeuer wee chaunce to heare him, our faith can leane vnto none but vnto him alone, neither cōmeth y^• knowledge, whereof mention is made, from any other. For the woorde that commeth from mortall mā may fill and satisfie the eares: but it shall neuer establish the minde in the quiet hope of saluation, so that he may worthily boast that he knoweth who hath heard. Therfore this is the principall thing in faith, that wee knowe that it is Christe who spea∣keth by his ministers: secondly, that wee giue him the honour due vnto him: that is, that we doubt not but stedfastly beleeue that he is faithfull and true, so that trusting to so sure an authour, we may safely leane vn∣to his doctrine. But whereas they say that Iesus is the sauiour, of the world, & Christ, without doubt they had that by hearing. VVherby we gather that the summe of the Gospel was deliuered more familiarly vnto them by Christ in two dayes, then it was hitherto to Ierusalem. And Christ did testifie that the saluation which he brought was cōmon to all the world to the end they might the better vnderstand that it did appertaine vnto thē also. Neither did he cal them vnto the participation of the grace of saluation as lawfull heires: but he taught that he came to admit stran∣gers into god his family, & to bring peace vnto those that were a far of.

44 For Iesus himself did testifie. The show of contrarietie, which appea∣reth here at the first blush, hath brought foorth diuers expositions. That is to farre fet which Augustine bringeth, that Christ did want honour a∣mongest his owne, because he did more good in two dayes amongst the Samaritanes, then in along time amongest the Galileans he gate more disciples in Samaria without myracles, then a great number of myra∣cles did gaine in Galilee. That also of Chrysostome doeth not please mee, that by the countrie of Christe is meante Capernaum, because he was oftner there then els where. Therfor I do rather agree with Cyrillus, who saith that hee went into another patre of Galilee af∣ter he had left the Citie Nazareth. For the other three Euangelists doe name it, when as they make mention of this testimonie of Christe. This truly may bee the meaning, that seeing that the time of his full mani∣festation was not yet come, he would lurk in his countrie as in a darke and obscure bie place.

Some doe also expound it, that he stayed two dayes in Samaria, because there was no cause why he shold make hast into that place where con∣tempt did stay for him. Some other do thinke that he went straightway into Samaria, and that he returned thence againe immediatly. But be∣cause Iohn maketh mention of no suche thing I dare not giue place to gessing. Therefore that is more true, when he saw that hee was despised in his countrie Nazareth, he went vnto some other place. VVherfore it followeth immediatly that he came into the citie Cana. And in this that it is added also that he was receiued of the Galileās because of his my∣racles, it was a signe of reuerēce, and not of contempt. A prophet in his owne countrie. I doe not doubt but that this sentence was prouerbiall, & wee know that that is taken vp for a prouerbe which cōmeth often to passe.

VVherefore we must not straitly require that it should alwayes be true, as though that had neede alwaies to be true which is there said. Certaine it is, that Prophets are more commended els where then in their owne countrie: and 〈◊〉〈◊〉 may also somtimes come to passe, & doth indeed chance that a Prophet is no lesse reuerenced of his owne countriemen then of strangers: but the prouerb teacheth what is more common: namely, that Prophets are rather honoured els where in any place, then amongst their owne countrie men. And this prouerbe may haue a double beginning & meaning. For this is a cōmon vice, that looke whomsoeuer we see lie cry∣ing in their cradles, and toying childishly, those doe wee despise during their whole life. As if they had still continued in childhood. There is al∣so an other euill, whiche reigneth more amongest those that are of ac∣quaintance: namely, emulation. Notwithstanding I am persuaded that y^• prouerb did arise hereupon, because prophetes were so badly entertained in their owne nation. For good and godly men, when as they sawe so great vnthankfulnesse toward God in Iudea, so great contempt of the word, so great stubbornnes, they might worthily thus complaine, that God his prophetes are neuer lesse reuerenced any where then in their owne countrie. If wee like better of the former sense, the woorde pro∣phete shalbe taken generally for euery teacher, as Paule calleth Ep••••enides the Prophet of the Cretians. They receiued him. VVee know not whether this honour did long continue or no. For there is nothing wherunto we are more bent, then to forget God his benefits. Neither doth Iohn make mention of this to any other end, saue only that we may know, y^t Christ did worke myracles in the sight & presence of many, so that they were preached farre & wide. There is one commoditie of myracles set downe againe, that they make a way for doctrine, for they make Christe to bee reuerenced.

46 Therefore Iesus came againe into Cana of Galilee, where h•••• rained water into ••ine. And there was a certaine ruler whose sonne was sicke in Capernaum.

47 VVhen he had heard that Iesus was come out of Iudea into Galilee, he went vnto him, & requested him that he would go downe, & heale his son: for we was almost dead.

48 Therfore Iesus said vnto him: Except you see signes and wonders, yee will not be∣leeue.

49 The Ruler himselfe said vnto him, Master▪ goe downe before my childe die.

50 Iesus said vnto him, goe thy way, thy sonne liueth. The man beleeued the worde that Iesus had spoken, and went.

51 And as he was nowe going downe, the seruants met him, and told saying, thy sonne liueth.

52 Therefore he demaunded of them, at what houre he began to amend; and they said vnto him, yesterday at the seuenth houre the feuer left him.

53 Therefore the father knewe that▪ it was the same houre wherein Iesus saide vnto him, thy sonne liueth. And he beleeued and all his house.

54 This seconde myracle did Iesus againe when hee came out of Iudea into Gali∣l••••▪

54 There was a certaine. This is the truer reading although Erasmus doth thinke otherwise. I graunt that there were at that time some that were called r••guli or princes, who are now called Dukes, or Barons, or Earles: but such was the estate of Galilee at that time, that none of that degree could dwell in Capernaum.

Furthermore, I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar haue no colour▪ But the Euan∣gelist expressed this by name, because in such a person the myracle was more famous.

47 VVhen hee had hearde that Iesus. In that he craueth helpe of Christ this truly was some token of faith: but in that hee appointeth Christe the way and meane how to helpe, it appeareth thereby how great his gi∣norance was. For hee tyeth the power of Christe vnto his corporal pre∣sence. He had conceiued no other thing of Christe, saue only that hee was a Prophete sent of God, with this commaundement and power, to proue by shewing and working wonders, that hee was the minister of God. Yet Christ winking at this fault, although it was worthie blame, doth sharply chide him for another cause, nay hee chideth all the Iewes generally, because they were too desirous to see wonders▪ But whence is it that Christe is nowe so sharpe set, who was wont so courteously to entertaine others that desired myracles? There was some particular reason which we knowe not of, which moued him to deale more sharp∣ly with this man, then he was wont. And peraduenture hee did not so much respect him as the whole nation. Hee saw that his doctrine was but of small authoritie, and that it was not only neglected, but also alto∣gether despised: in the meane season he saw that they were wholy set vpon myracles, & that all their senses were rather filled with some ama∣sednesse then admiration. Therefore that wicked contempt of the word which reigned then commonly, did wrest out of him this complaint. True it is that euen some of the saints haue sometimes desired to haue confirmation from myracles, least the truth of the promises should stag∣ger with them: and we doe also see that God was not offended there∣with, seeing that hee yeelded vnto their requestes. But Christe noteth in this place a farre greater•• frowardnesse. For the Iewes did so depende vpon myracles, that they left nothing for the worde. And firste of all, there was this fault amongest them, that the dull and carnall did no whit reuerence doctrine, vnlesse they were awaked by myracles. For it was meete that the worde of God wherein they were trained vp from their tender yeeres, should haue beene more then familier vnto them: se∣condly, when wonders were wrought, there did so small profite follow, that being astonied they waxed dul. So that their religion was nothing: there was amongest them no knowledge of God in exercise of godlines saue only in myracles. VVhereunto that vpbraiding which Paule vseth tendeth, the Iewes seeke signes,* 1.46 For his meaning is that they were addicted vnto signes without reason & measure, and that they were neither mo∣ued with the grace of Christe, or promises of eternall life, or secret wor∣king of the spirite: but that they did rather lothsomly refuse the gospel, because they can disgest nothing but signes. And woulde to God there were not many at this day infected with the same disease: ther is nothing more common then these wordes. Let myracles goe before, that wee may giue eare vnto this doctrine. As though the truth of Christe ought to be so vile and base in our: eyes, vnlesse it bee vnderpropped by some o∣ther thing. But although God should ouerwhelme them with an huge heape of wond••rs, yee doe they lie when they say that they will beleeue there should some outward wondering arise: but they woulde take ne∣uer▪

a whit the more heed vnto doctrine.

49 Lorde come downe. Seeing that going forward in his suite he doth at length obteine that which he would, we may gather that he was not therefore reprehended of Christ, as if he woulde vtterly haue reiected him, and refuse his prayers: but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith. And we must remember that which I said before, that this com∣mon reprehension of all the people was greater, then the peculier re∣prehension of one man. So that which is preposterous or superfluous in our petitions, must needes be amended or cut off by this meanes, that hurtfull lettes may be taken away.

Furthermore, where as courtears are wont commonly to bee daintie and proude, and will not willingly be hardly dealt with, we must note that this man being humbled with his owne necessitie, and feare, least he should be depriued of his sonne, was neither angrie, neither did he repine when he was entertained somewhat vncourteously by Christ: but pas∣sed ouer that chiding with modest silence. VVe haue experience of the same euen in our selues: for our daintinesse is wonderfull, our vnpaci∣encie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride & lof∣tie lookes.

50 Thy sonne liueth. Here appeareth first of all the singuler courtesie of Christ and his fauourablenes, in that he pardoneth the ignorance & rudenesse of the man, and extendeth his power farther then hee hoped for. He desired that Christe by his comming woulde heale his sonne. He thought that being sicke he might be cured of the disease: But he was persuaded, that being dead, he coulde not be raised vp againe: therefore he requesteth him to make hast, least death should preuent him. Ther∣fore seeing that Christ pardoneth both these faultes, we may hereby ga∣ther how greatly he esteemeth euē a slēder faith. This also is worthy the noting, that Christ not obeying his desire, doth graunt him farre more thē he desired. For he hath a testimonie of the present health of his son▪ So our heauenly father in not graunting oftētimes our petitions as tou∣ching the circumstances, doth worke to helpe vs by such meanes as we looked not for, that we may learne to appoint him nothing. VVhen hee saith that his sonne liueth, his meaning is, that he was deliuered from dā∣ger of death.

The man beleeued his wordes. Because he came furnished with this per∣suasion that Christe was a Prophete of God, therefore was hee so rea∣die to beleeue, so that he did by and by snatch at one worde, and hauing caught it, he did lay it vp deepely in his mind. And although he did not thinke so honourably of the power of Christ as he ought, yet the shorte promise did worke in his minde a newe hope of a sodaine: so that hee did surely thinke that the life of his sonne was included in the woorde of Christe. And with such readinesse ought we to receiue the woorde of God: but it is farre from hauing such present effect alwayes in the hearers. For who is he that can profite so much by hearing many Ser∣mons▪ as did this man beeing almost half profane hauing but heard one worde? VVherefore wee must be more diligent to stirre vppe our slug∣gishnesse; and must first of all pray vnto the Lorde that he wil so stirre

vp our heartes, that we may be no lesse readie to beleeue, then he is rea∣dy and bountifull to promise.

51 And as he was going downe. Here is described the effect of faith, to∣geather▪ with the force of the word. For like as Christ did by the word restore the childe to life that was at the point to die, so the father reco∣uereth his sonne safe in one moment, by his faith. Therfore let vs know that so often as the Lorde offereth vnto vs his benefites, his power is al∣wayes prest to performe whatsoeuer he promiseth: so that our vnbelief doe not stoppe the same. I confesse that this is not continuall, yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs: but so often as he deferreth, hee hath his reason for it, and that such as is profitable for vs. This is most certaine, that he is so far from being the cause of delay, that he doth rather striue with our lettes and hinderances. Therefore when as his help appea∣reth not presently, let vs consider howe great our vnbeliefe is, or at least how slender & weak our faith is. And it is no maruel, if he wil not haue his benefites to perish, and rashly to throw them vpon the grounde, but will bestowe them vpon those who holde out the lappe of faith, and are readie to receiue them. And although he doth not helpe all his childrē, one maner of way, yet shall neuer any mans faith be voyde, but that we shall alwayes perceiue that that is true, which the Prophete teacheth, that, the promises of God doe most of all make hast, when as they seeme to linger.

52 Therefore hee asked. In that he asked his seruants when his sonne began to amende, it came to passe through the secret motion of GOD, to the end the truth of the myracle might the more plainly appear. For euen we are by nature more then wickedly bent to choake the light of the power of God, and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes. VVherefore they must needes be made so plaine and euident that they may be pray∣sed amongest vs, that there may remaine no place for doubting. Howe vnthankfull therefore soeuer men are, yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune.

53 Hee beleeued and his house. This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man, whose faith he did before commende. Neither can the worde beleeued be referred in this place vnto the going forward of faith: but wee must marke, that the man being a Iewe and brought vppe in the doctrine of the law, was nowe endued with some tast of faith, when he▪ came vnto Christe. In that he did afterward beleeue the wordes of Christe, that was a particuler faith, which reached no farther, saue only vnto the life of his sonne. But now he began to beleeue after another sort: namely, because hauing embraced the doctrine of Christe, he professed himselfe to be one of his disciples. So that he doth not only now hope that his sonne was restored vnto him safe, through Christ his benefite: but he ac∣knowledgeth Christ to be the sonne of God, and subscribeth vnto his gospel: he hath all his familie to beare him companie, who saw the my∣racle. And yet it is not to be doubted, but that he endeuoured to bring al his together with himselfe, vnto Christianitie.

Chap. 5

1 AFter this was the feast day of the Iewes, and Christe went vp to Ierusalem.

2 And there is at▪ Ierusalem beside the sheep market, a poole which is called in Hebrewe Bethesda, hauing fiue porches.

3 In these sate a great multitude, of sicke people, of blinde, lame, and withered, way∣ting for the mouing of the water.

4 For an angel went downe at a certaine time into the poole, and troubled the wa∣ter: he therefore that went downe first after the troubling of the water, was made whole of what disease soeuer he was sicke.

5 And there was a man there who had passed thirtie eight yeeres in an infirmitie.

6 VVhen Iesus saw this man sitting, and knew that he had beene now long time sick, hee said vnto him, wilt thou ••e made whole?

7 The man that was sicke answered him: Syr, I haue not a man to put me into the poole when the water is troubled: but in the meane while whilest I come, an other step∣peteh downe before mee,

8 Iesus saith vnto him, Arise, take vp thy bed and walke.

9 And the man was by and by made whole, and he tooke vp his bed and walked: and the Sabboth was that day.

1 After this was the feast day. Although the Euangelist doeth not in plaine words expresse what day this was, yet we may well gesse that he meaneth VVhitsuntide, if so be that which is here recited was done immediately after that Christ came into Galilee. For he went from Ie∣rusalem immediately after Easter, and going through Samaria, he made account that it was foure monethes vntill haruest: entring into Galilee, he healed the rulers sonne. The Euangelist addeth immediately after, that this feast day followed. Therfore the course and respect of tyme persuadeth vs to thinke, that he speaketh in this place of Pentecost, al∣though I will nor greatly striue about that matter. But Iesus came vnto the feast day vnto Ierusalem, partly because there was greater opportu∣nitie to spread abroad doctrine, then, by reason of the cōcourse of people: partly because he must be obedient to the law, that he might deliuer all men from the bondage of the law, as we haue said els where alreadie.

2 A poole beside the sheepe market. The circumstance of the place is ad∣ded: whence we gather that the myracle was not obscure or knowen vnto a few only. For that the place was much frequented, both the fiue porches doe declare, and the nighnesse of the temple also did require thus much. Moreouer, the Euangelist saith flatly, that many sicke folkes layde there. As touching the worde it selfe, the learned do worthily reiect the vaine surmise of Ierome, who maketh Betheder of Bethesda, and interpre∣teth it an house of a flock. For there is in this place mention made of a poole which was nigh vnto the sheep market. They also do it with reason who reade it Bethseda▪ as it were a place of fishing. Therefore their opinion is more sound who expound it a place of pouring out. For ashd doth signi∣fie amongest the Hebritians a flowing. But the Euangelist dyd pro∣nounce it Esda, after the maner of the Chaldeans, as the common vse of the tongue did then require.

For I thinke that the water was brought thither by conducts that the Priestes might draw thence. Vnlesse peraduenture the place was so cal∣led, because the water was powred out by pypes. In my iudgement it was called the sheepe market, because there were sheepe brought thither to be offered vp in sacrifice.

3 The multitude sate. It may bee that the sicke folkes laide in the por∣ches to aske almes, when the people wēt that way, which went into the temple to worship. And they were also wont to buy sheepe there, whi∣che they would offer in sacrifice. In the meane while God did heale some number of them euery feast day, that by this meanes he might set foorth the worship appointed in the lawe, and the holinesse of the tem∣ple. Notwithstanding this may seeme an absurd thing, that (seeing we do not reade that there was any such thing done at such time as religi∣on did most of all florishe, yea, seeing that myracles were wrought only extraordinarily in the Prophetes time) the power and grace of God did appeare more plainely in myracles then they were wont, when thynges were so decayed and almost vtterly brought to confusion. I aunswere, that in my iudgement there were two causes: for seeing that the spirite which dwelt in the Prophetes was a sufficient witnesse to testifie Gods presence, religion had no need of any other confirmation at that time. For the law was established by signes more then needed, and God ceased not to confirme the commaundement which hee had giuen by innume∣rable testimonies. But when the time of Christ his comming drew neere, because they were destitute of Prophetes, their state was most mise∣rable, and they were sore tempted on euery side, they had need of this ex∣traordinarie helpe, least they shoulde thinke that they were vtterly forsa∣ken of God, and being thus discouraged should vtterly haue fainted & fallen away. For we know that Malachie was the last of the prophets, and therefore he concludeth his doctrine thus, chap. 4. 4. That the Iewes may remēber the law giuē by Moses, vntil Christ appeare. For it seemed to God a profitable thing, to let them be destitute of Prophetes for a season, to the ende they might more earnestly desire Christ, and receiue him with greater reuerence when he was reuealed. In the meane while least that the temple shoulde want testimonie, and the sacrifices, and al the wor∣ship from whence saluation shoulde come vnto the worlde, the Lorde retained the Iewes by this gift of healing, that they might knowe that it was not in vaine that they were separated from other nations by God himselfe. For God did openly testifie by healing the sicke, as if hee had reached his hand out of heauen, that he did allow of this kinde of wor∣ship, which they had from the prescript of the lawe. Secondly, I doe not doubt but that by suche signes hee taught them that the time of re∣demption was at hande, and Christe the authour of saluation drewe neere, to the ende all mens mindes might the better be awaked. I sup∣pose that this vse of myracles was at y^• time double: first, that the Iewes might knowe that God was present with them, and so might remaine constant in the obedience of the law: secondly, that they might be bent to wayte for a newe and vnwonted estate. Of lame, blinde, withered. To the end we may knowe that they were no common diseases whiche the Lorde did cure, the Euangelist expresseth certaine kindes thereof. For the remedies which men can inuent cānot cure the halt, blind, & withe∣red

wythered. Truly it was a sorowfull sight to see in suche a multitude of men, a manifolde deformitie of members. Yet the glory of God dyd more clearely shine there, then in the beholding of a great and well or∣dered armie. For there is nothing more famous and excellent, then whē as the power of GOD doth amend and restore the wants of nature: there is also nothing more beautifull and sweete, then when as of his infinite goodnesse, he helpeth the miseries of man. Therefore the Lorde would haue that most noble Theater to be extant, wherein his ma∣iestie might appeare, not only to those that were borne there aboutes, but also to all maner of strangers. And (as I said euen now) this was not the least ornament of the Temple, when as God by stretching out his hand, did make it knowen that he was present there.

4 For an Angel. It was indeed the proper and peculier worke of the Lord to cure the sicke: but as he was wont to vse the hande and dili∣gence of Angels, so he committed this vnto an Angels charge. In which respect Angels are called powers or might: not that God doth resigne vp his power vnto them, and sit idle himselfe in heauen: but because by working mightily in them, he doth wonderfully make knowen his po∣wer vnto vs. Therfore those men do deale wickedly & peruersly, who feigne that the Angels haue something of their own, or who do make them Mediatours betweene God and vs, in such sort, that they doe dar∣ken the power of God, being as it were set far of, whereas it doth rather shew it selfe to be present in them. Therefore we must beware of those doting speculations of Plato, because God is too farre distant from vs, we must goe vnto the Angels, that they may purchase fauour for vs: where∣as we ought rather to goe straightway vnto Christ, that by his guiding, ayde, and commandement, wee may haue the Angels to be helpers and ministers of our saluation.

At a certaine time. God was able in one moment to heale them alto∣gether: but as myracles haue their ende, so haue they also their meane, as Christ saith,* 1.47 when so many were dead in y^e time of Elizeus, there was but one only boy raysed vp againe: when as there were so many hun∣grie widdowes in the time of the drought,* 1.48 Elias did only help one in her neede.* 1.49 So it was sufficient for the Lorde to shew some token of his pre∣sence vpon a few sick people. But the manner of healing whiche is de∣scribed in this place, doth sufficiently teach vs, that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement. For, I pray you, what helpe and remedie coulde they looke for, by the troubling of the water? But the Lorde doth by such meanes accustome vs vnto the obedience of saith, when he doth thinges contrarie to our reason. VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason. Therefore to the ende he may make vs obey him, he obiecteth oftentimes those things, which are contrary to our reason. Therfore we do then declare and proue our readinesse to be taught,* 1.50 when as shutting our eyes, we fo∣low the bare worde, although we seeme to our selues that we shal haue no reward for our labour. The like example haue we in Naaman the Assyrian, whom the Prophet sent vnto Iordan to haue his leprosie cured, but he contemned this at the first as a mocke, yet at length hee percei∣ueth in deed that God doth so worke contrary to mans reason, that yet

notwithstanding he doth neuer deceiue or mocke vs. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure, and doth challenge to him∣selfe the effect of the worke For this is a vice too cōmon, to ascribe vnto the creatures that which belongeth to God alone. But it shalbe a point of too much foolishnes to seeke the cause of health, in the troubled water. Therfore he doth so commend the external signe, that by the beholding of the same, the sicke may be compelled to looke vnto him who is the only authour of grace.

5 And there was a certaine man. The Euangelist gathereth diuers cir∣cumstances which make the myracle more credible. The long conti∣nuance of the disease had taken away all hope of curing. He cōplained that hee was depriued of that remedie of the water: hee oftentimes went about to throwe himselfe into the water, but in vaine, he had no man to helpe him: heereby appeareth more plainely the power of Christe. To the same purpose serueth this, that hee was commaunded to take vp his bed, that all men might know that hee was healed by no other meanes, saue only by the benefite of Christe. For seeing that he a∣riseth sodenly being strong in all his limbs, whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders.

6 VVilt thou ••e made whole? He doth not aske the question as if he did doubt of the matter: but partly that he may kindle in him the desire of y^• grace which was offered, partly that he might make the witnesses who were present more attentiue, whom the myracle might otherwise escape whilest they thought vppon some other matter, as it falleth out often∣times in matters which chaunce on a sodaine. Therefore this preparati∣on was necessarie for these two causes.

7 I haue not a man. This sicke man doth the same which almost al of vs are wont to doe▪ •• for he includeth Gods helpe in his cogitation, nei∣ther dare hee promise himselfe any more, then hee can conceiue in minde. And whereas Christ doth pardon his infirmitie, we may therin beholde his mercifulnesse, which euery one of vs tryeth dayly, whilest that we doe stick fast in the meanes which are nigh vs. Hee doeth by stretching out his hand out of hidden places, contrary to our expecta∣tion, declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith. Furthermore, we must be instructed by this exam∣ple, to suffer. Thirtie yeeres were a long time, wherein God did deferre his benefite, in helping this miserable man, which yet notwithstanding he determined to bestow vpon him from the beginning. How long so∣euer therefore he make vs wayte, let vs so grone vnder our miserie, that yet the y••ksomnesse of the long time doe not discourage vs. For although there appeare no end, when as our miseries are prolonged, yet we must alwayes persuade our selues that God is a wonderfull deliuerer, who doth easily remoue all hinderances by his power.

9 And it was the Sabboth. Christ knewe well enough what great of∣fence woulde followe immediately, when they should see the man goe bearing a burden.* 1.51 For the lawe doth in plaine wordes forbid to beare any burden vpon the Sabboth day. But there was a double reason why Christe did set foorth such a spectacle, setting a part all respect of this

danger: namely, that the common people might the better knowe the myracle: secondly that there might some occasion he ministred, and as it were a way made, for that excellent sermon which hee made imme∣diatly.

Furthermore, the knowledge of that myracle was so greatly to bee esteemed, that he ought not to haue passed for offending the people, e∣specially seeing that hee had in readines a lawefull excuse, wherewith though he did not pacifie the wicked, yet did he sufficiently refute their false slaunders. Therefore we must note this rule, that though the whole worlde do fret and fume against vs, yet must wee publishe the glory of God, and preache his workes, so farre foorth as it is expedient for his workes to be knowen. Neither must we be wearied or discouraged, al∣though this our desire fall not out so well as we would, so that wee set before our eyes that end whereof I haue spoken, and leape not ouer the boundes of our dutie.

10 Therefore the Iewes said vnto him that was healed, it is the Sabboth: it is not lawfull for thee to take vp thy bed.

11 He answered them, hee that made mee whole, said vnto mee, take vp thy bed and walke.

12 Therefore they asked him, what man is that, that said vnto thee, take vp thy bedde and walke?

1•• Furthermore, he that was healed, kn••we not who it was: for Iesus had withdrawen himselfe, because there was a multitude in the place.

14 Afterward, Iesus found him in the temple, and saith vnto him, beholde, thou ar•• healed, sinne no more, least a worse thing happen vnto thee.

15 The man went and tolde the Iewes, that it was Iesus, who had healed him.

16 And therefore the Iewes did persecute Iesus, and they sought to slea him, because he did these thinges on the Sabboth day.

10 It is the Sabboth. Forasmuch as it stoode all men vpon to defend the religion of the Sabboth, they doe well, and for good causes accuse the man: but when as the excuse that hee made, doth not satisfie them, they doe nowe begin to offend therein: for they ought to haue loosed him when they knewe the cause. To beare a burden (as we haue said) was a breaking of the Sabboth; but Christ who laide the burden vppon his shoulders, did vnburden him with his authoritie. Therfore we are admonished in this place to beware of rash iudgement vntill wee doe throughly knowe the reason of euery man•• fact. VVhat thing soeuer is contrarie to the worde of God, without doubt it deserueth to be con∣demned: but because it oftentimes falleth out so, that we are deceiued in this point, let modestie goe before, together with a quiet inquisition, to the end our iudgement may be sound and sober. For because the Iewes being possessed with a wicked affection do not stay to make in∣quisition, they stop the gate against iudgement and moderation. But and if they had suffered themselues to be taught, the offence had not on∣ly been taken away, but they had been brought vnto the knowledge of the gospel with farre more fruit.

Nowe wee see howe farre theyr sinne reached, and wherein they sinned: namely, because they dyd not admit a iuste defence

And the defense is thus; that he that was healed did answere, that he dyd nothing, but that which he commaunded him to doe, who had authori∣tie and power to commaund. For although hee vnderstood not as yet who Christe was, yet was he persuaded that he was sent of God, be∣cause he had tryed his diuine power: and hee doth thereby gather that he was indowed with authoritie, so that he must needes obey him. But this also seemeth to be worthie of blame, that the myracle doth re∣mooue him from the obedience of the law. Indeede I confesse he lea∣neth vnto, and fighteth with a reason that was scarse stronge enough: yet the other doe offend double, in that they neither consider that this was an extraordinarie work of God, neither yet do suspend their iudge∣ment vntyll such time as they haue heard the prophet that was furnished with the worde of God.

13 Hee knew not who it was. Christ woulde not haue the glory of so great a worke to vanish away. Yet woulde he haue it first to be knowē and famous, before such time as he would professe himselfe to be the au∣thour thereof. Therefore he withdrew himselfe a little, that the Iewes might iudge of the thing it self, w^t out any respect of person. Hence may we gather, that it cannot bee attributed to the faith of the man that hee was healed, who knoweth not his Phisition when he was cured: and yet it seemeth that he did this by the direction of faith in that he tooke vp his bed when he was commaunded. For mine own part, as I do not denie that there was in him some secrete motion of faith, so I say that it doth plainely appeare by the text, that he was destitute of sound doc∣trine, wherein he should rest, and of the pure light.

14 After this Iesus found him. These wordes doe more plainely shew, that Christ did not therefore lie hid for a time, that the memorie of his benefite might perish: for he doth now come abroad of his owne ac∣corde, his meaning was only to haue the worke first knowen, and then to haue himselfe knowen to be the authour therof. Furthermore, this place conta••neth most profitable doctrine, for when Christ saith, Beh••lde thou art healed: His meaning is, that we doe wickedly abuse God his be∣nefites, vnlesse we be moued vnto thankefulnesse. Neither doth Christ cast that in his teeth, which he had giuen him: but doth only admonish the man and tell him that he was healed for this cause, that being mind∣full of the grace receiued, he might worship God his deliuerer, duryng his whole life. Therefore as God doth instruct vs vnto repentance, and pricke vs forward with light punishments: so hee doth exhort vs vnto the same with his goodnesse and clemencie. Yea this is the generall ende aswell of our redemption, as of all Gods gifts: to haue vs wholy addic∣ted and knit vnto him.

Furthermore, this cannot bee, vnlesse we remember the pain and pu∣nishment which we haue alreadie escaped: and hee that hath obtayned pardon doe exercise himselfe in this meditation duryng his whole life. Also this admonition teacheth vs that what harme soeuer we suffer, it is to be imputed to our sinnes. For doubtlesse calamities doe not come by chaunce▪ but they are so many light punishments to chasten vs. Therfore we must first of all acknowledge the hand of God which smiteth vs, 〈◊〉〈◊〉 not imagine any blinde brunt of fortune in our aduersitie: secondly, we must giue God this honor, that seeing he 〈◊〉〈◊〉 our best father hee taketh no

pleasure in our miseries: and therefore that hee doeth neuer handle vs roughly vnlesse he be offended with our sinnes. VVhen he forbiddeth him to sinne, he doth not require that he should be free from all sin: but there is a comparison made of his former life. For Christe doth exhort him hereafter to amend his life, and not to continue like to himself. Least any worse thing. If God can do vs no good with light punishments, where∣with he being our most gentle father doth correct vs, as tender & dain∣tie children, he is compelled to put vppon him a new, and as it were a strange person. Therfore he taketh whips in hand to came our fiercenes withal, as he denoūceth in the law, Leui. 26. 14. 18. Deu. 28. 15. & Psa. 32. 9. Yea such testimonies are vsual in the scriptures. Therfore in y^t we are often times punished with new miseries, we may thanke our owne stubbornnesse for that. For we are not like to vnbroken horses & mules: but we are more then vntamed beastes. Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments, as with hammers, whom indifferent punishment cannot amend: for it is meete that they be broken who will not bend. To conclude, this is the vse of punishments, that we may be made to take better heed hereafter. If we stubbornly resist the first or second stroke, he will strike seuen fold harder: if hauing shewed some token of repentance for a short time, we do by and by returne vnto our nature, he doth more sharply punish this our forgetfull lightnesse, that is full of sluggishnesse.

But it is worthie to be noted in this man, how mercifully and fauou∣rably the Lord suffereth vs. For suppose he drew nigh vnto old age: yet must he needes be taken with the disease in the first flower of his age: and peraduenture he had been sicke from his childhood. Now consider how greeuous the punishment and paine of so many yeeres was. And certain it is that God cannot be accused of too great seueritie, because he did punish a man that was halfe dead, with so long sicknesse. Therefore in that we are lightly punished, let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments, for his infinite goodnesse sake. Let vs also learn that there are no paines so fierce & cruell, but that the Lord can adde something thereunto, so of∣ten as he thinketh it good. And questionles miserable men doe often∣times pull downe vppon themselues horrible & wonderfull tormentes, with their complaintes: whilest that they say that their plagues cannot be augmented. Are not these thinges hidden in my treasures saith the Lorde? Deut. 32. 34. VVe must also note how small fruite the chastice∣ments of God do bring foorth in vs. For if Christe his exhortation was not superfluous, we may gather thence that this mans soule was not yet well purged from all vices. And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes. And the curing of the diseases of the soule is harder then that it is contented with the re∣medies of a small time.

15 The man went. He meant nothing lesse then to purchase enuy vnto Christ: and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would ho∣nor his phisition with due honor. The Iewes do vomite out their poy∣son in this, that they doe not only accuse Christ for breaking the Sabba∣oth, but doe also burst out into extreame crueltie.

17 And Iesus answered them, my father worketh vntill this time, and I worke.

18 For this cause therefore the Iewes sought the rather to kill him, because he did not only breake the Sabboth, but did also call God his father, making himself equall with God.

19 Therefore Iesus answered, and said vnto them, verily, verily I say vnto you, the son can doe nothing of himselfe: saue that which he shall see the father do, which things when he doth, the sonne doth these in like sort.

17 My father. VVe must mark what manner of defence Christ vseth. He doth not answere, that the law concerning the keeping of the Sab∣both was temporal, and such as was now to be abrogated but doth ra∣ther say that he had not broken the Sabboth: because this is a worke of God. It was indeed a shadowish ceremonie, whereof Christe made an end by his comming, as Paule teacheth, Col. 2. 16. 17. But the state of this present cause consisteth not in that. For men are only commanded to rest from their owne workes: therfore circumcision which is a work of God, and not of men, is not contrarie to the Sabboth▪ Christ standeth vpon this point, that the holy rest is not troubled with the woorkes of God, which rest was commanded in the law of Moses. And by this rea∣son he doth not only excuse his own fact, but his also that bare his bed, for it was an appurtenance and as it were a part of the myracle: because it was nothing els but an approuing of the same. Secondly, if thanksgi∣uing and the preaching abroade of the glory of God be, to be reckoned among the workes of God, it was no breaking of the Sabboth with foote and hande to set foorth the grace of God. Yet Christ doth chief∣ly speake of himselfe, with whom the Iewes were more offended. In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power. He affirmeth that he is the sonne of God, and that the maner of working is common to him and his father. I doe not nowe at large dispute what was the vse of the Sabboth, & for what causes it was commaunded. As touching this pre∣sent place, the religion of the Sabboth is so farre from breaking and hin∣dering the course of the workes of God, that it doth rather graunt place to them alone. For why doth the lawe commaunde men to rest from their owne workes: saue only that they may applie all their senses be∣ing emptie and free, to consider vpon the workes of God? Therefore hee is a wicked ouerthrower of the lawe, and also a false interpreter, who doth not graunt vnto the workes of God a free kingdome in the Sabboth. If any man doe obiect that the example of God is set before men, that they may rest the seuenth day: the answere is easie, that men are not like vnto God in that point, because hee kept holy day, but be∣cause that ceasing from the troublesome actions of this world, they doe aspire vnto the heauenly rest. Therefore the Sabboth of God is no loy∣tering, but a sound perfection which bringeth with it the quiet estate of peace. Neither is that any hinderance which Moses saide, Gen. 2. 2. that God made an end of his workes. For his meaning is, that when God had finished the frame and worke of the worlde, he did consecrate that day, which men shoulde bestowe on the meditating vppon his workes. In the meane while he ceaseth not by his power to vpholde the worlde which he hath made, to gouerne it by his counsell, to nourish•• it with his goodnesse, and to determine all thinges at his pleasure in hea∣uen

and earth. Therefore the creation of the worlde was finished in sixe dayes: but the gouernment of the same is perpetuall, and GOD doth worke continually in defending and preseruing the order thereof: as Paule teacheth,* 1.52 that in him we liue, we moue and haue our being. And Dauid teacheth that all thinges doe stande,* 1.53 forasmuch as the spirite of God giueth life vnto them, and that they doe fayle so sone as they shalbe destitute of his force. Neither doth God only defende nature being crea∣ted by him, with his generall prouidence only, but hee ordereth, & mo∣derateth euery part thereof. And he doth especially keepe & gouern by his ayde the faithfull, whom he hath taken into his tuition. And I woorke. Christe hauing omitted the patronage & defence of the present cause, hee declareth the ende and vse of the myracle: namely, that he may bee thereby knowen to bee the sonne of God. For this was his purpose in all his words & deedes, to shew himselfe to be the authour of saluation. This is proper to the diuinitie,* 1.54 which he challengeth to himselfe: as saith also the Apostle, that he susteineth all thinges by his mightie becke. And he doth testifie that he is God for this cause, that beeing reuealed in the flesh, he may execute the office of Christe: so that he affirmeth that hee came from heauen, because he would haue it knowen, especially why he descended into the earth.

18 For this cause therefore. Hee was so farre from pacifiyng their rage with this defence, that he did rather prouoke the same. Neither was hee ignorant how malitious their wickednes, and how hard their stubborn∣nesse were: but this was his chiefe drift to profite a fewe of his who were then present: and secondly, to bring to light their incurable wic∣kednesse. And he hath taught vs by example, that we must neuer yeelde vnto the furie of the wicked, but endeuour so much as neede requireth to defende the truth of God, though all the worlde gainsay vs, and mur∣mur against vs. Neyther is there any cause why the seruauntes of God should be greeued, if so be it they haue not so good successe as they would wish: seeing y^t euen Christ himself had not such successe. Neither is it a∣ny maruell if Satan doe so much more violently rage in his members and instruments, the more that the glory of God doth shew it selfe. In the former member, when the Euangelist saith that they were displea∣sed with Christe, because he had broken the Sabboth, he speaketh accor∣ding to their meaning. For I haue alredie taught that the matter was otherwise. The principall cause of indignation is, because he calleth god his father. And indeede Christ his intent was to haue God to bee ta∣ken for his father after a peculiar sort, that hee might exempt himselfe from the common order of other men. He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working. And Christe is so farre from denying of this, that he doth more plainly confirme the same. VVhereby is refuted the madnes of the Arrians, who did confesse that Christe was God in such sort, that they thought that he was not equall with the father. As if there coulde any inequalitie be found in the one and simple essence of God.

19 Therefore Iesus answered. VVee see as I haue saide, that Christe is so farre from refuting that which the Iewes did obiect, althogh it were slā∣derous, y^t he doth more plainely proue that it was true. And first of al he stādeth vpō this point, that y^t was a work of god wher w^t y^e Iewes found

that they may perceiue that they must striue with God, if they pro∣ceede to condemne that which must of necessitie be ascribed vnto him. This place was in times past diuersly tost betweene the true fathers & the Arrians. Arrius did gather thereby that the sonne was lesser then the father. because he could doe nothing of himselfe. The fathers did obiect that the distinction of person is only meant by these words, that it might be knowen that Christ is of the father, and yet notwithstanding that he is not depriued of the internall power of working. But they were both deceiued: for neither are these words spoken cōcerning the bare diuini∣tie of Christ: and those thinges which we shall see by & by doe not be∣long of themselues & simplie vnto the eternall worde of God, but doe only agree with the son of God inasmuch as hee is reuealed in the flesh. Let vs therefore set Christ before our eyes, as he was sent of the father to be the redeemer of the worlde. The Iewes did consider in him no farther thing, then his humane nature. Therefore he affirmeth that hee healed not the sicke man, as he was man: but by his diuine power whi∣che laid hid vnder the visible fleshe. This is the estate of the cause, wher∣as they fastening their eyes vpon the flesh did contemne Christ, hee bid∣deth them ryse higher, and behold God. All the speech is to be referred vnto this matching of contraries, that they are greatly deceiued, who thinke that they haue to deale with a mortall man, whilest that they ac∣cuse Christ for his workes which were meere diuine. Therefore doth he so earnestly affirme, that in this worke hee differeth nothing from the father.

20 For the father loueth the sonne, and sheweth him all things which he doth: and he will shew him greater workes then these, that you may maruel.

21 For as the father rayseth vp the dead, and quickeneth, so the sonne also quickneth whom he will.

22 For the father iudgeth no man: but he hath giuen all iudgement to the sonne,

23 That all men may honour the sonne as they honour the father: hee that honoureth not the sonne, honoureth not the father that sent him.

24 Verily, verily, I say vnto you, that he which heareth my wordes and beleeueth in him that sent me hath eternall life: and shal not come into iudgemen.: but hath passed from death to life.

20 For the father loueth. All men see howe hard and farre set the exposition of the old writers is. God (say they) loueth himselfe in his son. But this doth very well belong vnto Christ being clothed with the flesh, to be beloued of his father. Yea we know that hee was distinguished by this excellent title aswell from angels as frō men, This is my welbeloued son. For we know that Christ was elected,* 1.55 that in him might be resident the whole loue of God that it might flow thence vnto vs as frō a full foun∣taine. For Christ is beloued of God the father as hee is the head of the church. He teacheth that this loue is the cause why the father worketh al things by his hand. For when he saith that al things are shewed vnto him, by these words is to be vnderstood the cōmunication or participation: as if he should say, as the father hath powred out his mind into mee, so hath he poured into me his power, that in my works y^• diuine glory may appeare: so y^t mē cā seek no diuine thing, which they may not find in me.

And truely we shall in vaine seeke for the power of GOD without Christe.

Hee sheweth him greater workes then these. His meaning is that the myra∣cle which he shewed in the curing of the man, was not the chiefest of the workes which were giuen him in charge by his father. For he had only giuen them a small tast there, of that grace, whereof he is properly both the minister and the authour: to wit, that hee may restore life to the worlde. VVhen he addeth that, yee may maruell, hee toucheth by the way their vnthankfulnesse, because they did contemne that so excellent a token of the power of God: as if he should say, how dull and bloc∣kish soeuer you bee, those thinges which God shall bring to passe by mee hereafter, shall enforce you to wonder whether you will or no. Yet it seemeth y^t this was not fulfilled, seeing that we know that in seeing they sawe not, like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God. I answere, that Christe spake not in this place of their affection, but did onely note how valiantly he would af∣terwardes proue himselfe to be the sonne of God.

21 For as the father. He doth here briefly set downe what manner of office was giuen him of his father. For although he seemeth to choose one kynde: yet is it a generall doctrine, wherein he sheweth that hee is the authour of life. And it containeth in it self, life, and righteousnes, and all the giftes of the holy Ghost, and all the partes of our saluation. And truly it was requisite that this myracle shoulde be such a special te∣stimonie of Christes power, that it might bring foorth that common fruite: namely, that it might open the gate vnto the Gospell. VVe must farther note after what sort Christ giueth vs life. For he found vs all dead: therefore it was needefull that he shoulde begin at the resurrecti∣on. Yet notwithstanding it is not superfluous that he ioyneth two wordes together: Because it were not sufficient for vs to bee deliuered from death, vnlesse Christ did restore life vnto vs fully and perfectly. Furthermore, he maketh not this life common to all men. For he saith, that he giueth life to whom he will, wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vpon certaine men, that is, the elect.

22 For the father. He doth now more plainly expresse the general thing it selfe, that the father doth gouerne the worlde in the sonnes person, & doth by his hand rule. For the Euangelist taketh iudgement, for gouerne∣ment and power according to the phrase of the Hebrewe tongue. Now we know what is the summe, that the father hath deliuered the kyng∣dome to Christ, that he may gouerne heauen and earth at his pleasure. But this may seeme to bee a very absurd thing, that the father hauing re∣signed vppe the right of his gouernment shoulde sit idle in heauen like some priuate man. The answere is easie, that this is spoken not so much in respect of God as of men. For there is nothing changed in God whi∣lest that hee hath made Christe the chiefe king and Lord of heauen & earth. For hee himselfe is in the sonne and he worketh in him. But be∣cause when as we will ascende vnto God, all our senses doe by and by faile, Christe is set before our eyes, as the visible image of God, who can not bee seene. There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen, seeing that

God doth prouide for our infirmitie, when he sheweth himselfe nigh vn¦to vs in the person of Christ: But rather when as we haue to deale con∣cerning the gouerning of the worlde, the estate of our selues, the heauē∣ly ayde of our saluation, let vs learne to turne our eyes vnto Christe a∣lone (like as al power is commited vnto him, and in his face appeareth god the father who shold otherwise be hid far away) least y^e bare maie∣stie of God doe swalow vs vp with his infinite brightnesse.

23 That all men may honour. This member doth sufficiently confirme that which I touched of late, that GOD doth not so reigne in the person of Christ as if he were at ease in heauen, as sluggish kings are wont to do: because he doth declare his power in Christ, and doth shewe himselfe to be present. For what other thing doe these wordes signifie, that al may ho∣nour the sonne, saue only that the father will bee acknowledged and wor∣shipped in the sonne? Therefore it is our dutie to seeke God the father in Christ, there to beholde his power, there to worship him. For (as it followeth immediately after) hee that honoureth not the sonne, defraudeth god of his lawfull honour. All men do confesse that God is to be wor∣shipped, and this sense being naturally ingrafted in vs, hath taken suche deepe roote in our heartes, that no man dare absolutely denie God his honour: in the meane while the mindes of men do vanish away by see∣king God without the way. Hence came so many feigned gods, hence came so many peruerse worshippings. Therefore we shall finde the true God no where els saue only in Christ, neyther shal we worship him aright any other way saue only by kissing the sonne,* 1.56 as Dauid teacheth. For (as Iohn witnesseth els where 1. Iohn 2. 12.) he that hath not the sonne he lacketh the father also. The Turkes and Iewes doe with gor∣geous titles adorne the God whome they worship, but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction. Therefore whosoeuer wil haue his worship to be appro∣ued of the true God, let him not turne aside from Christe. Neither was the estate of the fathers vnder the lawe any other. For although they did beholde Christ obscurely vnder shadowes, yet GOD did neuer reueaie himselfe without Christe. But nowe since that Christe was reuealed in the sleshe and made our king, all the worlde must bow their knees vn¦to him, that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande, he that ima∣gineth God without Christe, hee lameth him of the one parte of hym∣selfe.

24 Hee that heareth my worde. Here is expressed the manner and order of the worship, least any man should thinke that it is placed in some ex∣ternall ryte onely, and in frioulous ceremonies. For the doctrine of the gospel is vnto Christ as a scepter wherewith he doth gouern the faithful which are put vnder him by the father. And this definition is princi∣pally to be noted. There is nothing more common then the false profes∣sion of Christianitie. For euen the Papistes who are the most deadly e∣nemies of Christ, doe yet notwithstanding too boldly brag of his name: but Christe doth in this place require no other honor at our hands, saue only that we obey his gospel. VVherupon it followeth that what honor soeuer y^e hypocrites do giue vnto Christ, it is nothing els but y^e traiterous kisse of Iudas. Although they call him king an 100. times, yet doe they

spoile him of his kingdom & al power, whilest that they do not beleeue his gospel. He doth also set foorth the fruit of obedience, when he saith Hee hath eternall life, to the ende we may be more willing to performe the same. For who ought to be so hard hearted, but he will submit him∣selfe willingly vnto Christ, hauing the reward of eternall life set before him? and yet we see how few he winneth vnto himself with this so great boūtifulnes. Such is our frowardnes that we had rather willingly perish, then submit our selues vnto the son of God, y^t we may be saued through his goodnesse. Therefore Christ comprehendeth both these thinges in these wordes: both the rule of the godly and sincere worship, which he requireth at our handes, and the way whereby he hath restored vs vnto life. For it were not sufficient for vs to vnderstand that which he taught before: namely, that he came to rayse the dead, vnlesse we did also know how he doth deliuer vs from death. He affirmeth that wee doe obtaine life by hearing his doctrine, vnderstanding by the woorde (heareth) faith, as it doth immediately shew it selfe. And faith hath not his place in the eares, but in the heart.

Furthermore we haue els where declared whence so great force of faith commeth. VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell, that he that receiueth Christe with all his merites, is reconciled vnto God, and is absolued from the giltinesse of death: that he that is indued with the holy spirite, is cloathed with the heauenly righteousnesse, that he may walke in newnesse of life. Rom. 6. 4. The clause which is added, Beleeueth in him that sent mee, serueth to establish the authoritie of the Gospell, whylest that Christ doth testifie that it came from God, and was not forged by man. Like as in another place he denieth that that is of himselfe which he speaketh: but that it is commanded him of his father, afterward in the xiiii. chapter, and x. verse Hee commeth not into iudgement. Heerein is contained a secrete opposition be∣tweene guiltinesse, whereunto we are all naturally subiect, and the free acquitting which we haue through Christ. For vnlesse all were in dan∣ger of damnation, to what end should it serue to exempt those that be∣leeue in Christ? Let this therefore be the meaning of these words, that we are out of danger of death, because we are absolued through the be∣nefite of Christe. Therefore howsoeuer Christ doth sanctifie vs and re∣generate vs by his spirite into newnesse of life: yet the free remission of sinnes is here specially touched, wherein alone consisteth the happinesse of men.

For he beginneth to liue indeed, who hath god to be merciful vnto him, and howe should God loue vs vnlesse he did pardon our sinnes? He hath passed. VVhereas certaine latine copies haue it in the future tence, Hee shall passe, it proceedeth from the ignorance and rashnesse of some man, who not vnderstanding the Euangelist his meaning, did graunt himself greater libertie thē was meet. For there is no doubtfulnes at all in the Greeke worde. And he saith not vnfitly that there is a passage made from death alreadie, because both the vncorruptible seede of life is in the children of God, after that they are called, and they doe alreadie sitte downe with Christe through hope in the heauenly glorye, and haue the kyngdome of GOD certainely appoynted within them selues. For although theyr life be hidden, yet do they not therefore cease of to

possesse it through faith:* 1.57 although they are beset rounde about with death, yet they doe not therefore cease to bee quiet: because they know that they are safe enough through the ayde of Christe. In the meane while let vs remember that the faithfull are now in such sort in life, that they doe alwayes beare about them the matter of death: but the spirit which dwelleth in them is y^• life, which shall at length abolish the relikes of death. For that saying of Paule is true, that death, is the last enemye that shalbe destroyed.* 1.58 Neither doth he here intreate either of the perfect abolishing of death, or the full exhibiting of life. But although life bee onely begunne in vs, yet Christe doeth affirme that the faithfull are so sure thereof, that they ought not to bee afraide of death: neyther is it any maruell, seeing they are ingrafted into him, who is the fountaine and VVell of lyfe that can neuer be drawen drie.

25 Verilie, verily I say vnto you, that the houre shall come, and nowe is, when the dead shall heare the voyce of the sonne of GOD: and they that shall heare shall liue.

26 For as the father hath life in himselfe, so he hath also giuen vnto the sonne to haue life in himselfe.

27 And hee hath gyuen him power to doe iudgement, because hee is the sonne of man.

28 Maruell not at this: because the houre shall come, wherein all they which are in the graues shall heare his voyce,

29 And shall come foorth, they that haue done good, vnto the resurrection of life: and they that haue done euill, vnto the resurrection of iudgement.

25 Verily, verily I say vnto you. Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation: we doe first of all hereby perceiue how carefull hee was for vs: and se∣condly, how greatly it skilleth that the credite of the gospel be well and throughly established and grounded. Truly hee seemeth to tell in this place a certaine vncredible thing, when as this effect of faith is declared whereof Christ intreateth: therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely, that it is able to rayse vp the dead. It is euident enough that he speaketh of the spirituall death. For they that referre it vnto Lazarus and the sonne of the widdow of Na••m, and such like, they are refuted by the text it selfe. Christe telleth vs first that wee are all dead, before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of salua∣tion, VVhen as the Papistes will set vp their free will, they compare it to the Samaritane, whom the robbers left halfe dead in the way. As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence, whereby Christ doth flatly adiudge vs to death. And truly see∣ing that we are estraunged from God through sinne, after the falling a∣way of the first man, whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction, they doe nothing els but deceiue themselues with vaine flatterings. I graunt truly, that there remaineth some life in the soule of man: (for both the vnderstanding, and will, & all the senses are so many partes of life) but because there is no part of life, which doth aspire vnto the heauenly life, it is no maruell if the whole man, as appertaining vnto the kingdome of God, bee iudged

dead. And Paule declareth this death at large (Ephe. 2. 1. and 4. 17.) when as hee saith that we are estraunged frō the pure & sound reason of the minde, and that being enemies vnto God with all the affection of our hearte, and aduersaries of his iustice, that we wander in darkenesse beyng blinde, we are giuen to wicked concupiscence. If there be no force in a nature, that is so corrupt, to desire righteousnesse, it followeth that the life of God is quite extinguished in vs. So that the grace of Christ, is the true resurrection from death. Furthermore, we haue this grace giuen vs by the gospell: not that the outwarde voyce hath so great force, which doth oftentimes beate the eares in vaine, but because Christ doth speake vnto our heartes within by his spirite, that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead: but he meaneth only the elect, whose eares God doth bore through and open, that they may heare the voyce of his sonne, that it may restore them to life. Yea Christ doth distinctly in his words cōmend vnto vs a double grace, when he saith, The dead shall heare the voyce of the son of God, and they that shall heare shall liue. For it is no lesse contrary to nature for the dead to heare, then to bee called againe to life from which they were fallen. Therefore both of these are pro∣perties of the secrete power of God. VVhen he saith, The houre shall come and now is, he speaketh as of a thing before vnaccustomed. And truly the publishing of the Gospell, was a newe and sodaine resurrection of the worlde. If any man aske this question whether the worde of God did not alwayes giue life to men, or no: wee may readilie answere, that the doctrine of the lawe and the prophetes, forasmuch as it was appointed for God his people, it rather had this office to nourish those in life who were begotten to God, then to bring them backe againe from death. But the estate of the Gospel was otherwise, whereby the Gentiles who were before aliants from the kingdome of, God separated from God, depriued of all hope of saluation, were gathered into the fellowship of life.

26 For as the father. Hee sheweth by what meanes his voyce hath so great force, to wit, because he is the fountaine of life, and doth powre out the same by his voyce into men. For wee should not haue life from his mouth, vnlesse the cause and originall thereof were in his power. For God is not only said to haue life in himselfe, because he liueth alone through his owne and inward power: but because hauing in himselfe the fulnes of life, he quickeneth all thinges, And this truly doth pro∣perly appertaine vnto God, as it is Psal. 36. 9. VVith thee is the VVell of life. But because the maiestie of God as it is set far off frō vs, might be like to an hidden & secrete spring, therfore did it shewe it selfe in Christ. Ther∣fore we haue a readie and common well out of which wee may draw. This is the meaning of the words, because God would not haue life to be hidden with him, & as it were buried, he therefore powred it out in∣to his sonne, that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ: inasmuch as he was manifested in the flesh.

27 And hath giuen him power. Hee repeateth this againe that the go∣uernment was giuen of the father, that hee may haue full power of all things both in heauen and earth, exo••sia doth in this place signifie digni∣tie

and iudgement is taken for gouernment, As if he should say, that the sonne is made of his father a king, that he may gouerne the world, and exercise his fathers power. The reason which followeth immediately, is principally to be noted. Because he is the sonne of man. For his meaning is, that hee commeth vnto men adorned with so great power, that he may impart vnto them that which he receiued of his father. Some do think that that which is here spoken is all one with that of Paule, Phil. 2. 7. That Christe when he was in the forme of God, did make himselfe of no reputation taking vpon him the shape of a seruant, and did humble himselfe vnto the death vpon the crosse, VVherefore God hath also highly exalted him, and giuen him a name aboue all names, that euery knee may bowe before it. &c. But I doe make it to reache farther, that Christe inasmuch as hee was man, was appointed of the father to be the authour of life, that we might not seeke farre for it. For Christe did not take it to himselfe, as if he needed the same: but that he might inrich vs with his plentie. The summe is, that that was reuea∣led vnto vs in Christ as he was man, which was hidden in God, & that the life which before could not be attained vnto, is now in readines. And whereas some doe knit this reason vnto the member following, hauing pulled it away from his owne text, it is farre set, and contrary to Christ his meaning.

28 Maruell not at this. He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection. For it is no harder matter for the bodies to be raysed vppe then for the soules. I answere that here is no cōparison made betwene the greater & the lesser according to the thing it selfe: but according to the meaning of men. For, as they are carnall, they maruell at nothing but that which is carnall and visible. Hereby it cōmeth to passe that they doe carelesly passe ouer the resurrection of the soule: & do more wōder at the resurrectiō of y^e flesh. And also this our blockishnes causeth those things to be more of credite, which can be seen w^t the eyes, thē those whi∣che cā be cōceued by faith only, because he maketh mētiō of the last day, y^t restraint is no lōger added, And now is: but he doth absolutely say that y^• time shal once be. And here meteth vs another obiectiō, for althogh the faithful do wait for the resurrectiō of the bodies, yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death, because the bodies shall in time to come ryse out of the graues. And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is (as they say) vnknowē? I answere, that Christ doth in this place boast of his power amongst the reprobate, that he may declare that the perfect restoring of all things was commanded by the father, as if he shold say, that which I say I haue now begun, I wil once finish before your face. And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel, that is a certaine beginning of the last resurrecti∣on.

Furthermore, because it conteineth all mankinde, hee doth by and by distinguish betwene the elect and the reprobate. VVhich partition doth declare that as the reprobate are now cited vnto iudgement by the voyce of Christ, so they shalbe once brought by the same voice, and be presented before his iudgement seate. But why doth hee only name those who are

shut vp in the graues, as if others shoulde not be partakers of the resur∣rectiō, whether they perished by shipwrack, or were deuoured of beasts, or were consumed to ashes? because the dead vse commonly to be buri∣ed, he vnderstandeth by Synecdoche all those who dyed long agoe. And this is more forcible then if he had said the dead only. For the sepulchre doth as 〈◊〉〈◊〉 it were withdrawe those from the world, whom death hath alreadie depriued of breath and light.* 1.59 The voyce of the sonne of God doth signifie the sound of the trumpet,* 1.60 which shall sounde at the commande∣ment, and through the power of Christ. For whereas the Angell shalbe the cryer or apparitour, 1. The. 4. 16. That is no let why that may not be attributed vnto the iudge which is doone through his authoritie, and as it were in his person.

29 They that haue done good. Hee pointeth out the faithfull by good workes, like as hee teacheth that the tree is knowen by his fruite, Mat. 7. 19. 20. And he commendeth their good workes which they be∣gan to doe after they were called. For the thiefe, vnto whom Christe promised life vpon the crosse, who was giuen vnto wicked facts du∣ring his whole life, doth euen at the last gaspe as it were, desire to do that which was right. And because he is borne againe a new man, and of the bondslaue of sinne beginneth to be the seruante of righteousnesse all the former course of his life was neuer called to an account before God. Moreouer, euen those sinnes with the gyltinesse wherof the faith∣full doe binde them selues dayly, are not imputed vnto them. Fo•• there was neuer any in the worlde who without pardon can be iudged to haue liued well. Yea, there shall no worke at all be accounted a good worke, saue that whose faultes God doth pardon: seeing they are al vn∣perfect and corrupt. Therfore they are called in this place doers of good workes, whom Paul calleth studious, or zealous of the fame. And this estimation dependeth vpon the fatherly mercifulnesse of God,* 1.61 who doth freely allow that which did deserue to be reiected. VVhereas the papists doe gather out of these places, that eternall life is repayed vnto the me∣rites of workes, it is easily refuted. For Christ doth not intreate of the cause of saluation: but he doth only distinguish the elect from the repro¦bate by their marke. And this doth he that he may exhort & inuite his children vnto holinesse and innocencie▪ Indeede wee doe not denie, that faith which iustifieth vs is ioyned with the desire of liuing well and righteously: but we do only teach that our hope can rest no where els saue only in the mercy of God.

30 I can do nothing of my selfe: as I heare, I iudge, and my iudgement is iust: be∣cause I doe not seeke my will: but the will of the father who sent me.

31 If I testifie of my selfe, my testimonie is not true.

32 There is another who doth testifie of me, and I knowe that the testimonie is true, which he doth testifie of mee.

30 I can do nothing of my selfe. It were superfluous in this place to dispute subtilly, whether the sonne of God can do that of himselfe or by the help of some other which belongeth vnto his eternall diuinitie: ney∣ther would he haue vs to be occupied about such subtile matters. There∣fore there was no cause why the old fathers should so trouble thēselues

about the refuting of y^e false slander of Arrius: that knaue did obiect that the sonne is not equall with the father, because hee can doe nothing of himselfe. The holy men doe answere that the sonne doth by good right acknowledge that he hath receiued of the father whatsoeuer hee hath, of whome, in respect of person, he taketh his beginning. But first of al Christ doth not here speake of his bare diuinitie: but as he was clothed with our slesh, he teacheth that he is not to be esteemed according to the outward shewe, because he hath some higher thing then man. Secondly, we must marke with whom he hath to doe. It was his intent to refute the Iewes, who did goe about to set him against God. Therefore he de∣nyeth that he doth any thing according to the manner of men, because he hath God to be his guide and gouernour, who dwelleth in him. VVe must alwayes remember this, that so often as Christ doth speake of him selfe, he taketh only to himselfe, that, which is proper to man: because he hath respect vnto the Iewes who did falsly say that he was as one of the common sort of men. In like sort whatsoeuer is aboue man, that doeth he referre vnto the father. This worde iudge doth properly belong vnto the doctrine: yet doth it also appertaine vnto all the administration. As if he should say that he hath the father to bee his authour in all thinges, that his will is vnto him as a rule: and that therefore hee is a reuen∣ger.

And my iudgement is true. He concludeth that his woordes and deedes are not to be reprehended, because he suffereth not himselfe to doe any thing but that which his father commaundeth him. For that ought to be sure and certaine without all controuersie, that all that is right what soeuer doth spring and flow from God. This modestie ought to be the first maxima of godlinesse amongest vs, so reuerently to thinke of the workes and worde of God, that the name of God only ought to be suf∣ficient to proue his iustice and righteousnesse: but there bee but a fewe founde who can be persuaded that God is iust, vnlesse they be compel∣led. I graunt that God doth shewe vnto vs his righteousnesse by experi∣ence: but to restraine the same vnto the sense of our flesh, so that we can think no otherwise of the same, then our wit doth tel vs, is too licentious impietie

Let this then bee a certaine and vndoubted consequent, that that is right and true, whatsoeuer is of God, and that it cannot be but that god must be true in all his wordes, iust and righteous in all his workes, wee are also taught that this is the only way to doe well, to take nothing in hande vnlesse God be our guide and helper. And if the whole worlde do ryse against vs afterwarde, let this inuincible defense suffice vs, that he erreth not that followeth God. Because I seeke not mine owne will. Christe doth not in this place set his owne will against his fathers will, as being contrarie things: but doth onely refute their vaine surmise who thought, that he was rather enforced with humane boldnesse, thē gouerned with the authoritie of God. Therefore he denieth that he hath any desire of his owne, and such a desire as is separated from the commaundement of his father.

31 If I testifie of my selfe. Hee doth not in this place any whit discre∣dit his owne testimonie, which in another place he stoutly defendeth, but it is a maner of graunting. For, because Christe was sufficiently instruc∣ted

and furnished by another, hee passeth not for beeing beleeued him∣selfe. If, (saith he) according to the common custome of men, you be∣leeue not my witnesse which I beare of my selfe, let it be so, let my testi∣monie be of no force. And we knowe that that is not accounted true and lawfull which euery man saith of himselfe, although he doe other∣wise speake the truth: because no man is a sufficient witnesse in his owne cause. And although it be vniust dealing that the sonne of God should be reckoned in this number of men, yet will he rather yeeld some part of his right, that he may ouercome his enemies with the authori∣tie of God.

33 You sent vnto Iohn and he bare witnesse of the truth.

34 But I receiue no witnesse of man: but I speake these thinges that you may bee sa••e.

35 He was a burning and a shining light: and yee woulde reioyce for a time in his light.

36 But I haue a greater testimonie, then of Iohn: for the workes which the father hath giuen mee to doe, the same workes whiche I doe, doe testifie of mee, that the father hath sent mee.

33 You sent vnto Iohn. Before he vttereth the testimonie of God, hee vrgeth them with the answere of Iohn, which they coulde not iustly discredite or distrust. For to what purpose serued it to sende vnto him, vnlesse they woulde stand to his wordes? For they doe sende as vnto a Prophet of God: therefore they feigne that his voyce is vnto them in steed of an oracle. And although there is another concession or graunt contained in this, yet Christ doth plainely cast in their teeth, that it was nothing but malice that did hinder them and keepe them backe from beleeuing. Therefore we see that this circumstance maketh much to the matter, that they sent vnto Iohn, and did aske of him as beeing de∣sirous to learne, who was the Messias: and yet they set light by his an∣swere.

34 I receiue not witnes from man. But God did not choose him in vaine to bee his witnesse: and in another place, Acts 1. 8. Christ himselfe af∣firmeth that his disciples are his witnesses. I answere, that Christ vseth the testimonie of Iohn, not that he needeth it, but so farre foorth as it is profitable for vs to haue some confirmation thereby. One man borro∣weth testimonie of another: because they cannot want that help. The estate of God and Christ is otherwise. For▪ if the Philosophers do say, that vertue needeth not the helpe of another, what hath man in him∣selfe, wherewith he can vnderprop the truth of God? And Christe ad∣deth also immediately, that he vttered the testimonie of Iohn for theyr sake. VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe, as that hee prouided for men, whilest that hee rayseth vp preachers of his gospell, by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine, whilest that he doth applie all thinges vnto our saluation. VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs.

35 He was a burning light. In that he calleth Iohn a burning light, it is

a farther argument of their vnthankefulnesse. For it followeth that they are blinde of their owne accorde, seeing the light of God was set vp be∣fore their eyes. Therfore the mening of the words is, god wold not haue you to eree: for hee appointed Iohn to bee a light that his brightnesse might direct you. In asmuch therefore as you do not acknowledge me to bee the sonne of God, it commeth to passe through voluntarie error. There followeth another exprobration: that they did not only passe by the light which was offered thē, with shut eyes: but did also of set pur∣pose abuse it to oppresse Christ withall. For in that they were readie to extol Iohn aboue his iust degree, that did arise of a malicious & vnfaith∣full purpose, least there should be any place left for the sonne of God. Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse: like as if the good man of the house should set vp a candle in the night season for his seruants, that they may doe that worke which he hath commaunded them to doe: and they doe tran∣slate the vse thereof vnto banquetting, and all maner of naughtinesse. Furthermore, as in these wordes Christe doth accuse the Iewes, so hee doth admonish vs all in general, that we doe not abuse to wander hy∣ther and thyther, the godly teachers whom God hath appointed to di∣rect vs in the right way.

The experience of all times, teacheth how profitable this admonition is. God doth take men into his gouernment during the whole course of their life, euen vntil they come to the last marke, he sendeth his prophets as gouernours. Such is the distemperature of men, that they had rather leape frowardly without going forward, then goe forwarde walking, such is their inconstancie and lightnesse, that hauing despised and reiected the perpetuall direction, they are carryed vnto theyr sodaine af∣fections. Therefore saith he, for a time, or an houre: in which word hee toucheth their foolishnes, that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes. So deale the Papistes at this day, how many godly teachers soeuer the Lord hath gi∣uen to his Churche as burning lights, they draw them vnto a contrary vse, as if they were determined to blinde their owne eyes with the be∣holding of the light. Neither doe they only abuse the lightes to choake the light of God, but doe also triumphe oftentimes in darknenesse, as when as they boast of the doltish inuentions of their blabbes & braw∣lers, against the pure doctrine of the gospel. But that which Christ doth in this place affirme of Iohn,* 1.62 Paul maketh common to all the faithfull, because hauing the worde of life, they ought to shine in the worlde as lightes: but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel, to carry the light before others. For seeing that we be all in darknesse being blinde, God doth giue vs light by the light of his worde. But in this place he doth peculiarly adorne Iohn with this title, by whose ministerie God did more plentifully shine vnto his church.

36 I haue a greater testimonie. After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn, he doeth now the second time repeat, that which he had said, that he had no need of mans testimonie, as if he were not sufficient of himselfe. Although ac∣cording to his custome he reclaimeth them vnto the father, because hee

saw that they did despise him. For the workes which the father hath giuen mee. He bringeth foorth two thinges whereby he was proued to bee the son of god. The father, saith he, doth testifie by myracles that I am the sonne of God: and before I came into the world he gaue me a sufficient testi∣monie in the holy scriptures. Let vs alwayes remember his drift. He wil be acknowledged to be the promised Messias, that hee may bee hearde. Therefore he doth now proue that he was such a one indeed as y^e scrip∣ture speaketh of. The question is, whether myracles bee sufficient to proue that or no, seeing the Prophetes had wrought the like. I answere, that the signes which God shewed by hands of the prophets, reached no farther then vnto the end for which they were appointed: namely, that they might shew that they were the ministers of God, who coulde haue authoritie by no other meanes: but God meant more highly to ex∣toll his sonne. And this purpose of God is to bee accounted the ende of myracles. Therefore vnlesse being possessed with wickednesse, they had shut their eyes of their owne accord, Christ might haue made it plaine vnto them by the power of his signes, who and what a one hee was.

37 And the father that sent me, he hath testified of me: neither did you euer heare his voyce, nor see his shape.

38 And you haue not his word abiding in you: because you beleeue not him whom he sent.

39 Search the scriptures, because you thinke that in them you haue eternall life: and they are they that testifie of mee.

40 And you wil not come vnto mee, that you may haue life.

37 And he that sent me. This is falsly restrained vnto the voyce heard in his baptisme. For he saith in the Pretertence that his father hath testi∣fied, that he may giue them to vnderstand that he commeth not abrode vnknowen, because God had marked him long agoe in the lawe & the Prophetes, so that he brought with him his markes, wherby he might be knowen. Therefore I doe interprete it, that God did testifie of his sonne, so often as he put the olde people in hope of saluation, or promi∣sed the perfect restoring of the kingdome of Israel. So that the Iewes ought to haue conceiued the forme and image of Christ out of the scrip¦tures before he was manifested in the ••lesh. In that they contemne him being present, & so consequently do reiect him, they doe thereby declare y^t they haue no tast of the law: which thing Christ doth also cast in their teeth. They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome. Neither haue yee hearde his voyce. After that Christ, hath cōplained that he is not receiued, he inueigheth sorer against their blindnesse. In that he: saith, that they neuer heard the voyce of god, nor neuer saw his shape, they are metaphoricall speeches. wherein he tea∣cheth briefly that they were alyantes from the knowledge of God. For as men doe make knowen themselues by their voyce & countenance: so God vttereth his voyce in the voyce of the Prophetes, & in the Sacra∣mēts he doth as it were put vpō him a visible forme, wherby he may be knowen, according to our slender capacitie. But he that doth not know God in his liuely image, hee doth sufficiently bewray by this, that hee worshippeth no power, but that which he himselfe hath framed. Ther∣fore

Paule saith that there was a vaile put ouer their eyes,* 1.63 so that they cannot see the glory of God in the face of Christ.

38 And you haue not his worde. This is true profiting when the word of God taketh roote in vs, that beeing fastened in our heartes, it may haue there a certaine seate. Christ saith that the heauenly doctrine hath no place amongest the Iewes, because they receiue not the son of God, whom it setteth foorth euery where: and he casteth this in their teeth worthily. For God spake not in vaine by Moses and the Prophets. And it was the only drift and purpose of Moses to call all men straight vn∣to Christ, whereby it appeareth manifestly that they are not his disciples who reiect Christe. Secondly, how shall hee haue the worde of life a∣biding in him, who driueth away the life it selfe? How shall hee vnder∣stand the doctrine of the lawe who extinguisheth so much as in him ly∣eth the soule of the lawe? For the lawe without Christ is vaine, neither hath it any substaunce. The nigher therefore euery man knoweth Christe, so much hath he profited in the worde of God.

39 Search the scriptures. VVhereas Christ had said before, that he hath the father for a witnesse in heauen, we haue saide that it is referred vnto Moses and the Prophetes. Now followeth a more plaine exposition: for he saith that that testimonie is extant in the scriptures. And he tou∣cheth againe their vaine boasting, in that they professed that they haue life in the scriptures, when as they did only catch at the dead let∣ter. Neither doth he absolutely reprehende this that they seeke life in the scriptures (seeing that they are appointed vnto vs for that ende and vse): but because the Iewes did thinke that the Scriptures did quicken them, whenas they knewe not the true meaning thereof: yea seeing that they did choake the light of life, which is contained therein. For howe shall the lawe giue life without Christe, who doth only quicken the same? VVe are taught in this place, that we must fet the knowledge of Christ out of the Scriptures. For they which imagine of Christ, accor∣ding to their owne pleasure, shall at length haue nothing but a shado∣wish ghoste in steede of him. Therefore we must first of al hold this, that Christe can be knowen aright by no other meanes saue only out of the scriptures. And if it be so, it followeth, that wee must reade the Scriptures to this end that we may finde Christe there. VVhosoeuer shall misse this marke, howsoeuer he wearie himselfe during his whole life with learning, hee shall neuer attaine vnto the knowledge of the truth, for what shal our wisedome be without the wisedome of God?

Furthermore, as we are commaunded to seeke Christe in the Scrip∣tures, so he affirmeth in this place that our studie shall not be voide. For the father doth in such sort testifie there of his sonne, as he doth vndou∣tedly reueale him vnto vs. But this hindereth a great many, that they do only looke vpon them negligently, and superficially as it were, running ouer them. But they had neede of great attentiuenesse. Therfore Christ commandeth to searche this treasure which is deeply hidden. VVhere∣fore in that the Iewes doe so abhor Christ, it is to be imputed to theyr slugishnesse, who haue the lawe dayly in their handes. For the euident brightnesse of Gods glory shineth in Moses: but they doe desire a veile to couer the brightnesse. It is wel knowen that the old testament is vn∣derstoode by the worde scripture. For Christ began not to be first mani∣fested

in the Gospel: but hee of whome the lawe and the Prophetes bare witnesse, did openly shew himselfe in the gospel.

40 And yee will not. He ••oth againe cast in their teeth that nothing letted them but malice, to take the life offered in the scriptures. For when he saith that they will not, he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse. And truly seeing that he offered himselfe so courteously vnto them, they must needes be wil∣fully blinde. And sithence that they fled from the light of set purpose, yea seeing that they did couet to ouerwhelme the Sun with thier dark∣nes, Christ doth sharply chide them for good causes.

41 I receiue not glory from men.

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

43 I came in my fathers name, and you receiue me not: if another come in his owne name, him will yee receiue.

44 How can yee beleeue, who receiue glory one of another, and seeke not the glorye that commeth of God alone?

45 Thinke not that I will accuse you vnto my father: there is one that accuseth you, Moses in whom you trust.

46 For if you did beleeue Moses, you woulde also beleeue mee: for hee writte of mee.

47 But if you beleeue not his writinges, how will you beleeue my wordes?

41 I receiue not glory from men. He holdeth on in reprehending them: and least he be suspected, as if he did handle his owne cause, he saith first to preuent them, that he passeth not for the glory of man, neither pas∣seth he, neither is he sory for his owne sake, that he seeth himselfe to be despised. And truly he is greater then that he dependeth vpon mens iudgementes, seeing that the wickednesse of all the whole worlde can take nothing from him, nor diminishe his highnesse one heyre. He stan∣deth so vpon the refuting of the false slaunder, that he extolleth himself aboue men. After that he inueigheth freely against them, and obiecteth vnto them the contempt and hatred of God. And although wee bee far distant from Christ in the degree of honour, yet must we contemne the sinister iudgements of men. Truly we must take great heed that the cō∣tempt of our selues doe not prouoke vs vnto wrath: But let vs rather learne to be angrie for this cause, if the honour that is due vnto God be not giuen him. Let this holy iealousie burne and vexe vs, so often as wee see the worlde to be so vnthankfull that it doth reiect vs.

42 Because you haue not the loue of God. The loue of God is in this place taken for the whole sense of Godlinesse. For no man can loue God, but he must receiue him, and wholy submit himselfe vnto him, like as againe where the loue of God doth not reigne, there can be no desire to obey. For which cause Moses putteth downe this briefe some of the law, that we loue our God with all our hearte, &c. Deut. 6. 5.

43 I came. Christ proueth by this argument that the Iewes do nei∣ther loue nor reuerence God, because they wil greedily receiue false pro∣phetes, when as they refuse to submit themselues vnto God. For hee taketh this for a thing which all men do graunt, that this is a signe of a

froward and wicked minde, when men doe subscribe willingly vnto lyes, setting apart the truth. If any man doe obiect that this doth come to passe for the most part rather through errour then malice: wee may easily answere, that no man is subiect to the deceits of Satan, saue only so far foorth as he preferreth lyes before y^e truth, through a certain per∣uers greedinesse. For how commeth it to passe that God speaketh to vs as vnto deafe men, and Satan findeth vs redie and willing to heare, saue only because being turned away from righteousnesse we desire vnrigh∣teousnes of our owne accord? Although we must note that Christ spea∣keth properly of those, whom God hath illuminated peculiarly: as hee vouchsafed to graunt this priuiledge vnto the Iewes, that being instruc∣ted in his law, they might keepe the right way of saluation. It is certain that such do not giue eare to false teachers, vnlesse it be because they de∣sire to be deceiued, Therefore Moses saith, when false prophetes arise, the people is tryed & examined by this meanes,* 1.64 whether they loue the Lord their God or no. There seemeth to be in many, innocent simplicitie: but without doubt it is hypocrisie that blindeth their eyes, which lurketh within in their minds. For it is certaine y^t God doth neuer shut the gate against those who knocke, that they are neuer deceiued who seeke him sincerely.* 1.65 Therefore doth Paule truly ascribe this vnto the vengeance of God, when as the power of deluding is graunted to Satan, that they may beleeue lyes, who hauing reiected the truth did approue vnrighte∣ousnesse: and he saith that those men doe perish, who haue not receiued the loue of the truth, that they might be saued. So at this day the dissi∣mulatiō of many is discouered, who being addicted vnto the Popes de∣ceite and wicked superstition, do fret and fume against the Gospel with poysoned furie. For if they had their mindes framed vnto the feare of God, that feare should also beget obedience. In the name of the father. The false prophetes do boast of this title as at this day the Pope doth with full mouth boast, that he is Christ his vicar. Yea, Satan hath deceiued miserable men vnder this colour alone since the beginning. But Christe doth in this place note out the thing it selfe and no colour. For he doth testifie that he came in the fathers name for this cause: because he is both sent of the father, and doth faithfully dispatch that which he was com∣manded to doe.

Furthermore, he distinguisheth by this marke the lawfull teachers of the church, from false and corrupt teachers. Therfore whosoeuer do ex∣toll themselues, and doe arrogate vnto themselues authoritie of their owne ouer soules, this place teacheth that they are to be reiected with∣out feare. For he that will be accounted the seruant of God must haue nothing that is separated from him. Now if wee examine all the Pope his doctrine, euen the verye blinde shall see that hee came in his owne name.

44 How can you? Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood, should be condemned of so grosse ignorance, and made the enemies of the truth, yea it might seeme to be an vncredible thing, Christ telleth them what it is that letteth them to beleeue: name∣ly, because ambition did take away their soundnesse of minde. For he

speaketh properly vnto the Priestes and Scribes, who were so puffed vp with pride, that they could not submit themselues vnto God. This is a most excellent place, which teacheth that y^e gate of faith is shut against all those, whose mindes are possessed with a vaine desire of earthly glo∣ry. For he that will be some bodie in the worlde, must needes wan∣der and vanish away, so that he cannot goe forward vnto God. A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life, that he approue him selfe vnto God, But that peruers confidence wherby hypocrites do extoll thēselues before god, seemeth to be a grea∣ter let then is worldly ambition: and we knowe that the Scribes were sore sicke also of that disease. VVe may easily answere: for Christe his mening was to pluck from their faces the false visour of holines wher∣with they deceiued the ignorant people. Therefore he doth as it were with his finger poynt out the grosser vice, whereby all men might per∣ceiue that they were nothing lesse then that which they woulde bee ac∣counted to be. Againe, although hypocrisie do boast it self against God: yet is it alwayes ambitious in the worlde and before men. Yea this is the only vanitie which puffeth vs vp, euen wicked confidence, whylest that wee stande rather to our owne and the iudgement of other men, then of God. For he that doth truly set God before him as a iudge, hee must needes fall downe flat, being discouraged and throwen downe. Therfore he that will seeke glory of God alone must needes being con∣founded with the shame of himselfe, flie vnto his free mercie. And truly those that haue respect vnto God, doe see themselues to be condemned and lost, and that there remaineth nothing whereof they may boast, besides the grace of Christ: such desire of glory shall alwayes be ioyned with humilitie.

And as touching this present place, Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gos∣pel, saue only when as they turne all their senses, hauing drawen them from the world, vnto God alone, and doe earnestly consider that they haue to deale with him, that, forgetting the delights wherewith they are wont to deceiue themselues, they may discend into their owne conscien∣ces. VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught, seeing ambition carryeth all men hy∣ther and thyther. It is no maruell also if many doe fall away from the profession of the gospel, for being carryed away with their owne vani∣tie they doe flie away. VVherefore wee ought the more earnestly to seeke this one thing, that being contemptible, and as it were castawayes in the sight of the worlde, and beeyng cast downe in our selues, wee may be reckoned amongest the children of God.

45 Thinke not. VVe must take this order with the obstinate and stub∣borne, when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate. There are but a few that mocke God openly: but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies, feignyng that he is mercifull vnto them. So at this day our Gyants, who doe wickedly treade vnderfoote all the

whole doctrine of Christ, doe yet notwithstanding waxe as proude as if they were Gods deare friendes. For who can persuade the Papists that Christianitie is any where els saue only amongest them? Such were the Scribes, with whom Christ disputeth in this place. VVhereas they were great contemners of the lawe, yet did they boast much of Moses, so that they were not afraide to set him against Christ as a buckler. If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie, he knew that all this would haue been contem∣ned: therefore he denounceth that there is an accusation prepared for them by Moses. They are deceiued who thinke that there is a diffe∣rence set downe in this place betweene the office of Christ and of Mo∣ses, because it is the office of the law to accuse the infidels. For Christ doth not respect that: but only that he might take from the hypocrites all confidence, who did falsly boast of the reuerence of Moses. Like as if at this day any man should obiect vnto the Papistes, that the holy tea∣chers of the Church haue no more deadly enemies then they, whose ti∣tle they do wickedly corrupt.

Furthermore, let vs learne hereby, that we must not boast of the scrip∣tures in vaine, because vnlesse we worship the sonne of God with y^e true obedience of faith, they shall rise to accuse vs at the last day, whome God raysed vp to be witnesses there. VVhenas he saith, that they hope in Moses, he doth not accuse thē of superstition, as if they did ascribe the cause of their saluation vnto Moses: but his meaning is that they did wickedly leane vnto Moses his aid, as if they could haue him to be a patrone of their wic∣ked stubbornnesse.

46 For if ye did beleeue. He sheweth why Moses shalbe their accuser, to wit, because they refuse his doctrine. And we know that there can no greater iniurie be done to the seruants of God, then when as their doc∣trine is despised or slandered. Secondly, those whom the Lord hath made ministers of his word, they must also be defenders of it. Therfore he gaue vnto all his prophets a double person, that they should teach y^e god∣ly vnto saluation, & that they should at length thrust thrugh the repro∣bate with their testimonie. VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those, who know that Christe is the end of the law, and the soule therof. But if any man being not contented therwith doth desire to see the places, I counsel him first that he reade di∣ligently the Epistle to the Hebrewes, wherwith also Stephen his sermon agreeth, in the 7•• chap. of the Acts. Secondly, that he marke when Paule applieth testimonies vnto his purpose. I cōfesse in deed that ther are few places, wherin Moses doth openly preach Christ, but to what end serued the Tabernacle, sacrifices, & all ceremonies, saue only that they might be figures formed according to that first example, which was shewed him in the mount? Therefore without Christ all Moses his ministerie is in vain. Againe, we see how he doth continually call backe the people vnto the couenant of the fathers, which was established in Christ: in somuch y^t he maketh Christ y^e principall point & ground worke of the couenant. Neither was this vnknowen to the holy fathers, who had alwaies respect vnto the mediator. A longer treatise would not agree with the breuitie which I desire.

47 For if you beleeue not his words. Christ seemeth in this place to make

himselfe to be of lesse credite then Moses: but we knowe that heauen and earth was shaken with the voyce of the gospel. But Christ frameth his speech vnto those vnto whom he speaketh. For without all doubt the authoritie of the lawe was holy amongest the Iewes: so that it coulde not bee but that Christ was inferiour vnto Moses. Hereunto appertaineth the opposition of writinges and wordes. For he doth therby exaggerate their infidelitie, that the truth of God being as it were writ∣ten in tables, is yet of no credite amongest them.

Chap. 6

1 AFterwarde went Iesus ouer the Sea of Galilee, which is called Tyberias.

2 And there followed him a great multitude, because they sawe his myracles, which hee did vpon those that were diseased.

3 And Iesus went vp into the mountaine, and sate their with his disciples.

4 And Easter a feast day of the Iewes was neere.

5 Therefore when Iesus had lift vp his eyes, and sawe that a great multitude came vnto him, hee saieth vnto Phillip, VVhence shall wee buse bread, that these may eate?

6 (Furthermore, hee saide this trying him: for hee himselfe knewe what hee would doe:)

7 Phillip answered him, two hundred pennie woorth of bread are not sufficient for them, that euerie one of them may take a little.

8 One of his disciples said vnto him, Andrew Simon Peters brother,

9 Heere is a lad that hath fiue barly loues, a••d two little fishes, but what are these amongest so many?

10 And Iesus said, Make the men sit downe. And there was much grasse in that place. Therefore the men sate down, in number about fiue thousand.

11 And Iesus tooke the loaues, and hauing giuen thankes, hee gaue to the disciples? and the disciples to them that were set down, and in like sort of the fishes so much as they would.

12 And after they were satisfied, he said vnto his disciples: Gather the fragments which remaine, that nothing bee lost.

13 Therefore they gathered them togeather, and they filled twelue baskets with the fragments, which remained of the fiue barly loaues, to those that had eaten.

1 Afterward went Iesus. VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer: in this place he repeateth an historie of a myracle, which they had set downe, contrary to his custome: but he doth this for a certaine purpose, that he may thence passe ouer vnto Christe his sermon, which hee made the day following in Capernaum: because they were matters which were ioyned together. VVherefore although the other haue this narration aswel as he, yet hath it this peculiar thing, that it tendeth to another end as we shall see. Some say that this was done anone after the death of Iohn Baptist: by which circumstance of time they note the cause of the departure of Christe. For so soone as tyrants haue their handes once imbrewed with blood, they waxe more cruell, euen as the distempera∣ture

of drinking, doth make drunkē men more thristie. Therfore Christ his meaning was to pacifie the furie of Herod with his absence. Hee ta∣keth the sea of Galilee for the lake Genesara. VVhen he saith that it was called Tyberias, he doth better expresse the place whyther Christe went. Neither was all the lake thus called, but only a part thereof which was neere to the banke, whereon Tyberias stood.

2 There followed him a great multitude, because, Hereupon followed such de∣sire to follow Christe, that so soone as they had seene his power in my∣racles, they were persuaded that he was some great Prophet, and sent of God. And here the Euangelist passeth ouer that whiche the other three recite, that a part of the day was spent in teaching and healing the sicke, and that when it was now almost Sunne set, he was requested by his dis¦ciples that he would send the people away. For it was sufficient for him to gather the summe briefly, that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde. And here we see first of al how desirous the people was to heare Christ, that hauing all of them forgotten themselues, they doe quietly waite for the night in a desert place. VVherfore our dulnes, or rather sluggishnes is so much the more vnexcuseable, seeing that we are so far frō preferring the heauenly doctrine of Christ before the care of hunger, that euery little let doth call vs away from meditating vpon eternall life. Yea, it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world, VVe are all of vs so far from following him into a desart mountaine, that there is scarse one amongst ten y^t can afoord to receiue him at home amidst all commodities. And although this bee a common disease throughout all the world, yet is it certaine that no man is apt for the kingdome of God, but he that can learne to desire the foode of the soule more earnestly, hauing shaken off suche daintines, then that his belly shalbe any let vnto him. And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof, wee must also note this a∣gaine, that Christ doth willingly take care for those, who neglect them∣selues. Neither doth he wait and stay vntill such time as being hungrie, they crie that they perish through pouertie, and that they haue no meat: but he prepareth meate for them before he is requested. Some man will say that this is no continual thing, because we do oftentimes see that the godly, whilest that they are vtterly addicted vnto the kindome of God, do yet hunger, and almost pine away through hunger. I answer, that al∣though Christ will proue our faith & pacience by this meanes, yet doth he behold from heauen our pouertie, and is carefull to help the same, so far foorth as is expedient for vs: and in that he helpeth not the same by & by: I answere, that he doth that for good cause though the same bee hidden from vs.

3 He went vp into a mountaine. VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter: therfore is it said that he sate downe in the mountaine with the disciples. Hee tooke such counsell ac∣cording to man: but in the meane season, the counsel of God was other∣wise, which he did willingly obey. Although therfore he did eschew the sight of men: yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God. For there was greater resort in the desart mountaine, then in some populous citie: his fame al∣so

became greater by reason of the myracle, then if hee had stand in the midst of the market of Tyberias▪ wherfore we are taught by this exāple, so to take counsel concerning things present, that if so be it they fall out o∣therwise then we thought, we be not sory that God is aboue vs, who can order all things by his will.

5 He saith vnto Phillip. The rest say, that that which wee doe in this place reade to haue been spoken to Phillip alone, was spoken to them all: but in that there is no absurditie. For it is likely that Phillip spake as all of them thought: therfore Christ answereth him peculiarly: Like as immediately after he bringeth in Andrewe speaking, whereas the other doe assigne the speech vnto them all together. He tryeth the disciples in the person of Phillip whether they did looke for such a myracle as was wrought by and by or no, when as he seeth that they conceiue nothing touching the extraordinarie remedie, thē he awaketh their minds being as it were fast on sleepe, that they might at least haue their eyes open to behold the present thing. This is the drift of all those thinges whiche the disciples do bring, that they may diswade Christ from keeping the people there any longer. And peraduenture they doe therein priuately prouide for themselues, least they suffer som part of the discommodity. VVherefore Christ holdeth on in his purpose neglecting their obiecti∣ons.

7 Two hundreth peniworth of bread. Seeing that a pennie according to Budeus his account is worth foure pence sterling, & two pence turnois, this amounteth vnto three pound ten shillinges sterling. If you deuide this summe amongest fiue thousand men, euery hundred shall haue se∣uenteene pence half penie. Now let a thousand women and children be added vnto the fiue thousand, you shall finde that Phillip giueth vnto euery head halfe a farthing, to buy a little bread with. But peraduen∣ture he supposed, (which thing happeneth in a great companie) that they were moe. And seeing that the disciples were poore, and not very full of money, Andrew meant to terri••ie Christ with the greatnesse of the summe: as if he shoulde say, that they had not sufficient ritches to feede the people.

10 Make the men sit downe. Although the dulnesse of the disciples was worthie to be reprehended, in y^t they were no soner lifted vp vnto hope, and that it came not into their mindes to attribute so much vnto his po∣wer as was meete, yet their readie obedience deserueth no small praise, in that they doe now obey his commandement, not knowing what hee meant to doe, and what successe they shoulde haue in doing that which they doe. The like readinesse was there in the people in obeying: for be∣ing vncertaine of the end, when they were commanded but with one word, they sit downe. And this is the true tryall of faith, when as God commandeth men to walke as it were in darknes. To the end this may come to passe let vs learne not to bee wise in our owne conceite but in things confused notwithstanding to looke for a prosperous euent, whē as we follow God as our guide, who doth neuer deceiue his.

11 Hauing giuen thankes. Christ hath taught vs not once only by his example, that we must begin with prayer so often as we touch meat. For what things soeuer God hath appointed for our vse they doe inuite vs to prayse him, as signes of his infinite goodnesse and fatherly

loue. And thanksgiuing (as Paule teacheth, 1. Tim. 4. 4.) is a certain so∣lemne sanctification, that the vse of those thinges may begin to be pure. VVhereupon it followeth that they are sacrilegious profaners of the giftes of God, who deuoure the same, neglecting God. This admoni∣tion is so much the more to be noted, because we see a great part of the worlde gorge themselues after a beastly manner. VVhereas he would haue the bread which was giuen to the Disciples to encrease in theyr handes, we are hereby taught that when one of vs doth seeke anothers profite, the Lorde doth blesse our labours. Now may wee gather the summe of the whole myracle. And this is cōmon to it with the rest, that in it Christ did shew his diuine power ioyned with liberalitie. It is also vnto vs a confirmation of that sentence, wherein hee exhorteth vs first to seeke the kingdome of God, and promiseth that all other things shall bee added. For if hee tooke care for those who were brought vnto him only with a sodaine force and motion, how should hee be wanting vnto vs, if wee seeke him with a constant purpose of minde? He will first (as I haue saide) suffer his to be hungrie, yet will hee neuer suffer thē to be destitute of his ayde. In the meane while he hath good causes and reasons why hee doth not helpe vs saue only in extremitie. Moreouer, Christ did declare, that he did not only giue the spirituall life vnto the worlde: but that hee was also appointed to nourish our bodies. For the aboundance of all good thinges is giuen into his hande, that he may powre out the same into vs like a water conduit. Although I doe call him a conduit vnproperly, seeing that hee is rather y^e liuely fountaine, flowing out of the eternall father.* 1.66 Therefore Paule wisheth vnto vs all good thinges,* 1.67 from him and from the father. And hee teacheth that wee must giue thankes to GOD the father through him in all thinges. Neither is this office proper to his eternall Diuinitie on∣ly, but the father hath also made him in the flesh steward for vs, that by his hande he may feede vs. Although we doe not dayly see myracles, yet doth Christ no lesse liberally shewe his power in feeding vs. And truly we doe not reade that hee vsed new and strange meanes so often as he would giue his a supper. VVherefore it shalbe a preposterous pe∣tition, if any do desire to haue meate giuen him after a straunge maner.

Moreouer, Christ prepared no great dainties for the people: but they must be contented with barly bread and dry fish, who did openly see his wonderfull power in that supper. And although he doth not at this day fill fiue thousande men with fiue loaues, yet doth he not cease to feede the whole worlde myraculously.* 1.68 VVe count this a paradoxe and strange thing, that man doth not liue by bread only, but by the woorde which proceedeth out of the mouth of God. For we are so tyed to the externall meanes, that there is nothing more harde then to depend vpon the prouidence of God. Hence commeth such trembling when as we see that we haue not bread readie at hand. But if any man doe well consi∣der vpon all thinges: hee shall be compelled to see the blessing of God in al maner of food: but the myracles of nature do waxe vile amongst vs through continuance. Neither are we so much letted in this point by dulnesse, as by maliciousnesse. For who is hee that had not rather com∣passe y^e heauen & earth about with a wandering gadding of the mynd, & that an hundred times, then behold God offering him self vnto him?

13 And they filled twelue baskets. Matthew writeth that whenas there were foure thousand men satisfied with seuen loaues, there remained as many baskets full as there were loaues.* 1.69 Therefore seeing that lesse store was in like sort sufficient for a greater number of men, and there remaineth almost twise as much, wee doe hereby more plainely see of what great force that blessing of God is, at the beholding whereof wee shut our eyes of our owne accorde. VVe must also note this by the way that although Christ doth command to fill the baskets that the myra∣cle might be made more knowen: yet doth he exhort his Disciples vn∣to thriftinesse, when he saith: Gather yee, lette nothing be lost. For the grea∣ter liberalitie of God ought not to prouoke vs vnto wastfulnesse. Ther∣fore let those who haue aboundance remember that they shal once giue an account of their immoderate store, vnlesse they do bestow the ouer∣plus diligently and faithfully vpon good vses and suche as God allo∣weth.

14 Therefore when those men had seene the myracle, which Iesus had wrought, they said, truly this man is the Prophete, which shall come into the worlde.

15 Therefore when Iesus knew, that they would come, and carry him away that they might make him a king, he departed againe into the mountaine alone.

16 And when it was euening, his disciples went downe vnto the sea.

17 And going into a ship, they came ouer the sea into Capernaum, and it was nowe darke, and Iesus came not vnto them.

18 And the sea did swell with a great winde which did blow.

19 Therefore when as they were gone forwarde fiue and twentie furlonges, or thirtie, they see Iesus walking vpon the sea: and when he drew nigh vnto the ship they were a∣fraide.

20 And hee saith vnto them, It is I, be not afraid.

21 Therefore they would haue receiued him into the ship: and by and by the ship a∣riued at the land whereunto they went.

14 Therefore when those men. The myracle seemeth to haue some suc∣cesse, in that they doe acknowledge Christ to bee the Messias: for that was Christ his only drift: but they doe by and by turne that knowe∣ledge which they had cōceaued cōcerning Christ, vnto another end. And this vice is ouer cōmon amongest men, to corrupt with their lyes, & o∣uerthrow gods truth, so sone as he hath once reuealed himself vnto thē: yea when they seeme to bee entred into the right way, they do by and by degenerate from themselues.

15 That they might make him a king. VVhereas those men were deter∣mined to giue vnto Christ the title and honour of a king, that did pro∣ceede from some reason: and in this point were they greatly deceiued, that they did take to themselues libertie to make a king: for the Scrip∣ture saith, that this belongeth to God alone, as it is Psal. 2. 6. I haue set my king, &c. Secondly, of what sort do they faine his kingdom to be? namely, an earthly kingdome which is altogether contrarie to his person. Let vs hereby learne how dangerous a thing it is, to inuent any thing accor∣ding to our own reason, in matters appertaining vnto God, forsakyng the worde of God. For there is nothing which the froward quicknesse of our wit cannot corrupt. And what doth the colour of zeale helpe

when as we are more contumelious against God through our disorde∣red worshippe, then if any man shoulde impugne his glory of set purpose? VVe know how furious the endeuours of the enemies were to extinguish Christes glory. That was the extreamest violence when he was nayled vpon the crosse. But by this meanes both saluation was obtained for the world, and Christ himselfe triumphed gloriously ouer death & Satā, If he had now suffered himself to be made a king, he had quite ouerthrowē his spirituall kingdome: the gospel had bin eternally slaundered, the hope of saluation had been quite extinguished. This is the successe which feigned worshippinges and honours rashly inuented by men, haue, that they doe onely dishonour God, hauing spoyled him of his true honour. VVe must also note the worde, carry away. For they would carry away Christe, saith the Euangelist, that is, they woulde vi∣olently make him a king, although it were against his will. VVherfore if we be desirous to haue that honor which we giue vnto him to be ap∣proued of him, we must alwayes regard what he requireth. And tru∣ly those who thrust vpon God honours inuented by themselues, they doe him iniurie after a sort, seeing that obedience is the foundation of the true worship. Furthermore, we doe hereby learne, how reuerently we must remaine in the pure and simple worde of GOD: because so sone as we turne aside but a little, the truth is infected with our leauens so that it is nowe made vnlike to it selfe. They had out of the worde of God, that the promised redeemer should be a king: but they inuent of their owne head an earthly kingdome, and they giue him a kingdome contrary to the worde of God. So, so often as we doe mixe our opini∣ons with the worde of God, faith doth degenerate into friuoulous con∣iectures. Therefore let the faithfull accustome themselues vnto mode∣stie, least Satan carry them away into a peruers feruentnesse of zeale, so that they doe violently runne vpon God, like Gyants, who is then wor∣shipped aright, when as we imbrace him offering himselfe vnto vs. And it is a wonder, that there was such headlong boldnesse in fiue thousand men, that they were not afraide least they should prouoke the weapons of Pilate & of the Empire of Rome against thē by creating a new king. It is certaine that they would neuer haue gone so farre, vnlesse trusting to the Oracles of the Prophetes, they had hoped that God was on their side, and that by that meanes they should haue the vpper hande. But in the meane season they doe erre, in feigning a kingdome, which the pro∣phetes did no where commend. Therfore they are so farre from hauing God to further these their indeuours, that Christ doth rather withdraw himselfe, The same thing caused miserable men to wander so longe in darknesse in tyme of Papistrie, as if God had been absent: because they were so bolde as to pollute all his worshippe with theyr inuenti∣ons.

16 His Disciples went downe. It is questionles that Christe meant to stay out of sight, vntill suche time as the companie was gone. VVee know how hard a matter it is to stay the vprores of the people, but & if that had beene openly assayed which they had conceiued in theyr mindes, the rumour had ben spread abroad by and by. And then after∣ward it had not been so easie a matter to haue wiped away the blot. In the meane season he employeth all the time in prayer, as the other E∣uangelistes

doe report: peraduenture that God the father woulde re∣dresse that distemperature of the people. In that he goeth ouer the lake myraculously, this is profitable for the Disciples, to confirme their faith againe. And the fruite spreadeth farther, because all the people mighte easily gather, that he came thither, by his owne power, and not in anye ship. For they did beset the banke, from which hee must of necessitie launch: and they could scarse haue been pulled away from thence, vn∣lesse they had seene the disciples goe another way.

17 It was now darke. Iohn passeth ouer many circumstances, whiche the other put in, as is that, that they had striuen certaine houres with a contrarie winde. For it is likely that after the first darknes of the night began, there arose some tempest. And they say that Christ appeared to the Disciples in the fourth watch. They who gesse, that they were yet in the middest of the lake when Christe appeared vnto them (because Iohn saith that they were gone siue and twentie, or thirtie furlongs) are deceiued in that, because they think that they sayled crosse vnto the fur∣ther banke. For Bethsaida nigh wherunto, as Luke doth testifie, the my∣racle was wrought, and Capernaum, where the ship arriued, were pla∣ced both on one side. Plinie in his sift booke saith, that this lake was six myles broade, & sixteene long Iosephus in his third booke of y^e warres of the Iewes, saith, that it was an hundreth furlonges long, and fortie furlongs broade.

Furthermore, forasmuch as eight furlonges do make a myle, we may easily gather hence, how much the one doth disagree w^t the other. how∣soeuer it be, the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them. It may seeme to bee an absurd thing that Christ his disciples are so troubled, when as others do sayle quietly. But the Lorde doth thus exercise his children often∣times with great daungers, that they may more freely and familiarly know him in the deliuerance.

19 They were afraid. The other Euangelistes do expresse the cause of their feare, because they thought it had been a spirite. And it cannot be but that we shalbe cast downe and afraid when we see any spirite: be∣cause we thinke that either Satan doth delude vs, or God doth foreshew some thing. But Iohn doth in this place as in a glasse set before our eies, what knowledge we can haue of Christe without the worde, & what hee bringeth. For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions, and euery man forgeth to himself an Idoll insteede of Christe: after the errours of the minde, followeth trembling, and confused feare of the minde: but so soone as he begin∣neth to speak, we do both by his voyce gather euident & sound know∣ledge, and also there shineth in our myndes ioy and gladsome peace. For there is in these wordes great weight. It is I, be not afraide. For wee are hereby taught, that wee haue large matter of confidence in the presence of Christ alone,* 1.70 so that we may bee quiet and voide of care. But this ap∣pertaineth only vnto Christ his disciples: for we shal see afterward that the wicked were throwen down with the same voice. The cause of the difference is, because he was sent to be a iudge vnto destructiō to the re∣probate and vnbeleeuers: wherefore they cannot abide to behold him, but they are by and by swallowed vp.

But the godly who doe acknowledge that he was giuen to be their me∣diatour, so soone as they heare him once named, which thing is to them a certaine pledge both of Gods loue & their owne saluation, they pluck vp their heartes as being raysed from death to life, and behold him ioy∣fully as the cleare heauen, they sit quietly vpon the earth: and hauing the vpper hande of all euils, they set his aide against all dangers. Hee doth not only comfort them with his worde, and lift them vp: but hee doth also in very deede take from them feare, by staying the tempest.

22 The day following, the multitude which stoode beyonde the Sea, when as they saw that there was no other ship there, saue that whereinto his disciples went: and that Iesus came not with his Disciples into the Sea: but that the Disciples wente awaye a∣lone:

23 Furthermore, other ships came from Tyberias nigh to the place where they eat the bread, after that the Lorde had giuen thankes.

24 Therefore when the multitude sawe that Iesus was not there, neither his disciple••, they went vp also into ships, & came to Capernaum, seeking Iesus.

25 And when they had found him beyond the Sea, they said vnto him, Master, when camest thou hyther?

22 The day following. Here the Euangelist reciteth the circumstances wherby the multitude might gather, that Christ his passage was diuine. There was but one ship, they saw that launche without Christ: the day following there came ships from another place, wherein they are carri∣ed to Capernaum: there found they Christe, therefore it remaineth that he came thyther myraculously. There is in the wordes small con∣sequence: yet notwithstanding, the sense is plaine enough. For in the former member, Iohn saith, that there was but one ship, that the same went from the banke in presence of them all, and that it had not Christ in it: afterward he addeth, that there came ships from Tyberias, wherein the multitude came, which sate vpon the banke, as besetting all landing places, least Christe shoulde escape them.

23 Nigh to the place where they did eate bread. The meaning of the words is doubtfull: for they may be expounded thus, either that Tyberias was nigh to the place where they were filled by Christe, with fiue loaues, or that the ships arriued at the bank which was nigh to the place. I do bet∣ter like of this latter exposition. For Bethsaida nigh whereunto, as Luke expresseth, the myracle was wrought, is the midway betweene Ty∣berias and Capernaum. Therefore when as these ships came downe frō the vpper place, they sayled along by that banke vpon which the multi∣tudes stoode, and it is not to bee doubted, but that they arriued to take in passingers. VVhen as Iohn saith againe, that Christe gaue thankes, it is no superfluous repetition. For his meaning is, that Christ did obtaine by prayer, that those few loaues might be sufficient to feede so manye men withall, and because wee are colde, slouthful, and slow to prayer, therefore he beateth in one thing twise.

25 Ouer the Sea. VVe said before y^t the Citie Capernaum was not situate on the other banke. For Tyberias standeth in that parte of the lake where it is the brodest: and Bethsaida foloweth afterward: Capernaum lyeth

at the neathermost part not farre from the going out of Iordan. And whereas Iohn placeth it beyond the lake, it must not be so vnderstoode, as if the region were directly placed against it: but because the lake was croked in that neathermost part, and by reason of the creeke that went betweene, they could not iourney without going farre about. Therfore the Euangelist saith, beyond the sea after the common custome: Because they had no streight passage vnlesse they went by water.

26 Iesus answered them and said, verily, verily, I say vnto you, yee seek me, not because you haue seene the signes, but because you haue eaten of the loaues and are filled.

27 Labour for the meate, not which perisheth: but for the meate which remai∣neth vnto eternall life, which the sonne of man will giue you: for him hath God the fa∣ther sealed.

28 Therfore they saide vnto him, what shall we doe, that we may worke the works of God?

29 Iesus answered and said vnto them, this is the worke of God, that you beleeue in him, whom he hath sent.

26 Iesus answered them. Christ doth not answer to their question, that he may set foorth vnto them his power in the myracle, but doeth rather chide them, for that they runne headlong without hauing any conside∣ration at all. For they had no true and lawfull reason to render, why they did so: because they sought in Christ another thing then Christe himselfe. Therefore this fault is noted in them, that they seeke Christe for their bellies sake, and not because of the myracles. And yet it cannot be denyed, but that they had respect vnto the myracle. Yea the Euange∣list saide before, that they were mooued with the myracles to followe Christ: but because they did abuse the myracles vnto a straunge end, he doth worthily cast in their teeth, that they haue greater respect vnto their bellie, then vnto the myracles: as if he should say, that they did not goe forward in the workes of God as they ought. For this had beene true profiting, so to haue acknowledged Christe to bee the Messias, that they should haue giuen themselues to be taught and gouerned by him, and to haue gone toward the heauenly kingdome of GOD he beeing their guide. But they looke for no more at his hands, but to bee well in this world.

Furthermore, this is to spoyle Christe of his principall power. For he was giuen of the father for this cause, and he reuealed himselfe vnto mē for this cause, that he may reforme those who were endowed with the holy ghost according to the Image of God, that he may leade them into euerlasting life, being clothed with his righteousnes. Therfore it skilleth much what we respect in Christ his myracles. For he y^t doth not desire to attaine vnto the kingdome of God, but sticketh fast in the commo∣dities of this present life, he seeketh no other thing but to fill his bellie. Like as at this day many would gladly embrace the Gospel, if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh. Yea we see many offer themselues to serue Christ, that they may liue more merily and freely. Some for hope of gain, some for feare, some for their sakes whome they will please, doe professe them∣selues

to be Christ his disciples. Therefore this is the chiefest thyng in the seeking of Christ, that contemning the worlde we seeke the king∣dome of God and the righteousnesse thereof. But because men are well persuaded of themselues, and do assure themselues that they seek Christ very well, when as they corrupt his whole power: Christ after his ac∣customed manner doth double the word verilie, as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie.

27 VVorke. He teacheth whereunto he would haue his wh••lie bent: namely, vnto eternall life: but because by reason of the gr••ssenes of nature, we are alwayes addicted vnto earthly thinges, therefore he doth first correct that disease which is ingendered in vs, before he shew∣eth what we must doe. This doctrine had been simple and plaine, la∣bour for the incorruptible meate: but because he knew that mens senses are tyed vnto earthly cares, he doth first of all commaund them to ac∣quit themselues of these snares, that they may arise vp into heauen: not that he forbiddeth those that be his to labour, that they may get them∣selues dayly foode: but he telleth them that they must preferre the hea∣uēly life before the earthly, because this is the only cause of liuing to the godly, that being as strangers in the world they may make hast into the heauenly countrie. Secondly, wee must marke the drift of this place. because they do corrupt the power of Christ, who are addicted to their belly and earthly thinges: hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him. And he vseth such meta∣phors as are agreeable vnto the circumstance of the communication. If there had been no mention made of meate, he might haue said without vsing any figure, it behoueth you setting aside the care of the worlde, to striue to attaine vnto the heauenly life: but because they run to meate like beastes, Christ frameth his speech metaphorically, and calleth all that meate, whatsoeuer doth appertaine vnto newnes of life. VVe know that our soules are fed with the doctrine of the Gospel, whilest that it worketh effectually in vs through the power of the spirite. Therefore seeing that faith is the life of the soule, what things soeuer do nourish & further faith, they are compared to meate. Hee calleth this kinde of meate vncorruptible, and he saith that it remaineth vnto eternall life, that we may know that our soules are not fed for a day: but that they are brought vp vnto the hope of blessed immortalitie: because the Lord beginneth the worke of our saluation, that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite, that they may be to kens and pledges of eternall life. For al∣though the reprobate doe oftentimes refuse this meate hauing tasted thereof, so that it doth not remaine in them: yet doe the faithfull per∣ceiue this force of the soule abiding, when as they do perceiue that force of the spirite, which is neuer fraile in his giftes, yea which neuer falleth away. Their reason is friuolous, who gather out of the word worke, that we doe merite euerlasting life by workes. For Christ (as we haue said) doth figuratiuely exhort men, to applie their studies vnto the medi∣tating vpon the heauenly life, whereas they are wont otherwise to bee set wholy vpon the worlde. And Christ remoueth all doubt, when he saith, that he giueth this meate. For no man doth obtain that by his own industrie, which he hath of his gifte. There is some shew of contrarie∣tie

these words: yet these two things do easily agree together, that the spirituall meat of the soule is the free gift of Christ, and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing. For him hath God the father sealed. He confirmeth the sentence next going before, because he is appointed by his father to this end. The old writers did falsly wrest this place vnto the diuine essence of Christ, as if he were said to be sealed, because he is the print, and expresse image of the fa∣ther. For he doth not intreat in this place subtilly of his eternall essence: but what is commanded and inioyned him, what is his office, and fur∣thermore, what we must hope for at his hands. Furthermore, the fit me∣taphor alludeth vnto the auncient custome, for they sealed that with ringes which they would establish with their authoritie. So Christ, that he may not seem to take any thing to himselfe, affirmeth that this office was laide vpon him by his father, and that this decree of his father was reuealed as it were with a grauen seale. The summe is, seeing that it is not euerie mans office to feed y^e soules with vncorruptible meat, Christ commeth foorth, & promising himselfe to be the authour of so great a good thing, he addeth moreouer, that he is approued of God, & that he was sent vnto men with this marke of the seale. Hereupon it foloweth, that their studie shall not be voyd, who shall offer their soules to Christe to be fead. Let vs know therefore that we haue life offered vs in Christ so that euerie one of vs may looke to attaine vnto y^• same not al aduē∣tures, but being sure to haue successe. Notwithstāding we are also taught that they are giltie of falshood & theft before God, whosoeuer do attri∣bute this praise vnto any other saue only vnto Christ. VVhereby it ap∣peareth that the papists are false forgers in all pointes of their doctrine. For whosoeuer do put in Christ his place the meanes of saluation, so of∣ten do they mar this seale of God, which is only authentical, as it were blotting the same, & that with their wicked boldnes, & vnspeakeable falshood. And least y^t we do fal into y^e same horrible giltinesse, let vs learn to reserue all that perfect & vntouched, to Christ, which is giuē him of his father.

28 VVhat shall we do then that &c. The multitude vnderstood well enough that Christ exhorted them to striue to go higher then vnto the cōmodi∣ties of this life: & that they must not be occupied in the earth whō god ••alleth vnto another place. They who aske this questiō are in som point deceiued, because they know not the way how to labor. For they do not think that God doth giue vs by the hand of his sonn whatsoeuer is ne∣cessary vnto the spirituall life. First they demaund what they must doet afterward, when they name the works of God, they wander without a mark, so that they bewray that they know not the grace of God. Althogh they seem here proudly to murmur against Christ, as if he did reprehend them vndeseruedly: as if they should say, doest thou think that we haue no care of eternall life? what then doest thou commaund vs to do more then we do? Vnderstand by the works of God, those workes which hee requireth, and which he alloweth.

••9 This is the worke of God. They spake of workes, Christe reclaimeth thē vnto one work alone: namely, vnto faith. VVhereby he giueth vs to ••nderstand, that al that is vaine, whatsoeuer men do goe about without faith, and that faith alone is sufficient: because GOD requyreth this one thing of vs, that we beleeue. For here is a certaine secrete opposition

betweene faith and mens studies and indeuours. As if hee should haue saide, mens indeuours are in vaine when as they go about to please god without faith, as if running out of the way they did not goe towarde the marke. Therefore it is an excellent place, that how much soeuer mē doe miserablie wearie themselues during their whole life: yet all theyr labour is in vaine vnlesse faith be vnto them a rule of liuing. They which gather out of this place, that faith is the gift of God, they are de∣ceiued: for Christ doth not teach what God worketh in vs, but what he requireth, and will haue. Notwithstanding that seemeth to bee an ab∣surd thing, that God should allow nothing saue faith alone: for loue must not be contemned, neither doe other offices of godlines loose their place and honor. Therfore howsoeuer faith be the chief, yet other works are not superfluous. VVe may easily answere, for faith doth not exclude either loue, or any other good worke: seeing that it comprehendeth thē all in it. For faith is called the only worke of God, because wee possesse Christ by it, and are made the children of God, that he may gouerne vs by his spirite. Therefore because Christ doth not separate from faith the fruites thereof, it is no maruell, if (as they say) he place the head & helme therein. VVe haue said in the third chapter what the worde beleeue doth signifie. VVe must alwayes remember this, that we may know the force of faith: that we must define what Christ is in whom wee beleeue, and why he is giuen vs of the father. These mens cauill is rotten & nought worth, who vnder colour of this place doe hold that we are iustified by workes, if faith doe iustifie, seeing that it is called the first and principal worke. It is manifest enough that Christe speaketh vnproperly when he calleth faith a worke: as when Paule compareth the law of faith & the law of workes together. Secondly, whenas we say that men are not iustified by workes, we vnderstand those workes, by the merite whereof men do purchase fauour with God. But faith bringeth nothing vnto God, but doth rather present man emptie and poore before God, that he may be filled with Christ and his grace. VVherefore it is a passiue worke (that I may so call it) whereunto no rewarde can be repaied: nei∣ther doth it giue vnto man any other righteousnesse, saue that which it receiueth of Christe.

30 Therfore they said vnto him, what signe doest thou, that we may see, and beleeu•• thee? what workest thou?

31 Out fathers eate Manna in the wildernesse, as it is written, he gaue thē the bread of heauen ta eate.

32 Therefore Iesus said vnto them, verily, verilie, I say vnto you, Moses gaue you not the bread from heauen, but my father giueth you the true bread from heauen.

33 For this is the bread of God, which came downe from heauen and giueth life to the worlde.

30 VVhat signe doest thou? This wickednesse doth sufficiently testifie how true that saying of Matthew is,* 1.71 This wicked generation seeketh a signe. They were drawē before w^t the admiratiō of the myracles vnto Christ, being made astonied with a new myracle againe: they confessed Christ to be the Messias, & because of this hope they would haue made him a king: Now they require a signe of him as if they had neuer knowē him.

VVhence was this of sodaine forgetfulnesse, saue only because being vn∣thankefull to God, they are maliciously blinde when as they behold his power? And without doubt they doe loath all the myracles which they saw hytherto, because Christ did not graunt their requests, and because they do not finde him such a one, as they feigned to themselues. If they had seen any hope of earthly felicite, they would cōtinually haue praised him: without doubt they would haue called him a Prophet, the Messias, and the sonne of God. Now because he doth chide them, because they were too much giuen to the flesh, they think that they ought not to hear him any more. And at this day there be many like vnto them. For at the beginning because they perswade themselues that Christe will beare with their vices, they do greedily snatch at this Gospell, they desire no proofe therof: but when as they are called vnto the denial of the fleshe, and the bearing of the crosse, then they begin to distrust Christe: they demaunded whence the Gospel came. Finally, Christe shall bee theyr master no longer, when as hee once is not answerable to their de∣sire.

31 Our fathers. Therfore Christ rubbed them on the gall, when as he said that they came like bruite beastes to fill their bellies: for they doe bewray this grosse affection when as they desire to haue such a mes∣sias as will feede them. And whereas they doe highly extoll the grace of God in Manna, they doe it craftile that by that meanes, they may sup∣presse the doctrine of Christe, wherein he did condemne the immode∣rate desire of the corruptible meate. For on the the other side they set a∣gainst it the gorgeous title wherewith Manna is adorned, when as it is called the heauenly bread. But the spirite doth not therefore call Man∣na honourablie the bread of heauen, to this end, as if God in feeding his people as an heard of swine, did giue them no more excellent thing. Therfore they haue no excuse, when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them.

32 Verily, verily I say vnto you. Christ seemeth to denie that which was cited out of the Psalme: yet doth hee speake only by way of compa∣rison. Manna is called the bread of heauen, but for nourishing the bo∣die, but that is counted truly and properly the heauenly bread, which is the spirituall food of the soule. Therefore in this place he setteth the worlde against heauē, because the vncorruptible life is only to be sought in the kingdome of God. The truth is not set against figures in this place, as oftentimes els where: but Christ respecteth what is the true life of man: namely, whereby he differeth from bruite beastes, and whereby he excelleth all creatures. VVhen he addeth afterward, My fa∣ther giueth you, it is as much as if he should haue said, the Manna whiche Moses gaue vnto your fathers, brought not the heauenly life: but now is y^• heauēly bread indeed offred you. He calleth the father y^e giuer of this bread: but his meaning is, that it is giuen by his hande. So that the op∣position is not referred vnto God & Moses, but vnto Christ & Moses. And Christ doth rather make the father the giuer of this gift, then him∣selfe, that he may purchase more reuerence, as if he should say, acknow∣ledge me to be the minister of God, by whose hand hee will feede your soules vnto eternall life.

Againe this seemeth but a little to agree with Paule his doctryne.

For Paule calleth Man the spirituall meate,* 1.72 I aunswere, that Christ spea∣keth according to their capacitie, with whom he hath to doe, neither is this any strange thing in the scripture. VVe see how Paule himselfe dis∣puteth diuersly concerning circumcision. VVhen he intreateth of the in∣stitution, he confesseth that it was the seale of faith: whilest that hee contendeth with the false Apostles, he maketh it rather the seale of the curse, and that according to their meaning. Let vs consider what was obiected to Christe: namely that hee is not proued to bee the Messias, vnlesse he giue vnto those that be his bodily foode. Therfore he decla∣reth not what thing Man did prefigure, but saith plainely that that was not the true bread wherewith Moses fead their bellies.

33 For this is the bread of God, Christ reasoneth from the definition vn∣to the thing defined negatiuely, on this wise: that is the heauenly bread, which came downe from heauen to giue life vnto the world: there was no such thing in Man: therefore it was not the heauenly bread. And in the meane while hee confirmeth that which he said before: namely, that he was sent of the father, y^t he might feed men far more excellently then did Moses. Man truly came downe from y^e visible heauen (that is frō the cloudes): but not from the euerlasting kingdome of God, from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing, saue that their fathers bellies were wel filled and stuffed in the desert. Hee calleth that the bread of God now, which he called before the bread of heauen: not that the bread where∣with we are fedde in this life commeth from any other saue only from God: but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie. This place teacheth that all the worlde is dead to God, saue only in asmuch as Christe doth quicken it: because life shall bee found no where els saue only in him. In the com∣ming downe from heauen we must note two thinges: namely, that in Christ we haue a diuine life: because he came frō God, that he might be vnto vs the authour of life: & secondly, that life is neere vnto vs, so that wee neede not to flie vppe aboue the clowdes, or sayle ouer the Sea. For Christ came downe vnto vs for that cause, because no man coulde goe vp.

34 Therfore they said vnto him, Lord alwayes giue vs this bread.

35 Iesus said vnto them, I am the▪ bread of life: he that commeth vnto me shall 〈◊〉〈◊〉 be an hungred: and he that beleeueth in me shall neuer thirst.

36 But I haue saide vnto you, that you haue also seene mee, and you beleeue not.

37 VVhatsoeuer the father giueth me, it shall come vnto me: and him that commeth vnto me will I not cast out.

38 Because I came downe from heauen, not that I might do my will, but his will 〈◊〉〈◊〉 sent me.

39 And this is his will that sent me, of the father: that whatsoeuer hee hath giuen me, I should not loose of it, but shoulde raise it vp in the last day.

40 And this is his will that sent mee: that whosoeuer seeth the sonne, and beleeueth w^t him, he may haue eternall life: and I will rayse him vp in the last day.

34 Alway giue vs. Vndoubtedly they speake tauntingly, that they

may accuse Christe of vanitie, because hee doth boast that he giueth the bread of life. So miserable men, whilest that they refuse the promises of God, being not contented with this one euill, they make Christ giltie of theyr infidelitie.

35 I am the bread of life. Hee teacheth first that the bread is present which they did aske in mockage: then afterward he chideth them. Fur∣thermore, he began with doctrine, that he might the better declare that they were giltie of vnthankfulnesse. And there are two partes thereoft because he sheweth whence we must set life, and how we may enioy the same. VVee knowe what caused Christe to vse these Metaphors: namely, because there was mention made of Manna and the dayly foode. But notwithstanding this figure is more fit to teache the igno∣raunt withall, then a plaine kinde of speech. VVhen as wee eate bread to nourishe our bodies withall, both our infirmitie, and also the strength of Gods grace doth the better appeare, then if God did instill his secret power to nourishe the body without bread. So an institution taken frō the body to the soule, causeth the grace of Christ to be the better felt: For when we heare that Christ is the bread which our soules must eate: this pearceth farther into our soules then if Christe shoulde say simplie, that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread, in such sort as wee feele it. For bread doth not beginne the life: but it cherisheth and preserueth the life which is begun. But we doe not only retaine life through the benefite of Christe, but wee haue the beginning of life through hym. VVherefore the similitude is vnproper in some respect. But in this there is no absurditie: because Christ frameth his talke according to the cir∣cumstance of the talke had before. The question was mooued, whether Moses or Christ himselfe was more excellent in feeding men. This is the selfe same reason why hee doth only call it bread: because they did only obiect Manna vnto him, therfore it was sufficient for him to set a∣gainst the same another bread. The doctrine is simple, that our soules do not liue by an inward power (that I may so say) but that they do borow life of Christ.

Hee which commeth vnto me. Now he defineth the manner of eating: namely, when as we receiue him by faith. Neither doth it any whit pro∣fite the vnbeleeuers, that Christ is the bread of life: because they conti∣nue alwayes emptie: but Christ is made our bread then, when as wee come hungrie vnto him, that he may fill vs. To come vnto Christ and to beleeue, haue all one signification in this place: but in the former worde the effect of faith is expressed: namely, that being enforced with the fee∣ling of our pouertie we flie vnto Christe to aske life. Furthermore, they who gather out of this place, that the eating of Christe is nothing els, saue faith onely, they reason scarse fitly enough; and to the purpose. I graunt indeed that we eate Christ no otherwise saue only by beleeuing•• but the ••ating it selfe is rather an effect or fruite of faith, then faith. Nei∣ther doth faith behold Christe alone, as being a far off: but it imbraceth him that he may be made ours, & dwell in vs: it maketh vs to grow into one body with him, to haue one life with him, and finally to be one with him. Therefore it is true that Christ is eaten by faith alone, so that we do also vnderstand, after what sort faith ioyneth vs with him.

Hee shall neuer bee a thirst. This seemeth to be added contrary to reason: because it is not the office of bread to quench thirst, howsoeuer it doeth satisfie hunger. Therfore Christ doth attribute more to bread then the nature thereof doth beare. I haue alreadie said, that he doth only vse the word bread; namely, because the comparing of Manna with his heauenly power, whereby our soules are holden in life, did so require. In the mean¦while he vnderstandeth by bread all the whole summe of food: and that according to the common custome of his countrie. For the Hebrewes doe take this phrase to eate bread by Synecdoche, for to suppe or dine: & when as we aske our daylie bread, we comprehend vnder the same drinke & the other parts of our life. Therfore the meaning of the words is this, whosoeuer shal resort vnto Christe, that he may haue life of him, he shal want nothing, but shall haue sufficient nourishment to maintaine life with.

36 But I haue said vnto you. Now doth he blame them, because they doe wickedly reiect the gift of God, which is laid open vnto them. And this is too too wicked contempt of god, to reiect that which some man, doth acknowledge to be giuen by him. Vnlesse Christ had made his power knowen vnto them, & had manifestly declared that he came from god, the colour of ignorance might haue extenuated their fault: but in that they refuse his doctrine, whom they did before confesse to be the Messias of the Lord, it is extreeme vnthankfulnes. Truly it is true that men doe neuer so resist God of set purpose, that they think that they haue to deale with God. VVherunto appertaineth that of Paul, They would neuer haue cru∣cified the Lord of glory, if they had knowen him. But the vnbeleeuers, because they are blind,* 1.73 when they behold the light, are worthily said to see that which vanisheth streightway out of their sight, because Satā doth darken their mindes. This is questionles, that when as he said that they saw, he meant not the bodily sight, but doth rather touch their voluntarie blindnes in that they might know what he was, vnlesse their owne wickednes had letted them.

37 VVhatsoeuer the father giueth me. Least their vnbeliefe shoulde any whit discredit his doctrine, he saith that the cause of so great stubborne∣nesse is, because they are reprobates, & strangers from the flocke of God. Therfore he doth distinguish the elect from the reprobate in this place, that his doctrine may neuerthelesse retaine the authoritie, although it be not beleeued of many, For the wicked do both speake euill of the word of God, and do make no account therof, because they are not touched with the reuerence of it: and many weaklinges and ignorant men doe doubt, whether it be the word of god or no, because a great part of the world doth refuse it. Christ remoueth this stumbling block, when as he saith, that they are not his, whosoeuer doe not beleeue, that it is no maruel if such haue no feeling of the truth of God: but that all the chil∣dren of god do imbrace it. First of all he saith, that they come vnto him, whōsoeuer his father giueth him. By which words he meaneth, y^t faith is not in mans choyse & will, that this man or that may beleeue generally, or by chaunce: but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand. For when hee saith that all that commeth, whatsoeuer is giuen, we gather therby that all men are not gi∣uen. Againe, we gather, that God doth work with so great efficacie of y^•

spirite in his elect, that none of them can fall away. For the woorde giue importeth as much as if Christ had said, whom the father hath chosen, them doth he regenerate, and he doth appoint them vnto me, vnto the obedience of the gospel. And him that commeth vnto mee. This is added for the comfort of the godly, that they may certainly persuade thēselues that they haue accesse vnto Christ through faith, and that also they shall be courteously entertained, so soone as they haue once committed them selues vnto his tuition: whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly, because no man offe∣reth himselfe to be Christ his disciple, who may not againe perceiue & trie that he is a faithful and good teacher.

38 Because he came downe from heauen. This is a confirmation of the next sentence, that we do not seeke Christ in vaine. For faith is a worke of God, wherby he sheweth that we are his, and he appointeth his sonne to be the gouerner of our saluation. This was the only purpose of the sonne, to fulfill his fathers commandement. Therfore he wil neuer cast off those whom the father sendeth. VVherby it is plainely prooued that faith shall neuer be voide. VVhereas Christ putteth a difference be∣tweene his owne and his fathers will, therein he applieth himselfe vnto his hearers, because (as mans nature is readie to distrust) we are wont to feigne vnto our selues some contrary thing which may procure douting. To the end Christ may cut off all occasion of such wicked surmises, he affirmeth that he was reuealed vnto the worlde, to the end he may esta∣blish by the very effect, that which the father decreed concerning our sal∣uation.

39 And this is the wil. He doth testifie now that this is the purpose of the father, that the faithfull do find sure & certaine saluation in Christ. VVherupon it followeth againe that they are reprobates, whosoeuer do not profite and goe forward in the doctrine of the Gospel. VVherfore if we see that it turneth to the destruction of many, there is no cause why we should therfore be discouraged: because they doe of their own accord bring euill vpon themselues. Let this be sufficient for vs that the gospell shall alwayes be able to gather the elect vnto saluation. I maye not loose of that. That is, I will not suffer it to be taken from me or to pe∣rish. VVherby he giueth vs to vnderstand that he is the keeper of our saluation, not for one or a few dayes: but that he is carefull for the same vntill the end, that he may bring vs from the beginning vnto the ending of our course For this cause doth he make mention of the last resurrection. And this promise is very necessarie for those who do mise∣rably labour in so great infirmitie of the flesh, wherof euerie one is gyl∣tie in his owne conscience. The saluation of the whole world might be subuerted euery minute, vnlesse the faithfull being vpholden by the hand of Christ, did hold on couragiously vntill the day of the resurrec∣tion. Let vs therfore hold this fast, that Christ reacheth foorth his hand, that he may not forsake vs in the midst of the course, but that trusting vnto his ayde, we may be bold to lift vp our eyes without feare, vnto the last day. He doth also make mention of the resurrection for another cause, because whilest that our life is hid, wee are like vnto dead men. for what do the faithful differ frō the wicked, saue only that being ouer¦whelmed with miserie, and being as sheepe appointed to be slaine, they

haue alwayes the one foote in the graue? yea sometimes they are euen at deaths dore, and readie to be swallowed vp. Therefore the only prop of our hope and pacience is, if omitting the estate of this present life, we doe lift vp our mindes and all our senses vnto that last day, if wee passe through these worldly lets, vntil such time as the fruit of our faith doth appeare.

40 And this is the will. He said that this office was enioyned him of his father to defend our saluation: now he doth also define the meane. Therefore this is the way to attaine vnto saluation, if we obey the Go∣spell of Christ. This did he touch of late, but he doth now better expres that which was spoken then obscurely. And if so be it God will haue those to be saued through faith whom he hath chosen, and hee doth by this meanes establish and put in execution his eternall decree, whosoe∣uer being not contented with Christ, doth curiously enquyre after eter∣nall predestination, he doth somuch as in him lyeth desire to be saued o∣therwise then the purpose and counsel of God hath appoynted. The election of God is of it selfe hidden, and secrete: the same doeth God reueale by calling, whereof he vouchsafeth to make vs partakers. Ther∣fore they are deceiued who seeke their or the saluation of other men in the labyrinth of predestination, not holding the way of faith whiche is set before them: yea they goe about with this preposterous speculati∣on to ouerthrow the force and effect of predestination. For if God hath chosen vs to this end, that we may beleeue, take away faith, and election shalbe vnperfect. But it is wickednesse to breake off the continuall and ordinate course of the beginning and the ende in the counsel of God. Furthermore, as the election of God carrieth with it calling, and they two are knit together with an vnsoluble knot, so when God hath called vs effectually vnto the faith of Christ, this ought to be of as great force with vs, as if he should by setting to his seale confirme the decree concer∣ning our saluation. For the testimonie of the spirite is nothing els, saue only the sealing of our adoption. Therefore euery mans faith is vnto him a sufficiēt witnesse of gods eternall predestination, so y^t it is sacrilege to enquire any higher. Because he doth the holy spirit opē iniurie, who∣soeuer doth refuse to subscribe vnto his testimony. He opposeth see & be∣leeue against the former sentence. For hee had cast in the Iewes teeth that they did not beleeue, whē as notwithstanding they had seen: now is the obedience of faith ioyned in the children of God, with the feeling of the diuine vertue and power which they perceiue to be in Christe. Fur∣thermore, these wordes declare, that faith floweth from the knowledge of Christ: not that it desireth any thing beside the plaine worde of god: but because if we beleeue Christ, we must perceiue what he is, and what we haue by him.

41 Therefore the Iewes murmured concerning him, because he said, I am the bre••d, that came downe from heauen.

42 And they saide is not this Iesus the sonne of Ioseph, whose father and mother wee know? Therfore how saith he, I came downe from heauen?

43 Therefore Iesus answeared and saide vnto them, murmurre not amongst your selues.

44 No man can come vnto mee, vnles the father that sent me shall draw him: and I

will rayse him vp in the last day.

45 It is written in the Prophets, and they shall be all taught of God. Therefore who∣soeuer hath hearde of the father, and learned, he commeth vnto mee.

41 They murmured. The Euangelist teacheth that the murmuring did arise hereupon, because the Iewes being offended with the humilitie of the flesh did conceiue no diuine and heauenly thing in Christ: Although he sheweth that they had a double let. For they did feigne the one them selues by reason of a false opinion, when they said: This is the sonne of Ioseph, whose father and mother we know. The other did proceede frō peruers iudgement, because they did not thinke that Christe was the son of God, because he came downe vnto men being clothed with fleshe. But we are too malicious if we doe therefore despice the Lord of glory, be∣cause he did abase himselfe for our sake, taking vpon him the shape of a seruant. For this was rather a plentifull token of his infinite loue, and wonderfull grace toward vs. Secondly, the diuine maiestie of Christ did not so lye hid vnder the contemptible and base shape of flesh, but that he did send foorth beames of his manifold brightnesse: but these grosse & dull headed men did want eyes, to see his manifest glory withall. VVee doe also offend dayly both wayes. First of all, this is vnto vs a great let, that we doe only beholde Christ with fleshly eyes, whereby it commeth to passe that we doe see in him no worthie thing. For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense: such si∣nister interpreters are we. Againe, being not contented therewith wee catch hold of many false thinges, which may breed the contempt of the Gospel. Moreouer, many men doe forge to themselues monsters, vnder colour whereof they may hate the Gospell. Therfore the worlde doeth of set purpose beat back the grace of God. The Euangelist expresseth the Iewes by name, that we may know that the murmuring did proceede from them, who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ, when he commeth humblie vnto vs, and the nigher he is vnto vs, so much the more willingly to come vnto him, that he may extoll vs vnto his heauenly glory.

43 Murmur not amongest your selues. He layeth to their charge the faulte of murmuring: as if he should say, my doctrine containeth no matter of offence, but because you are reprobates, it moueth your poysoned minds: and therefore is it vnsauerie, because you haue an vnsauerie palate and taste.

44 No man can, &c. He doth not only accuse their wickednesse, but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them, which he doth for this cause, least their vnbelief do trouble the weake. For many mē are holden with this foolishnesse, that they do depend vpon the respect of men in matters ap∣pertaining vnto God, whereby it commeth to passe that they suspect the gospel, so sone as they see that the world doth not receiue it. Againe, the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel, because it doth not please them. Therfore christ affirmeth on the contrary, y^t althogh y^e doctrine of the gospel be preached vnto al men generally, yet cānot all men receiue it, but that they haue need of a new mind, & a new vnderstāding: and that therfore faith is not in mans will

but that it is God who giueth it. Because to come vnto Christ is put me∣taphorically in this place, for to beleeue, the Euangelist to the end he may frame the metaphor in the contrary member, sayth that they are drawen, whose mindes God doth illuminate, and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe, that it is no maruell if many do loath the gospel, because no man shall euer bee able to come vnto Christ willingly, saue he whom God shal preuent with his spirite. And thereupon it followeth that all men are not drawen, but that God doth graunt this grace vnto those whom he hath chosen. As touching the manner of drawing, the same is not violent, whiche may compel a man with an externall motion: yet notwithstanding it is an effectuall motion of the holy spirit, which maketh men that were vn∣willing to be willing. VVherfore that is false and prophane, that none are drawen saue those who are willing: as if man did shew himselfe o∣bedient vnto God of his owne motion. For in that men do follow God willingly, they haue that now of him, who hath framed their heartes to obey him.

45 It is written in the prophetes. Christ confirmeth that whiche he saide with the testimonie of Iesaias, that no man commeth vnto him saue he whom the father draweth. He calleth them the Prophetes in the plural number, because al the Prophesies were gathered into one body, so that all the bookes of the prophets might worthily be counted one booke. Furthermore, the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church, he pro∣miseth vnto her sonnes taught of God. VVhence we may easily gather, that the Church can by no other meanes be restored, vnlesse God taking vpon him to play the scholemaster, do bring the faithfull vnto himselfe. The maner of teaching, whereof the Prophet speaketh, is not placed on∣ly in the external voyce: but also in the secret working of the holy ghost. To bee briefe, this teaching of God is the inward illumination of the heart. In that hee saith (all) it ought to bee restrained vnto the elect, who are only the true children of the Church. Now it is no hard mat∣ter to see how Christ applyeth this prophesie vnto the cause which he hath in hand. Isaias teacheth that the Church is then edified indeed, whē it hath childrē who are taught of God. Therefore Christ inferreth fitly, that men haue not eyes to see the light of life, vntil God doth open thē. Also he standeth vpon the vniuersall word, because he reasoneth thence, that all those who are taught of God, are drawen effectually that they may come. And hereunto appertaineth that which foloweth by and by. VVhosoeuer therfore hath hearde. The summe is, that the reprobate are euen giuen ouer vnto destruction, whosoeuer doe not beleeue: because God doth make all the children of the Churche, and the heyres of life his o∣bedient schollers. VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue, vnlesse they be drawen: so he doth nowe pronounce that it is the effectuall grace of the spirite, wher∣by they are drawen, that they may necessarily beleeue. By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame. For if wee begin to come vnto Christe then, when the father hath drawen vs, the beginning of faith is not in vs, neyther

any preparation: againe, if all doe come whome the father hath taught, he doth not only giue them the earnest of faith only, but faith it selfe. Therefore in that we doe willingly obey the direction of the spi∣rite, this is a parte of grace, & as it were the sealing: because God should not draw vs, if reaching out his hand only, he left vs to our own choise. And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith. They are said to heare of God, who do submit themselues vnto God when he speaketh vnto them in∣wardly, & that with all their heart, because the spirite reigneth in their hearts.

Commeth vnto mee. Hee sheweth the vndiuisible coniunction which he hath with the father. For the meaning of the wordes is, that it cannot be but that they shal addict themselues vnto Christ, whosoeuer are the dis∣ciples of God, and that they are vnapt to bee taught of God who do re∣iect Christ: because this is the only wisedome, which the elect do learn in Gods schoole, to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe.

46 Not that any man hath seene the father, saue he who is of God, he hath seene the father.

47 Verilie, verilie, I say vnto you, hee that beleeueth in mee hath eternal life.

48 I am the bread of life.

49 Your fathers did eate Manna in the wildernes, and died.

50 This is the bread which came downe from heauen, that some man may eat ther∣of and not die.

51 I am the liuely bread which came downe from heauen, if any man shall eate of this bread, he shall liue for euer: and the bread which I will giue, is my flesh, which I will giue for the life of the world.

46 Not that any man. As hee hath hytherto commended the grace of his father, so he doth call backe the faithful vnto himselfe alone. For both these must bee ioyned togeather, that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde: and that it is but all in vaine to seeke God, vnlesse Christ go before: because the maiestie of God is higher then that mans wit and senses can reach vnto it. Yea, that shalbe a deadly dungeon, which shalbe thought to be the knowledge of God, without Christe. VVhen he saith, that he alone knoweth the father, his meaning is, that this office appertaineth vnto him properly, to declare him vnto mē, who is otherwise hidden.

47 Hee that beleeueth in mee. This is the exposition of the sentence next going before. For we are taught in these wordes, that we doe then knowe God, when we beleeue in Christe. For we doe then begin to see the inuisible God as it were in a glasse, or in a liuely & expresse Image. Therefore accursed be that which is set before vs concerning God, vn∣lesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ, for we must not imagine any confused or vaine faith, whiche may spoyle Christ of his power: suche as is amongst the Papists, who doe beleeue so much of Christ as pleaseth them. For we doe therefore obtain life by faith, because we know that all the partes of life are con∣teined

in Christe. VVhereas certaine doe gather out of this place, that to beleeue in Christ is as much as to eate Christ or his flesh, it is not firme enough. For these two thinges doe differ as the former and the latter: as to come vnto Christ and to drinke him: for comming vnto him goeth before. I graunt that we doe eate Christ only by faith: but the reason is, because we doe receiue him by faith, that he may dwell in vs, and that we may be partakers of him, and so be one with him. VVherfore eating is an effect or worke of faith.

48 I am the bread of life. Besides that which he said before, that hee is the liuely bread, wherewith our soules are fed: to the ende he may the better amplifie that, he doth also repeat the opposition of this bread and the old Manna, together with a comparison of men: Your fathers (saith he) eate Manna, &c. He saith that Manna was vnto their fathers fraile food, which did not deliuer them from death. Therefore it followeth that the soules doe finde meate no where els, saue in him, wherby they may bee fed vnto the spirituall life. Furthermore, we must remember that which I saide in another place, that he doth not in this place speake of manna, as it was a secrete figure of Christ (for in that respect Paule calleth it spi∣rituall meate) but we haue said that Christe doth attemper and applie his speech vnto his hearers, who being only carefull for the feeding of the bellie did looke vnto no higher thing. Therefore hee doth for good causes affirme, that their fathers were dead, that is, suche as were in like sort addicted to the bellie. And yet notwithstanding hee inuiteth them to eate, when he saith that he came that some man might eate. For this speech importeth as muche, as if he should say, that hee is readie for all, who wyll only eate. Vnderstande that none of those who haue once eaten Christ doe die, because the life which he giueth vs is neuer put out, as it is in the fift Chapter.

51 I am the liuely bread. He doth oftentimes repeate the same thing, because there is neither any thing more needefull to be knowen, and e∣uery man doth perceiue for his owne part, how hardly wee doe beleeue it, and howe easily and quickly we doe forget it. VVe do all desire life: but we doe wander frowardly and foolishly through by wayes in see∣king the same: the greatest sort doth lothsomely refuse it when it is offe∣red vnto them. For who is he that doth not feigne vnto himselfe life without Christe? And howe many are there whom Christe alone can satisfie? Therefore it is no superfluous repetition, whilest that Christe doth so often affirme, that he alone is sufficient to giue life, For he doth challenge to himselfe alone the tytle of bread, that hee may plucke out of our myndes all feygned hopes of liuing. Hee doth now call that the liuing bread, which he called before the bread of life, in y^• same sense, wherein he called it liuely. Hee doth oftentimes make mention of comming downe from heauen: because the spirituall and vncorruptible life shall not be found in this worlde, the shape whereof passeth and va∣nisheth away: but only in the heauenly kingdome of God. So often as he putteth in the worde eate, he exhorteth vs vnto faith, which only ma∣keth vs to inioy this bread vnto life. And that not in vaine, because there are but a few who can vouchsafe to reach foorth their hande, that they may put this bread to their mouth: yea when the Lord doth euen reach it vnto their mouth, there are but few that can tast it: but som do gorge

thēselues with winde, othersome being like to Tantalus, being nigh vnto the meate it selfe are through their sluggishnes hungrie. The bread whiche I will giue. Because that secret force of giuing life wherof he spake, might bee referred vnto his diuine essence, he doth now discende vnto the se∣conde degree, and teacheth that that life consisteth in his fleshe, that it may bee drawen thence. Truly it is a wonderfull purpose of God, that hee hath set before vs life, in that fleshe, wherein was the only matter of death before. And so by this means he prouideth for our infirmitie, whi lest that he doth not call vs aboue the cloudes to inioy life: but sheweth the same vpon the earth, as if he did lift vs into the hidden places of his kingdome. In the meane season correcting the pride of our nature, hee alloweth the humilitie and obedience of faith, whilest that he com∣maundeth those who will craue life, to rest and stay in his flesh, being to see to, contemptible.

But it is obiected on the contrarie, that the flesh of Christ cannot giue life, which was both subiect to death, and is not now of it selfe immor∣tall: secondly that this doth not agree with the nature of flesh to quic∣ken the soules. I answere, although this power doe come from some thyng els, then from the flesh, yet is there no let but that this title doeth aptly agree thereunto. For as the eternall worde of God is the foun∣taine of life, so his fleshe doeth powre out vnto vs as a conduit, the life, which resteth (as they say) in the inwarde diuinitie. And in this sense is it called liuely, because it imparteth vnto vs the life which it borrow∣eth of some other. That shalbe plaine enough, if we consider what is the cause of life, namely righteousnesse. And although righteousnesse doe flow from God alone, yet wee haue the same fully giuen vnto vs, onely in the flesh of Christ. For the redemption of man was fulfilled in it: in it was offered the sacrifice for satisfaction for our sinnes, the obedience was perfourmed towardes God, which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite, it was receiued into heauenly glory after that death was ouercome. Therefore it fol∣loweth that all the partes of life were placed in it, so that no man canne iustly complaine that he is depriued of life, because it is hid farre off.

VVhich I will giue for the life of the worlde. The worde giue, is diuersly ta∣ken: the former giuing whereof hee maketh mention, is done daylye: namely, so often as Christe doth offer himselfe vnto vs: in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice. For then hee gaue himselfe vnto death for the life of men: now he inuiteth vs to reap the fruite of his death. For it should nothing profite vs that that sacrifice was once offered, vnlesse we should now eate the holy banket. Further∣more, we must note this, that Christ challengeth to himselfe the office of sacrificing his flesh. VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues, who doe in the Masse vsurpe that, which was proper to that priest onely.

52 Therefore the Iewes did striue amongest themselues, saying, how can hee giue vs his flesh to eate?

53 Therefore Iesus said vnto them, verilie, verilie I say vnto you, vnlesse you shall eat the flesh of the sonne of man, and shall drinke his blood, you haue not life in you.

54 Hee that eateth my flesh, and drinketh my blood, hath eternall life: and I will rayse him vp at the last day:

55 For my flesh is meate in deede, and my blood is drinke indeed.

56 Hee that eateth my fleshe, and drinketh my blood, abideth in mee, and I in him.

57 As the liuing father hath sent me, I doe also liue for the father, and he that ea∣teth me, he shall also liue for mee.

58 This is the bread which came downe from heauen: not as your fathers eat Manna and dyed: he that eateth this bred shall liue for euer.

52 Therefore the Iewes did striue. Hee nameth the Iewes againe not for honours sake: but that he may cast in their teeth their vnbeliefe, because they doe not receiue his familiar doctrine concerning eternall life, or at least, because they do enquire vnmodestly of a thing which was as yet dark & doubtful. For it is a signe of frowardnes & contempt, in that he saith they did contende: and they who doe dispute so contentiously, do stoppe the way before themselues, so that they cannot come vnto the knowledge of the truth. Neither is this simplie reprehended in them, that they did aske concerning the meanes: for then should the same re∣prehension fall vpon Abraham and the blessed virgin. Therefore they are either deceiued through ignorance, or they deale vncourteously, who passing, ouer the lust and boldnesse which they had to contend (whiche the Euangelist doth only condemne) doe only tosse this worde how, as if it had been wickednesse for the Iewes to enquyre of the manner of ea∣ting. But this is rather to be imputed vnto slouthfulnesse, then vnto the obedience of faith, if we keepe those knots of doubtes vnloosed, willing∣ly & wittingly, which are losed for vs by the word of the Lord. VVher∣fore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ: but it is also profitable for vs to know the same, so farre foorth as it is expounded in the scripture. Away with that twise stub∣borne colour of humilitie, that one only saying of Christ is sufficient for me, when he affirmeth that his flesh is meate in deede, I am willingly blinde in the rest. As if the heretikes may not haue the same colour, if they be willingly ignorant of this, that Christ is conceaued of the holy Ghost, because beleeuing that he is the seed of Abrahā, they will search no farther. VVe must only holde this moderation in the secrete workes of God, that we desire to knowe to more then he setteth downe in his worde.

53 Verilie, verilie, I say vnto you, Indignation did wring out of Christe this oath, when he saw his grace refused with so proud contempt▪ for he doth not now vse plaine doctrine: but doth also intermingle threatnings to make them afraid withall: for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh, as if hee shoulde say, if you despise my fleshe, knowe yee that there remaineth no o∣ther hope of life for you. This vengeance remaineth for all the contem∣ners of the grace of Christe▪ that they doe wickedly perish through their pride: and they are to bee vrged with this precise seueritie, that they may not proceede to flatter themselues. For it we doe threaten death vnto sicke men which refuse remedies, what shall the wicked doe, when as they endeuour so much as in them lyeth to abolish the life it selfe? In

that he saith, the flesh of the sonne of man, it hath great force, for he toucheth their contempt, which did arise thereupon, because they saw that he was like vnto other men. The meaning therfore of the wordes is, contemne me at your pleasure, because of the humble & base sight of my flesh: yet is there life included in this contemptible flesh, whereof if you depriue your selues, you shall finde no where els, that which can quicken you. It was a grosse error of the mē of old, who thought that infants were de∣priued of eternal life, vnlesse that the sacrament of the Lords body were giuen them. For he speaketh not of the supper: but of the euerlasting participation, which wee haue without the vse of the supper. And the Boemians dealt not well, whenas they did prooue by this testimo∣ny, that the vse of the Cuppe ought to bee common vnto all in general. As touching infants, Christ his institution doth barre them from the partaking of the supper, because they cannot yet try themselues, they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all, together with the bread: for hee com∣maundeth vs all to drinke thereof.

54 Hee that eateth my flesh. This is a repetition, but not superfluous: for it confirmeth that which was harde to beleeue, that the soules are no otherwise fed with his flesh and blood, then the bodie is susteined with meate and drinke. Therefore as he did of late testifie vnto all men, that there remaineth nothing but death for those who seeke life any where els saue only in his flesh: so hee doth now encourage the godly vnto good hope, whilest that he promiseth life vnto them in the same fleshe. Note that he dothe so often adioyne the resurrection vnto eternall life: because our saluation shall lye hid vntill that day. Therefore no man can feele what we haue of Christe, saue he who hauing ouercome y^e world doth set the last resurrection before his eyes. It appeareth plainely by these wordes that all this place is vntruly expounded of the supper: for if it were true, that all those who thrust in vnto the holy Table of the Lord, are made partakers of his flesh and blood, all men should find life in lyke sort.

And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper, which he had not yet instituted: therefore it is certain that he doth intreate of the continuall eating of faith. And yet notwithstanding I do also confesse, that ther is nothing said in this place which is not figured in the supper, and is indeed perfourmed vnto the faithfull. So that Christ would haue the holy supper to bee as it were a seale of this sermō. And this is the reason why Iohn maketh no menti∣on of the supper. Therefore Augustine followeth the naturall order, whi∣lest that in expounding this chapter, he doth not touch the supper, vntil he come vnto the end. And then he teacheth that this mysterie is repre∣sented in the sacrament, so often as the Churches doe celebrate the holy supper, in some places euery day, in some places only on the Sabboth dayes.

55 My flesh is meate indeede. He confirmeth the same thing with other wordes, that as the body pyneth away with hunger, so shall the soule pe∣rish with hūger, vnlesse it be refreshed with the heauenly bread. For whē he affirmeth that his flesh is meate indeede, he giueth vs to vnderstande that the soules are hungrie if they want this meate. Therefore thou shalt

then finde life in Christ if thou shalt seeke the matter of life in his flesh▪ So that we must boast with Paule, that there is nothing excellent with vs saue Christe crucified, because so soone as we are once departed from the sacrifice of his death, we can see nothing but death. Neither doth he bring vs any other way vnto the feeling of his diuine power, saue onely by his death and resurrection. Therefore embrace Christ the seruaunt of the father, that he may shew himselfe vnto thee the prince of life. For in that he made himselfe poore, by this meanes are we inriched with all aboundance of good thinges: his humbling and descending into hell, hath lifted vs vp into heauē: by taking vpō him the curse of the crosse, he hath erected a noble ensigne of righteousnesse. Therefore they are per∣uers interpreters, who leade away the soules from the flesh of Christe, But why doth Christe make mention apart of his blood, which is con∣teined vnder the fleshe? I answer, that hee had respect vnto our igno∣raunce. For when he maketh mention of meate and drinke seuerally, he telleth vs that the life which he giueth is in all respectes perfect, least we should feigne vnto our selues halfe a life or an vnperfect life: as if hee should say that we shal want no part of life, if so be it we do eate his flesh, & drink his blood. So also in y^• supper, which agreeth with this do∣ctrin, being not contented with the signe of the bread, he addeth also the Cuppe, that hauing a double token of life in him, we may learne to be content with him alone. For doubtlesse no man shall finde a part of life in Christ, saue only hee, who shal bee perswaded that hee is vnto him whole and perfect life.

56 Hee that eateth my flesh. Another confirmation. For seeing that he alone hath life in himselfe, he prescribeth the meanes to inioy it, that we do eate his flesh: as if he should say that there is no other meanes wher∣by he is made ours, saue only when our faith is directed vnto his flesh. For he shall neuer come vnto Christ as he is God, who neglecteth him as hee is man. VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh. VVhen as he saith, that he abideth in vs, it is as much as if he should say that this is the only bond of vnitie, and that by this meanes he groweth to be one with vs, when our faith leaneth vnto his death. Furthermore, we may a∣gaine gather hence, that he maketh not mention of the outwarde signe: which many of the infidels do receiue, yet do they continue aliants frō Christ.

Furthermore, out of this place is refuted that doting, that Iudas did no lesse receiue the body of Christ then the rest, whilest that Christ reached the bread vnto them all. For as this doctrine is foolishly restrained vnto the externall signe, so we must hold that which I said before, that the doctrine which is here set downe, is there sealed. But it is certaine that Iudas was neuer a member of Christ: secondly, it is more then absurde, to imagine the flesh of Christ to be dead and without aspirite: last of all, they are to be laughed at who doe dreame of any eating of Christ his flesh without faith, seeing y^• faith only (that I may so say) is both the mouth and stomacke of the soule.

57 At the liuing father hath sent me. Christ hath hytheto taught how we must be made partakers of life: now he passeth ouer vnto the prin∣cipall cause, because the first beginning of life is in the father. And he

preuenteth an obiection: because he might seeme to take from GOD that which appertaineth vnto him, when as he made himselfe the cause of life. Therfore he maketh himselfe the authour of life in such sort, that he graunteth that this is giuen him by another, which he ministreth vn∣to others. Let vs also note that this sentence is applied vnto their capa∣citie, vnto whom Christ spake: for he doth only compare himselfe vnto the father in respect of his fleshe. For although the father is the begin∣ning of life, notwithstanding the eternall worde he also is properly life. But Christ entreateth not in this place of his eternall diuinitie, because he setteth himselfe before vs, as he reuealed himselfe vnto the world be∣ing clothed with our flesh. Therefore in that he saith, that he liueth for the father, it doth not agree with the bare diuinitie, neither yet doth it appertain simplie & of it selfe vnto the humane nature, but it is a title of the sonne of God reuealed in the flesh. Secondly, we know that Christe doth commonly ascribe vnto the father what diuine thing soeuer he had in himselfe. And we must note that there are three degrees of life rec∣koned vp in this place: the liuing father hath the first place, who is the foūtain, but yet placed farre off and hidden: the sonne followeth, whō we haue laid out vnto vs as a fountaine, & through whom life is pow∣red out vnto vs:: the third is life which we doe draw from him. Now wee know the summe: because God the father in whose power is life, is farre distant from vs, Christ is placed in the middle, who is the second cause of life, that that may come vnto vs thence, which should otherwise lie hid in God.

58 This is the bread. He returneth vnto the comparison of Manna & his flesh where he began. For he should haue ended his speech thus, there is no cause why yee should preferre Moses before me, because hee fedde your fathers in the desert: seing that I giue you a farre better meat. For I bring the heauenly life with me. For (as it was said before) the bread is said to come downe from heauen, which tasteth of no earthly or cor∣ruptible thing, but breatheth out the immortalitie of the kingdome of God. They tryed not this power in Manna, who were only bent to feed their bellie. For whereas there was a double vse of Manna, the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat. But the life of the soule is not fraile: but gro∣weth to be better vntil the whole man shalbe renued.

59 These thinges said he in the synagogue, teaching in Capernaum.

60 Therefore many of his disciples, when they had heard, saide, This is a hard saying, who can heare it?

61 And when Iesus know in himselfe that his disciples murmured concerning this, hee said vnto them, doth this offend you?

62 If therefore you shall see the sonne of man ascending, where he was before?

63 It is the spirite that giueth life: the flesh profiteth nothing, The wordes whiche I speake vnto you, are spirite and life.

64 But there are some of you, that doe not beleeue. For Iesus knewe from the begin∣ning, who they were that did not beleeue, and who it was that shoulde betray him.

59 These thinges spake hee in the synagogue. Iohn assigneth the place, y^t we

may know that there were many present: and secondly, that the sermon was made about a graue and waightie matter. Yet notwithstanding it followeth by and by, that there were scant a few of so great a company, who did profite: yea this doctrine was vnto a great many who did pro¦fesse themselues to be Christe his disciples, a cause of falling away. If the Euangelist had said, that only some wer offended, that might haue byn counted now a wonder: but in that they do ryse against him in troupes & do conspire together, what maner example shal we say this is? VVher∣fore let vs deeply imprint in our minds this historie, lest at any time we doe murmur against Christe when hee speaketh. Secondly, if wee see anye suche like thing in others, let not theyr pryde trouble our faith.

60 This is an hard saying. Nay there was rather hardnes in their hearts and not in the saying. But the reprobates are wont after this sort to ga∣ther together stones out of the worde of God, whereat they may stum∣ble. And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde, which ought rather to make them soft. For whosoeuer shall humblie submit himselfe vnto Christ his doctrine, hee shall finde no harde or sharpe matter ther∣in: and it shalbe vnto the vnbeleeuers who shall stubbornely set them∣selues against it an hammer which breaketh the rockes, as the prophete calleth it, Ier. 23. 29.

Furthermore, seeing that the same hardnes is bred in vs al, if we iudge according to our owne meaning of the doctrine of Christ, there shalbe as many paradoxes as wordes. VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite, that he may write that in our heartes, which otherwise would not en∣ter into our eares.

VVho can heare it? Heere we see how malitious vnbeliefe is. For they which vngodlily & wickedly reiect the doctrine of saluation, being not content with an excuse, they dare make the sonne of God giltie in their steed, and pronounce him to be vnworthie to be heard. So at this day the Papists doe not only boldly refuse the Gospel: but doe also thun∣der out horrible blasphemies, least they should seeme to resist God with∣out a cause. And truely seeing that they desire darknesse, it is no maruell if Satan doe delude them with feigned monsters. But that which they by reason of their distemperature cannot endure, shall not only be suf∣fered of the modest and those who are easie to be taught: but it shall al∣so lift them vp and vphold them. In the meane while the reprobate shall doe nothing els with their murmuring raylings, but bring vppon them∣selues a more greeuous destruction.

61 And when Iesus knew. Christe knew that the offence which the re∣probate had taken could not be remoued (for the doctrine doth not so much wound them, as it doth discouer the rotten gall which they nouri∣shed within in their harts): yet would he by all means trye, whether a∣ny of those who were offended were as yet curable, intending to stop the mouth of the rest. By asking the question he giueth them to vnder∣stand, that they had no cause, or at least that in the doctrine it selfe there was no matter of offence. In like sort the wickednesse of those men is t•• bee brideled, who being only smitten with a dogged madnesse, do spea••

euill of the worde of God: and their foolishnesse is also to be corrected who rush rashly against the truth. He saith that Iesus knew in him selfe because they had not yet freely vttered, what did byte them: but did feet amongest themselues with a secrete whispering. Therefore he pre∣uenteth their open complaints. If any doe obiect that their nature was not obscure, seeing that they did in plaine wordes refuse Christe his doc∣trine, I confesse in deede that the woordes are playne whiche Iohn recited before: but I say also that they did tosse amongest themselues these murmurings, and as it were secrete speeches and words after the manner of reuoltes. For if they had conferred with Christe, there had bin better hope, because they had opened him a way vnto doctrine: now when as they murmur amongst themselues, they exclude themselues frō learning. Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning, to come straightway vnto him, that he may open vnto vs all doubtes.

Doth this offend you? Christ seemeth in this place not so much to remoue the offence, as to encrease it: yet if any man doe more narrowly weigh the cause of the offence, there was in this sentence, that which ought to haue appeased their mindes. The low and base estate of Christ, which they saw with their eyes, seeing that being clothed with flesh he differed nothing from the common sort of men, was vnto them a let that they could not giue place to his diuine power, now hauing as it were pulled away the vaile, he reclaimeth them vnto the beholding of his heauenly glory: as if he should say, because I am conuersant amongst men with∣out honour, you despice me, neither doe yee acknowledge in me any di∣uine thing: but before it be long it shall come to passe, that God shall lift me vp aboue the heauens, being adorned with great power, from this contemptible state of the mortall life. For in Christes resurrection, there appeared such power of the holy spirite, as might make it knowen that Christ was the sonne of God: as Paule also teacheth in the first chapter of the Epistle to the Romanes, the fourth verse, when it is said in the 2. Psalme, the seuenth verse, Thou art my sonne, this day haue I begotten thee: the re∣surrection is made as a token whereby this glory of Christe ought to be knowen: and his ascending into heauen, was the fulfilling of that glory. In that he saith, that hee was in heauen before. It doth not properly agree with his humanitie, & yet notwithstanding he speketh of the son of man. But this kinde of speeche is not strange, seeing that two na∣tures doe make one person in Christ, to applie that which is proper to the one vnto the other.

63 It is the spirite that giueth life. In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes: because whereas it is spirituall and liuely, it findeth eares scarse wel prepared. But because this place hath been diuersly expounded, it is first of all requisite to knowe the true and naturall meaning of the wordes: hereby shall we easily see what was Christ his drift. In that he denieth that the flesh doth pro∣fite, Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall. I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries: but that is not the meaning of Christes wordes, vnlesse they be violently wrested. In lyke sort the sense shoulde bee farre fet in the contrarie: namely,

that the illumination of the spirite doth quicken. Neither doe they say well, who say that the flesh of Christ doth profite, insomuch as it was crucified, but that it bringeth no good vnto vs being eaten: but we must rather eate it, that it may profite vs being crucified. Augustine thinketh that this word alone or of it selfe, ought to be vnderstood, because it ought to be ioyned with the spirite: which agreeth with the thing it selfe. For Christ doth simplie respect the maner of eating. Therfore he doth not exclude all manner commoditie, as if there could none bee reapt by his flesh: but he doth affirme that it shall be vnprofitable if it bee separated from the spirit. For whence hath the flesh this that it doth quicken, saue only because it is spirituall? Therefore whosoeuer he be that shall re∣maine in the earthly nature of the flesh, he shall finde nothing in it but that which is dead: but those who shall lift vp their eyes vnto the power of the spirit, wherwith the flesh is besprinkled, they shall perceiue that it is called liuely not in vaine, by the verye effect, and experience of faith.

Now we know how the flesh is meate indeed, and yet it profiteth no∣thing: namely, it is meate, because through it we haue life, because in it God is reconciled vnto vs: because in it we haue all the partes of our saluation fulfilled, it profiteth nothing if it be esteemed according to y^• beginning & nature (for y^e seed of Abrahā which of it selfe is subiect to death, shal not giue life); but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it, we must bring the spirituall mouth of faith. And in that the bre∣uitie of the sentence is so short, it is to be thought that Christe did thus, because he thought that he ought thus to deale with the vnbeleeuers. Therefore he brake of his speech with this sentence, because they were vnworthie to haue any more speeches. In the meane while he did not neglect the godly and those that were readie to be taught, because they haue heere in a fewe woordes, that which may satisfie them aboun∣dantly.

The wordes which I speake. He alludeth vnto the sentence next going be∣fore, for he taketh the worde spirit in another sense. But because he spake of the secrete power of the spirite, he doth very finely applie this vnto his doctrine, because it is spirituall. For the worde spirite must be resol∣ued into an adiectiue. Furthermore, the worde is called spirituall, be∣cause it willeth vs to ascend vpwarde, that wee may seeke Christ in his heauenly glory (the spirite being our guide) by faith: and not by the rea∣son of the flesh. For we know, that there is nothing of those thinges which are spoken which can be vnderstood without faith. This is also worthie the noting, that he ioyneth life with the spirite. He calleth his worde life, of the effect, as being liuely yet he teacheth that it is liuely vnto none saue only vnto those, who receiue it spiritually. For som shall rather draw death thence. This title of the Gospell is most sweete vnto the godly, because they are certaine that it is appointed vnto them vnto eternall saluation. Notwithstanding they are also admonished to ende∣uour to shew themselues apt schollers.

64 But there are certaine of you. He layeth the blame vpon them selues againe, because being voide of the spirite, they do wickedly corrupt and depraue his doctrine▪ and by this meanes turne it to their destruction.

For they might otherwise obiect, Thou dost boast that that whcih thou speakest is liuely, but we finde no such thing therein. Therefore he saith that they hinder themselues. For vnbeliefe as it is alwayes proud, will neuer attaine vnto any thing in the wordes of Christ, which it despiseth despitefully. Therefore if we couet to profite any thing vnder this ma∣ster, let vs bring our mindes well prepared to heare him. For vnlesse humilitie and reuerence doe prepare a way for his doctrine, our mindes are more then deafe, neither wil they admit any part of sound doctrine. Therefore let vs remember, that it commeth to passe through the wic∣kednesse of men, that there appeareth so small fruite of the Gospel at this day. For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ? VVhereas he saith that there bee onely cer∣taine that did not beleeue (when as this fault was common to them all almost) it seemeth that he did it for this cause: least if there were any who were as yet curable they shoulde bee discouraged through des∣paire.

For he knewe from the beginning. The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers▪ Ma∣ny did professe that they were of his flocke: but their sodaine falling away did discouer their hypocrisie. The Euangelist saith that their vn∣faithfulnesse, when as it was as yet hidden from others was knowen to Christe: and that not so much for his sake, as that wee may learne not to iudge before we knowe the truth of matters. For in that Christ knew it from the beginning, this was proper to his diuinitie. Our condition is otherwise: for because we know not the heartes, wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes, and so the tree may be iudged by his fruites.

65 And he said, therefore haue I saide vnto you, that no man can come vnto me, vn∣lesse it shalbe giuen him of my father.

66 After that many of his disciples went backward, neither did they walke any lon∣ger with him.

67 Therefore Iesus said vnto the twelue, will you also goe away?

68 Therfore Simon Peter answered him, Lorde vnto whom shall wee goe? Thou hast the wordes of eternall life.

69 And wee haue beleeued, and knowen that thou art Christ the sonne of the liuing God?

70 Iesus answered them, haue not I chosen you twelue, and one of you is a Di∣u••ll?

71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him, although he was one of the twelue.

65 Therefore haue I saide. Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste, least wee shoulde maruelye, that the Gospell is not euerie where receiued of all men. For as we are sinister interpreters, wee thinke not so honourably of the Gospell as we ought, because the whole worlde doeth not agree thereto. For

we thinke thus with our selues, how can it be that the greater parte of the worlde doth reiect their owne saluation? Therfore Christ as signeth the cause why the faithfull are so few, because no man commeth vnto faith by his owne quicknesse of witte: for all men are blinde vntyll they bee illuminated by the spirite of God: and therefore they only are made partakers of so great a good thing, whom God doth vouchsafe to make partakers thereof. For if this grace were common to all men, then shoulde mention be made hereof in this place besides the matter and out of season. For we must marke Christ his drift, that there are not many who beleeue the Gospell, because faith proceedeth from the secrete reue∣lation of the spirite alone. He vseth the woorde giue for that which hee said before, drawe. VVhereby hee meaneth that God hath none other cause to draw vs, saue only because he fauoureth vs freely and of his own accorde. For no man doth attaine vnto that by his owne industrie, whi∣che we obtaine by the gift and grace of God.

66 After that many of the disciples. The Euangelist declareth nowe what great perturbatiō did followe that Sermon. This is a very strange and horrible matter, that so mercifull and gentle an inuiting of Christ, could estraunge the mindes of many, especially those who had giuen him their names before, and were such familiar disciples of his. But this example is set before vs as a glasse, wherein wee may see, what great wickednesse, frowardnesse, and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way, least it should come vnto Christ. Many would say that it had been better that no such talke had been moued, which was vnto many a cause of falling away: but we must thinke farre otherwise. For it was requisite that that which was foretold of Christ should appeare in his doctrine, and it must now dayly appeare: namely, that hee is a stone of offence. As for vs we must so temper our doctrine, that we offend none through our fault. So much as in vs lyeth we must keepe all. Finally, we must beware least by speaking vnaduisedly we trouble the ignorant & weak: yet can we neuer take so good heed, but that the doctrine of Christe is vnto many an occasion of offence: because the reprobate being giuen o∣uer vnto destruction, doe suck poyson out of most wholsome meate, and gall out of honnie. The sonne of GOD knewe well what was profitable: yet wee see that hee doth not escape but he offendeth many of his.

Therfore howso euer many do detest pure doctrine, yet is it not law∣full to suppresse the same. Onely let the teachers of the Church remem∣ber Paule his admonition,* 1.74 that the worde of God ought rightly to bee cut, and then they must goe forward couragiously through all manner of stumbling blockes. And if sobeit, it chaunce that many doe fall away, let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes, because it doth not please the reprobate: for they are too dain∣tie & faint hearted, whom the falling away of many doth so pearce, that they begin also to saint when these men fall▪ VVhen the Euangelist ad∣deth that they walked no longer with Christ, his meaning is, that their reuolting was not full: but that they did only withdraw thēselues frō keeping cō∣pany with Christ.

Yet doth he cōdemne thē as reuolts. VVhence we may learne, that wee

cannot goe a footes breadth backward, but that there stayeth for vs the steepe downefall of vnfaithfull deniall.

67 Therefore Iesus saith vnto the twelue. Because the Apostles faith might before shaken, when as they sawe that there did only remaine suche a few of so many, Christ turneth his talke vnto them: and teacheth that there is no cause, why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men. For when as hee as∣keth them whether they also would depart or no, he doth it to confirme their faith. For whilest that he setteth himselfe before them, with whom they may remaine, he doth also exhort thē, that they do not adioyn thē∣selues vnto the reuoltes. And truly if faith shalbe grounded in Christ, it shall not depend vpon men, neither shall it euer quaile, although it shall see heauen and earth go together. VVe must note the circumstance, that Christe beeing depriued of all his Disciples almost, doth onely retaine twelue, as Esay, 6. 16. was commanded first to binde the testimonie, & seale the law in the disciples. Euery one of the faithfull is taught by such examples to followe GOD, although hee haue neuer a compani∣on.

68 Therefore Simon Peter answered him. Simon answereth in this place, as els where, in the name of them all, because they thought all the same, saue only y^t in Iudas there was no sinceritie. Furthernore, there are two mēbers of this answer. For Peter sheweth a cause why he together with his brethren doth rest vpon Christ: because they perceiue that his doc∣trine is wholesome and liuely vnto them. Secondly he confesseth, that whyther soeuer they goe when as they haue left him, there remaineth nothing but death. VVhen as he saith, the wordes of life, the genetiue case is put in steede of the adiunct, which is common amongest the Hebrewes. Furthermore, this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life.* 1.75 As Paule doth testifie that it is the po∣wer of God vnto saluation vnto euery one which beleeueth. The law truly conteineth life: but because it denounceth the giltinesse of eternal death vnto the transgressors, it can do no other thing but kill. Life is of∣fered vs in the Gospel after a farre other sort: namely whilest that God doth reconcile himselfe vnto vs freely, in not imputing our sinnes. And Peter speaketh no common thing here concerning Christ, when as hee saith that he hath the wordes of eternall life: but he ascribeth this vnto him, as proper to him: whereupon followeth that second thing, which I tou∣ched of late, so soone as we are once departed from Christ, there remay∣neth nothing euery where saue death. VVherfore there remaineth cer∣taine destruction for all those who being not content to haue him to be their master, doe flie away vnto mens inuentions.

69 And wee haue beleeued. The verbes are of the preterperfecttence, but, they may be resolued into the presentence: but this doth not muche belong vnto the sense. Furthermore, Peter doth briefly comprehend the summe of faith in these wordes. But it seemeth that this confession doth but a little appeartaine vnto the present matter: for the question was moued concerning the eating of Christ his flesh. I aunswere, although the twelue did not by and by comprehend whatsoeuer Christe taught, yet is it sufficient that according to their smal measure of ••••th they con¦fesse him to be the authour of saluation, and doe submit themselues

vnto him in all thinges. The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding: yea faith it selfe is indeed the eye of the minde. But immediatly after it added knowledge, which distinguisheth faith from erronious and false opinions. For the Turkes, the Iewes, and the Papists do beleeue: but they know nothing, ne yet vnderstand any thing. But knowledge is annexed vnto faith: because we know certainely and vndoubtedly the truth of God, not as humane sciences are apprehended: but whilest that the spi∣rit sealeth it in our heartes.

70 Iesus answered them. Seeing that Christ answereth them all, wee gather hereby, that they spake all by the mouth of Peter. Furthermore Christ doth in this place furnish and arme the eleuen Apostles, against y^• new offence, which was now at hand. This had been a greeuous en∣gine of Satan to shake their faith, seeing they were brought vnto so smal a number: but the fall of Iudas might haue vtterly discouraged them. For seeing that Christ had chosen that holy number, who woulde haue thought that there coulde any thing bee taken away from the inte∣gritie thereof? Therefore this admonition is as much as if he shoulde haue saide, You are only twelue left of a great company. If the vnbeliefe of many hath not made your faith to quaile, prepare your selues vnto a newe combate: for this bande, though it be but a small one, shall yet be lesse by one man. In that Christ saith that he chose twelue, it is not referred vnto the eternall counsell of God (for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life) but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life. Therefore he put chosen in steede of excellent, and those wich were se∣parated from the common sort. Is a diuell. It is questionles that his mea∣ning was to make Iudas most detestable by this name. For they are deceiued that do extenuate the crueltie of the worde: and truly we can not sufficiently detest those that doe disalow so holy an office. Those teachers are called angels who doe execute their embassage well.* 1.76 Ther∣fore he is worthily counted a Diuell, who being admitted into such an honorable order, doth degenerate through his vnfaithfulnesse, and wic∣kednes. There is also another reason why God doeth suffer vs to vse more libertie against the reprobate, and wicked ministers of Satan, then against any other of the common sort of men. VVherefore if a diuelish furie doth driue them, and mooue them, who were chosen to be pastors, that they become like vnto bruite beastes, and monsters, the dignitie of the order ought to be so farre from waxing vile, because of this, that it may rather bee commended vnto vs, seeing that such cruell reuenge doth follow the profanation thereof.

71 And he spake of Iudas. Although Iudas his owne conscience did ac∣cuse him, yet doe we not reade that hee was moued: so dull are hypo∣crites, that they doe not feele their wounds: and their faces are so harde before men, that they doe not doubt to preferre them selues before the verie best▪

Chap. 7

1 ANd after these things Iesus walked in Galilee: for he would not walke in Iudea because the Iewes sought to kill him.

2 And an holy day of the Iewes was at hand, the fastening of the Tabernacles.

3 Therefore his brethern said vnto him, Goe hence, and goe into Iurie, that thy disci∣ples may also see thy workes, which thou doest.

4 For no man doth any thing in secrete, and he himselfe seeketh to be knowen: if thou doest these thinges shew thy selfe vnto the worlde.

5 For neither did his brethren beleeue in him.

6 Therefore Iesus said vnto them, my time is not yet come: but your time is alwayes readie.

7 The worlde cannot hate you: but me it hateth because I testifie of it, that the works thereof are euill.

8 Goe you vp vnto this feast: I goe not vp yet vnto this feast, because my time is not yet fulfilled.

1 And he walked. The Euangelist as it seemeth doth not set downe the whole historie in order, but doth gather out of diuers times suche thinges as were worthie to be remembred. He saith here that Iesus was conuersant for a time in Galilee, because he had no safe abiding place amongest the Iewes. If any man doe thinke it an absurd thing, y^t Christ sought lurking places, who was able with his becke to breake and make voyde all the endeuours of his enemies: we may easily answere: name∣ly, that being mindful of the person which was giuen him by his father, he would keepe himselfe within the boundes of man.* 1.77 For hauing ta∣ken vpon him the person of mā, he abased himself, vntil such time as his father should lift him vp. Therefore he escheweth danger after the ma∣ner of men. If any man obiect, seeing that he knewe that the time of his death was appointed before, there was no cause why he shoulde flie: that former answere doth also agree with this fitly. For he behaued him selfe as a man subiect to perils: wherefore he ought not to burst in in to the middest of daungers. It is not for vs to marke, in entring into daun∣gers, what God hath determined with himself concerning vs: but what hee commaundeth and prescribeth, what our duetie doeth exact and re∣quire, how we may lawfully leade our life. But Christ did so auoid dan∣gers, that notwithstanding hee turned not an hayres breadth aside from the course of his office: for to what end serueth safetie of life, saue on∣ly that we may serue the Lorde? Therefore we must alwayes beware that we loose not the causes of liuing for life. And in that the despi∣sed corner of Galilee doth lodge Christ, whome Iurie cannot awaye with, wee doe heereby see and perceiue, that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church.

2 And the feast day. Although I affirme nothing, yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme,

It skilleth not at this time to speake any more of this feast day, whereof the Euangelist maketh mention. Moses declareth to what end and vse it was commaunded, Leuit, 23. 34. namely, that by that yeerely ryte the Iewes might remember, that their fathers liued fortie yeeres vnder tents when as they wanted houses, that by this meanes they might celebrate the grace of their deliuerance. VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes: namely, because being subiect to the law that he might redeeme vs from the bon∣dage thereof, he would omit no point of the obseruation therof: and se∣condly, because he had better opportunitie offered to preach the gospel, in such an extraordinarie assembly and multitude of men. The Euange∣list saith that Christ did so rest apart in Galilee, as if he would not haue come to Ierusalem.

3 Therfore his brethren said vnto him. Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee. He saith that Christ was mocked of them, because that he did lie hid in the obscure place of Galilee. Notwithstanding it may be doubted whe∣ther ambition did moue thē or no, to desire, that Christ might become fa∣mous. Although we graunt this, yet is it manifest that they do contemp∣tiblie mocke him, because they doe thinke that he dealeth not according to reason and counsell: yea, they cast foolishnesse in his teeth, because when as he woulde be something, distrusting himselfe he dare not come abroad, that he may be seene of men. VVhen as they say, that thy disciples may also see, they doe not only speake of those who were continually with him: but of those whom he would gather to himselfe euery where out of the whole nation. For they adde afterward, thou wilt be knowen of all men, and in the meane season thou lyest hid, If thou doest these things, that is, if thou doest desire such honour, that al men may speake of thee, make all mē to looke vpō thee. They set the world against a few men, amongst whom he liued without honour. There may also another sense bee ga∣thered out of these wordes, if thou doest these thinges, that is, seeing that thou arte endewed with so greate power, that thou purchasest fame vnto thy selfe with myracles, loose them not. For whatsoeuer is gi∣uen thee of God thou spendest it heere in vaine, whereas there are no fit witnesses and iudges. Here we see how great the slacknesse of men is, in considering vpon the workes of God: for Christes kinsmen woulde neuer haue spoken thus, vnlesse they had troden vnder foote the plenti∣full testimonies of his diuine power, which they ought to haue receiued and reuerenced with great admiration. That which wee heare in this place of Christ falleth out dayly, that neighbours doe more disquiet the childrē of god then strangers: for they are instrumēts of Satā, to prouoke those somtimes vnto ambition, sometimes vnto couetousnesse, who de∣sire to serue God purely, sincerely, and faithfully. But when as Christe doth driue away such Satans, hee teacheth vs by his exāple, that we must not graunt the foolish petitions of our brethren.

5 For neither did his brethren. Heereby wee gather howe little car∣nall kindred doth auaile: for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie,* 1.78 in that being conuinced with so ma∣ny testimonies of workes,* 1.79 they did not then beleeue. Therefore as Paule saith, whosoeuer doth wish to be iudged in Christ let him bee a new creature. For they

who adict themselues wholy to serue God, are vnto Christe insteede of father, mother, and brethren. VVherfore the superstition of the Papists is so much the more ridiculous, who setting apart all other, doe only ex∣toll the honour of the blood in the virgin Marie: as if the woman was not reprehended by Christe himselfe,* 1.80 whiche cryed out of the middest of the companie, Blessed is the wombe which bare thee, and the paps which gaue thee su••ke. For Christ answered, Nay rather blessed are they that heare the woorde vf God.

6 My time is not yet come. Some doe falsly expound it of the time of his death. For he speaketh of the time of his iourneying. And hee doth testifie that he differreh from his kinsfolks in this, because they may free¦ly and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend: but he himselfe is afraid bicause the world hateth him. By these words he giueth thē to vnderstād, that they gaue him counsell amisse concerning a matter whiche they knewe not: secondly he proueth that they are altogether carnall, when as he saith that the world cannot hate thē. For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill.

7 But me it hateth, because I testifie. The worlde is taken in this place for the men who are not borne againe, who retaine their owne nature. Therefore whosoeuer are not begotten againe as yet with the spirite, Christ pronounceth them to be his aduersaries. And why? because he condemneth their workes. And if sobeit we stay our selues vpon Christ his iudgement, we must needes graunt that the whole nature of man is so corrupt, and peruers, that there can no right thing, no sincere thing, no good thing proceede thence. Behold why any of vs doth please himself, so long as he abideth at home with himselfe.

Nowe Christe saith that he is hated, because he doth testifie that the workes of the world are euill. He giueth vs to vnderstand that the gos∣pel cannot be rightly preached, but that the whole worlde must be cited giltie before Gods iudgement seate, that by that meanes it may be tro∣dē down, & that flesh & blood may by brought to nought, according to that, when the spirite shall come, he shall reproue the world of sin. VVe doe also learne heere, that there is suche pride bread in men, that they flatter themselues in their vices.* 1.81 For doubtles they would not waxe an∣grie, when as they are reprehended, vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices: yea, pride and arrogancie are the most deadly & the chiefest of all the vices which are in man. It is the spirite alone which maketh vs meeke and gentle, to suffer our selues to bee reprehended, and so consequently to offer our selues to be slaine with the sworde of the Gospell.

9 And when he had said these thinges vnto them hee abode in Galilee.

10 And when his brethren were gone vp, then went he himselfe vnto the feast also not openly, but as it were priuilie.

11 Therefore the Iewes sought him on the holy day, and they said, where is he?

12 And there was much murmuring concerning him in the companies: some said hee is good, and other some said, Nay, but he seduceth the multitude,

13 Notwithstanding no man spake openly of him, for feare of the Iewes.

9 He abode in Galilee. Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ, who after the common custome make a shew of the worship of God: yet neuerthelesse they are friends with the wicked, and therefore they walke without feare. On the other side he setteth before vs Christ, who being hated of the worlde, came priuily into the citie, vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly. And if sobeit there is nothing more miserable then to bee pulled away from Christe, accursed bee that peace whiche costeth so deare, that wee muste renounce, Christe.

11 Therefore the Iewes. Here wee must consider in what state the Church did stande. For the Iewes did at that time gape after the pro∣mised redemption, as being hungrie: yet when Christ appeareth vnto thē they stand in doubt, hereupon did arise that confused murmuring, & diuers speeches. In that they murmur priuilie it is a signe of the tyran∣nie which the Priestes and Scribes had taken to themselues. Truely it is an horrible example, that seeing there was but that Church only vpon the earth, there shoulde be set before vs here a confused and disfigured disorder. They who gouerne in steed of shepheardes doe keepe the people vnder with feare and terrour, in the whole bodie there is filthie wastnesse and dolefull dissipation.

By the Iewes hee vnderstandeth the common sort, which being now accustomed to heare Christ for the space of two yeeres, doth seeke him, when as hee appeareth not according to his common custome. For when as they say where is hee? They speake of a knowen man: and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto, and that they stande alwayes in doubt.

12 Much murmuring. He giueth vs to vnderstande, that wheresoeuer men did assemble themselues in companies (as it falleth out often in great assemblies) there passed secrete speeches concerning Christ. The dissentiō wherof mētion is made in this place, doth declare, that there be diuers iudgements of men concerning Christe, euen in the middest of the Church. And as wee are not afraide to receiue Christ who was condemned long agoe, of the most part of his nation: so wee must be armed in such sort, that we be not troubled with the dissention whiche reigneth at this day,

Againe, we may see how great the rashnesse of men is in matters apper∣tayning vnto God. They wold not haue bin so licentious in any small busines: but so soone as there ariseth a question concerning the sonne of God and his holy doctrine, they doe by and by iudge rashly. VVher∣fore we must keepe so much the greater moderation, least we doe rash∣ly condemne our life with the eternall truth of God. And if sobeit the worlde doe count vs deceiuers, let vs remember that these are Christe his markes, so that in the meane season wee doe indeede declare that we speake the truth. Furthermore, this place sheweth, that in a great mul∣titude, euen whereas the body it self is confused, there are alwayes some who thinke well: but these few who are sober minded, are ouerrunne of many that are mad,

13 Notwithstanding no man spake openly. Hee calleth the chiefe gouer∣nours Iewes in this place, in whose power the gouernment was. They did so hate christ, that they suffered no word to be spokē on either part: not because it greeued them to haue him slaundered: but because they thought that it was the best way to burie his name by forgetfulnesse. So the enemies of the truth after that they haue tryed, that they cannot preuaile by their crueltie, they would couet nothing more, thē y^t the re∣membrance thereof may be suppressed, and this is all they goe about. In that being brought vnder with feare they kept silence, that was altoge∣ther tyrannicall, as I haue saide before. For as vnbrideled libertie hath no place in the estate of the Churche, when as it is well ordered: so when as all libertie is kept vnder with feare, that no man dare say any thing, it is a most miserable estate. The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audi∣ence amongest his armed enemies, and their furious hatred, and in suche a fearefull gouernment, he did defend the truth (as they say) with open mouth.

14 And when halfe the holy day was past, Iesus went vppe into the Temple and taught.

15 And the Iewes wondered saying, how knoweth this man learning seeing hee neuer learned?

16 Iesus answeared them and saide, My doctrine is not mine, but his that sente mee,

17 If any man will doe his will, he shall knowe of the doctrine, whether it be of god, or I speake of my selfe.

18 Hee that speaketh of himselfe, seeketh his owne glory: and hee that seeketh the glorye of him that sent him, this man speaketh the truth and there is no vnrighteousnesse in him,

19 Did not Moses giue you the lawe, and none of you doth the lawe? why doe ye seeke to kill mee?

14 He went vp into the Temple, Now wee see that Christ did not so feare, that he fayled in his duetie. For this was the cause of his tarying, that hee might make his Sermon in the most famous assemblie. There∣fore we may sometimes giue place to daunger, but no opportunitie of well doing must be omitted or neglected. In that hee teacheth in the Temple, he doth this according to the auncient order and custome. For when as God commaunded so many ceremonies, hee woulde not haue his people to be occupied in colde & vain sightes only. And that the cō∣moditie myght appeare, it was requisite that doctrine should bee ioyned with them. By this meanes outward rytes, are liuely images of spirituall thinges, when as they haue their forme out of the worde of God. And ••ow because the Priestes were almost dumbe, and the Scribes did cor∣rupt the pure doctrine with their leauen, and false glosses, Christ tooke ••ppon him the office of teaching: and that for good causes, seeing that he was the chiefe priest: as he doth shortly after affirme, that hee doth take in hand nothing but at his fathers commandement.

15 And the Iewes marueiled. They are deceiued who thinke y^t Christ

his talke was so picked, that it was greatly liked of▪ For the Iewes doe so wonder that they take an occasion to despice him therefore. For such is the vnthankfulnes of men, that they doe alwaies willingly find mat∣ter to erre in esteeming the workes of God. If God doe worke by ordi∣narie meanes, and by a common way (as they say) these meanes which appeare vnto the eyes, doe hinder vs like vailes from seeing the hand of God, therefore we acknowledge nothing then, but that which is hu∣maine.

But and if the vnwonted power of God doe appeare aboue both the order of nature, and the meanes which are commonly knowen, we are astonied, & that passeth away as a dreame which should haue moued al our senses throughly. For (which is our pride) wee make no account of that, the reason whereof doth not appeare. This was a merueilous to∣ken of the grace and power of God, that Christ being taught of no master, did yet notwithstanding excell in the excellent knowledge of the scripture: yea, he that was neuer a scholler, was a most excellent tea¦cher & master▪ And for this cause do the Iewes despice the grace of god, because it doth exceede their capacitie. Therefore being admonished with this example, let vs learne to vse greater reuerence in weighing the workes of God, then we are wont.

15 My doctrine is not mine. Christ telleth the Iewes that that whiche was vnto them an offence, is rather a ladder, which ought to carry them vp to behold the glory of God, as if he shold say: VVhen as you see a tea∣cher that is not trayned vp in the schoole of men, confesse that hee is taught of God. For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop, then out of the schooles of the Scribes, to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth: or least a∣ny man shoulde feigne that man is the authour thereof. So likewise Christe did choose to himselfe ignorant men and idiots to be his Apo∣stles, and he suffered them to continue in grosse ignorance three yeeres, that being taught in one moment, he might bring them foorth as newe men, and consequently as angels which came downe from heauen. In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine: namely, frō god alone. And wheras he denieth y^t the doctrin which is his fathers, is his, he hath respect vnto the capaci∣tye of the auditorie therein, who had no higher opinion of him, but that he was a man. Therefore by a concession or graunting he suffereth him∣selfe to be thought so to differ from the father, that notwithstanding he speaketh nothing, but that which he commaunded. The summe is, that that which he teacheth in his fathers name, is not mans, neither did it proceed from man, that it may be freely contemned. VVee see with what argumeent he winneth authoritie to his doctrine: namely, by re∣ferring it vnto god the author therof. VVe see also by what right & rea∣son hee desireth to bee heard: namely, because hee is sent of his father to be a teacher. Therefore it is meete that hee haue both these, who∣soeuer doeth take vppon him the office of teaching, and will be belee∣ued.

17 If any man will. A preuention which cutteth of contrary obiections▪

For seeing that he had there many aduersaries, euerie man might easily murmur against him, why doest thou tell vs of the name of God, from whom we doe not acknowledge that thou camest? VVhy doest thou enforce vpon vs that principle (which we do not graunt vnto thee) that thou teachest nothing but that which he commaundeth thee? There∣fore Christ gathereth here that right iudgement doeth flowe from the feare of God, and reuerence: therefore if they had their mindes framed vnto the feare of God, they should easily know whether that be true or no which he preacheth. VVherby he toucheth them also by the way. For how commeth it to passe that they cannot discerne, saue only because the chiefe point of vnderstanding faileth them: namely, godlinesse, and the desire to obey God? This sentence is chiefly to be noted, Satan lyeth in wayte for vs continually, and he setteth snares on euery side, that hee may take vs by his subtiltie. In this place Christ armeth vs very well to take heed, that we may neuer be subiect to his seducings: namely, if we be readie to obey God, he will not faile vs, but will lighten vs with the light of his spirite, that we may be able to discerne between truth and lying.

Therefore there is nothing which hindereth vs from iudging aright, saue only because we are vnapt to be taught and stubborne, and we are iustly punished for our hypocrisie, so often as Satan doth delude vs. So Moses telleth vs,* 1.82 that when as false Prophetes arise, we are tempted & prooued of the Lord: because they shall neuer be deceiued that shalbe of a right heart. Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie & desire to learne with this feare, whilest that they are afraid least they should erre: as if it were spoken in vaine, knock and it shall bee opened vnto you. But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs,* 1.83 to be our continuall guide, if we be wholy giuen to serue and obey God. If other men be desposed to erre, they shall at length perceiue how vaine the cloakes and colours of their ignorance are. And truly whosoeuer doe doubt at this day, and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is, we see that these men doe carelesly contemne God in gene∣rall principles. One man will say that he prayeth for the dead, because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie: In the meane season he will graunt himselfe libertie to play the whoremonger. Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men: in the meane while hee will haue enough to steale and forsweare.

Finally, all these men who will holde nothing, who pretende the vayle of doubting in matters which at this day are called in question, do bewray their manifest contempt of God, in matters which are nothing darke. Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe, seeing that the feare of God is so rare in the worlde. And in these words of Christ 〈◊〉〈◊〉 contained a true definition of godlinesse: namely, when as we are rea∣die to follow the will of God with all our heart: which no man can do vnlesse he do abandon himselfe in his owne conceit.

Or I speake of my selfe. VVe must note how Christ woulde haue vs to iudge of euerie doctrine. For he will haue vs to receiue that without doubting which is of God: and doth freely permit vs to refuse y^t which is of man. For he setteth downe this marke onely, whereby we may dis∣cerne betwene the doctrines.

18 Hee which speaketh of himselfe. He hath hytherto taught that this is the only cause why men are blinde, because they are not gouerned with the feare of God: now he addeth another marke in the doctrine it selfe, whereby we may know whether it be man his doctrine or Gods, For what doctrine soeuer doth set foorth the glory of God, it is holy and di∣uine: and what doctrine soeuer doth serue for the ambition of men, & doth darken the glorie of God by extolling them, it doth not only de∣serue no credite, but it ought sharply to be reiected. Therfore he shal ne∣uer erre that shall set before his face the glory of God to aime at; he shal neuer be deceiued with the shew of that which is right, that shal try by this touchstone, that which is brought in the name of God. VVe are al∣so taught hereby, that no man can faithfully vndertake the office of a tea∣cher in the church, saue only he who being void of ambition, shall take this one thing in hand, with al his might and maine to further the glo∣ry of God. VVhen as he saith, that there is no vnrighteousnes in him, he giueth vs to vnderstand that ther is no wicked or deceitful thing in him: but that he doth that whiche becommeth a good & sincere Minister of God.

19 Did not Moses. The Euangelist doth not recite all the wordes of Christ in order, but doth onely gather briefly the principall pointes of things, which appertaine vnto the summe of the whole matter. The Priests and Scribes were incensed against him, because he had healed the man that was sick of the palsey: they professed that they did this through zeale of the law▪ to the end he may refute their hypocrisie, he draweth an argument not from the matter, but from the person. For because they do al of them licenciously pamper themselues in their vices, as if they had neuer knowen any law, he gathereth thence that they are touched with no loue or desire of the law. Truly this defence were not sufficient to proue the matter: (for admit we graunt that they did paint their wic∣ked and vniust hatred with a false colour, yet notwithstanding it follo∣weth not hereupon that Christ did well, if he committed any thing cō∣trarie to the appointment of y^• law, for we must not set the mittigatiō of our fault from other mens offences): but Christ doth in this place ioyne two members together: in the former he appealeth vnto the consciences of his enemies, and seeing that they did proudly boast that they were pa∣trones of the law, he plucketh this visure from their face: for he obiecteth vnto them, that they graunt themselues leaue to breake the law as often as they will: and that therefore they cared not for the lawe. That done he descendeth vnto the matter it selfe, as we shall by and by see: so that the full and perfect defence consisteth vpon his partes. Therfore the summe of this member is, that there is no zeale of the law in the despi∣cers therof. VVhereupon Christ inferreth that the Iewes are enforced vnto so great madnesse by some other cause, whilest that they couet to kill him. After this sort must we pul out the wicked out of their lurking dennes, as often as they set themselues against God and sound doctrine

feigning that they doe this vpon a godly affection. Those that are at this day the most bitter enemies of the Gospel, and the most stoute de∣fenders of papistrie, they haue nothing wherewith they doe more pur∣chase fauour then this, that they are moued with feruentnesse of zeale: but and if their life bee throughly examined being altogether polluted with most filthie crimes, they doe openly mocke God. VVho is he that knoweth not that grosse Epicurisme doth reigne in the Pope his courte? Doe the Bishops and Abbots so shamefully couer their filthinesse, that any shew of religion doth appeare? Are not the Monkes also, and suche brawlers so giuen ouer vnto all wickednes, lust, couetousnes, & al mon∣sters of wickednes, that their life doth crie that they haue quite forgot∣ten God? And now seeing they are not ashamed to make their boast of the zeale of God and the Church, they are to be brideled with this an∣swere of Christ?

20 The companie answered and said, thou hast a Diuell, who seeketh to kill thee?

21 Iesus answered and said vnto them. I haue done one worke, and yee all marueile.

22 Therfore gaue Moses you circumcision (not that it is of Moses, but of the fathers) and ye circumcise a man on the Sabboth day.

23 If a man receiue circumcision on the Sabboth day, that the lawe of Moses may not be broken, are you angrie with me, because I haue made a man all whole on the Sabboth day?

24 Iudge not according to the outward sight: but iudge right iudgement.

20 Thou hast a Diuell. It is as much as if they had said▪ thou art mad. For it was a common••speech amongst the Iewes, who were exercised in this doctrine that men are possesed of the diuel, whenas they go mad, or when as vnderstanding & reason are taken from them. And truly as light & moderate chasticements, are the fatherly corrections of God: so when he handeleth vs more hardly and sharply, he seemeth not to strike vs with his hand: but rather to vse y^e Diuel as an executioner or minister of his wrath. But the multitude chideth Christ with a single minde: for the counsels of the Priestes were not openly knowne. Therfore these foolish men do ascribe it vnto madnes, that Christ complaineth that they fought to kill him. Hereby we are taught, that we must take good heed that we giue not iudgement vpon vnknowen things: but & if it fal out that at any time we are condemned rashly of the vnskilfull, we must ac∣cording to the example of Christ paciently put vp iniurie.

21 I haue done one worke. Now bidding adue vnto the persons, hee be∣ginneth to intreat of the thing it selfe. For he sheweth that that myracle which he hath wrought is not repugnant vnto the law of God. In that he saith that he hath done one work, his meaning is, that hee is accused only of one crime, or that he is reprehended for one work only, becuse he had healed a man vpon the Sabboth day: & that when as they doe more works of the same sort or altogether like vnto these, they are not found fault with. For there passed no Sabboth but there were many in∣fants circumcised in Iurie. By this exāple doth he defend his fact: althogh he doth not simply reason from the like thing: but it is a comparison of the greater thing & the lesser. Circumcision & the healing of the man that was sick of the palsey were like in this, because they were both the worke of God: but Christ proueth that this second was the more excel∣lent, because the benefite is extended vnto the whole man.

Furthermore, if he had cured a man onely of a corporall disease, the comparison should haue been nothing worth: for circumcision which appertaineth to the health of the soule, should be more excellent. There∣fore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie, and therfore doth worthilie prefer the perfect health of the man before circumcision. There may be also another rea∣son of the comparison: namely, that the Sacraments haue not al∣wayes their force and effect present: but Christ himself wrought effec∣tually in curing the man that was sick of the palsey. But I doe rather im∣brace that former exposition: that the Iewes do maliciously & reproch∣fully find fault with that work, wherein the grace of God doth more plainly appeare, then in circumcision, which they do so much honor, that they do think that the Sabboth is not broken by it. The marueiling wherof he speaketh, doth signifie that murmuring which arose about the fact of Christ: because they thought that he durst do more then was lawfull.

22 Therefore Moses gaue you circumcision. The illatiue worde seemeth not to agree, therfore some do take (dia tout••) for (dia t••,) but the Greeke construction is repugnant to their opinion. Therfore I do expound it more simplie, that circumcision was so commaunded, that the vse of that signe was necessary euen vpon the Sabboths: as if he should say, that it was sufficiently shewed vnto them therby, that the worship of the Sab∣both is not violated by the works of God, that Christ may applie the ex¦ample of circumcision vnto the present cause: yet notwithstanding he v∣seth a correction by and by, when as he saith, that Moses was not the first minister of circumcision. But this was sufficient for him, that Moses who was so straight an exactor of the Sabboth, did notwithstanding cō¦maund that infants should be circumcised the eight day, although it fell vpon the Sabboth day.

24 Iudge not. After that he had ended his defence, he vseth also an ex∣postulation, because being carried away w^t wicked affections, they iudge not according to the thing and the cause. Circumcision was reuerenced amongest them for good causes, when as it was done vpon the Sabboth day. They knew that the law was not broken because the workes of god doe agree well together: why do they not thinke the same of the worke of Christe, saue only because a preiudice conceiued of the person of Christ doth possesse their mindes? Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter. For so soone as the persons come abroade, they turne the eyes and senses of all men vnto them, so that the truth doth vanishe away by and by. As this admonition ought to be of force in all causes and mat∣ters, so is it more then necessarie when as we haue the heauenly doctrine in hand. For ther is nothing which happeneth soner, then that wee be estraunged from the same with the hatred and contempt of men.

25 Therefore some of the men of Ierusalem saide, Is not this he whome they seeke to kill?

26 And beholde he speaketh openly, and they say nothing to him whether or no doe the rulers know indeed, that this is Christ indeed?

27 But we know whence this man is: but when Christ shall come, no man shall know whence hee is.

28 Therfore Iesus cryed in the Temple, teaching, and saying you both know mee, and yee know whence I am: and I came not of my selfe: but he speaketh the truth that sent me, whome you know not.

29 But I know him, because I am of him, and he hath sent mee.

30 Therfore they sought to take him, & no man laid hand on him, because his hower was not yet come.

25 Certaine of the men of Ierusalem. Namely such as knew of the lying in wayt of the rulers, and which knewe, how greatly Christ was hated. For the common people (as wee saw a little before) counted this as a dreame or doting. Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ, do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet, but that he did also prech freely: but they offend in that, that in a myracle altogether diuine, they do not consider the prouidence of God. So carnall men so often as they see any straunge worke of God, they marueile indeed: but in the meane season, there commeth no consideration of Gods power into their minde. But it is our dutie more wisely to weigh the workes of God: especially seeing that the wicked when as they haue assayed all things, doe not so hin∣der the course of the gospel as they would desire, we may surely think that their endeuours are void, because God is able to throw them down with his hand being set against them.

27 But we know whence this man is. Heere we doe see not only howe great the blindnesse of men is, when they are to iudge of diuine mat∣ters: but that this vice is almost ingendred in them, that they haue witte enough to lay stumbling blockes before themselues, that they may not come vnto the knowledge of the truth. There doe oftentimes fall out offences through the subtiltie of Satan, which may driue away moste men from Christ, but and if the way were plaine and equall euery man would feigne vnto himselfe an offence. So long as the rulers knew not Christ, this multitude would haue beene letted with their vnbeliefe a∣lone: now whenas that impediment is remoued they inuent a new cause least they should come vnto Christ. Yea, whereas it was meet that they should be moued with the example of the rulers, they are so farre from following that which is right, that they do willingly stumble at the first step. Euen so men that haue begun well are wont to faile by & by in such sort: vnles the Lord do direct their goings euē vnto the end. Fur∣thermore, the argument wherwith they hinder themselues, is this. The Prophets haue testified that the beginning of Christ shalbe vnknowē: but we know from whence this man came: therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures, and so consequently Christ himselfe, that he may be iudged only by the halfe of himselfe. God promised a deliue∣rer of the seed of Dauid: but he challengeth this office euery where vn∣to himselfe, as proper to himselfe. Therefore it was requisite that God should be reuealed in the flesh, that hee might be the Redeemer of his

Church.* 1.84 So Micheas assigneth the place where Christ should be borne. Out of thee Bethleehem shall arise a captaine, that he may gouerne my people. But im∣mediately after he speaketh of an higher going out, and therefore hid∣den and secrete. These miserable men, whilest that they respect no∣thing in Christ saue that which is subiect to contempt, they doe rashlye gather that he is not he that was promised. Therefore let vs learne so to behold Christ being humble in y^e flesh, that this humilitie which is despised amongest the wicked, may extoll vs vnto his heauenly glory. So that Bethlehem where he should haue beene borne as he was man, shall be vnto vs a gate through which we may goe in vnto the eternall God.

28 Therefore Iesus cryed. Hee inueigheth with bitter wordes against theyr rashnes, because that pleasing themselues proudly in a false opini∣on, they did exclude themselues from the knowledge of the truth. As if he shoulde say, whilest that you know all thinges, you know nothyng. And truly there is no worse plague then when as the confidence of that little knowledge which men haue, doth make them so drunken, that they doe carelesly reiect whatsoeuer is contrarie to their meaning. Hee speaketh tauntingly, when he saith, Yee know mee, and yee know from whence I am, I came not of my selfe. He setteth that which is true against the opini∣on which they had falsely conceiued: as if he should say, whilest that you haue your eyes fastened vpon the earth, you doe also thinke that I am wholy subiect to these thinges: and therefore you contemne me as a base start vp: but God will testifie that I came from heauen. Ther∣fore howsoeuer you doe reiect mee, God will indeede acknowledge that I am his. He calleth God true in the same sense wherein Paule calleth him faithful, If so be it (saith he) we be vnsaithful, he continueth faithfull, he cannot denie himselfe.* 1.85 For his drift is this, that there is no whit of the cre∣dite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it: that how much soeuer the wicked do pull from Christ, yet doth he remaine perfect: because the truth of God remaineth al∣wayes sound and like to himselfe. Christ seeth that he is despised: hee is so farre from yeelding that he doth rather couragiously tryumph a∣gainst their mad arrogancie, who set nothing by him. It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes. Yea our faith shall neuer be firme & stable, vnlesse it set light by the frowardnes of the wicked when as they arise against Christe. And 〈◊〉〈◊〉 doth especially become godly teachers trusting to this ayd, to goe fore∣ward in defending sound doctrine, although the whole world say na••. So Ieremie calleth God his promiser and reuenger, because he is con∣demned as a deceiuer. Thou hast deceiued mee O Lord (saith he) and I 〈◊〉〈◊〉 deceiued.* 1.86 So Isaias being on euery side ouerwhelmed with slaunders & reproches, he flieth vnto this sanctuarie, that ••e shall haue God the ap∣prouer of his cause.* 1.87 So Paule being oppressed with vniust iudgements, prouoketh them all vnto the day of the Lorde, counting it sufficient to set God alone against the raging world.

VVhom yee know not. His meaning is that it is no maruell, if the Iewes know not him, who know not God: for this is the beginning of true wisdome to haue respect vnto God. VVhen he doth attribute vnto him

selfe the knowledge of God, he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence. And he teacheth vs by his ex∣ample, that we must not lightly thrust in the name of god, that we may boast of our patron, and the reuenger of our cause. For there are many too bold in boasting of the authoritie of GOD, yea there is nothing more readie and bold to reiect the iudgements of all men, then frantike persons, who make boast of their inuentions insteed of the oracles of God. But we are taught by these wordes of Christ, that we must take good heed of vaine and friuolous confidence: and that then we must ua¦liantly resist men, when as we know the truth of God throughly. And he that is certainely persuaded, that God is on his side, there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world.

29 Because I am of him. Some there be that doe so distinguishe these two members, that they referre the former vnto the diuine essence of Christe, the other vnto the office inioyned him of his father, which that be might take vpon him, he clothed himselfe with mans flesh & nature, which although I dare not reiect, yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauen∣ly beginning and arising of Christ may bee gathered thence: but yet this is no sufficient proofe of his eternall diuinitie againste the Arri∣ans.

30 Therefore they sought to catch him. There wanted no will in them to hurt him, nay no endeuour: and they had strength sufficient. VVhy then do they linger in so great heate as though their handes and theyr feete had been bound? The Euangelist answereth, Because his houre was not yet come. VVherby he telleth vs, that Christ was couered with his fa∣thers ayde against their strength and furious force. And he doth also preuent the offence of the crosse: because there is no cause why wee should be troubled when as we heare that Christ was carryed away vn∣to death not at mans pleasure: but because he was aypointed of the fa∣ther to be such a sacrifice. Hence may we gather a generall doctrine. For howesoeuer we liue vntill a day, yet the houre of euerie mans death is appointed of God. It is an hard matter to beleeue, that being subiect to so many casualties, being laid open vnto so many iniuries & layings in wayte of men and wilde beastes, being inuironed with so manie dis∣eases, yet we are out of all daunger, vnlesse it be when the Lorde will call vs away. But we must striue with distrust: and first of all wee must hold such doctrine as we heare in this place: Secondly, the ende thereof, and the exhortation which is gathered thence that all cares be∣ing cast vpon God, euery man doe serue in his vocation, and that he bee not called away with any feare from his office: Yet may no man passe his bounds. For we must not go any farther trusting vpon the pro∣uidence of God then God commaundeth.

31 And manie of the companie beleeued on him, and saide: when Christ shall come, shall he doe more myracles th••n this man doth?

32 The Pharisees heard the companie murmuring th••se thinges about him: and the Pharisees and Priestes sent ministers to take him.

33 Therefore Iesus said vnto them, yet a litle while am I with you, and I go vnto him that sent me.

34 Yee shall seeke mee, and shall not finde mee: and where I am, you cannot come.

35 Therefore the Iewes said amongest themselues, whyther will he goe, that we shall not finde him? will he goe into the dispersion of the Greekes, and teach the Greekes?

36 VVhat speech is this that he hath said, yee shall seeke me, and shall not find mee? and, whither I goe, yee cannot come?

31 And many of the companie. It might seeme that Christ preached vnto those which were deafe and altogether obstinate: yet the Euan∣gelist saith that there followed some fruite. Therefore howsoeuer some do fret, some do mocke, some do cauill, diuers dissentions doe arise: yet shall not the preaching of the Gospel be vnprofitable. Therefore wee must sow the seed, and suffer patiently, vntill in tract of time the fruite doe show it selfe. And here the worde beleeued is taken vnproperly, be∣cause they did depend rather vpon y^e myracles, then leane vnto the doc∣trine, neyther were they yet perswaded that Iesus was Christe: but be∣cause they were readie to heare him, and because they yeelded them∣selues vnto him as vnto a master to be taught, such preparation of faith is called faith. Therefore seeing that the spirite doth vouchsafe to giue such a small sparke of a good affection, such an honourable title, that ought to encourage vs to thinke that god accepteth faith how smal soeuer it be.

32 The Pharisees hearde. Hereby it appeareth that the Pharisees were bent to take all opportunities, being placed as it were in scout watches, least they should suffer Christ to come abrode. In the former place the Euangelist nameth them only: then afterward he adioyneth the priests vnto them, a part whereof they were. It is questionlesse that, as they woulde be accounted the most zealous obseruers of the law, so they did more sharply set themselues against Christ then all the rest. But because so long as they were alone they were not able to oppresse Christ, they referred the businesse vnto the whole order of the Priests. So that they who did otherwise disagree amongest themselues, doe nowe with one consent through the ayd of Satan, conspire together against the sonne of God.

And seeing that the Pharisees were so hote, and diligent to defende their tyrannie and corrupt state of the Church, how much more feruent ought we to be in defending the kingdome of Christ? As mad is the contention of y^e Papists at this day to quench the Gospell. In the meane season this is the worst, that they doe not sharpen our studies with their example, to sweat & labor more couragiously in the defending of sound and godly doctrine.

33 Yet a little. Some there be that thinke that these wordes were spoken vnto the present assemblie of the people: other some who think y^t they were spoken vnto the ministers y^t were sent to take Christ: But I am certainly persuaded that Christ speaketh properly vnto his enemies,

which tooke counsel together to destroy him. For he derideth their en∣deuours, because they goe about all thinges in vaine, vntill such time as the time appointed of the father be come. And he casteth their stub∣bernesse in their teeth, because they doe not onely refuse the grace offe∣red vnto them, but doe also furiously resist it, and he doth also threaten them, that it shalbe taken away shortly. VVhen he saith, I am with you, hee toucheth their vnthankfulnes, that whereas hee was giuen them of the father, whereas he descended from his heauenly glory, whereas inuiting them vnto himselfe familiarly he desired nothing more then to be pre∣sent with them: yet were there but a few that did admit hym. VVhen as he saith, yet a little while, he telleth them that God will not long suf∣fer his grace to be so filthilie despiced. And in the meane season hee gi∣ueth them to vnderstande that neither his life nor death are subiect to their will: but that there is a time appointed him of his father which must be fulfilled.

I goe vnto him that sent mee. In these words he doth testifie that he shal not be extinguished with death: but that rather when as he shall put of the mortall body, he shall declare by the most mightie triumph of his re∣surrection, that he is the sonne of God. As if he should say, doe what you can: yet shall yee neuer bring to passe, but that my father shall receiue me into his heauenly glory, after that I haue ended the embassage inioi∣ned me. Therefore my estate shall not only remaine perfect after death: but there is a farre better estate prepared for me then. And hence may we gather a generall admonition: for Christ is present with vs so of∣ten as he calleth vs vnto hope of saluation, through the preaching of the Gospel. For the preaching of the Gospell is not called in vaine the cō∣ming downe of Christ vnto vs.* 1.88 If we take holde of his hand, which he holdeth foorth vnto vs, he will bring vs vnto the father: and he will not only shewe himselfe nigh vnto vs so long as wee are straungers in the worlde, but will dwell in vs continually. But and if we doe neglect his presence, hee shall be no whit impayred: but when as he departeth from vs, he shall leaue vs altogether aliaunts from God and life.

34 Yee shall seeke mee, and shall not finde me: and where I am. They sought Christ that they might put him to death. Here Christ deceiueth them with the diuers significations of the word, because it should shortly come to passe, that they shoulde seeke him after another manner: namely, that they might finde some helpe and comfort in their miserable and decay∣ed affayres. As if he should say, it troubleth you, and you cannot suffer me to be present with you a small space: but it shall come to passe short∣ly, that you shall seeke me in vaine: because beeing remoued farre from you not only in body but also in power, I will behold your destruction. But here may a question be asked, what manner seeking of Christe this was, seeing that it is manifest enough that Christ speaketh of the repro∣bate, who were obstinate euen vnto the end in the reiecting of the go∣spel.

Some doe referre it vnto the doctrine: because the Iewes in follow∣ing the righteousnesse of workes amisse, did not obtaine that which they would. Many men doe vnderstand it of the person of the Messias, that the Iewes being brought vnto extremitie shall seeke the Redeemer in vaine. But I doe simplie interprete it, that hereby are meant the sorrow∣full

sighings of the wicked, whilest that being enforced with necessitie they after a sort haue respect vnto God. But euen then in seeking they seeke not. For vnbeliefe and stubbornnes doe driue them from God, their heartes being as it were locked vp. They would desire that God might be present to deliuer them, but they stoppe the way before themselues with their want of repentance and the hardnesse of theyr hearte.* 1.89 VVe haue an example in Esau, who was not only sory because the birthright was gotten away from him: but also fretting & ••uming he breaketh out into furious indignation. But in the meane season hee is so farre from the right kinde of seeking the blessing, that he doth then make himselfe most vnworthie thereof. God is wont to reuenge the contempt of his grace in the reprobate in such sort, that being either sore punished, or bound with the feeling of their miserie, or being dri∣uen into other straytes, they complaine, crie, and howle: but all in vain: because being alwayes like to themselues, they inwardly nourishe the same crueltie which they had before: neither are they carryed vnto god: but they had rather haue him chaunged, when as they cannot abolishe him. Hence may we learne that we must receiue Christ in time, whi∣lest that he standeth as it were before vs: least that the opportunitie to enioy him do escape vs, because if the gate shall once be shut, we shall in vaine assay to enter in. Seeke the Lorde saith Esay, while he may bee found,* 1.90 call vpon him whilest he is nigh. Therefore we must diligently meete God, whilest the time of his good pleasure is present, as the same Prophet saith in another place:* 1.91 because we know not how long the Lord will beare with our sluggishnesse. In these wordes, where I am, you cannot come, the presentence is put insteed of the future tence.

35 VVhether will he goe? The Euangelist addeth this of set purpose, that he might declare the great dulnes of the people. So the wicked are not onely deafe when they should heare the doctrine of God: but they do also passe ouer horrible threatnings in mockage, as if they heard sons friuolous thing. Christe spake plainely and by name of the father: but they doe stay vppon the earth, neither doe they thinke vpon any other thing saue only the flitting into farre countries. It is well knowen that the Iewes did call the nations which were beyond the Seas, Greekes: yet doe they not meane that Christ would come vnto the vncircumcised, but vnto the Iewes which were dispersed through diuers parts of the world. For the worde dispersion, would not agree with those who abyde in the place where they are borne, and which inhabite their natiue soyle. But it agreeth very well with the Iewes that were runnagates & banished men. So Peter did write his former Epistle vnto those who dwelt here and there, throughout Pontus, Galatia, &c. And Iames Sa∣luteth the twelue tribes that were scatered abrode. VVhich kinde of speech is taken from Moses and the Prophetes. Therefore the meaning of the wordes is this, will he goe ouer the sea, that he may goe vnto the Iewes, who dwell in a worlde which we know not? And it may bee that their meaning was to molest Christe with this mocke, If this be the Messias, will he establish his kingdome in Grecia, seeing that God hath assigned the land of Chanaan to be his owne dwelling place? But how∣soeuer it be, we see that they were no whit moued with the sharpe de∣nunciation of Christ.

37 Furthermore in the last day, which was the greatest day of the feast, Iesus stoode and cryed, saying, If any man be a thirst, let him come vnto me and drinke.

38 He that beleeueth in mee, as saith the scripture, there shall flow out of his bellie 〈◊〉〈◊〉 of liuing water.

39 And this spake he of the spirit which they should receiue that beleeued in him. For the holy spirite wa•• not yet, because Iesus was not yet glorified.

37 The last day. Here we must first of all note that Christe was not so afrayed either with any layings in wayte, or pollicies of his enemies, that he did foreflowe his office: but that his stoutnesse of courage dyd encrease with his daungers, so that he went more valiantly forward. This thing doth both the circumstance of time, the great assemblie of people, and the libertie to crie, testifie, when as he sawe them readie on euerie side to lay hand vpon him. For it is likely that the ministers were then readie to doe that which was commaunded them. Againe, wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours, which could do all things. For what other reason can be giuen, why Christ did preach after they had set their bande in order vpon a most famous day, in the middest of the Temple whereas they had a quiet kingdome, saue only because God did bridle their madnesse? Notwithstanding this is very profitable for vs, that the Euangelist bringeth in Christ crying with open mouth, that they com vnto him whosoeuer are a thirst. For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering: but that this doctrine is so published vnto all men that it is hidden from no man, saue only from him, who stopping his eares of his owne accord doth not admit the loud crying.

If any man be a thirst. In this member he exhorteth all men to be par∣takers of his goodnes, so that acknowledging their owne pouertie they desire to be helped. For we are all poore indeed, and void of all good∣nesse: but the feeling of pouertie doth not pricke forwarde all men to seeke remedie. Hereby it commeth to passe, that many not once moo∣uing their foote, doe pine away in their miserable want: yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts, both an hunger and a thirst. There∣fore the office of the spirite is, to make vs desire his grace. And as tou∣ching this presēt place we must chiefly hold this, y^t ther are none called to obteine the riches of the spirit, saue those who do earnestly desire the same. For we know that the tormēt of thirst is most bitter: so that those who are most strong, and can endure all labours, doe notwithstanding faint in thirst. Notwithstanding hee doth rather inuite the thirstie then the hungrie, that he may holde on in the metaphore, which he will afterwardes vse, in the woorde water and drinke, that all the partes of the sentence may agree together. Neither doe I doubt but that hee allu∣deth vnto the place of Iesaias,* 1.92 All that are a thirst come vnto mee. For it was requisite that that should be fulfilled at length in Christ, which the Prophet doth in that place attribute vnto God: like as that again whi∣che the blessed Virgin song, that he sendeth away the rich and full emp∣tie, Luke. 1. 53.

Therefore he commaundeth them to come vnto him straightway. As if he should say: that he alone is sufficient to quenche all their thrist: and that they are deceiued and labour in vaine, whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other.

And let him drinke. There is a promise added vnto the exhortation. For although this be a worde of exhorting, yet doth it conteine in it a promise: because Christe doth testifie that he is no drie and emptie ce∣sterne, but a well that cannot be drawen drie, which giueth drink large∣ly and plentifully to all men. VVhereupon it followeth that his desire shall not be in vaine, if we beg of him that which we want.

3•• Hee that beleeueth in mee. The maner of comming is here shewed: namely, that we must come by faith, and not on our feete. Yea, to come is nothing els but to beleeue, if sobeit you doe rightly define the woorde beleeue, like as we haue said before, that we doe beleeue in Christ whilest that we imbrace him, as hee setteth himselfe before vs in the Gospel re∣plenished with power, wisdome, righteousnesse, puritie, life, and with al the giftes of the spirite. And he doth here confirme the promise more plainely which we touched of late: for he teacheth that he hath store, wherewith he is able to refresh vs sufficiently. It is indeede a metaphore hard enough at the first sight: whē as he saith that there shal floods of li∣uing water flow out of the belly of the faithfull: yet is the sense no whit doubtfull, that the beleeuers shall neuer want any spiritual good thing, He calleth that liuing water, the spring whereof doth neuer waxe drie, neither doth the continuall flowing cease. I expounde that the ma∣nifold graces of the spirite, are called floods in the plurall number, whi∣che are necessarie vnto the spirituall life of the soule. To bee briefe, as∣well the perpetuitie of the giftes of the spirite, as the aboundance there∣of is promised vs in this place. Some doe thinke that waters doe flow out of the bellie of the beleeuers, when as he that is endowed with the spirit, doth impart some part vnto his brethren, as there ought to be a mutuall par∣ticipation amongest vs. Notwithstanding the sense seemeth to me to bee more simple, that whosoeuer shall beleeue in Christ, he shall haue a well of life as it were springing in him. Like as Christe said before in the fourth Chapter, Hee that shall drinke of this water shall neuer bee a thirst. For whereas the ordinarie drinke doth only quenche the thirst for a short time, Christ saith that we doe draw vp by faith the spirite, whiche is a fountaine of water leaping out vnto eternall life. And yet notwithstan∣ding he doth not teach that the faithfull are so full of Christe the first day, that they are afterward neither an hungred nor a thirst: but rather that the enioying of Christ doth kindle a new desiring of him: and the sense is,* 1.93 that the spirit is like to a liuely fountain which runneth alwaies in the faithfull. Like as Paule also doth testifie, that he is life in vs, al∣though we doe yet carry about the matter of death in the relikes of sin. And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith, there can no perfect fulnes thereof be had in this life. But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit, by going forward in faith that the first fruites which they haue, are vnto them sufficient vnto the continuaunce of life. But heereby wee are also admonished howe small the measure of our faithe is, seeinge that the gra∣ces

of the spirit do scarse drop by little & little in vs, which should run like floods, if we did yeeld vnto Christ due place as we ought: that is, if faith did make vs able to receiue him.

As saith the scripture. Some doe restraine this vnto the former mem∣ber: other some vnto the latter: but I doe extend it vnto all the whole sentence. Againe, in my iudgement Christ doth not here assigne any cer∣taine place of the scripture: but he taketh a testimonie from the commō doctrine of the Prophets. For so often as the Lord promising the aboun∣dance of his spirite, doth compare it vnto liuely waters, he doth chiefly respect the kingdome of Christ, and directeth the minds of the faith∣full thyther. Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ: because he alone hath opened and re∣uealed vnto vs the hidden treasures of God. Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse. Therefore they are worthie miserablie to perishe, who being called so gently and mercifully of Christ, doe wander hyther and thither. He spake of the spirite. The spirite is sometimes called by the name of water, be∣cause of the cleannesse, because it is proper to it to purge our filthinesse: but in this place and such like the maner of this phrase is vnlike: name∣ly, that we are destitute of all ioyce and humor of life, saue only when∣as the spirit of God doth quicken vs, & doth water vs as it were with a secret force. And here is the figure Synecdoche vsed, because all y^e parts of life are comprehended vnder one worde water. VVhence we do also ga∣ther that whosoeuer are not regenerate with the spirite of Christ, they are to bee accounted as dead, howsoeuer they boast themselues as if they did liue.

For the spirite was not yet. VVe know that the spirit is eternall: but the Euangelist saith, that that grace of the spirite which was powred out vpon men after Christ his resurrectiō, did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a fer∣uaunt. And he speaketh comparatiuely: like as when the new Testa∣ment is set against the olde, God promiseth his spirit vnto the faithful, as if he had neuer giuen it vnto the fathers. The Disciples had then receiued the first fruites of the spirite: for whence commeth faith but from the spirite? Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death. but that it was not then so apparant, as it should be afterward. For this is the principall worship of the kingdome of Christe, that hee doth go∣uerne his Church with his spirite. But he did then take iust and as it were solemne possession of his kingdome, whenas he was lifted vp vn∣to his fathers right hande. It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time. Yet there remayneth one question, whether he vnderstandeth in this place, the visible graces of the spirite, or regeneration, which is a fruite of adoption. I answere, that the spirite appeared in these visible giftes as in glasses which was pro∣mised by the comming of Christ: yet doth hee properly intreat in this place of the power of the spirit, whereby we are borne againe, and are made new creatures. In that therefore that Christe being glorious and indued with great maiestie of gouernment, doth sit at the right hand of

God, but we doe lie vpon the earth poore, hungrie, and almost voide of spirituall giftes: it is to bee imputed to our flownes, and weaknesse of faith.

40 Therfore many of the companie, when they heard these words said, This is indeed a Prophet.

41 Other some said. This is Christ. And others saide: shall Christe come out of Ga∣lilee?

42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem?

43 Therfore there was a strife in the companie because of him. Furthermore, certaine of them would catch him: but no man laid handes on him.

40 Therfore many of the companie. Nowe the Euangelist reciteth what fruit did spring of the last sermon: namely, that whilest one thought one thing & another another, there arose dissention amongest y^e people, VVee must note that Iohn speaketh not of the professed enemies of Christ, or of those that hated sound doctrin: but of the cōmō sort of mē, where ther shold haue bin greater integritie. And he reckoneth vp three sorts. The first did confesse in deed, that Iesus was a Prophet, whereupō we gather that they did not loath his doctrine: but againe it appeareth how light & friuolous this confession was, that whenas they allowe of him as of a teacher, yet they do neither vnderstande nor tast what hee meaneth or what he teacheth. For they could not imbrace Christ indeed as a Prophet, vnlesse they did acknowledge him to be both the sonne of God & the authour of their saluation. Yet there is this good thing in them, that they perceiue that there is some diuine thing in Christ which bringeth them to reuerence him: for they might easily passe afterwarde vnto saith from this docilitie. The second sort do better, who do flatly confess•• that he is Christ: but others doe gainesay them: whereupon ari∣seth the conflict. By which example we are taught, that we ought not to maruel at this day, if men by diuers strifes be cut asunder. VVee heare that ther arose a Schisme by reason of Christs words, & that not amon∣gest the Gentiles who were strangers from the faith: but euen in the middest of the Church of Christ, & euen in the principall place of the Church: shall therfore the doctrine of Christ be blamed as if it were the matter of tumults? Yea howsoeuer the whole world do rage, y^e truth of god is so precious, that we must wish y^t it may be receiued euē of a few. VVherfore there is no cause why our consciences should faint, whilest that we see euen those, who wil be reckoned amongst the people of god to striue amongst thēselues with diuers opinions. Although we must al∣so note that dissentiō hath not his beginning properly frō y^e gospel. For there can be no certaine & sound agreement of men, saue only in some certaine truth, whereas therfore they keepe peace amongest themselues; who are ignorant of God, that proceedeth rather from som amazednes, then from true consent and agrement. To be briefe, what dissentions so∣euer arise whenas the Gospel is preached, the cause and seed therof laid hid before in man: but being then as it were awaked out of sleepe, they begin to stirre: like as vapours do proceede from some other thing then

from the sunne, although they doe not appeare vntill the Sunne arise.

41 Shall Christ come, Least they should seeme rashly to reiect Christe they arme themselues with the testimonie of the scripture: which althogh they do wickedly wrest against Christ, yet had it some shew of truth. They are only deceiued in this, that they make Christ a Galilean. But whence came this ignorance saue only from contempt? For if they had not thought much to enquire, Christ had appeared vnto them to be no∣table for both titles, in that he was borne in Bethlehem, & that he was the sonne of Dauid. But such is our nature, we are ashamed to be slouth∣full in small things, we snort more then carelesly in the mysteries of the kingdome of heauen. This is also worthie the noting, that they are di∣ligent to seeke some excuse whereby they may turne away themselues from Christ: who were otherwise marueilous slouthfull & sluggish to receiue sound doctrine. Behold how men are wont to frame to thēselues a stumbling block out of the very scriptures, least they should come vnto Christ, which lead vs by the hand vnto Christ.

43 Certaine of them, By these wordes the Euangelist giueth vs to vn∣derstand, that they did not only despise Christ: but that there was also adioyned vnto the wicked reiecting of him crueltie, & a desire to hurte him: as superstition is alwayes cruel. And whereas their endeuoures were in vain, that must be attributed vnto Gods prouidence. For because Christ his hower was not yet come (as we said before) trusting to his fa∣thers aid, & being couered with the same, he was aboue all dangers.

45 Therfore the ministers came vnto the high Priests, and Pharisees, and they saide vnto them, why haue you not brought him?

46 The ministers answered, there was neuer man that spake as this man.

47 Therfore the Pharises answered them, Are you also deceiued?

48 Hath any of the rulers beleeued on him, or of the pharisees?

49 But this companie, which knoweth not the lawe, are accursed.

50 Nicodemus said vnto them, he which came vnto him by night, although he was one of them:

51 Doth our law iudge a man vnlesse it shall heare of him first, and shall know what he doth?

52 They answered and said vnto him, Art thou also of Gal••lee? searche and see, that there hath arisen no prophet out of Galilee?

53 And euery man went vnto his owne house.

45 Therfore the ministers came, Here may we see how blinde the arro∣gancie of the wicked is, they are so in loue with, and doe so adore the greatnes and honour wherein they excell in the worlde, that they are not afraid proudly to tread vnder foote equitie & right. And if any thing fall out otherwise then they would, they would gladly ioyne hea∣uen and earth together. For whilest that the wicked priestes do de∣maund why Christ was not brought vnto them they do so highly extoll their power, that nothing ought to haue gainstood their cōmandemēt.

46 There was neuer any man. These men doe confesse that their combes were cut, and they tamed with the word of Christ alone: yet doe they not repent, neither giue due honor vnto the word. If it be true, that there were neuer any mā y^t spake so, why did not y^• diuine power which they

enforced to feele, so moue their hearts that they might giue themselues wholy vnto God? But it was meete it shoulde be so that that of Iesaias myght be fulfilled,* 1.94 He shall throwe downe the wicked with the breath of his mouth,

Moreouer, we shall afterwarde see how those who sought him that they might put him to death, fell backward as if they had been beaten downe with beetles, being confounded with the only voyce of Christe. Therefore let vs learne that there is such force in Christe his doctrine, that it doeth euen terrifie the wicked: but seeing that this turneth to their destruction, let vs rather endeuour to bee softened then bro∣ken.

But we see many at this day too like vnto those ministers, whom al∣though the doctrine of the Gospel doth cause to woonder at it against their willes, yet are they so far from submitting themselues vnto Christ, that they do notwithstanding remain in the tents of the enemies. And there be others who are worse, who do deface and defame with what slaunders they can the doctrine, which they know assuredly, being con∣uict in their owne consciences, is of God.

46 Are you also deceiued? They do so rate their ministers, that not∣withstanding they keepe them vnder obedience. For by these woordes they meane, that it is an absurd and vnmeete thing that they should not stand, although all the people doe faile. And we must marke with what argument they are vnderpropped, when they doe so proudly vaunt against Christe. They say hee hath onlie, the riffe raffe and vnskilfull men on his side: the rulers and euery notable man is set a∣gainst him. They expresse the Pharisees by name, because they had the fame aswell of knowledge as of holinesse aboue other men, so that they were as it were the princes of princes. This obiection seemeth indeed to haue some colour. For vnlesse the gouernours and rulers of the Church haue their authority, there can be nothing set down well, neither can the estate also continue long in good order. VVee know how great the di∣stemperature of the common people is: wherefore there must needes deformed confusion ensue immediately, where euery man may do what him listeth.

Therefore the authoritie of those who are gouerners is a necessarie bridle to moderate the order of the Church. And it was so prouided by the law of God,* 1.95 that if ther should any question or controuersie arise, the knowledge thereof should be in the high Priest his power. But these men offend in this, in that they doe challenge to themselues the chiefest authoritie, and doe refuse to submit themselues vnto God. God gaue vn∣to the high Priest the iudgement: but he would haue him to giue sen∣tence only according to his lawe. Therefore what authoritie soeuer the pastors haue, it is subiect to the word of God, that being all brought vn∣der from the highest to the lowest, God alone may be aboue them all. If pastours who execute their office well and sincerely do challenge to themselues authoritie, this shalbe an holy and lawfull boasting: but whereas the bare authoritie of men is extolled without the woorde of God it is vaine and friuolous bragging. But it falleth out oftentimes that the wicked doe rule in the Church. So that we must beware that we do attribute nothing vnto men so soone as they depart from the woorde of God. VVee see that almost all the Prophetes were vexed with this

griefe. For these gorgeous titles, Princes, Prieste, and Churche were of∣tentimes obiected to ouerwhelme their doctrine. The Papists being fur∣nished at this day with the same weapons, doe no otherwise rage then did the aduersaries of Christ and the Prophetes. This is horrible blinde∣nesse, that mortall man is not afraid to set himself against God. But Satā driueth them vnto such madnesse, who set more by ambition, then by the truth of God. In the meane season it is our part to giue such reue∣rence vnto the worde of God, as may driue away all the brightnesse of the whole worlde, and may desperse the vaine smoakes therof. For we•• stood in bad case if our saluation did depende vppon the will of rulers, and that faith were too vnstable, which shoulde stand or fall at theyr becke.

4••▪ This companie. The first part is a point of pride, in that trusting to the title of the Priesthood, they would bring al men in subiection vn∣der them tyrannously. The other is that they despice other men as bee∣ing nothing worth: like as they are alwayes reprochfull against other men whosoeuer haue better liking of themselues then they ought, and the contempt of our brethren doth follow the immoderate loue of our selues. They pronounce all the whole common people to be accursed. For which cause they colour this with the ignorance of the lawe: but there was another thing which lay hid vnder this: namely, that they thought that there was no holinesse saue only in their order. Like as at this day, whi••lest that the Popish shauelings doe onely make b••ast of the title of the Church, they despice the lay men (as they cal them) like pro∣fane men. But to the end God may throw downe this mad loftines, hee preferreth the base and despiced, before the most loftie and excellent. And me must note, that they doe not make their boast of such knowe∣ledge of the lawe as did instruct men vnto godlinesse and the feare of God: but of such as they had, when as with a lof••tie countenance they an∣swered as if they alone were fit interpreters of the law. And truly this is true that they are accursed whosoeuer are no•• taught in the law of god, the knowl••dge whereof doth sanctifie vs in deed▪ yet this knowledge is not restrained vnto a few, that being puffed vp with wicked confidence, they may exempt themselues out of the number of other men: but it doth appertaine generally vnto all the children of God, that they may be ga∣thered together vnto the same obedience of faith.

••0. Nicodemus said vnto them. The Euangelist describeth Nicodemus vnto vs as an indifferent man, who neither dare take vpon him earnestly to defend godly doctrin, neither yet can suffer the truth to be oppressed. VVhen he saith, that it was he that came by night, this serueth partly to his commendation, and partly to his discommendation. Vnlesse he had lo∣ued the doctrine of Christ he durst neuer haue set himselfe against the f••tie of the wicked. For he knew that if any did but once whisper, hee should by and by be hated and be in daunger. Therefore in that he dare say something though faintly, there shineth some small sparkle of godli∣nes out of his hart: but seeing that he doth not more freely defend Christ ••••e doth therein bewray his too great fearfulnesse. Therefore the E∣uangelist giueth vs to vnderstand, that hee did yet smell of the lurking dennes of the night, and that he is not the true disciple of Christ. Hee saith that he came once by night vnto Christ, & that he stood openly a∣mongest

his enemies and did keepe a place in their tentes. VVee must note this so much the more diligently, because that many whilest that they doe pretende that they are like vnto Nicodemus, hauing on this visure, they doe thinke that they can mocke God freely. Admit wee doe graunt that which they require, that they differ nothing from Ni••ode∣mus, yet I pray you what doth such an example helpe thē? Nicodemus saith that Christ was not to be condemned, vntill he were heard: tru∣ly there might so much be said by a thiefe, by a royster. For that is well knowen and famous, that it is better than the giltie be acquitted, then that the innocent be condemned. Secondly, howsoeuer hee desireth to lighten the person of Christ, he leaueth and forsaketh the doctrine it selfe, what shall wee finde here that is meete for a godly and faithfull mā? Therefore y^• seed of y^• gospel which brought foorth fruit afterward, did as yet lie hid being choked in him. VVe shal far more profitablie ap∣ply this example vnto another end▪ that the Lord doth oftētimes bring to passe, that the doctrine which seemed to haue perished, doth by little and little take roote secretely, and doth at length after long time, shoo•• foorth so••e bud, at the first like vnto one that is vntimely, but after∣warde liuing and hauing sappe: like as Nicodemus his faith had news and sodaine force after and from the death of Christ.

52 Art thou also of Galiles? They say y^t those are of Galilee whosoeuer are on Christ his side, and that reprochfully, as if he could haue none in his sect, but out of the base corner of Galilee. And in that they are so earnestly set against Nicod••mus, it appeareth thereby howe furiously they hated Christ. For he did not as it were openly defend▪ Christ: but did only say that he was not to be condemned before they had hearde him. So falleth it out at this day amongest the Papists, no man can shew the least token of equitie, that the Gospell may not be oppressed, but the enemies beeing moued with furies doe crie out that he is an heretike.

53 And euerie man went. Now followeth the wonderfull end of this action. If any man consider what manner of kingdome the kingdome of the Priestes was then, how great their furie was, what prouision they had made: and on the other side thinke with himselfe that Christ was naked and without weapon, and that he was furnished with no garri∣son of men: he was an hundreth times vndone. In that so valiant a con∣spiracie doth passe away willingly, and they all doe one breake another with their owne force, like waues of the Sea, who will not con••es that they were driuen away with the hand of God? And God continueth alwayes like to himselfe. Therfore he shall and will make voyd the en∣deuours of the enemies so often as he will, so that although they haue all thinges readie at hand, and are readie and furnished to accomplishe their purpose, yet doe they depart, leauing their matters vndispatched. VVee haue oftentimes tryed that whatsoeuer the aduersaries did in∣uent to suppresse the Gospell withal, it was all invaine through the wonderfull grace of God.

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,* 1.96 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.* 1.97 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:* 1.98 and finally in whome hee exerciseth his tyranny by working mightily.* 1.99 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.* 1.100 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.* 1.101 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,* 1.102 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.

Chap. 9

1 ANd as Iesus passed by, he saw a man that was blinde from his birth.

2 And his Disciples asked him saying, Master, who sinned, this man or his parents, that he was borne blinde?

3 Iesus answered, neither did this man sin, nor his parents, but that the workes of god may be made manifest in him.

4 I must worke the workes of him that sent me, while it is day: the night commeth, when no man can worke,

5 As long as I shall be in the worlde, I am the light of the worlde.

1 Hee saw a man that was blinde. In this Chapter the Euangelist describeth the giuing of sight to a blinde man, mixing therewithall a do∣ctrine which setteth foorth the fruite of the myracle. From his birth. This circumstance amplifieth the power of Christe. For the blindnes could not be cured with mans remedies, which he had suffered tyll hee came to mans state, hauing brought the same from his mothers wombe. And hereupō was offered vnto his Disciples an occasion to mooue a questiō, whose sinne was punished with this blindnesse. First of all, seeing the scripture doth testifie that all afflictions whereunto mankinde is subiect doe proceede from sinne: so often as we see any man in miserie, it can∣not be, but that this cogitation must needes come into our minde, that the discommodities wherewith he is oppressed, are punishments laid vp∣on him by the hand of God. But here we are wont to erre three ma∣ner of wayes: for seeing that euerie man is a most sharpe iudge against other men, there are but a few that can vse the like seueritie, as it is meet, against themselues. If my brother be in aduersitie, I doe by and by ac∣knowledge Gods iudgement: if God doe more sharplye chasten mee, I winke at mine owne sins. But euery man ought to begin with himselfe in weighing punishments, that hee may spare none lesse then himselfe. VVherfore if we wil be equal iudges in this case, let vs learn to be quick eyed rather in our owne euils then in other mens. The second errour is in immoderate rigour: because so soone as any man is touched with the hand of God, we expound this to bee deadly hatred, makyng haynous

offences of small faultes, and are almost out of hope of his saluation: but on the contrarie wee are scarce giltie in our owne sight of a small faulte, when as we haue commited a most greeuous crime. Thirdly, we offend, in that we think generally that all those are condemned, on whō God doth lay his crosse for their tryal. That which we haue said of late is certaine and sure, that all miseries doe proceede from sinne: but god doth punish those that be his for diuers causes. For as he doth not punish the sinnes of some in this world: due deferreth the punishments vntill the life to come, that they may be the sharper: so he handleth the faithful somtimes more hardly, not because they haue offēded more gree¦uously: but that he may hereafter mortifie the vices of the flesh. Yea, sometimes not respecting their sinnes, he doth proue their obedience, or els teach them patience. As wee see that holy Iob was oppressed with miserie aboue all other men, and yet was hee not vrged with his sinnes: but God had respect vnto another thing: namely, that his godlines may be the better declared euen in aduersitie. Therfore they are peruers interpreters, which do assigne all aduersities indifferently vnto sinnes, as if the manner of punishments were equall, or God did not respect ano∣ther thing in punishing of men, then euery mans desarts. VVherefore we must note two things in this place, y^t iudgement doth begin for the most part at the house of God. 1. Pet. 4. 17. and that therfore he doth sharply punish his owne children whē they haue oftended, passing ouer the wic∣ked, and that his whips are much more sharpe in correcting the faultes of the Church. Secondly, that ther be diuers ends why he doth afflict men. For he did no lesse make Peter and Paule subiect to the hangman, then the most cruell murtherers. VVhence we gather that in the pu∣nishmentes of men there are not alwayes causes extant which can bee pointed out with the finger. And whereas the disciples according to the common sense, doe demaund what manner of sinne that was which god did punish in the blinde man so soone as he was borne, they doe that not so much out of season, as when they aske whether hee sinned before he was borne or no. Although this so absurd a question was taken from that common surmise and friuolous opinion, which was then common amongest all men. For it appeareth euen out of other places of the scripture, that they beleued that same flitting of the soule out of one bo∣dy into another, wherof Pythagoras did dreame. Here may we see what a deepe Labyrinth mans curiositie is, especially when boldnes is adioy∣ned thereunto.

They saw some that were borne lame, some spurre blinde, some stark blinde, som hauing a monstrous body. VVheras it became them to reue∣rence the hidden iudgements of God, they would haue an euident cause in his workes, they did so fall away vnto those childishe toyes throu•••••• their rashnes, that they thought that the soule whē one life was past, did ••lit into a new body, & did ther suffer the punishments which were due vnto the life before spent. Neither are the Iewes ashamed at this day, to tosse such a filthie doting in their synagogues, as if it were an heauen∣ly oracle. By which example we are taught to take good heed, least that if we enquire after the iudgements of God beyond the meane of sobri∣etie, the wandering errour of the minde doe carry vs away, and throwe vs headlong into most horrible dungeons. This was most monstrous,

that the elect people of God, in whom the light of wisdome was kind∣led by the lawe and the Prophetes, should yeelde vnto such a grosse and forged tale. And if so be it God did so sharply punish their boldnes, there can be nothing better then this modestie, in considering the workes of God, that our minds may breake foorth into an admiration, so often as we know not the reason thereof, and our tongues may cry out, Iust art thou O Lord, and righteous are thy iudgements, although they cannot be comprehended. That which the disciples aske concerning the sinnes of the parents is not vnnecessarie. For although the innocent sonne be not punished for the fathers faulte, but the soule which hath sinned, it shall dye. Ezech. 18. 20. yet is not that threatning in vaine, that the Lord doth cast the offences of the fathers into the bosomes of the children, and taketh vengeaunce euen vppon the thirde and fourth generati∣on, Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house: and like as he blesseth the po∣steritie of the faithfull for their sake, so he doth also cast off the wicked stocke, appointing, according to his iust iudgement, the fathers together with the children vnto like destruction. Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence: because where the grace of the spirite is wanting, euill crowes must needes bring foorth euill egges. This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne, or no.

3 Neither hath this man sinned. Christe doth not simplie acquit the blinde man and his parents of all fault: but doth only denie that the cause of the blindnes is to be sought in sinne. And this is that whiche I said before, that God hath sometimes some other purpose, when he lay∣eth sorrowes and miseries vpon men, then to punish their sinnes. Ther∣fore when as we know not the causes of afflictions wee must restraine curiositie, least we be both iniurious vnto God, and malicious towarde our brethren.

•• Therfore Christe sheweth another reason why this man was borne blinde, that in him the workes of God might be declared. He saith not one worke, but in the plurall number, workes: for so long as he was blinde, there was shewed in him a token of Gods seueritie, whereby the rest might learne to feare and humble themselues. There followed afterward the benefite of deliuerance, wherein appeared the wonderfull goodnesse of God: wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle. Yet neuerthelesse he tea∣cheth generally, that this cause ought to be counted in the Theater of the worlde iust and lawfull enough, when God doth glorifie his name. And there is no cause why men should chide with God, when hee ma∣keth them instruments of his glory on both sides, whether hee appeare merciful or seuere.

4 I must worke. He doth now testifie that hee was sent to this ende, that he may declare the glory of God in restoring sight to the blinde. Furthermore, he borroweth a similitude from the common custome of life. For when the Sunne is rysen, man riseth vnto labour, but the night is appointed to rest in, as it is in the Psalme 104. 22. Therefore hee cal∣leth the time that was appointed him of his father, wherein he was to

do the work giuen him in charge, the day. So that euery one that is cal∣led vnto any publike function, must apply him selfe to doe that whiche his office doth require, as vnto workes which are to be done in the day time.

Furthermore, we must gather thence a generall rule, that the life of e∣uery man is vnto him as a day. VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie, least the darknes of the night do ouertake thē when they are but new begun to worke: so seeing that we see that there is but a short time of life graun∣ted vs, let vs be ashamed to waxe sluggish in idlenesse: finally, so soone as God by calling doth giue vs light, wee must not linger least the oppor∣tunity do escape vs.

5 So long as I shalbe in the world. I expound this to haue beene added by a preuention: for it might haue been thought to be an absurd thing, that Christe shoulde appoint vnto himselfe a time to worke in, as if it were to be feared, least the night shoulde oppresse him as it did other men. Therefore hee doth so separate him selfe from other men, that yet notwithstanding he saith that he hath an appointed time, wherein he must worke. For he compareth himselfe vnto the Sunne, whiche although it lighten the earth with the brightnesse thereof, yet when it setteth, it taketh away the day with it. Therefore he giueth vs to vnder∣stande that his death shall bee as the setting of the Sunne: not because it shall extinguish or darken his light: but because it shall take him out of the sight of the world. Neuerthelesse he teacheth that when hee was brought foorth in the fleshe, hee was then the true bright shining day of the world. For although God had lightened all ages, yet Christ brought foorth by his comming, a new and vnwonted bright∣nesse. VVhereupon he bringeth in, that this time was most apt and fit to set foorth his fathers glory, as a most cleere day, wherein God woulde more euidently reueale himselfe in marueilous workes. But here ari∣seth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine, and also in the myracles: and Paule 2. Cor. 4▪ 6. doth apply this properly vnto the time of his preaching, that God who from the beginning of the world commaun∣ded light to shine out of the darknesse, did then shine by the Gospel in the face of Christe.

And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men. I answeare, that after that Christ had fulfilled the course of his function, he wrought no lesse mightily by his ministers, thē by himselfe when he was in the world. In deede that is true: but first of all that is no let, but that he ought to haue done that himself which was enioy∣ned him by his father, at such time as he was reuealed in the flesh to that ende. And secondly, it hindereth no whit, but that his corporall pre∣sence, was the true and singular day of the world, the brightnes wher∣of was spread abrode throughout all ages. For whence had the holy fathers in times past, and whence haue we at this day light & day, saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day? VVhere∣upon

it followeth, that whosoeuer haue not Christ to be their directer, they wander groping in darkenesse confusedly, and without order, like blinde men. Neuerthelesse, we must note this sense, that like as the Sunne doth open vnto the eyes of men, the most beautifull stage of the heauen and earth, and all the order of nature: so God hath reuealed in his sonne the principall glory of his workes.

6 VVhen he had said this, he spit vpon the earth, and made clay of the spittle, and laid it vppon the eyes of the blinde.

7 And said vnto him, Goe, wash in the poole of Siloa, which is, if thou interprete it, sent: he went therfore and washt, and came seeing.

8 Therfore the neighbours, and those that had seen him before, because he was a beg∣ger, said, is not this he that sate and begged?

9 Othersome said, truly this is he. And othersome said, he is like him. But he saide, I am hee,

10 Therfore they said vnto him, how are thine eyes opened?

11 He answered and said, The man that is called Iesus, made clay, and put it vppon mine eyes, and said vnto me, goe into the poole Siloa, & wash: and after that I went, and washed, I did see.

12 Therfore they said vnto him, where is hee? hee said, I know not.

6 Hee spit vpon the earth. Christ his purpose was, to restore sight to the blinde: but he goeth about the matter in such a sort, as at the first sight may seeme very absurd: for by annointing his eyes with clay, hee doth after a sort double his blindnsse: who would not haue thought that hee did either mocke the miserable man, or els that he toyed like a man that was distract? But his meaning was by this meanes to prooue the faith and obedience of the blinde man, that he might be an example vn∣to all men.

This was no small token of faith, that the blinde man hauing em∣braced the bare worde, doth beleeue assuredly that he should haue sight restored vnto him: and vpon this hope hee maketh hast to goe thither whyther he was bidden. And also this is an excellent commendation of obedience, that he doth simplie obey Christ, although many things do persuade him to the contrary. And this is also a declaration of a true faith, when as a godly minde being, contented with the plaine worde of God, doth promise vnto it selfe that thing which seemeth to bee o∣therwise vncredible. The readinesse of obedience doth followe faith immediately, so that hee doth quietly submit himselfe to bee gouerned by God, whiche is perswaded that he will be vnto him a faithfull guide. It is questionlesse that the suspition and feare of mocking did come in∣to the blinde mans mynde: but it was an easie matter for him to break through all impedimēts, seeing he was perswaded that it was safetie it selfe to followe Christ. If any man obiect, that the blinde manne knewe not what Christe was, that hee might gyue vnto him due honour as vnto the sonne of GOD, I confesse that indeede: but be∣cause hee dyd beleeue that he was sent of God, submitting himselfe vn∣to him, & not doubting but y^t he spake the truth, he seeth nothing in him

but that which is diuine. Yea in that hee did addict himselfe wholy vnto Christ in so small knowledge, his faith deserueth so much the more praise.

7 VVash in the poole Siloa. It is certaine that there was no vertue either in y^e clay, or in y^e water of Siloa, to cure his eyes: but Christ did not once only adorne his myracles with these externall signes freely: either that hee might accustome the faithfull vnto the vse of signes, or that hee might shew that all thinges are subiect to his will, or that he might de∣clare that there was as much power in all creatures as he woulde giue them. Yet some doe demaund what the clay made of dust and spittle doth signifie: and they expound this to haue been a figure of Christe: because the dust doth betoken the earthly nature of the flesh, and the spittle which came out of his mouth, the diuine essence of the worde. But I omit this Allegorie, because it hath in it selfe more subtiltie then soundnesse, being contented with this simplicitie, that like as man was first created of clay, so Christ did vse clay in framing his eyes againe, shewyng the same power in a part of the body, which the father decla∣red in making the whole man: or peraduenture his intent was by this signe to declare, that it was no harder a matter for him, hauing remoo∣ued the impediment, to open the eyes of one that was blind, then for a∣ny man to wype away clay: and againe, that it was in his power to stoppe the sight of eyes, in like sort as if any man should stoppe vp the eyes with clay: which latter thing pleaseth me better. Peraduenture he commaunded him to wash in the poole of Siloa, that he myght vp∣braide vnto the Iewes, that they themselues were to blame, because they did not perceiue the power of God which was present with them: like as Iesaias doth chide the men of his time in the eight Chapter, and sixt verse, because setting at nought the waters of Siloa, which ran calmely, they desire the swift and violent riuers. And also it seemeth to me that the same reason did persuade Elizeus to commaund Naaman the Assy∣rian to wash in Iordan. If we beleue Ierome, the waters which did spring out of the mount Sion at certaine houres, did make this poole. The Euangelist setteth downe of set purpose the interpretation of the word Siloa, because that well beeing nigh vnto the Temple did dayly put the Iewes in minde of Christ who was to come: whom yet notwithstan∣ding they despiced being offered vnto them. Therefore the Euange∣list setteth out vnto vs the grace of Christe that he alone doth lighten our darknes, & giue sight to the blind. For the estate of our nature is de∣paynted in the person of this one man: namely, that all of vs are depri∣ued of light and vnderstanding euen from our mothers wombe: and secondly, that wee must seeke remedie for this cuill only at Christe his hands.

And note that although Christe was present then, yet woulde hee not haue the signes neglected, to reproue the blockishnesse of the nation, which did only retaine a vaine shadow of the signes, the substance being abolished. Herein appeareth also the wonderfull goodnes of Christ, that he being the Phisition came of his own accord vnto the blind man, and doth not wayte for his prayers in helping him. And truly seeing that we are naturally turned away from him, we are vtterly vndone, vnlesse he meet vs before he be called, and preuent vs with his mercie, which are

drowned in the forgetfulnes of light and life.

8 Therfore the neighbours, and those that had seene him. Not only the neigh∣bours did know the blinde man, but also all the inhabitants of the citie, because he was a begger and was wont to fit at the gate of the Temple: and such do cause the common people to looke vpon them. This know∣ledge of the man did cause the fame of the myracle to bee spread the far∣ther abroade. But (as vngodlinesse is wittie in darkening the workes of God) many men thought that it was not the same man, because there appeared in him a new power of God, so that the more excellent the maiestie of Gods workes is, they finde the lesse credite amongest men. But their doubting did serue greatly to prooue the myracle, because it came to passe hereby, that the blind man did the more extol the grace of Christ by his own testimony. Therfore the Euāgelist gathereth al these circumstances not in vaine, whereby the truth of the myracle did more plainely appeare.

11 And after that I went and washed. Such happie successe of obedience teacheth vs, that hauing ouercome all hinderances, we must goe for∣wardest ourly, whyther soeuer the Lorde doth call vs: and let vs not feare but that that shall come to good passe what soeuer wee take in hande so long as he is our ayder and guide.

13 They bryng hym that had beene sometimes blynde vnto the Pharisees.

14 And it was the Sabboth, when Iesus made claye and opened his eyes,

15 Therefore the Pharisees also asked him againe, howe hee had receiued his sight. And hee sayde vnto them, Hee put clay vppon mine eyes, and I washed, and doe see.

16 Therfore some of the Pharisees said, This man is not of God, because he keepeth not the Sabboth. Othersome said, how can a man that is a sinner doe these myracles? And there was a discention amongest them.

17 They say vnto hym that had beene sometimes blinde, what sayest thou of him, because hee hath opened thine eyes? And he saide, hee is a Prophete.

13 They bring him. The narration whiche shall followe immedi∣atly, doth declare, that the wicked are so farre from profiting in the workes of the Lord, that the more they are vrged with the power ther∣of, the more doe they vomit out the poyson which they had inwardlye conceiued. The sight which was restored to the blinde man ought to haue made euen stonie mindes softe: at least the Pharisees beeing stricken with the newnesse and greatnesse of the thyng, ought to haue pawsed so long, vntyll suche time as they coulde enquyre whether it were a worke wrought of God or no: but the hatred of Christ driueth them headlong vnto such madnesse, that they doe by and by condemne that which they heare he had done. The Euangelist nameth the Pha∣risees, not because the other sectes did beare with Christe, but because this secte was more couragious to defende the present state, then the o∣ther.

Hypocrisie is alwayes cruell and proude: therefore seeing that they dyd swel with a false opinion of holinesse, the doctrine of y^e gospel woū∣ded them chiefly, which condemned all their feigned righteousnesse: and

they did especially fight for their owne power and kingdome vnder colour of defending the lawe. VVheras the Euangelist recordeth that the multitude brought the blinde man vnto the Pharisees, it is vncer∣taine for what ende and purpose they did this: there was scarse anye that dyd not know, how enuiously the Pharisees were set against Christ. Therefore it may be, that many flatterers did for their sakes of set pur∣pose assay to darken the glory of the myracle. Notwithstanding (as I thinke) this seemeth to bee more like to bee true, that the greater part of the people suspending their owne iudgement (as it falleth out some∣times) did meane to make those dayes men and iudges, that were gouer∣nours.

In the meane season being blinde of their owne accorde, they bring darknes vpon themselues in the Sun, that it may darken his light. This is the disordered religion of the common people, that it doth worship the wicked tvrants of the Church vnder colour of diuine reuerence: & contemneth God himselfe aswell in his worde as in his workes, at least it doth not vouchsafe to haue any respect vnto him.

14 And it was the Sabboth. Christ did choose the Sabboth day of set purpose, which would giue matter of offence vnto the Iewes. He had alreadie sufficiently tryed in the man sicke of the pa••sey, that they wold also be cauilling at this worke. Therefore why doth he not preuent the offence (which hee might haue done most easily) saue onely because the defense which his enemies had taken in hand malitiously, woulde serue to the setting foorth of the power of God? The Sabboth day was vn∣to them in steede of a whetstone to sharpen them to enquire of the whole matter. And what doe they gaine I pray you by the question, which they asked diligently and carefully, saue onely that the trueth of the myracle appeareth more plainely? VVe must learne by this exam∣ple, that we ought to nettle the enemies of the Gospell: and that those men doe altogether dote, who doe in such sort reconcile the world vnto Christ, that they doe condemne all manner of offences: seeing that Christ did rather willingly & wittingly prouoke the wicked. Therfore we must hold that rule which he prescribed els where, that we must con¦temne the blinde and the leaders of the blinde. Mat. 15. 14.

15 The Pharisees also asked him. The people had heard this confession pro∣ceed before frō the mouth of the blind man: now are the Pharisees also made witnesses therof, who might obiect that the cōmō people had no lesse rashly receiued a rumour without any head, then it was rashly ray∣sed. And first of all omittting the question of the fact (as they say) they doe only dispute concerning the lawfulnesse thereof: for they doe not denie but that Christe restored sight to the blinde: but they finde a fault in the circumstance of the time: and doe denie that it is a woorke of God, seeing the Sabboth was broken thereby. But they should firste haue decided this question whether a diuine worke were the breaking of the Sabboth or no. And what is it that will not suffer them to see this, saue onely because beeing blinded with wicked affection, and ma∣liciousnesse, they can see nothing? •• Furthermore, they had beene alreadie sufficiently taught by Christe, that those benefites which God giueth vnto men do no more disagree with the Sabboth then doth cir∣cumcision.

And the woordes of the lawe doe commaunde men to cease from their owne workes, and not from the workes of God. Thererfore in that they take an errour, which had been so strongly re∣futed alreadie, for a manifest truth, it is to bee imputed vnto obstinate wickednesse: at least they erre for no other cause saue onely, because it pleaseth them so to doe. So the Papistes doe not cease to bring in of∣ten times, friuolous and rotten cauils which haue byn answered an hun∣dreth times. Therefore what must we doe? To wit, when wee haue opportunitie we must refute so much as in vs lyeth their wickednesse, who burden and slaunder the Gospel with false enuie. If no defence, howe iust soeuer it be, can stoppe their mouthes, wee must not be weary but must couragiously tread vnder foote this wicked desire whiche they haue to speake euill, wherewith they goe about to oppresse vs. They take vnto themselues maxima••s which wee doe willingly graunt vnto them, that they are not to bee hearde who doe depart from the Church, and breake the vnitie of faith. But they doe 〈◊〉〈◊〉 passe ouer that whi∣che was chiefly to be discussed, and which we haue plainely expounded in a thousande places, that the Pope with his traine are nothing lesse then the Churche, that y^e hotchpotch cōpounded of so many corrupt in∣uentions, and infected with so many feignings of superstitions, doeth much differ from sincere faith. But they shall neuer bring to passe with their furious wantonnesse, but that the truth which wee haue so often and so soundly testified, shall at length haue the vpper hande. In like sort the Pharisees did take a maxime against Christ, which the people did approue, that hee was not of God whosoeuer did not keepe the Sabboth day: but they did vniustlie and falsely obiect that a worke of God, was the breaking of the Sabboth day.

16 How can a man that is a sinner. A sinner is taken in this place as in many other places, for a wicked person and contemner of God. VVher∣fore doeth your master eate with publicanes and sinners, that is, with wicked and vngodly men, whose wickednesse is openly knowen? For the enemies of Christ did gather by the breaking of the Sabboth, that he was a profane man, and one that was voide of all religion. On the o∣ther side, those that be indifferent and iudge more iustly, do think that hee is a godly and religious man, because he was furnished with excel∣lent power of God to worke myracles. Although this argument see∣meth to be scarse strong enough. For God doth promise that euen the false Prophetes shall sometimes worke myracles: and we know that Sa∣tan doth imitate the workes of God, like an Ape, that he may deceiu•• those that do not take heede. Yea, Tranquillus reporteth that when Ves∣pasian was in Alexandria, and did sit in the midst of the market place to giue iudgement, he was requested by a blinde man that he woulde an∣noynt his eyes with his spittle: and that S••rapis had shewed him this remedie in sleepe. Vespasian because he would not rashly set himselfe to bee mocked of all men, could hardly and with much adoe be perswa∣ded to doe this: yet when as his friendes were very importunate vpon him, he granted the blind man his request, and so his eyes were opened sodainly. VVho will therefore reckon Vespasian amongest the seruants of God, or adorne him with the praise of godlinesse?

I answere, that amongest the godly and suche as feare God▪ myracles

are vndoubted marks of the power of the holy Ghost: but that it com∣meth to passe by the iust iudgement of God, that Satan doth deceiue the vnbeleeuers with false myracles, as it were with delusions. I thinke that that is no lie which I did of late recite out of Suetonius: but I doe ra∣ther ascribe this vnto the iust vengeance of God, that seeing that the Iewes did contemne so many and suche excellent myracles of Chirste they were at length deliuered into the handes of Satan, according as they had deserued. For they should haue gone forward in the pure worship of God, by the myracles of Christ, they should haue been con∣firmed in the doctrin of the law, & haue risen vp vnto the Messias him∣selfe, who was the ende of the lawe. And trulie Christ did manifest∣ly testifie by giuing sight to the blinde that hee was the Messias. Are not those men, which refuse to acknowledge God in his workes, seeing they doe not only through sluggishnesse, but also through malicious con¦tempt refuse him, worthie to be giuen ouer of God vnto the subtiltie of Satan? Therefore let vs remember that we must seeke God with the sincere affection of the hearte, that hee may reueale himselfe vnto vs by the power of his spirite: that wee must obediently heare his worde, that he may decipher out the true Prophetes, by no deceiuing myracles. So shall it come to passe that myracles shall profite vs, and wee shall not bee subiect to the seducinges of Satan. As touching these men, although they doe well in this, that they speake reuerently of the myracles, wherein the power of God appeareth, yet doe they not bring a reason strong enough to prooue that Christ is to bee accounted a Prophete of God. Neither yet would the Euangelist haue their answere to bee ac∣counted an Oracle, hee doth only bring to light, the wicked stubborne∣nesse of the enemies of Christ, who catching at somewhat maliciously, wherewith they may finde fault, being admonished, they doe no whytte yeelde.

And there was a dissention amongest them. Dissention is the worst & most hurtfull euill that is in the Church: how is it then that Christe doeth sowe matter of discorde euen amongest the very Doctors of the Church? VVe may easily answere, that the onely intent and purpose of Christe was to bring all men vnto God the father, stretching out his hand as it were. But the dissention did arise and proceede from their wickednesse, who had no desire to come vnto God. Therefore they doe as it were cut the church in peeces by diuision, whosoeuer will not obey the truth of God. But it is better that men doe disagree amongest them∣selues, then that they should all fall away together with one consent frō godlinesse. Therfore so often as dissention appeareth, wee must alwaies consider whence it springeth.

17 They say vnto him that had beene blinde, The more diligently they en∣quire, the more mightily doth the truth of GOD shewe it selfe: For they do as if a man would quench a flame with his blowing. Therfore so often as wee see the wicked assay all thinges that they may at length ••ppresse the trueth of God, there is no cause why we should be afraid, or be too carefull for the euent, because they shall doe nothing els by this meanes, but kindle the light thereof. Furthermore, in that they de∣maund of the blinde man, what hee thinketh, it is not therfore, be∣cause they passe for his iudgement, or set an heyre by it: but because

they hope that the man being striken with feare will answere according as they woulde haue him. In which point the Lord deceiueth them. For truly seeing that a man of the common sort, setting nought by theyr threatnings doth boldly affirme that Christe is a Prophete, the grace of God is to be thanked for this, so that boldnesse is as it were an o∣ther myracle. And if sobeit hee confessed so couragiously and freely that Christ was a Prophete: who did not as yet vnderstand that he was the sonne of God, how shamefull is their vnbelief, who being discoura∣ged with feare, doe either denie him or keepe silence, when as they know that he sitteth at the right hand of God the father, and that he shal come thence to iudge the whole world? Therefore seeing that this blind man did not choake a small sparkle of knowledge, wee must endeuour that there may a free and perfect confession shine againe from that perfecte brightnesse which hath shined into our heartes.

18 Therefore the Iewes beleeued not him, that he had been blind and had receyued his sight, vntyll they called the parents of him that had receiued his sight.

19 And they asked them saying, Is this your sonne, who you say was borne blind? ther∣fore how doth he now see?

20 His parents answered them saying, we know that this is our sonne, and that hee was borne blinde,

21 But howe hee nowe seeth we know not, or who hath opened his eyes, we know not: he hath age, aske him: he shall speake of him selfe.

22 These thinges said his parents, because they feared the Iewes. For the Iewes had already conspired, that if any man shoulde confesse that he was Christe, he should be cast out of the Synagogue.

23 Therfore said his parents, he hath age, aske him.

18 Beleeued not. VVe must in this place note two thinges, that they doe not beleeue that the myracle was done, and that being of their owne accorde blinded with a wicked hatred which they did beare against Christ, they see not that which is manifest. The Euangelist reporteth that they beleeued not. If the reason be demaunded, it is not to be dou∣ted but that their blindnesse was voluntarie. For what doth keepe them from seeing a most manifest worke of god which was before their eyes: yea, that being more then conuict, they doe yet notwithstanding not be∣leeue that which they knowe is true, saue only because the inward wic∣kednesse of their heart doth keepe their eyes fast shut. Paule teacheth that the same is also fulfilled in the doctrine of the Gospell: for he saith that it is not couered or obscure, saue only to the reprobate whose minds the God of this world hath blinded. 2. Cor. 5. 3. 4. Beeing admonished with suche examples, let vs learne not to lay stumbling blockes in our owne way, which may keepe vs from beleeuing. The Euangelist cal∣leth the gouernours the Iewes by Synecdo••he.

19 It this your sonne. Because the matter would not frame the former way, they assay a newe way: but the Lord doth not onely myraculously euen here also disturbe their endeuours: but turne them vnto a contrary ende. Furthermore, they do not demaund one particuler question on∣ly, but they did pack more things together, that they may cut of all occa∣sion

of answering. But the parentes of the blind man doe only take the one halfe of the manifold and captious interrogation, whereunto they answere: they testifie that he was their sonne, and that he was blinde from his mothers wombe. Hereupon it followeth that hee doeth not see naturally, but that his eyes were opened myraculously. But they passe ouer this latter thing, because it was odious: by which their silence they bewray their vnthankefulnesse. For truely seeing they had so great a benefite of God powred vpon them, they should haue beene feruently bent to praise and magnifie his name. But being afraid they do as much as in them lyeth bury the grace of God: saue only that they make theyr sonne a witnesse in their steede, that hee may both with lesse enuie and greater credite, declare the whole matter as it was done. And although they doe wisely inuent this middle meanes, whilest they them selues es∣chew danger, y^t they may testifie concerning Christ, ouerthwartly by the mouth of their sonne: yet is this no let but that by the mouth of the E∣uangelist the spirite may condemne their softnesse, because they doe not in the meane season their owne dutie. Therefore how much more vn∣excusable are those who doe ouerwhelme Christe with his doctrine, his myracles, his power, and grace, and that by their vnfaithfull deny∣all.

22 They conspired. This place teacheth that the custome of excom∣munication was auncient, and vsed in all ages: neither was excommu∣nication then newly inuented, but that that punishment which was vsed in times past against Apostataes, and the despicers of the lawe, was tur∣ned vnto the Disciples of Christ. Therfore we vnderstand that the ryte of excommunication did arise from the most auncient discipline of the Churche, and secondly that it began not of late, and that this is not a fault of one age only, that wicked men do corrupt the holy institutions of God with their sacriledge. God would that there shoulde be some forme of correction from the beginning, wherewith rebels might bee kept vnder. The high Priestes and Scribes did not only tyrannously abuse this power to vexe the innocent withall: but they did also at length wickedly resist God himself & his doctrine. Seeing that the truth of Christ was mightier, thē that they were able to resist y^• same by order and lawe, they did shake the lightnings of excommunications to oppres it. The same was done euen amongest the Christians: for it canne scarse be expressed what barbarous tyranny the false Bishops did vse in bringing vnder the common people, that none might bee so bold as to mutter, and we doe now see with what great crueltie they wrest this dart of excommunication against all the worshippers of God. But we must thus perswade our selues, that whenas excommunicatiō is turned to a wrong end, it may safely be contemned. For whenas God did giue vnto his Church the law of excommunication, he did not arme tyrante or hangmen with a swoord to cut the throates of soules: but he prescri∣bed a rule how to gouerne his people: & that vpon this cōdition, that he himselfe might be the chiefe gouernour, and might haue men to bee his ministers and officers. Therefore let the false bishops send out their lightnings as it shall please them: yet shall they make none afraide with their vaine crackes, saue only those who beeing not as yet taught by the voyce of the chiefe sheephearde, which is the true sheepefolde, doe wan∣der

to and fro being doubtfull. To conclude if we see any that be not vnder and subiecte to Christe, it is most certaine they are depriued of the lawfull power of excommunication. VVee must not feare least they exclude vs out of their congregation, out of which Christe who is our life and health is banished. But rather if we couet to be ioyned vn∣to Christe, we must willingly depart out of the Pope his synagogues: so farre off is it that the feare of casting out must hinder vs. And although the ryte of excommunicating was so wickedly corrupt in the old church yet would not Christ haue the same extinguished by his comming: but hee restored it to the puritie thereof, that it might againe bee of force a∣mongest vs, So although there raigne at this day a most filthie profana∣tion of this holy discipline, in Papistry, we must rather reclaime the same vnto his auncient integritie with great diligence, then abolish it. Things are neuer so well framed in the world, but that the most holy lawes of God doe degenerate into corruptions through mans fault and follie.

Satan shoulde haue too great libertie, if hee coulde bring to nought, whatsoeuer hee doth corrupt. VVee should haue at this day no bap∣tisme, no Supper, and finally, no religion, whereof hee hath left no parte free from his pollutions.

24 Therfore they called the man againe that was blinde, and saide vnto him, Giue the glory to God: we know that this man is a sinner.

25 Therfore he answered and saide, I knowe not whether hee bee a sinner or no: one thing I know, that whereas I was blinde I now see,

26 Therfore they saide vnto him againe, what did he to thee? howe opened hee thine eyes?

27 He answered them, I told you alreadie, and yee heard not: what will you heare a∣gaine? will you also be made his disciples?

28 Therefore they rayled on him, and said, be thou his Disciple: wee are Moses his Disciples.

29 VVee knowe that God spake vnto Moses: but wee knowe not whence this fel∣lowe is.

30 The man answered, and said vnto them, truly in this is a wonder, that yee know not whence he is, and he hath opened mine eyes.

31 And we know that God heareth not sinners: but if any man be a worshipper of God, and doe his will, him he heareth.

32 From the beginning hath it not been heard, that any man hath opened the eyes of him that hath been borne blinde.

33 Vnlesse this man were of God, hee coulde doe nothing.

24 Therefore they called him the second time. It is questionles that being enforced with shame they called the blinde man, whom they had tryed before to bee too firme and constant. So that the more vehemently they striue against God, they doe oftentimes intangle them selues the more, and tye themselues the faster, But they doe so question with him, that they may make him say as they say. This is a beautifull Preface whenas they doe exhort him to giue the glorie vnto God: but they doe by & by imperiously commaund him that he should not answere as hee thought, and according to his meaning. Therefore vnder colour of the name of God they do require at his handes seruile obedience.

Giue the glory to God. Although this their request may be referred vn∣to the circumstance of the cause, that the blinde man doe not darken the glory of God, by attributing vnto man the benefit which hee had recei∣ued: yet do I rather subscribe vnto their opinion, who thinke that it was a solemne forme, which they vsed, when they required an oath of a∣ny man. For euen Iosua, 7. 19 doth sweare Achan by the same wordes when he wil wring out of him the true confession of the garment whi∣ch was stollen. And by these wordes they did teach men that God was not a little blasphemed, if any man shold vnder colour of his name deceiue. And truly so often as we are to sweare, we must remember this preface, that the truth may be no lesse precious vnto vs, thē the glory of God. If this were so, men should sweare with farre more reuerence: now because a great part (not thinking that GOD is denyed, when his name is called vpon to defend and maintaine a lye withall) doe come rashly and contemptuously to sweare: all thinges are stuft with periu∣ries. In the meane while we see how hypocrites, euen whilest they pretende the greatest reuerence of God, do not only deceiue, but euen impudently mock also. For they proceed to get the blind man to sweare to their wordes, & that wickedlie not without great reproch of God. God doth by this meanes bring their wicked counsels to light, howsoe∣uer they goe about with diuers colours to paint them, and with feigned shadowes to couer them.

25 I know not whether he be a sinner or no. The blind man seemeth som∣what to digresse through feare, from his free testimonie, neither must we thinke that he doubted any thing of Christ, as the words do sound: but I doe rather thinke that hee spake ta••ntingly that hee might the more nettle them. He had confessed before that he was a Prophet: when as he sawe that he preuailed not, suspending his iudgement concerning the person, he setteth before them the thing it selfe. Therfore this graunting wanteth not a mocke.

26 Therfore they said vnto him againe. Seeing that wee see the wicked so earnest in their wicked actions, let vs bee ashamed of our sluggishnesse, that we are so cold in doing the busines of Christ. And seeing y^t they do euerie where hunt after matter to cauill at, that they may darken the mi∣racle, the Lord doth excellently driue away their endeuours, by the vn∣uincible constancie of the blind man. For he doth not only stand stout∣ly in his opinion: but doth also childe them freely & sharplie, because they doe goe about with asking many questions to couer the truth whiche was knowen and manifest,

Furthermore he casteth in their teeth the peruerse hatred of Christe, when he saith, will yee bee his disciples? For his meaning is that although they shalbe an hundreth times conuict, yet are they possessed in such sort with a malitious and deadly affection, that they will neuer yeeld. This is wonderfull boldnesse, that a base person and obscure fellow, yea one that for his begging was almost nought set by, doth freely prouoke the fury of all the Priestes against him. If only a small preparation of faith, did make him so bolde when he was come vnto the battle, what excuse will they make who beeing great preachers of the Gospell in time of tranquilitie, are dumbe in time of danger? Furthermore, this interrogati∣on is also made in iest: for y^e meaning therof is, that they were moued by

some euill will, and not with the sincere desire of the truth, to vrge and aske this question so diligently.

28 Therefore they rayled on him. It is like that whatsouer ray linges the force of furious wrath did minister vnto them, they did ragingly cast out the same against him: and this was one of many, that they cal∣led him ā reuolt from the law. For in their iudgement he could not be a disciple of Christe, but he must fall away from the lawe of Moses: they make these two things as cōtrarie one to the other. And this is to looke vnto a most beautifull colour, in that they are afraide to departe from the doctrine of Moses. For this is a true rule of godlinesse, that we must heare the prophetes, by whom God did surely speake: least faith bee carryed about with euery doctrine of man. From this true principle doe they set the certaintie which they haue of the lawe of Mo∣ses: but they lye when they say that they are Moses his disciples, when they are turned away from the ende of the lawe. So hypocrites are wont to pull God in peeces when they will pretende his name. If Christ be the soule of the lawe as Paule teacheth Rom. 10. 4. VVhat shall the lawe be when it is separated from him, but a dead body? By this example are we taught that God is not hearde aright, saue onelie when the hearer giueth good care vnto his voyce, that he may perceiue what he meaneth & speaketh. VVhē as they say that they cannot tell whence Christ is, this is not referred vnto his countrie or the place where he was borne: but vnto his Propheticall office. For they obiect that they haue no knowledge of his calling, that they may receiue him as cōming from God.

30 Truly in this is a wonder. He toucheth them by the way, because be∣ing nothing moued with such a singuler myracle, they feigne that they know not the calling of Christ: as if he should say, that it is vnseemely that such a token of Gods power should be counted as nothing, & that the calling of Christ being so proued and testified, should yet notwith∣standing purchase no credite amongst them. And to the end hee may the more vrge theyr sluggishnesse or wickednesse, hee amplifieth the excellencie thereof by that, that since man can remember it was neuer hearde that man did any such thing. VVhereupon it followeth that they are malitious & vnthankfull, which winke willingly at a manifest worke of God. Therefore he gathereth that he was sent of God, whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine.

31 And we know that God heareth not sinners. They are deceiued whiche think that the blind man spake thus according to the opiniō of the cō∣mon people. For this word sinners is taken in this place also for a wic∣ked and vngodly person, as a little before. And this is the continuall do∣ctrine of the scripture, that God heareth none saue those that call vpon him truly and with a sincere heart. For seeing that faith alone openeth vnto vs the gate vnto God, it is certaine that all the wicked are driuen away from comming vnto him: yea he doth testifie that he doth abhorre their prayers, as he doth loath their sacrifices. For hee biddeth his chil∣dren come vnto him by a singuler priuilege, and it is the spirit of adop∣tion alone, which cryeth in our heartes, Abba father. Rom. 8. 15. To be briefe, no man is rightly prepared to pray vnto God, saue he which hath

an heart purged by faith. As for y^e wicked as they doe profane the name of god in their prayers, so they doe rather deserue to be punished for this their sacrilege, then to obtaine any thing that may be for their welfare. Therefore this is a good reason which the blinde man bringeth in, that Christ came from God, seeing he was so readie to graunt his petitions.

34 They answered and said vnto him, thou art altogether borne in sinne, and teachest thou vs? And they did cast him out.

35 Iesus hearde that they had cast him out: and when he had found him, he saide vnto him, beleeuest thou in the sonne of God?

36 He answered and said, who is he Lord that I may beleeue in him?

37 And Iesus said vnto him, thou hast both seene him: and hee that speaketh with thee, is hee.

38 And he said, I beleeue, Lord. And he worshipped him.

39 Then said Iesus, I am come to iudgement into this world, that they which see not, may see: and that those which see may be made blinde.

40 This heard some of the Pharises which were with him, and said vnto him, Are we also blinde?

41 Iesus said vnto them, if you were blind, you should haue no sinne: but now yee say, we see: Therefore your sinne remaineth.

34 Thou art borne in sinne. I doe not thinke but that they alluded vnto his blindnesse•• as it is a common custome amongest proude men to vexe those that are in aduersitie, and miserie. Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse. For this was a common opinion amongest the Scribes that the soules after that one life was past, did flit into newe bodies and did there suffer punishment for their former sinnes. VVhereupon these men set downe this, as a manifest truth, that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne. VVee ought to learne by this corrupt iudgement, that we must not alwayes measure euery mans sinnes by the whips of God. For the Lorde (as wee saw before) hath diuers ends for which he layeth miseries vppon men. And besides this that these hypocrites doe mocke this miserable man, they do also refuse reprochfully, all his holy and good admonitions: as this is a thing too common, that no man can abide to be taught of him whō he despiseth. Furthermore, seeing that we must alwaies heare god, by whomsoeuer he speake vnto vs: let vs learne to despice no man, that God may alwayes find vs meek & redie to be taught, although he vse a most simple man & one whereof there is no account made to teache vs by. For there is no worse plague, then when pride stoppeth our cares, so that we cannot vouchsafe to heare those which giue vs profitable & good counsell. And God doth oftentimes choose vile & base persons of set purpose, to teach vs and admonish vs, that hee may bring downe our loftines.

They did cast him cut. Although it may be that they did cast him out of the temple by violence, yet I doe thinke that the Euangelist meaneth otherwise, that they did excommunicate him, & so his casting out was couered with some colour of the law. And this agreeth better with the

text: because if he had been cast out only reprochfully, y^• matter had not bin of such weight, that the fame shold haue come vnto Christ. Now in that Christ hearde of it, I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter. By this exam∣ple are we taught, how little the cursings of the enemies of Christ are to be cared for. If we be cast out of that congregation wherin Christ reig∣neth, that horrible iudgement is giuen vpon vs, that we are deliuered vnto Satan, because we are banished from the kingdome of the sonne of god. But we must of our own accord slie frō that place, wher Christ ru∣leth not by his worde and spirite, if no man do expell vs: so far off is it that we must feare that tyrannous iudgement, wherewith the wicked do mocke the seruants of Christ,

35 And when he had found him. If he had been kept still in the Syna∣gogue, it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked: now as he wandered without the temple, Christe met him, Christe receiueth him, being cast out by the Priestes, and embraceth him: he raiseth him vp lying prostrate, he offereth life vnto one that was condemned to death. And this same haue we also tryed in our time. For when as in the be∣ginning Luther and such like did reprehende the grosser abuses of the Pope, they had scarse a slender tast of Christianitie: after that the Pope did cast out his lightnings against them, and they were cast out of the Romish Synagogue, Christ reached out his hande vnto them, and was throughly knowen vnto them. So there is nothing better for vs, then to bee farthest from the enemies of the Gospell, that Christ may come nea∣rer vnto vs.

Doest thou beleeue in the sonne of God? Hee speaketh vnto a Iewe, who ha∣uing been instructed of a childe in the doctrine of the law, had learned that God had promised the Messias. Therefore this interrogation im∣porteth as much as if Christe did exhort him, to follow the Messias and to addict himselfe wholy vnto him. Although he vseth a more honora∣ble name then they were wont to vse as then: for the Messias was on∣ly accounted the sonne of Dauid at that time.

36 VVho is he that I may beleeue? By this answere of the blinde man it appeareth, that although he knewe as yet no certaine or manifest thing concerning Christ, yet was he redy & easie to be taught. For these words import as much as if he did say, I am readie to imbrace him, so soone as he shalbe reuealed vnto me. And we must note that the blinde man is desi∣rous to be taught of Christ who was a Prophete: for hee was alreadie perswaded that Christ was sent from god. VVherfore he doth not rashly submit his faith vnto his doctrine.

37 And thou hast seene him. The blinde man coulde be set no farther forwarde by these woordes of Christe, saue only vnto a bare, colde, and hungrie porcion or parcell of faith: for Christe maketh no mention ei∣ther of his power, or why he was sent of his father, or what he broughte vnto men. But this is the principal thing in faith, to know that by the sa∣crifice of his death sinnes are purged, and that wee are reconciled vn∣to God: that his resurrection is the tryumph ouer death beeing ouer∣come: that wee are renewed by his spirite, that beeing dead vnto the fleshe and sinne, we may liue vnto righteousnesse: that hee is the onely

mediatour: that his spirit is the earnest of our adoption: and finally that all the parts of eternall life are in him. But the Euangelist doth ei∣ther not recite all the communication which he had with Christ, or els he doth only giue vs to vnderstand that the blinde man gaue Christ his name, that he might hereafter begin to bee his disciple. I do not doubt but that Iesus his mening was to haue him to know that he was christ, that he might bring him from this beginning of faith vnto a more full knowledge of him.

38 And hee worshipped him. The question may be whether hee gaue vnto Christ the honour that is due vnto God or no. The worde which the Euangelist vseth, signifieth nothing els, saue this, that by bowing the knee and other signes, he did testifie some worshippe and reuerence. I thinke that hereby is meant some rare and vnwonted thing: namely, that the blind man gaue farre more honor to Christ then to a man or a prophete. And yet notwithstanding I doe not thinke that he was come so farre then, that he knew that Christ was God reuealed in the flesh. Therfore what meaneth this worshipping? Seeing that the blind man was perswaded that Iesus was the sonne of God, beeing as it were in a traunce by reason of wondering, hee dyd throwe downe himselfe be∣fore him.

39 I am come to iudgement. Iudgement cannot be simply taken in this place for the punishment, which is laid vpon the wicked and the despicers of God, because it is extended vnto the grace of illumination. Therefore Christ calleth it iudgemēt, because it restoreth things which were cōfu∣sed and scattered abroade into some lawfull order: yet notwithstanding his meaning is, that this is done by the wonderfull counsell of God, and contrarie to the common sense of men. And truly mans reason iudgeth that nothing can be more vnconuenient, then that those shoulde bee made blinde by the light of the world which doe see. Therefore this is one of the secrete iudgements of God, whereby he casteth downe mans pride.

Furthermore, we must note that the blindnesse which is here men∣tioned, doth not so much come frō christ, as through mans fault. Neither doth any mans owne nature properly make him blind: but seeing y^t the reprobate desire nothing els but to quēch his light, it must needs be that the eyes of their minde which are infected with wickednes & froward∣nesse, must be blinded with the light offered vnto them. To be briefe, si∣thence Christe is of his owne nature the light of the worlde, this is a thing that is accidentall, that som are made blinde by his comming. Yet may this question be asked againe, seeing all men are generally con∣demned of blindnesse, who are those that see? I answere, that that was spoken tauntingly by a concession, because the vnbeleeuers, althogh they be blinde, doe yet notwithstanding thinke that they are very sharpe and quicke of sight, and being pusted vp with this confidence, they doe not vouchsafe to heare God, and the wisedome of the flesh hath a fayre shew without Christ: because the world doth not comprehende what true wisdome is. Therefore Christ saith that those men doe see, who are carried with their owne sense and fantasie, deceiuing themselues and o∣thers vnder a foolish hope of wisdome, accounting their vaine imaginati∣ons wisdome.

Such men become blinde so soone as Christe appeareth in the bright∣nesse of his Gospell: not only because their foolishnesse whiche lay hid before in the darknesse of infidelitie, is discouered, but because being deeper drowned in darknesse, through the iust iudgement of God, they loose that little light, which remained in them. All men truly are born blinde: yet there shine some sparkles as yet in the darknesse of corrupt and depraued nature, that men may differ from bruit beastes. Nowe if any man being puffed vp with a proud confidence and trust which he hath in his own reason, do refuse to submit himself to God, hee shall seeme wise without Christe: but the brightnesse of Christe shall make him foolish: Because the vanitie of mans minde beginneth then to ap∣peare, when as the heauenly wisedome commeth abroade. But Christe his meaning was to expresse by these words (as I haue said before) some greater thing. For hypocrites doe not so stubbornly resist God before such time as Christ doeth beginne to shine: but so soone as the light commeth neerer them, they rebell against God with open warre, and as if they were his open enemies. Therefore this frowardnesse & vnthank∣fulnesse causeth their blindnes to be doubled, & that God doth eyther put out, or altogether pluck out in his iust iudgement, their eyes which were before depriued of the true light. Now doe we know the summe of this place, that Christ came into the worlde that hee may illuminate the blinde, and bring those vnto madnesse which seeme to themselues to be wise.

And in the former place he maketh mention of giuing sight, because this is the proper cause of his comming. For hee came not to iudge the worlde, but rather to saue that which was perished: as Paule 2. Cor. 10. 6. when he saith that God hath vengeance in readinesse, against all the rebellious: he addeth also that this punishment shall take place, after that the obedience of the godly shalbe fulfilled. Neither ought this vengeance to be restrained vnto the person of Christ, as if hee did not the same dayly by the ministers of his Gospell. VVerefore we must take good heede, least any of vs doe pull downe vpon his own pate this hor∣rible punishment through a fond opinion of wisdome: but experience teacheth vs how truly Christ vttered this same sentence. For we see ma¦ny men smitten with the spirite of giddinesse and furye, for no other cause, saue onely because they cannot abyde the rising of the sunne of righteousnesse. Adam liued at that time, and he was endued with the true light of vnderstanding, when he lost that diuine good thing by de∣siring to see mor•• then was lawfull for him. Nowe if when wee are drowned in blindnes, and being thus humbled of the Lord, wee do yet neuerthelesse flatter our selues in our darknes, and set our phrensie sense and vnderstanding against the heauenly wisedome, it is no maruell yf Gods vengeance waxe heauie vppon vs, so that wee bee made double blinde.

This punishment was laid vpon the wicked vnder the lawe (for Ie∣sayas is sent to make blinde the old people, that in seeing they may not see. Make blinde the hearte of this people, and aggrauate their eares &c. Iesaias 6. 9. And the more fully the brightnesse of the diuine light did shew forth it selfe in Christ then in the Prophets, so much the more manifestly & plainely ought this example of making blinde to appeare: as at this day

the noone day light of the Gospell, doth driue the hypocrites headlong into extreame madnes.

40 Certain of the Pharisees had heard▪ They did by and by perceiue that they were wounded with that saying of Christ: and yet they seem not to haue byn of y^e worst sort. Because those which were his opē & dead∣ly enemies did more abhor Christ then that they would adioyne them∣selues vnto him: but these men could abide to heare Christe, but all in vaine: because no man is a fit disciple of Christes, saue only he that hath put off himselfe: from which thing these men are farre. Furthermore, this interrogation did spring from indignation, because they thought they had open iniurie done vnto them, if they were reckoned amongest those that are blinde: and also it hath a show of a proud contempt of the grace of Christ, together with a mocke. As if they should say, Canst not thou therefore become famous without our reproch? Shall we suffer this that thou shalt purchase vnto thy selfe honour, by our shame? And whereas thou promisest newe light to the blinde, get thee hence and be packing with thy benefit: for we will not pay so deare for our lightning, that thou mayest hereby prooue that wee haue beene blinde hytherto▪ Hereby it appeareth that hypocrisie is alwayes proud and poysonfull. It is a point of pride, in that being content with themselues, they wil lose nothing of that which they haue: of poysonfulnes, in y^t whē their disease is shewed them, they are netled, as if they were sore hurt, and doe chide Christ. Hence commeth the contempt of Christ & of the grace which he offereth. There is great force in this worde (also): because their mea∣ning is, that although all the rest be blinde, yet is it vnmeete that they should be reckoned amongst the common sort. It is a vice too familier with those which are placed aboue other men, that being almost drunkē with pride they doe forget that they are men.

If you were blinde. These wordes may haue a double meaning, eyther that ignorance did somewhat extenuate their fault, vnlesse being many∣festly conuict they would striue of set purpose against the truth, or that the disease of ignorance which was in them was medicinable, if so be it they would acknowledge it. The wordes of Christ which we shall haue in the fifteenth Chapter, do confirme the former sentence, If I had not come and spoken vnto them they should haue no sinne, &c. But because it followeth heere in the text, that they say that they see: to the end the opposites may the better answere one another, this seemeth the better to agree, if you ex∣pound him to be blinde, who knowing his blindnesse, doth seek reme∣die for his disease. After this sort the summe shalbe, if you did acknow∣ledge your griefe it should not be altogether vncurable: but now because you thinke that you are sound, yee cōtinue desperate. VVhen as he saith that they haue no sinne, whiche are blinde, hee doth not so excuse ignorance as if it were innocent and without the giltinesse of a fault: his meaning is only that it is a readie remedie for the disease when it is throughly perceiued: because when the blinde man is desirous to be de∣liuered, God is ready to help him. And they are vncurable, who being a∣mazed in their miseries, doe despise the grace of God,

Chap. 10.

1 VErily, verilie I say vnto you, hee that entreth not into the sheepefolde by the dore, but climbeth vp some other way, he is a theefe and a robber.

2 And hee that entreth in by the dore, hee is the sheepehearde of the sh••epe.

3 Vnto him the porter openeth, and the sheepe heare his voyce, and he calleth his owne sheepe by name, and leadeth them out.

4 And when he hath sent out his owne sheepe, hee goeth before them, and the sheepe follow him: because they know his voice.

5 But a stranger doe they not follow, but flie from him: because they knowe not the voyce of strangers.

6 This similitude spake Iesus vnto them: and they vnderstoode not what these thinges were whiche hee spake vnto them.

1 Verily, verily I say vnto you. Because Christe had to deale with the Scribes and Priestes who were accounted the pastours of the Churche: if he woulde haue his doctrine receiued, it was requisite that they should be dispoyled of the honour of this title. And furthermore, the small number of those that beleeued might haue muche discredited his doc∣trine. Therefore he auoucheth that they are not al to be accounted sheepheardes or sheepe, which vsurpe an outwarde place in the Church: but that the lawfull pastours are knowen frō the reprobate, & the true sheepe are knowen from the false by this marke, if he be the only marke whereat they doe all ayme, the beginning and the end. This admoni∣tion hath beene for all ages profitable, and is at this day moste neces∣sarie.

There is no plague more hurtfull to y^e church, then whē wolues creepe in, in shepheards clothing. VVe know also what great occasiō of offence it giueth when bastardes or degenerate Israelites, do boast themselues to bee the children of the Church, and vnder this colour do mocke y^e faith∣full. The Churche hath been almost throughout all ages subiect to both these euilles: but there is at this day nothing whiche doeth more trouble the ignorant and weake, then when they see the greatest ene∣mies of the Gospel haue the sanctuarie of GOD in possession. For they are not easily perswaded that that is the doctrine of Christe, which the Pastours of the Churche doe so valiauntly and stoutly gain∣stand.

Againe, because the greater part is ledde about through diuers errours by false doctrines, whylest euery one of them looketh vnto and waiteth for another, no man almost suffereth himself to be brought into the right way. Therefore vnlesse wee wyll wilfully lay open our selues vnto VVolues and Theeues, wee must take good heede that wee bee not deceiued with visured Pastours or sheepe. The name of the Churche is honourable, and that for good causes: but the more reuerence it deserueth, the more diligentlye muste wee marke

the difference betwene the true Church and the false. Christ doth in this place flatly denie that those are to be accounted pastours, whiche boast themselues to be such, or that those are to be accounted sheep whi∣che make boast of the outward markes. Hee speaketh of the Iewishe Churche: and ours is not much vnlike vnto it in this respect. VVe must also marke the ende of his purpose, whereof I haue spoken: namely, that weake consciences be not afraide or faint, when as they see those enui∣ously bent against the Gospell, who reigne in the Churche in steede of Pastours, that they doe not therfore start backe from the faith, because they haue but a few of the cōmon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ.

Hee that entreth not in. They deale foolishly in my iudgement which doe subtillie discusse euery part of this parable. Let it therefore be suf∣ficient for vs to holde this summe, that seeing that Christe maketh the Church like to a sheepfolde, wherin God gathereth together all his chil∣dren, he compareth himselfe to the dore, because there is no entrance in∣to the Church, saue only through him. Heereupon it followeth that those are good sheepheardes, which lead men straightway vnto Christ: that those are truly gathered into Gods sheepefolde, that they may bee reckoned in his flocke, who addict themselues to Christ alone. And all this is referred vnto doctrine. For seeing that all the treasures of wis∣dome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vnto any other, doth neither keepe the way, nor enter in by the dore.

Now whosoeuer will not refuse to haue Christ to be his teacher, hee shall easily acquit himself of that doubt (which maketh so many to stand in doubt) which is the church, and who are to be heard in steed of shep∣heards. For if those who are called shepeheards do assay to lead vs away from Christe, we must flie from them, as Christ commandeth vs, as frō theeues and wolues: neither must we linke our selues or haue any fel∣lowship with any other flocke, saue with that which cōsenteth together in the pure faith of the Gospell. For this cause Christ exhorteth his dis∣ciples, to separate themselues from the vnbeleeuing multitude of all the whole nation, that they do not suffer themselues to be ruled by the wic∣ked Priestes, and that they permit not themselues to be deluded with vayne names.

3 To him the porter openeth. If any man list to vnderstande God, I doe not gainstand him. Yea Christ seemeth in this place to set the iudgemēt of God against the false opinion of men, in allowing pastours: as if hee should say, the world truly doth for the most part delight in some, and doth willingly honour them: but God in whose hand the gouernment is, doth acknowledge and allow none other saue those whiche leade his sheepe this way. In that he saith, that the sheepe are called by name, I re∣ferre it vnto the mutuall consent of faith: because the scholler and the teacher are coupled together with one spirite of God, that the teacher may goe before, the scholler may come after. VVhereas some do thinke that the priuate knowledge which the sheepheard ought to haue of eue∣ry particuler sheepe, is hereby expressed, I know not whether it be firme enough or no.

4 Because they know his voice. Although he speake in this place of the

ministers, yet will he not so much haue them heard, as God when hee speaketh by them. For we must marke the exception which he putteth, that he alone is a faithfull pastour of the Church, who gouerneth his sheepe vnder Christ his guiding. And we must note the reason, why the sheepe are said to followe: because they knowe to discerne the sheepe∣heardes from wolues by the very voyce: This is the spirite of discre••i∣on whereby the elect doe know the truth from the false inuentions of men. Therefore in the sheepe of Christ, there goeth before the knowe∣ledge of the truth: then there is added thereunto an earnest desire to o∣bey, that they may not only know what is truth: but receiue the same with all their heart. And hee doth not only commend the obedi∣ence of faith for this cause, because the sheepe do come quietly together when they heare the shepheards voyce: but also because the doe not giue care to strange voyces, neither are they scattered abroad when any man calleth them or rebuketh them.

6 This similitude. Behold why they did refuse the light of Christe, being pute vp with the light of wisedome: for they are ouer dull in a matter not very hard. In these wordes, They vnderstood not what those thynges 〈◊〉〈◊〉, &c. the reading is diuers amongst the Grecians, some bokes haue it worde for worde, They vnderstood not what things he spake. The other which I haue followed is more perfect, although the sense come all ••o one ende. The third is, that they did not acknowlege him to be the sonne of god, who spake of himselfe: but this is not vsed very much.

7 Therfore Iesus said vnto them againe, verily▪ verily I say vnto you, that I am the dore of the sheepe.

8 All which came before mee, are theeues and robbers▪ but thy sheepe 〈◊〉〈◊〉 not them.

9 I am the doore: if any man enter in by mee, he 〈◊〉〈◊〉 saued: and hee shall goe in, and goe out, and shall finde pasture.

10 The theefe commeth not, saue only to steale, and kill, and destroy, I came that they may haue life, and that they may haue it more abundantly.

7 I am the doore. Vnlesse this exposition had been added all the whole speech had been allegoricall. Now doth he more plainely expounde that which was the chiefest thing in the similitude▪ when he affirmeth that he is the doore of the sheepe. And the summe is this (as wee haue saide) that the head of all the spirituall doctrine wherewith soules are fed, is contained in him. VVherupon Paul one of the shepheards. 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words im∣port asmuch, as if Christ had testified that it was he alone vnto whome we must be gathered. Therfore he biddeth all those that desire to be sa∣ued, come vnto him. VVherby he giueth vs to vnderstand, that all theyr labour is but lost, whosoeuer do striue to come vnto God leauing him: because there is but one gate that standeth open, and all other entrances whatsoeuer are stopt.

8 All which came before mee. It is worde for worde, All howe many soeuer. And those which restraine this vnto Iudas of Galilee and such, mysse the marke in my iudgement very much, and are farre from Christ his meaning. For he doth generally set all false doctrines against the

Gospell, and all false Prophetes against the godly teachers.

Moreouer, this sentence is extended euen vnto the Gentiles and that not vnfitly, that whosoeuer from the beginning of the world haue pro∣fessed themselues to bee teachers, and haue not studied to gather the sheepe vnto Christe, they haue abused this title to destroy soules. This doth in no ease appertaine vnto Moses & the Prophetes, who dyd on∣ly intende this, to establish the kingdome of Christe. For wee must note, that in the wordes of Christ, contrarie thinges are conferred to∣geather. But there shall bee so small disagreement founde betweene the lawe and the Gospell, that the lawe is nothing els but a preparati∣on vnto the Gospel.

To conclude, Christe doeth testifie that all doctrines whereby the worlde was led away from him, were so many deadly plagues: because without him there is nothing but horrible scattering abroad. In y^e mean season we see what account God maketh of antiquitie, & what account we ought to make thereof so often as it is, as it were, set against Christ, For least any man should be moued, because there haue been teachers in all ages, who haue cared for nothing lesse, then to directe men vnto Christ, Christ himselfe doth expresly set downe, that it skilleth not how many such there haue been, or how long ago it was since they be∣gan to come abroad, because this is to be considered, that there is but one only gate, which being left, they are theeues which dig through y^e walle•• or make hoales.

But the sheepe hearde them not. Hee doth now more plainely confirme that, which he spake euen nowe, vnder the forme of an allegorie: name∣ly, that they were not of the Church of God, which were led away out of the way by seducers. This is said for this cause first, least when we see a great multitude of those, which goe astray, we should delight to perish by their example: and secondly, least we stumble when God gi∣ueth the reynes vnto seducers to deceiue manie. For doubtlesse this is no small comfort, or slender matter of hope, when as wee knowe that Christ hath alwayes defended his sheepe amongest manifolde inuasi∣ons and lyinges in wayte of wolues and robbers, with his faithfull ayd, least any one shoulde fall from him. But here ariseth a question, when a man beginneth to be of the flocke of Christ. For wee see many wander through the desart, and goe astray during the most part of their life, which are at length gathered vnto the folde of Christ. I answere, that the worde sheepe is taken two manner of wayes in this place: when Christ shall say heereafter, that he hath yet other sheepe, he comprehen∣deth all the elect of God, who were then nothing like vnto sheepe: he doth nowe vnderstande the sheep which are marked with their sheep∣heards marke. VVee are by nature nothing lesse then sheepe, who are ra∣ther borne VVolues and Lions vntill the spirite of Christ doe tame vs, and make vs of wilde beastes and vntamed beastes, meeke sheepe. So that according to the secrete election of God, we are alreadie in his heart sheep, being not yet borne: we begin to bee sheep in our selues, by that calling, whereby he gathereth vs into his sheepfolde.

Nowe, as for those that are called to be of the number of the faith∣full, Christ affirmeth that they cleane faster vnto him, then that they can

bee carryed about with euery blast of new doctrine. If any man ob∣iect, that euen those which had addicted themselues vnto Christe may erre, and that that is proued by often experience, and that this function is not in vaine inioyned a good pastour, Ezech. 34. ver. 12. to gather to∣geather the dispersed sheepe: I confesse indeede that this ••alieth out oftentimes, that those which haue beene of the housholde of faith, may be estraunged for a time: but this is not contrarie to Christes mea∣ning: because in as muche as they erre, they doo after a sort cease to bee sheepe.

Christ meaneth thus much simplie, that although all the elect of God be tempted with innumerable errors, yet are they retained in the obedi∣ence of pure faith, least they shoulde bee laid open as a pray vnto Satan & his ministers, And this is no lesse a wonderfull woorke of God, when he gathereth togeather againe the sheep which are a little wandered, then as if they should still continue shut vp in the sheepefolde. That is alwayes and without ende true, that they are not ours, which go out from vs. 1. Iohn. 2. 19. but that those which are of vs, do continue with vs vntill the ende. And this place ought to make vs greatly ashamed. First in that we are so little acquainted with our sheepeheardes voyce, that there are scarse a few which doe coldly marke the same: and se∣condly, in that we are so slowe and sluggishe to heare the same▪ I speake of the good who are at least way tollerable: for a great many of those which boast themselues to be the Disciples of Christ, do froward∣ly kick against him.

Furthermore, in that so sone as the voyce of any stranger doth sound we are carryied hyther and thither: this inconstancie and lightnes doth sufficiently bewray vs how little we haue profited in faith. But and if the number of beleeuers be smaller then is to be wi••••ed, and secondly, if many of a fewe doe oftentimes fall away: the godly teachers haue a comfort whereon they may stay themselues, that they are heard of the elect of God, who are the sheepe of Christ. It is our dutie to doe our endeuour diligently, and by all meanes to goe about this, that all the whole worlde may growe together into the vnitie of faith, if it can bee possiblie brought to passe: in the meane while let v•• bee content with our number.

•• If any man enter in by mee. An excellent comfort for the godly, that so soone as they haue once embraced Christe, they heare that they are without daunger. For Christ promiseth vnto them saftie and prospe∣rous estate. Secondly he expresseth two partes and pointes, that they shall goe safely whither soeuer they haue neede: and secondly, they shall be fed to the ••ull. By going in and comminge out, the Scripture doth oftentimes signifie vnto vs all the actions of life▪ as wee say in Frenche Aller et venir, for to bee conuersaunt. Therefore there is a double commoditie of the Gospel set foorth vnto vs in these woordes•• that our soules shall finde food in it, which doe otherwise pinc away through hunger, & are only fed with winde: and secondly that it shal∣be vnto vs a faithfull fortresse and strong holde against the inuasions of wolues and theeues.

10 For the theef cōmeth not: By this saying Christ doth as is 〈…〉〈…〉,

least the ministers of Satan doe enuiron vs before we be aware, and are drowsse. For our too great securitie causeth vs to stande open and na∣ked on euery side vnto false doctrines. For whence commeth so great credulitie, and light beleefe, that they who ought to remaine stedfast in Christe are carried about through many errors, saue onely because they doe not so beware and take heede of suche false teachers as they ought? Furthermore, our vnsatiable curiositie is so delighted in newe and straunge inuentions of men, that we runne wilfully like mad men vnto wolues and theeues. Therefore it is not without cause that Christe doth testifie that false teachers, how flatteringly soeuer they doe insinu∣ate thēselues▪ doe: alwayes offer deadly poyson, to the end we may be the more bent to driue them away. Like vnto this is the admonition which Paule giueth. Collos. 2. 8. Take heede least any man spoyle you through philoso∣phie, &c.

I am come. An other similitude, for seeing that Christ hath hitherto called himselfe a gate: and those true sheephe ardes which gather their sheep vnto this gate: he doth now take vppon himselfe the person of a shepheard, and doth indeed affirme that hee is the onely shephearde, so that this honour and title doth properly appertaine vnto none other. For howe many faithfull shepheards of the Church soeuer therebe, yet be∣cause hee rayseth them vp, furnisheth them with necessarie gifts, gouer∣neth them with his spirite, worketh in thē, they doe no whit hynder him from being the only gouernour of his Church, and being the only most excellent pastour. For although he vse their ministerie, yet doth hee not cease from executing the office of a pastour by his power: and also they are masters▪ and teacher••, so that they take nothing away from his digni∣tie and office.

Furthermore, this woorde sheepheard, when it is applyed vnto men it is subal••••rnum (as they call it) or placed vnder another. And Christ doth so impart his honour vnto his ministers, that hee doth yet notwithstan∣ding remaine the only shepheard as well of them as of the whole flock. Nowe when as he saith, that he came that the sheepe may haue life, his meaning is, that they are only subiect to bee carryed away and deuou∣ted by theeues and wolues, which keepe not themselues vnder his sheep∣hooke. And to the end he may make them the more bold, he affirmeth that life is continuallie by little and little encreased and confirmed in those, which doe not depart from him. And truly the more that euerye man goeth forward in faith, the ••igher he commeth vnto the perfecti∣on of life, because the spirite 〈…〉〈…〉 in him which is life.

11 I am the good 〈…〉〈…〉 good sheepe hearde layeth downe his life for his sheepe.

12 But an 〈…〉〈…〉 that is not the sheephearde, whose the sheepe are not see∣••th the wolfe comming▪ and forsaketh his sheepe, and flyeth: and the wolfe catcheth them, and 〈◊〉〈◊〉 them.

13 But the 〈…〉〈…〉 and careth not for his sheepe.

14 〈…〉〈…〉

15 As the father knoweth mee, and I knowe the father, and I say downe my life for my sheepe.

11 A good sheepehearde layeth downe his life. He declareth by that singu∣lar affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them. Because he is so carefull for their safetie, that he spareth not his owne life: whereupon it followeth that they are more then vnthankfull, and an hundreth times woorthie to perish and to bee laide open vnto all manner of harme, who refuse to be kept by so bountifull, louing a shepheard. Furthermore, that is most true which Augustine saith, that in this place is set before vs, what is to be desired, what is to be fled, and what is to bee suffered in the gouern∣ment of the Church. There is nothing more to be desired, then that the Churche may be gouerned by good and carefull sheepheads. Christ doth professe that he alone is a good shepheard, who first by him selfe and secondly by his instruments doth make the Church sound and safe. Therefore so often as thinges are set in good order, and fit men are made gouernours, there Christ playeth the sheepheard in deede. But there bee many Theeues and VVolues, who hauing on sheepeheardes, visures do wickedly despearse the Church: Christ affirmeth that suche are to be fled, by what name or title soeuer they be called, and howso∣euer they vaunt and bragge of their name. If the Church could be pur∣ged of hyrelinges, it should be in better case: but because by this meanes the Lord doth exercise the pacience of his faithfull children, and we are also vnwoorthie of that singuler benefite, that Christ shoulde appeare vnto vs in sincere pastours: they are to bee suffered, howsoeuer they be not allowed, and do mislike vs for good causes. By hyrelings vnderstand those who retaine and keepe backe pure doctrine, and which do rather preach the truth by occasion then of any true zeale, as saith Paule. Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully. For like as Christ wold haue the Pharisees hard, because they did sit in Moses his chaire. Mat. 23. 3. so must we giue this honor vnto the Gospel, that we despice not the ministers thereof, although they bee not very good. And because euery little offence doth make the gospell vnsauery in our tast, least such daintines do hinder vs, let vs alwaies remē¦ber that which I said before, that if the spirite of Christ bee not of suche power and force in the ministers, that hee doe openly shew himselfe in them to be a sheepheard, then are we punished for our sinnes: and tha•• in the meane season our obedience is tryed.

12 But the hireling and hee that is not the shepheard. Although Christ doth challendge the name of a shepheard to himselfe alone, yet doth he secret∣ly graunt that it is in some respect common to the instruments in whom he worketh. For we know that many after Christ, were not afraid to shed their blood for the safetie of the Church, neither did the prophetes which were before Christes comming spare their liues. But in his owne person he setteth before vs an absolute example, that he may prescribe a rule vnto his ministers. For how filthie and shamefull is our slouth∣fulnes, if our life be more precious vnto vs then the safety of the church▪ before which Christ did not preferre his owne life? And that which is said in this place of giuing the life for the sheepe, is as a sure and princi∣pall

signe of fatherly affectiō. Christ his mening was first to testifie vn∣to vs how singuler a tokē of his loue towards vs he shewed in his death: and secondly to prouoke al his ministers to folow his example. Not∣withstanding we must note the difference betweene them and him, that he gaue his life for the price of satisfaction: hee shed his blood to purge our soules: he offered his body for a sacrifice whereby he might purge our sinnes, and pacifie Gods wrath which was stirred vp against vs. But there cā be no such thing in y^e ministers of the gospell, who haue all need to be purged, and whose sins are cleansed by that only sacrifice, and are reconciled vnto God. But Christe disputeth not in this place of the effi∣cacie of his death, or fruite thereof, that he may compare himselfe with others: but that he may declare how he was affected toward vs: and se∣condly, that hee may inuite others to follow his example. In summe, as it was proper to Christ to purchase life vnto vs by his death, and to perfourme whatsoeuer the Gospell doth containe: so it is the common office of all pastours, to defend the Gospell and doctrine which they preach with the losse of their life, & by sealing the doctrine of y^e gospell with their blood, to testifie that they teach not in vaine, that Christ hath purchased life for them and others. Notwithstanding here may a questi∣on be moued whether he is to be accounted an hyreling or no, whiche doth auoide the inuasion of the wolues for what cause soeuer he wil. This question was handeled in times past as if it had been in the pre∣sent matter, when the Tyraunts did cruelly rage against the Churche. Tertullian and others in my iudgement, were too seuere in this point. The moderation which Augustine vseth is farre better, who doth so suf∣fer Pastors to flie, if they do rather prouide for the common safetie by their flying, then betray the flocke committed vnto them by forsaking it. And he sheweth y^t this is done when as the Church is not destitute of ••it ministers, and the enemies doe seeke the pastours life so particuler∣ly, that his absence may mittigate their madnes. But & if the danger be cōmon, & it be rather to be feared, least the shepheard be thought to flie not for any wil he hath to prouide, but for feare least he loose his life, he affirmeth that that is in no case lawfull: because the example of his flight shall doe more harme, then his life can doe good hereafter. Let any man that is disposed, reade the hundreth and fourescore Epistle writ∣ten vnto Honoratus the Bishop. In this respect it was lawefull for Cy∣prian to flie, who was so little afraide of death, that he did valiantly re∣fuse to redeeme the life which was offered vnto him, by traiterous deni∣all. Only wee must hold this, that the Pastour must preferre his flocke, and consequently euery particuler sheepe, before his owne life.

VVhose the sheepe are not. Christ seemeth in this place to make all men hyrelings without exception, besides himself alone. For seeing that he is the only shephearde, it is not lawful for any of vs to call the sheep which he feedeth his owne. But let vs remember that those, which are moo∣ued with the spirite of Christ, doe account that their owne, which is their heades: and that not to the ende they may vsurpe vnto themselues power, but that they may faithfully keepe that which is committed vn∣to them. For he that is truly ioyned vnto Christ, will neuer account that straunge vnto him, which was so deare vnto Christe. That is it

which he saith afterwarde, that the hyroling doth 〈◊〉〈◊〉 because hee careth not for the sheepe: as if he should say, that he is not touched though the flocke be scattered, because he thinketh that it doth nothing appertaine vnto him. For he y^t regardeth the hyre and not the flock, how craftily so∣euer he deale in time of the quiet estate of the Churche, hee will at length shew some manifest token of his falshood, when he is to encoun¦ter with the aduersarie.

14 And I know my sheepe. He doth againe commend his loue toward vs in the former member: for knowledge ariseth of loue, and carrieth with it a care: notwithstanding hee doth also giue vs to vnderstande, that he careth not for those which doe not obey the Gospel, as he repea∣teth in the second member, and confirmeth that which hee said before, that his sheepe doe also know him.

15 As the father knoweth mee. It is not appertinent, neither is it expedi∣ent to enter into these thornie speculations, howe the father know∣eth his wisedome: because that Christ doth simplie make hymselfe the meane betweene God and vs in as much as he is the bond of our con∣iunction with him: as if he shoulde say, that it is as vnpossible that hee shoulde forget vs, as that the father should cast him off, or despice him. In the meane season he requireth a mutuall dutie of vs: because like as he bestoweth all that habilitie which hee receiueth of the father to defend vs, so will hee haue vs to bee obedient, duetifull, and wholy addicted vnto him selfe: like as he is wholie the fathers and referreth all vn∣to him.

16 And I haue other sheepe, which are not of this folde: th•••••• must I also bring, and they shall heare my voyce, and there shall bee one sheepefolde and one sheepe∣heard.

17 Therfore doth the father loue me, because I lay downe my life, that I may take is againe.

18 No man taketh it from mee, but I lay it downe of my selfe: I haue power to lay it downe, and haue power to take it againe. This commandement haue I recei∣ued of my father.

16 I haue other sheepe. Although some men doe referre this vnto all in generall, as well of the Iewes as of the Gentiles, who were not as yet the Disciples of Christ: yet do I not doubt but that he had respect vn∣to the calling of the Gentiles. For he calleth the gathering together of the olde people a sheepefolde, which beeing taken from the other peo∣ple of the worlde, did growe to bee the peculiar people of God and to bee one body▪ For God had so adopted vnto him the Iewes, that he did appoynt vnto them rites and ceremonies as certaine boundes, least they shoulde bee myxed with the vnbeleeuers. Although the free couenaunt of eternall life made in Christ, was the doore of the folde. Therefore hee calleth those, other sheepe, which had not the same marke, but were of another sort. The summe is, that the pastorall office of Christ is not shut vp within the corners of Iurie, but that it rea∣cheth father.

That which Augustine saith is true in this place, as within y^e Churche

there be many wolues, so without there by many sheepe: but it agreeth not in all pointes with this place: where the outward face of the church is intreated of: because the Gentiles who were for a time straungers, were at length brought vnto the kingdome of God togeather with the Iewes. Notwithstanding I confesse that it agreeth in this point, because Christ calleth the vnbeleeuers sheepe, who could be accounted nothing lesse in themselues then sheep. And he doth not only by this word teach what they shalbe, but he doth rather refer it vnto the hidden election of the father, because we are sheep vnto God, before we can perceiue that he is our shepheard: like as in another place it is said that we were his ene∣mies at such time as he loued vs Rom. 5. 9. 10. In which respect Paul doth also say that we were knowen of God before we knew him. Gal. 4. 9.

Them also. His meaning is, that the election of God is stedfast and sure, so that nothing can perish which he will haue to be saued. For cal∣ling did at length in his time reueale the secrete counsell of God, wher∣by men are ordeined vnto life: and certainely it is effectuall, whylest that he doth regenerate vnto himself by his spirit, those to be his sonnes, who were before begottē of flesh & blood. Notwithstāding here ariseth a question how the Gentiles were brought to bee gathered vnto the Iewes. For it was not meete that the Iewes should cast away the coue∣nant which god had made with the fathers y^t they might offer thēselues to serue Christ▪ & againe, that it was not conuenient that the Gentiles should take vpon them the yoke of the lawe, that being ingrafted into Christ they might become companions of the Iewes. Here must wee marke the distinction betweene the substance of the couenant and the externall additions. For the Gentiles coulde by no other meanes sub∣mit themselues vnto y^e faith of Christ, saue only by imbracing that eter∣nall couenant, wherein the saluation of the worlde was grounded. By this meanes were the Prophesi••s fulfilled: Straungers shall speake the language of Canaan, Isay 19. 18. And againe, seuen Gentiles shall catch holde on the cloake of one Iewe, and shall say, we will walke with you▪ Zach. 18. 23. And againe, they shall come from far, and go vp into the mount Syon. And therefore was Abraham called the father of many nations. Gen. 17. 5. because they should come from the East & VVest which should sit downe in the kingdome of God with him. Mat. 8. 11. And as touching the ceremonies, they are the middle wall whiche Paul saith was taken away. Ephe. 2. 14. So that wee were ioyned vnto the Iewes into the vnitie of faith as touching the substance: and the ceremo∣nies were abolished, least there should be any thing which might keepe them back from ioyning hands with vs.

And there shall be one flock. That is, that al the children of god may grow into one body▪ as we doe all confesse one catholike faith, and one bo∣dy must of necessitie haue one head onely. There is one God (saith Paule) one faith, one baptisme. Therefore we must be one as we are called into one hope. Eph. 4. 4. And although this stock doth seeme to be diuided into diuers fouldes, yet are the faithfull which are dispearsed throughout the whole world enclosed with common hedges: because the 〈…〉〈…〉 is preached vnto all, the same sacraments are in vse, there is the same forme of prayer, and those thinges which are requisite in the

profession of faith. Marke the meanes wherby the flocke of God is gathered togeather: namely, when there is one shepheard of all, and his voyce is hearde. The meaning of which wordes is this, when as the Church is subiect to Christ alone, is subiect to gouernment, and taketh heed vnto his doctrine, then is the estate thereof well ordered. If the Papistes can shew vs any such thing amongst them, let them inioy that title of the Churche whereof they boast so muche, but and if Christe bee silent there, his Maiestie be troden vnder foote, his holy ordinaunces be mocked: what other thing is their vnity, but a diuelish conspira∣cie, which is worse and more execrable then all disorder and flattering abroade? Therfore let vs remember that we must alwayes begin at the head. For which cause, when as the Prophetes doe describe the restoring of the church, they doe alway ioyne Dauid the king with God as if they should say, that there is neither any church, where God doth not reigne, neither any kingdome of God, where the honour of a shepheard is not ascribed vnto Christ.

17 Therfore doth the father loue mee. There is an other higher cause for which the father loueth the sonne. For the voyce was not heard in vain from heauen. That he was the welbeloued sonne in whom God was well pleased. Mat. 3. 17. But because hee was both made man for our sake, and the father loued him to this end that he might reconcile vs vn∣to himselfe: it is no maruell that he doth affirme that he is loued ther∣fore: because our saluation is more deare vnto him, then his owne life. And this is a wonderful commendation of Gods goodnesse toward vs, and such as ought worthilie to cause vs to loue him wholy, in that hee doth not only powre vpon vs the loue which is due to his only sonne, but referreth it vnto vs as vnto the finall cause. And truly Christ had no need to put vppon him our flesh, that in it he might be beloued, but that by redeeming vs, he might be a pledge of his fathers mercy.

That I may take it againe. Because the death of Christe whereof the Disciples heard, might make thē not a little sorowfull, yea might great∣ly shake their faith, he comforteth them with the hope of his resurrecti∣on which should immediately ensue: as if he should say, that he woulde not die vpon this condition, that he may be swallowed vp of death, but that he may rise againe a conquerour straightway. And we must at this day so thinke vpon the death of Christ, that we doe therewithall remē∣ber the glory of his resurrection. So that we do acknowledge him to haue been life, because hauing entred into combate with death, he hath ouercome the same mightily, and tryumphed victoriously.

18 No man taketh it from mee. The other comfort wherwith the dis∣ciples may vphold thēselues in the death of Christ is this: that he dyeth not against his will, but doth willingly offer himselfe for the sauegarde of his ••••ocke. Furthermore, he doth not only deny that men haue po∣wer to put him to death, saue only in asmuch as he will suffer them: but he doth also exempt himselfe from all manner force of necessitie. VVe stand in another state, who must of necessitie die, because of sin. Christe himselfe was also borne a mortall man: but this was voluntarie sub∣mission, and not any bondage laid vpon him by some other. Therefore Christes intent was to fortifie his disciples, least that seeing him shortly after caried away to be put to death, they shold haue bin discouraged, as

if he had been oppressed of his enemies: but that they might acknowe∣ledge that he did die to redeeme his flocke, through the wonderfull pro∣uidence of God. There is a continuall profite in this doctrine, that the death of Christ is a continuall sacrifice for our sinnes therfore: because it was a voluntarie sacrifice, according to that saying of Paul, Rom. 5. 19. These wordes, I lay it downe of my self, may be expounded two maner of wayes, either that Christ putteth his life from him, hee himselfe re∣mayning perfect (as if any man should put off his cloathes) or that hee dyeth of his owne accord.

This commandement. Hee calleth vs vnto the eternall counsell of God the father, to the end we may know that he was so carefull for our sal∣uation, that he gaue vs his only sonne, how great soeuer hee bee. And Christ himselfe, who came into the world that he might shew himselfe, obedient vnto the father, sheweth that this is the only marke wherat he aymeth in all thinges, to prouide for vs.

19 There was a dissention therefore againe amongest the Iewes for these say∣ings.

20 And many of them saide, hee hath a Diuell, and is madde▪ why doe yee heare him?

21 Othersome saide, these are not the wordes of one that hath a Diuell: can a Diuell open the eyes of the blinde?

22 And it was at Hierusalem the feast of the dedication, and it was winter.

23 And Iesus walked in the Temple, in the porch of Solomon.

24 Therefore the Iewes compassed him about, and saide vnto him. Howe long doest thou holde our soule in doubt? If thou be Christ tell vs freely.

25 Iesus answered them, I haue tolde you, and yee beleeue not: the workes which I doe in my fathers name these testifie of me.

26 But yee beleeue not because yee are not of my sheepe, as I said vnto you,

27 The sheepe which are mine, doe heare my voice: and I know them, and they fol∣low mee.

28 And I doe giue vnto them eternall life, and they shall not perish for euer: neither shall any man take them out of my hand.

29 My father which hath giuen them mee, is greater then all; and no man can take them out of my hand▪

30 I and the father are one.

19 There was a dissention. This was the fruite of Christe his Sermon, that he gathered vnto him selfe some disciples: but because his doctrine hath also many aduersaries, there ariseth thereupon a dissention, so that they are diuided amongest them selues, who were before as it were one body of the Churche. For they did all with one consent professe, that they worshipped the God of Abraham, and followed the lawe of Moses.

Nowe so soone as Christe doth appeare, they beginne to disagree be∣cause of him. If that had beene a true profession, Christe (who is the principall bond of charitie, & whose office it is to gather together those things which are scattered abroade) should not haue broken their agree∣ment. But he did discouer the hypocrisie of manye by the light of his gospell, who vnder a false colour did boast that they were the people of

God. Euen so at this day the frowardnesse of many, doeth cause the Church to be troubled with dissention, and contentions to waxe who••. And yet those which trouble the peace, doe lay the blame vpon vs, and call vs Schismatikes and contentious persons. For the Papistes doe chiefly lay this crime to our charge, that our doctrine hath disturbed the quiet estate of the Churche. But and if they would meekely submitte themselues vnto Christe, and yeeld vnto the truth, all motions shoulde shortly bee pacified. But seeing that they doe fret and fume againste Christe, and will not suffer vs to bee quiet vppon any other condition, vnlesse the truth of God bee extinguished, and Christ be banished from his kingdome, they doe vniustly burden vs with the crime of dissention, which all men see is to be imputed vnto them.

It is to bee lamented truly that the Church is pulled in peeces with in∣ward and ciuill discorde: but it is better that there bee some which sepa∣rate them selues from the wicked, then that all doe agree togeather in the contempt of God. Therefore wee must alwayes in diuisions marke who those bee which departe from GOD and his pure doc∣trine,

20 He hath a Diuell. They slaunder Christe with as odious a slaun∣der as they possiblie can, that all men may be afraid, and refuse to heare him. For the wicked, doe furiously, and with shut eyes, breake out in∣to the proude contempt of God, least they be compelled to yeelde vnto him, yea they prouoke others vnto the like madnesse, that no worde of Christ may be heard with silence. But the doctrine of Christ is well e∣nough able, to defende it selfe against all slaunders. And this doe the faithfull meane by their answeare, when as they say that these are not the words of one that hath a Diuell. For it is as much as if they should require that iudgement might be giuen according to the thing it selfe. For the troth (as the prouerbe is) doth sufficiently defende it selfe. And this is the only ayde and stay of our faith, that the wicked shall neuer be able to bring to passe, but that the power and wisdome of God shal shine in the gospel.

2•• And it was at Ierusalem the feast of the dedication. As if he shold say, in∣nouations: because the temple which was polluted, was consecrated a∣gaine by meanes of Iudas Machabeus: and then was it ordeined, that there shoulde be a yeerely feast and famous day of the new dedication: that they might, remember the grace of God, which made an end of An∣tiochus his tyrannie. And Christ appeared then according to his custom in the Temple, that his preaching might bring foorth greater store of fruite in a great assemblye of men. The Euangelist calleth Salomons porche the temple: not that it was the sanctuarie, but onely an appurte∣nance of the temple. Neither doth he meane the olde porch which was sometimes built by Salomō (which was quite pulled down by the Chal∣deans) but that which peraduenture first the Iewes when they were re∣turned from the captiuitie of Babylon, had called by that name, beeing built according to the patterne of that olde one, that it might haue the greater dignitie: and secondly Herode the builder of the new temple.

24 Therefore the Iewes did compasse him about. It is questionlesse that they did subtillie set vpon Christ at least those y^t were the principall authours of this counsell & purpose. For the cōmon people might without fraud

desire, that Iesus would make it openly knowen, that he was sent of God to be a deliuerer: but some there were which did go about craftily and captiously to stirre vp this voice in the multitude, that he might ei∣ther be murdred in the tumult, or els that the Romans might lay hands vpon him. VVhereas they complaine that they stand in doubt, they doe thereby pretend that they did so vehemently desire the promised redēp∣tion, that the desire of Christ doth continually trouble & molest their mindes. And this is the true affection of godlines, that that can no where els be found, which can satisfie our minds and truly pacifie them, saue only in Christ, as he himselfe saith, Come vnto me, all yee that are weary and loaden, and I will refresh you, and your soules shall find rest▪ Mat. 11. 28.

Therfore those that come vnto Christ must be so prepared, as these men do feigne themselues to bee. But they doe vndeseruedly accuse Christ, as if he had not hytherto established their faith: for they them∣selues were to blame that they had not attained vnto sound and per∣fect knowledge of him. But this is a perpetuall thing amongst the vnbe∣leeuers, that they had rather wauer to and fro, then be grounded in the certaine and sure worde of GOD. So wee see at this day manye men, who seeing, they shut their eyes of their own accord, they do spread abroade the clowdes of their doubting, whereby they may darken the cleare light of the Gospel. And also we see many light spirits, who fly∣ing through friuolous speculations, do finde no certaine station and re∣sting place during their whole life. VVhen as they desire Christ to make himselfe knowen openly or freely, and boldly, their meaning is that he do not insinuate himselfe any longer, ouerthwa••ly, and as it were by cer∣taine long circumstances. So that they accuse his doctrine of obcuritie, which was notwithstanding plaine and shrill enough, vnlesse it had fal∣len amongst deaf men. This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked, if wee be called to preach the Gospel. VVherfore we must watch diligently, & not be moued here∣withall as with some new matter, when the same shall befall vs, whiche befell our master.

25 I haue told you. The Lord doth not dissemble that he is Christ, and yet notwithstanding he doth not teach them as if they were apt to learne: bot doth rather cast in their teeth their malice and wickednesse, wherin they were become obstinate: because they had profited nothing hitherto, being taught by the word and works of God. Therfore he bla∣meth them for that, that they did not know him, as if he should say, my doctrine is easie enough to be vnderstood of it selfe: and you are in the fault, because you do wickedly and maliciously resist God. Hee doth af∣terward speak of works, that he may proue that they are guilty of dou∣ble stubbornnes. For besides his doctrine, they had an euident testimo∣nie in his myracles, vnlesse they had been vnthankfull vnto God. Ther∣fore he repeateth that twise, that they did not beleeue, that he may mani∣festly proue vnto them, that they are wilfully deafe, when they shoulde heare his doctrine, and blind, when they shold behold his works, which is a token of extreeme and desperate wickednes. He saith that he hath done workes in the fathers name, because this was the ende thereof, that he might make the power of God knowen by them: whereby it might

be made manifest that he came from God.

26 Because you are not of my sheep. He sheweth an higher cause why they doe neither beleeue his myracles, nor doctrine: namely, because they are reprobates. And we must note Christ his purpose. For because they did boast that they were Gods Church, least theyr vnbeliefe should any whit discredite the Gospell, he pronounceth that the gift of beleeuing is speciall, and truly it is necessarie that men be knowen of God that men may know him, as saith Paule, Galat. 4. 9. Againe, it must needes be that those whome God regardeth not, must alwaies continue turned a∣way from him. If any man murmur and say, that the cause of vnbeliefe is in God, because it is in his power alone to make sheepe: I answere that he is free from all fault, seeing that men do only of voluntarie wicked∣nesse reiect grace, God doth purchase vnto himselfe so muche credit as is sufficient: but wilde beastes doe neuer waxe tame, vntill suche time as they be chaunged into sheepe by the spirit of God. They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God, which is proper to their nature. In summe, Christe giueth vs to vnderstande, that it is no maruell if there bee but a fewe that obey his gospell, because they are cruell and vntamed beastes, whosoeuer are not brought vnto the obedience of faith by the spirite of God. VVhere∣fore it is an vnmeete and absurd thing, that the authoritie of the gospell should depend vpon the faith of men: but rather let the faithfull consi∣der, that they are so much the more bound vnto God, because whereas others do continue in blindnes, they are drawē vnto Christ by the illu∣mination of the spirite. Moreouer, the ministers of the gospel haue in this place wherewith they may comfort themselues, if their labour bee not profitable to all men.

27 My sheepe. He proueth by an argument drawen from contraries that they are not sheepe, because they obey not the Gospell. For God doth call those effectually whom he hath chosen: so that Christs sheepe, are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful: because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard, and hauing laid away their former wild∣nesse, they shew themselues easie to be guided and obedient.

This also is no small cōfort for godly teachers, that howsoeuer the grea∣ter part of the worlde doth not hearken vnto Christe, yet hath hee his sheepe, whom he knoweth, and of whom he is knowen againe. Let them endeuour so much as in them lyeth to bring the whole world vn∣to Christe his sheepfold: but when it falleth not out as they would wish, let them be content with this one thing▪ that those shalbe gathered toge∣ther by their diligence, who are sheepe. The rest I haue expounded be∣fore.

28 And they shall not perish for ••uer. This is an vncomparable fruit of faith, that Christ commaundeth vs to be sure, certaine, & voyde of care, when as we are gathered into his sheepfold by faith. But wee must also note vnto what proppe this certaintie leaneth: namely, because hee wil be a faithfull keeper of our saluation: for he doth testifie that it is in his hand. And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father. An excellent place, whereby we are taught that the saluation of all the elect is no lesse sure, then the power of God is in∣uincible▪

Furthermore, Christe would not speake this rashlye and in vaine: but his meaning was to make vnto his a promise, which may re∣maine surely fixed in their mindes. Therefore we gather that this is Christ his drift in these wordes, that the faithfull and elect may be sure of their saluation. VVe are compassed about with strong enemies, and so great is our weakenesse, that we are not farre from death euery mo∣ment: yet because he is greater (or mightier) then all, whiche keepeth that whiche is committed vnto him to keepe in our behalfe, there is no cause why we should feare, as if our life were in daunger: we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill, vnto their owne power, and vnto the me∣rites of workes. Christe doth teache those that bee his farre otherwise, that they remember that they are in this worlde as in the middest of a wood amongest many robbers: and that besides that they are vnwea∣poned, and alwaies as a pray, they do also acknowledge that they haue the matter of death shut vp in them: so that they doe walke in safetie, trusting vnto the keeping of God alone. Finally, our saluation is ther∣fore certaine and sure, because it is in the hand of God, because our faith is both weake, and we are too too readie and bent to fall. But God who hath taken vs into his hand, is strong enough, so that hee is able to driue away all the engines of our enemies with the breath of his mouth alone. It is profitable for vs to looke vnto this, least the feare of temp∣tations doe discourage vs. For Christ did intende to shewe some meanes, howe the sheepe mighte bee safelye conuersaunt amongest wolues.

And no man can take them out of my fathers hande. The copulatiue is heere put in steed of the illatiue. For Christe gathereth out of the inuincible power of God, that the saluation of the godly is not subiect to the will of their enemies: because then must God of necessitie be ouercome, who hath vs vnder the tuition of his hand.

30 I and my father are one. His intent was to preuent the scoffes of the wicked: for they might obiect that the power of God did nothing ap∣pertaine vnto him, so that he might promise vnto his Disciples the sure ayde thereof. Therefore hee doth testifie that hee and his father are so ioyned togeather, that hee and his sheepe shall neuer want his ayde.

The old writers abused this place, that they myght proue that Christ was consubstantiall with the father. For Christ doth not dispute con∣cerning the vnitie of substance: but concerning the agreement whiche he hath with the father: namely, that whatsoeuer Christe doth it is confirmed by the power of the father.

31 Therfore the Iewes tooke vp stones againe to stone him.

32 Iesus answered them, I haue shewed you many good workes from my father: for which of them doe yee stone mee?

33 The Iewes answered him, saying, we do not stone thee for thy good workes sake, but for thy blasphemie: and because thou whereas thou art a man, doest make thy selfe a God.

34 Iesus answered them, Is it not written in your lawe, I haue saide yee are Gods?

35 If hee called them Goddes, vnto whom the worde of GOD was spoken, and the scripture cannot bee broken:

36 Doe yee say that hee doth blaspheme, whom the father hath sanctified, and sente into the worlde, because I said, I am the sonne of God?

31 Therefore the Iewes tooke vp stones againe. As Godlines doth enflame him with the zeale of God in defending his glory whome the spirit•• of God doth gouerne: so vnbeliefe is the mother of fury: and the Diuell doth so pricke forward the wicked, that they desire nothing but slaugh∣ter. This end and issue doth shew with what minde they asked Christ: for the open confession, whereof they feigned themselues to be desirous doth by and by make them mad: and yet notwithstanding it is not to be doubted but that when as they were thus violently carryed to oppres Christ, they did it vnder colour of iudgement: as if they did this accor∣ding to the prescript of the law, where GOD commaundeth that false prophetes be stoned Deut. 13, 5.

32 Many good workes. Christ doth not onely in this place denie that there is any cause why they should thus rage: but he doth accuse them of vnthankfulnesse, because they did so vniustly recompence Gods bene∣fites. He saith that hee had deserued well at their handes, not for one worke or two only, but that he had been beneficiall vnto them in many thinges: Secondly, he proueth vnto them that they were not onely vn∣thankefull vnto him, but rather to God, when he calleth himselfe the fathers minister, who hath brought his power to light, that it might bee knowen vnto them. For when he saith from the father, his meaning is, that God was the authour thereof. The summe is this, God his intent was to bee made knowen vnto you by mee, he hath bestowed excellent benefites vpon you by my hand: trie mee as muche as you will, I haue done nothing amongest you, but that which is worthie of thankes and prayse. Therefore it must needes bee that you will furiously persecute in mee now, the giftes of God. And the interrogation is more forceable to pricke their consciences withall, then if he had spoken simplie affirma∣tiuely.

33 Not for thy good workes sake. Howsoeuer the wicked doe make o∣pen warre with God, yet will they neuer offend without an honest co∣lour. Therefore when as they rage against the sonne of God, beeing not yet content with this crueltie, they doe of their owne accord accuse him, and make themselues patrones and reuengers of Gods glory.

VVherefore it is necessarie that a good conscience bee vnto vs a brasen wall, whereby wee may be able to beate backe the reproches and slaun∣ders, wherewith we are strongly assaulted. For howsoeuer their wic∣kednesse be brauely painted, and howsoeuer they slaunder vs and cause vs to be euill thought of for a time, if we feight in Gods cause, he wil not denie himselfe, but will defende his truth. But because the wicked doe neuer want cloakes and colours to burden the seruants of God, and there is also added thereunto most hard impudencie, so that when they are ouercome they cease not to speake euill: wee haue neede of meeke∣nesse and patience to hold vs vp and vnderproppe vs vntyll the ende.

The scripture referreth this woorde blasphemie which is generally taken amongest profane writers for euery rayling, vnto God, when any poynt of his Maiestie is derogated and slaundered.

Because thou whereas thou art a man. There be two sorts of blasphemies either when God is dispoyled of his owne honour, or when any thing is for∣ged vpon him which is vnmeete for, or contrarie to his nature. There∣fore they hold and auouch that Christ doth both blaspheme, and com∣mit sacriledge, because he being a mortall man doth vsurpe to himselfe Gods honour. And this had been in deed a true definition, if Christ had been nothing els but man: they doe only offend in this, that they do not vouchsafe to behold his diuinitie which appeared in the myracles.

34 Is it not written. Hee refuteth the crime that was laide to his charge, not by denying that he was the sonne of God: but by defending that this was well said. Although he doth rather applie this his answere vnto the persons, then throughly expound the matter it selfe. For hee thought it sufficient for him at this present, to refute their wickednesse. Hee doeth rather by the way insinuate, then plainely expresse in what sense he calleth himselfe the sonne of God. And the argument which he vseth is not taken from things that are equal, but from the greater to the lesser. The scripture calleth them Goddes on whom the Lorde hath laid an honourable function: therfore he is farre more worthie of this title of honor whom God hath separated, to excel all other men. VVher∣upon it followeth that they are wrong & malicious interpreters, which admit the former, and doe take an occasion of offence in the latter. The testimonie which Christ cite this in the Psa. 82. 6. VVhere God chideth y^e kings and iudges of the earth, who abuse their gouernment and might tyrannously to their owne lust, to oppresse the miserable, and to commit all manner wickednesse. And he vpbraideth them, that beeing vnminde∣full whence they had so great dignitie, they doe profane the name of God. Christ applieth this vnto this present matter, that they are called Gods, because they are Gods ministers to gouerne the worlde. In the like respect the scripture doth also call the Angels Gods, because by thē the glory of God shineth abroade in the worlde. VVee must note this phrase vnto whom the worde of God was spoken, for his meaning is, that they were appointed by the certaine commaundement of God. VVhence we gather, that empyres and gouerments did not rashly begin, neither yet through mans errour, but that they were appointed by the will of god: because he will haue ciuill order kept amongst men, and haue vs gouer∣ned by authoritie & lawes. In which respect Paule saith, Ro. 13. 2. that they rebel against God whosoeuer do resist the power: because ther is no power but of God. If any man obiect, that other callings are of God al∣so, and that he alloweth them, and that yet notwithstanding husbandmē, and neatheardes, and coblers are not called Gods: I answere, that this is no generall thing, that all those shoulde be called Gods, who are called vnto some certaine kinde of life: but Christ speaketh of kinges, whome God hath extolled vnto an higher degree, that they may rule and excell. To be briefe, let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment. Vnder this worde lawe, Christ doth camprehend all the doctrine, where••y GOD did gouerne the old Church. For because the Prophetes were only in∣••••terpreters

of the lawe, the Psalmes are also worthilie accounted an addition or appurtenance of the lawe. That the scripture cannot be broken, importeth as much as that the doctrin of the scripture cannot be violate.

36 VVhome the father hath sanctified. All the godlly haue a certaine common sanctification: but Christ challengeth to himselfe in this place a farre more excellent thing: namely, that he alone was separated from all other, that in him the power of the spirite and the maiestie of God might shew themselues: like as he said before (chap. 6, 27.) that he was sealed by the same father. And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh. Therefore these two are ioyned togeather, that he was sanctified, and sent into the world. But we must also vnderstand to what ende and vpon what condition hee was sent: namely, that he might bring saluation from God, and that he myght in all respectes prooue and shewe himselfe to be the sonne of God.

You say that he doth blaspheme. The Arrians did in times past wrest this place, that they might proue that Christ was not God by nature, but that he had the diuinitie as it were at the will and pleasure of another. But this errour may easily be refuted: because Christ doth not in this place dispute, who he is in himselfe, but what hee ought to bee knowen to be by his myracles in mans flesh. For doubtles we can neuer compre∣hend his eternall diuinitie, vnlesse we imbrace him, in as much as he was giuen by the father to bee a redeemer. Moreouer we must remember that whiche I touched before, that Christ doth not plainly and open∣ly (as amongest his Disciples) testifie who hee is, but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies.

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

38 And if I doe them, although you beleeue not mee, beleeue the workes: that you may know and beleeue, that the father is in me, and •• in him.

39 Therfore they sought againe to apprehend him: and hee escaped out of theyr hande.

40 And hee went againe beyond Iordan, into the place where Iohn did first baptise, & ••ayed there.

41 And many came vnto him and said, Iohn truly did no myracle: but what thing•• soeuer Iohn said of him were true.

42 And many beleeued in him there.

37 If I doe not the workes. Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification, and whatsoeuer did depende thereupon, he doth againe repeate these myracles, wherein hee had she∣wed a most manifest token of his diuinitie. And it is a kind of graun∣tyng: as if he should say, I will not haue you vpon any other condition bounde to beleeue mee, then if the thing it selfe appeare manifestly: you may freely reiect me, if God doe not openly testifie of me. Hee cal∣leth those works the fathers, which were in deed diuine, wherein there appeared greater power, then that they coulde bee ascribed vnto man.

38 And if I doe the workes of my father. Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt, because they giue no

honour vnto the manifest workes of God. And there is a second graun∣ting, when he saith, although I suffer you to doubt of the doctrine, at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God. Therefore you doe openly reiect God and not man. And in that he setteth knowledge before faith, as if it were inferiour in order, he doth it for this cause, because he had to doe with vnbeleeuing and froward men, who doe neuer yeeld vnto God, vnlesse they be ouercome and enforced by experience. For the robellions will knowe before they can beleeue. And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith. But the knowlege of God & of his hydden wisdome, doth follow faith in order: because the obedience of faith o∣peneth vnto vs the gate of the kingdome of heauen.

The father is in mee. He repeateth the same thing which hee had saide before in other wordes, I and the father are one. This is the drift of al, that in his administration he differeth not from his father. The father, saith he, is 〈…〉〈…〉: that is, the diuine power doth shew it selfe in me. And I am in the father. That i•• I doe nothing without his direction and authori∣tie, so that there is a mutuall coniunction betweene mee and the father, Neither doth he speake in this place of the vnitie of the essence, but of the reuealing of the diuine power in Christes person, whereby it did appeare that he was sent of God.

39 Therefore they sought to take him. VVithout doubt that they might pull him out of the temple to he stoned by and by: for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes, this could by no other meanes come to passe, saue only by the wonderfull power of God. VVhereby wee are taught that we are not laide open vnto the lust of the wicked, whiche God doth restraine with his bridle so often as he thinketh good.

40 Hee went bey••••d Iordan. Christ went ouer Iordan, least hee should fight continually without any great fruite. Therefore he hath taught vs by his example, that we must vse opportunitie. Concerning the place wherunto he departed, reade the 2. chap. ver. 28.

41 And many came vnto him. This concourse doth shew that Christe sought not the wildernesse, to the end he might foreslowe his office, but that he might erect the sanctuarie of God in the wildernes, seeing that Ierusalem (which was his owne seate) had obstinately refused him. And truly this was an horrible vengeance of God that seeing that the temple which was chosen of God, was a denne of theeues, the Church of God was gathered together in a base place.

Iohn truly. They gather that Christe was more excellent then Iohn because he wrought so many notably myracles, whereas Iohn did no myracle: not that we ought alwayes to iudge by myracles, but be∣cause myracles being ioyned vnto doctrine are of no small importance, as we haue sometimes alreadie saide. Furthermore, this speeche is vn∣perfect: for they compare Christe with Iohn, but they doe onely ex∣presse the one member. Secondly, they take this for a thing which all men do graunt, that Iohn was a great prophet of God, and that he was endewed, with the singular grace of the spirit. Therfore they reason fitly, that Christ, was to be preferred before Iohn: because this came to passe

only by the certaine prouidence of God, that Iohn who was otherwise the greatest Prophete, should yet notwithstanding bee set foorth by no myracle: whereby it is proued, that there was respect had of Christe in that, that there might the more account bee made of him. And whatso∣euer thinges. It seemeth that they said not thus, but that it is added by the Euangelist, that hee might teache vs that they were persuaded by a double reason to beleeue in Christ: because they did in deed see that the 〈◊〉〈◊〉 which Iohn bare of him was true & the myracles did pur∣chase vnto him more dignitie.

Chap. II.

1 ANd there was a certaine man sick called Layarus of Bethania the towne of Ma∣rie and Marthe her sister.

2 And it was Mary that aunointed the Lord with oyntment, and wiped his feete with her hayre, whose brother Layarus was sicke.

3 Therefore his sisters sente vnto him, saying, beholde, hee whome then louest is sicke.

4 And when Iesus hard this, he said, this sicknes is not vnto death▪ but for the glory of God, that the sonne of God may be glorified through it.

5 And Iesus loued Martha and her sister, and Layarus.

6 Therefore after that hee heard that hee was sicke, he abode then in the place where he was two dayes.

7 Then afterwarde he saide vnto his disciples. Let vs goe into Iury againe.

8 His disciples say vnto him, Master, the Iewes sought euen now to kill thee, and doest thou goe thither againe?

9 Iesus answered, are there not, twelue houres of the day? If any man walke in the day time, be stumbleth not: because hee seeth the light of this world.

10 But and if any man walke in the night, hee slumbleth, because he hath no light.

1 And there was a certaine man sicke. The Euangelist passeth ouer vn∣to another historie, which conteineth a most famous myracle. For be∣sides that Christ did shewe a singuler token of his diuine power in ray∣sing Lazarus from death, he hath also set before our eyes liuely image of the resurrection to come. And this was as it were the last act & con∣clusion: for the time of his death did now draw neere. It is no mar∣uell therefore if he did especially set foorth his glory in that worke, the remembrance whereof he would haue deeply imprinted in their minds, that it might be a certaine sealing of all the former thinges. Christ had raysed vp other that were dead, but nowe he sheweth his power vpon a rotten and stinking carkasse. The circumstances which serue in this my∣racle to set foorth the glory of God, shall bee noted in their place and order. In that he saith that Lazarus was of Bethania the towne of Mary & Martha, it is likely that this was expressed, because Lazarus was not so famous amongest the faithfull as were his sisters. For these holy women were wont to lodge Christ, as it appeareth out of Luk. 10. 38.

The Monkes and such bablers in time of Papisti••e did too grosly erre, who made of Castellu•••• (that is a little towne or streete) a Castle. It pro∣ceedeth from like ignorance that they feigne that this Mary the sister of Lazarus, was that infamous and wicked woman, whereof Luke ma∣keth mention. 7. 37. The annoynting was the cause of the errour: as if it did not manifestly appear that Christ was oftentimes annoynted, and that in diuers places. The sinnefull woman of whom Luke maketh mention, annoynted Christ at Ierusalem where she liued. And Mary did the same thing at Bethania afterward in her streete. And the pre∣tertense which the Euangelist vseth, annoynted, must not be referred vnto the time of the thing done, which we haue now in hande, but vnto the time when the Euangelist did write, as if he should say this is Mary whi∣che did afterwarde powre out the oyntment, which caused the murmu∣ring amongst the disciples.

2 Beholde, hee whome thou louest is sick. A short message, but yet such that Christ might gather out of the same what the two sisters meant for vn∣der this cōplaint they do modestly insinuate their praiers, that he would helpe them. For we are forbidden to vse a long forme of prayer: yet the summe is this, that we must cast our eares, and what miseries soeuer doe vexe vs into God his bosome, that he may send remedie for them. So doe these women deale with Christ. They doe familiarly lay before him their griefe, and doe hope to be released thereof. VVe must also note that they conceiue hope to obtaine helpe, by the loue of Christe. And this is a continuall rule of praying aright: for where the loue of God is, there is certaine and present health: because he loueth not, and forsaketl.

4 And when Iesus heard this. His meaning was by this answere to de∣liuer his Disciples from care, least they shoulde be greeued, because they sawe him so carelesse in his friend his daunger. Therefore least they shoulde be in the meane season carefull, hee saith that the sicknesse is not vnto death: but he rather promiseth that it shalbe vnto him a new mat∣ter of glory. Furthermore, although Lazarus were dead, yet because Christe restoreth him shortly after vnto life, respecting this end, he saith that the sicknesse is not vnto death. The other member, for the glory of God, is not so set against it, as if this were a perpetuall argument. For wee know that euen whilest the wicked do perish, the glory of God doeth no lesse manifestly appeare in their destruction, then in the saluation of the godly. But Christ dyd properly in this place speake of the glory of god which was ioyned with his office.

Furthermore, there appeared no fearefull power of God in the my∣racles of Christe, but that which was sweete and bountifull. Therefore seeing that he affirmeth that there is no perill of death, when hee will shew foorth his glory and the glorie of his father, wee must consider wherefore, and to what and he was sent of his father: namely, that hee may saue, & not destroy. Furthermore, this speech is of great impor∣tance, for the glory of God, that the sonne of God may be glorified. For we doe ga∣ther thereby, that God will bee so knowen in the person of his sonne, that what honour soeuer he requireth to be giuen vnto him, may be gi∣uen vnto his sonne.

Therefore we had before chap. 5. 23. He that honoureth not the sonne,

doth not honour the father. VVherefore the Turkes and Iewes doe in vaine pretend that they worship God, seeing that they rayle vppon Christ and are enuiously bent against him: yea by this meanes they en∣deuour to pull away God from himselfe.

5 And Iesus loued Martha. These things seeme at the first blush to bee contrary, that Christ tarryeth two dayes beyonde Iordan, as not regar∣ding Lazarus his life, and is yet said to loue him and his sisters. For see∣ing that loue causeth carefulnesse, he ought to haue runne vnto him. Furthermore, seeing that Christ is the only glasse of Gods fauour, wee are caught by this his delay, that we must not esteeme the loue of God by the present estate of thinges. Hee doth oftentimes deferre his aide when he is requested, either that he may the more sharpen the feruent∣nesse of praying, or that he may exercise our pacience, and may also ac∣custome vs to obey. Therfore let the faithfull so craue Gods helpe, that they doe also learne to suspend their petitions, if at any time hee stretche foorth his hande more slowly to helpe them, then necessitie seemeth to requyre. For howsoeuer he linger, yet doth hee neuer sleepe, nor for∣get those that bee his. In the meane season let vs be certainly persua∣ded that he will haue all those whom he loueth to be saued.

7 Then afterward he saith. He doth now at length declare that he ca∣red for Lazarus, whan as the Disciples thought hee had forgotten him, or at least that he preferred other thinges before the life of Lazarus, Therefore he exhorteth them that passing ouer Iordan, they goe into Iurie.

8 Master, euen now the Iewes sought. VVheras the disciples terrifie Christ, they doe it peraduenture not so much for his sake as in respect of them selues, because euery one is afraid of himselfe: like as the daunger was common to them all. Therefore seeing that they withdraw themselues from the crosse, and are ashamed to confesse so much: they pretend that they are carefull for their master, which hath a fairer shew. The same thing befalleth manie dayly: for they which foreslowe their duetie for feare of the crosse, gather to themselues many cloakes and colours here and there to couer their softnesse withall, least they seeme to defraude God of his due obedience without iust cause.

9 Are there not twelue. This place hath been diuersly expounded. In that some haue thought that we are taught by these wordes, that the mindes of men are mutable, so that they take sometimes new and other counsell euery houre, it is too farre from Christ his meaning: neither had I vouchsafed to recite it, vnlesse it had been a common prouerbe. Ther∣fore let vs be content with the naturall and plaine meaning. First of all, Christ boroweth a similitude frō y^e night & day. For if any mā iourney in the darke, it is no maruell if he stumble oftentimes, or goe astray, or fall: But the light of the Sunne sheweth in the day time, the way, that ther may be no danger. And the calling of god is like vnto the day light, which suffereth vs not to wāder or stumble. Therefore whosoeuer doth obey the worde of God, and taketh nothing in hand without his com∣maundement, he hath him also from heauen to be his guide and direc∣ter, and vpon this hope he may safely take his way without feare: for (as it is in the Psalm. 9. 11.) whosoeuer walketh in his wayes, hee hath his Angels to keepe him, and by their guiding is hee defended, least hee

dash his foote against a stone. Therefore Christ trusting to this aide, goeth forwarde couragiously into Iurie, not fearyng stonyng: because wee are in no daunger of going astray, where GOD, doing the du∣tie of y^e sun giueth vs light, & doth gouerne our course. VVe are taught by these wordes, that so often as man doeth submit himselfe vnto his owne counsels without the calling of God, his whole life is nothing els but a wandering and erronious course: and that those which seeme to themselues to be most wise, when as they aske not the mouth of God, an I haue not his spirite to be the gouernour of their actions, are blinde and goe grabbing in darknes: & that this is the only right way, if being well assured of the calling of God, we haue God alwayes to go before vs. The certaine hope of prosperous successe, doth ensue this rule of framing the life: because it cannot bee but that God doeth go∣uerne happily. And we haue more then neede of this knowledge, for the faithfull can scarse set one foote forward to follow him, but Satan doth lay a thousand stumbling blockes in their way, hee sheweth them diuers daungers on euery side, and endeuoureth by all meanes to stop the way before them. But whenas the Lorde doth bid vs goe forward, hauing as it were lighted his light, we must goe forwarde couragiously, although many deathes doe stop the way, because he doth neuer bid vs goe forwarde, but he doth therewithall encourage vs by adding a pro∣mise, so that we may certainly persuade our selues, that that shal fal out well for vs, whatsoeuer we take in hande at his commandement. This is our charriot, whereinto whosoeuer shall climbe, he shall neuer faynte for wearisomnesse: yea if the lets be harder then that we can be carryed through them in a chariot, yet being furnished with these winges, wee shall alwayes find a way to get out, vntill we come to the marke: not because no aduersitie doeth befall the faithfull: but because aduersi∣tie helpeth them forward vnto saluation. The summe is this, that the eies of God shalbe alwaies ouer those to keepe them, who shall be obedient and readie to marke his becke.

Againe, we doe gather heereby that so often as men neglecting and despicing the worde of God doe rashly flatter themselues, and take in hand whatsoeuer pleaseth them, all the course of their life is accursed of the Lorde, and there is vengeance alwayes prepared for their boldnesse and blinde lust. And here Christ diuideth the day into twelue houres ac∣cording to the olde custome. For although the dayes doe differ in Sommer and VVinter, yet they had alwayes twelue houres in the daye, and twelue in the night.

11 Hee spake these thinges, and after this he saith vnto them, our friende Lazarus sleepeth: but I goe to awake him.

12 Therfore his disciples said, Lord, if he sleepe he shalbe safe.

13 Howbeit Iesus spake of his death: but they thought that hee spake of naturall sleepe.

14 Therefore Iesus said then plainely vnto them, Lazarus is dead.

15 And I am glad for your sakes, that I was not there, that you may beleeue. But let vs goe vnto him.

16 Then Thomas that was surnamed Didimus, said vnto his felow disciples, let vs go also that we may die with him.

17 Therefore Iesus came, and founde that hee had lyon in the graue foure daies al∣readie.

11 Our friend sleepeth? Because hee said before that the sicknesse was not vnto death, least the disciples should bee too much troubled with a thing vnlooked for, he doth now also declare that he was dead, and put∣teth them in hope of his resurrection. And their rudenesse is wonder∣full, that they vnderstand the saying of Christ of sleepe. For although it be a metaphoricall kinde of speech, yet is it so often vsed, and so com∣mon in the scriptures, that it ought to haue bin wel knowen vnto al the Iewes.

12 If he sleepe, he is safe. VVhen as they say that sleepe will be whole∣som for Lazarus, they do by this means by the way exhort Christ not to goe thyther. And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie: but because they thought hee spake of sleepe, they doe willingly catch at that occasion to escape daunger, Au∣gustine and many after him, do cunningly play the Philosophers in this worde sleepeth: namely, that it is applyed vnto death for this cause, be∣cause it is as easie a matter for God to rayse the dead to life, as it is for vs toawake those that sleep. But we may gather out of the continual vse of the scripture, that Christ thought no such thing: yea seeing that this selfe same translation is common also amongest the profane writers, it is without all doubt, that it came into vse by no other means saue only be∣cause the dead cark as lyeth without any sense or fealing, euen as the bo∣dy of man when he sleepeth. For which cause sleepe is not vnfitly tear∣med the image of death, & in Homer it is called the brother of death. Furthermore, whereas by this worde, the sleeping of the bodies onely is signified, certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death. Furthermore, Christe setteth foorth his power in this, because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe, yet Christe sheweth that he is the Lord ouer death, when as he saith that he awaketh those whom he restoreth to life.

Therfore Iesus said thē plainely vnto them. This was the most singuler good∣nesse of Christ, that he could suffer so great grossenesse in his Disciples. And truely he deferred to endow them with greater grace of the spirit, for a season, that being renued in a moment, the myracle might bee the greater. VVhen he saith, And I am glad for your sakes, his meaning is that his absence was profitable for them, because his power should haue byn more obscure, if he had holpen Lazarus by and by. For the nigher the workes of God doe drawe vnto the ordinarie course of nature, the more base doe they waxe, and the glory thereof doth the lesse appeare: which thing we doe dayly trie. For if hee reache foorth his hande by and by we do not lay holde vpon his helpe. Therefore to the ende the Disciples myght acknowledge, that the resurrection of Lazarus was indeed a work of God, it was requisite that it should be deferred, that he might be most farre from all remedie that could come by meanes of man.

And we must remember that which I saide before, that the fatherly suf∣ferance

of god is here represented in y^e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed, with griefs long time to lan∣guish, let vs know that hee doeth by this meanes prouide for our safe∣tie. VVe truly doe grone being carefull and sorrowfull: but the Lorde reioyceth in our welfare: and there appeareth in this poynt double gen∣tlenesse of his, that he doth not only pardon our faults, but doth ioyfully find meanes to redresse the same.

That you may beleeue. He doth not meane that this was the first begin∣ning of faith in them, but a confirmation of the faith which was already begun, for as much as it was very small and weake. Neuerthelesse he tel∣leth them that they would not haue beleeued, vnlesse the hande of God had been openly shewed.

16 Then Thomas. Hitherto the disciples endeuoured to pull backe Christe. Now is Thomas readie to follow: but without any confi∣dence: he doth only arme himselfe with Christ his promise, that he may follow him ioyfully and quietly. For these are wordes of distrust, Let vs goe that we may dye, whereas it became them to be sure of life. Further∣more, the relatiue (him) may bee expounded as well of Lazarus as of Christ: but and if you expound it to be spoken of Lazarus, it is a taunt: as if he had saide, what good shall we doe by comming thither? Vnlesse peraduenture we cannot otherwise doe the dutie of friendes, vnlesse we die together with him. Yet doe I rather allow the other sense that Tho∣mas doth not refuse to die with Christ. But this (as I haue said) floweth from a rash zeale: because he should rather haue been encouraged by the faith of the promise.

18 And Bethania was high to Ierusalem, almost fifteene furlongs.

19 And many of the Iewes came vnto Martha and Mary, that they might comforte them, for their brether.

20 Therfore when as Martha had hearde that Iesus did come, the came to meet him: and Mary sate at home.

21 Therefore Martha saide vnto Iesus, Lord, if thou hadst been heere, my brother had not been deal.

22 But nowe I knowe also, that whatsoeuer thou shalt desire of God, God will giue it thee.

23 Iesus saith vnto her, thy brother shall ryse againe.

24 Martha saith vnto him, I know that he shall rise againe in the resurrection in the last day.

25 Iesus saith vnto her, I am the resurrection and the life: he that beleeueth in me, though he were dead, yet shall he liue.

26 And euery one that liueth and beleeueth in mee, shall neuer die. Doest thou be∣leeue this?

27 Shee saith vnto him, truly Lord I beleeue, that thou art Christ the sonne of God, which shoulde come into the worlde.

12 And Bethanie was. The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie. He sheweth how nigh Ierusalem was vnto the towne of Bethanie, least any shoulde mar∣uell, that many of their friendes came thence to comfort the sisters, whō God would haue to beare witnesse of the myracle. For although they

were moued with the dutie of curtesie, yet were they gathered together by the secrete counsell of God, to some other ende, least the resurrection of Lazarus should be obscure, or shoulde haue those onely to beare wit∣nesse thereof, who were of his owne family. And here is proued the malicious vnthankfulnesse of the nation, that this so manifest a token of Gods power being shewed in a famous place, in a great assemblie of people, and euen almost at the gates of the Citie (as vpon a stage) doth straightway vanish out of their sight. Yea the Iewes shutting their eyes maliciously, did of set purpose not see that which was before their eies. And truly this is no new or strange thing, that men who doe alwayes too greedily gape after myracles, are altogether dull and blockish at the consideration thereof. The distance of place which is here noted, was not two miles. For a furlong containeth sixe hundred foote, that is an hundred and fiue and twentie pases.

19 That they might comfort them. This was the thing for which they came, but God had respect vnto another thing, as I haue alreadie saide. Furthermore, it appeareth that the house of Lazarus and of his sisters was full of dignitie, and honourably reuerenced. And because it is a na∣turall thing that the death of friendes should bring vnto men sorrow & heauines this dutie whereof the Euangelist maketh mention is not to be disalowed: saue only that the corrupt excesse whiche reigneth as in other parts of the life, so in this, doth corrupt a thing which is of it self not to be discommended.

20 Therfore when Martha had heard. Martha went out of the Towne, as wee shall afterward see, peraduenture not only for reuerence sake: but that she might receiue him more priuily: because the daunger was freshe in memorie, and the rage of the enemies was as yet scarse wel ap∣peased, which being somewhat pacified by the departure of Christ into Galilee, might breake out a fresh so soone as it was heard that hee was returned.

21 Lord, if thou hadst been heere. She beginneth with a complaint: al∣though shee doeth by this meanes modestly signifie vnto him what shee wold. For it is as much as if she shold say, Thou couldest by thy presence haue deliuered my brother from death, yea thou canst euen now do it: because God will denie thee nothing. And by speaking thus, she doth rather fauour her affection, then keepe her selfe vnder the rule of faith. I confesse indeede that these wordes did partly proceede from faith: but I say, that ther were certaine disordered affectiōs mixed with thē, which carryed her beyond her boundes. For whence had she this hope that her brother should not haue died if Christ had been present? Truly it was not conceiued of any promise of Christe, therefore it remaineth that she doth rather obey her owne desires, then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse: but in that she promiseth herself more then she had heard of Christ, that agreeth not with faith. For we must alwayes hold the mutuall consent betweene the worde and faith, least man doe forge vnto himselfe any thing rashly besides the worde of God. Moreouer, Martha did sticke too much in the corporal presence of Christ. There∣fore the faith of Martha being mixed with, and intangled with immode∣rate desires, and not altogether voide of superstition, could not shine out

with perfect brightnesse: so that there do only certaine sparkles appeare in these wordes.

23 Thy brother shall rise againe. This is wonderfull gentlenesse of Christe, in that pardoning vnto Martha those faultes whereof we haue spoken, he promiseth vnto her more of his owne accord, then she durst precisely and openly aske.

24 I know that he shall rise againe. Now appeareth the too too greate fearfulnesse of Martha, in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete, when shee feined vnto her selfe, an hope after her owne imagination: now shee falleth into the contrarie vice, in that shee stood as it were trembling, when as Christe reached out his hande. VVherefore wee must take heed of both these thinges, that we take not vnto our selues friuolous hope heere and there as winde, being destitute of the worde of god, and againe that the Lord doe not finde our heartes eyther shut, or els too straitly restrained when he openeth his mouth. But Martha meante to gather out of this answere some other thing, then she durst hope for out of the wordes of Christe: as if she should say, if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day, and with this hope doe I comfort my selfe: but I cannot tell whether it hath any farther meaning or no.

25 I am the resurrection and the life. Christe doth first of al affirme that he is the resurrection and life: that done, he doeth seuerally expounde both the members of that sentence. In the former place he calleth him selfe the resurrection: because the restoring from death to life is former in order, then is the state of life. But all mankinde is drowned in death. Therefore no man shall bee made partaker of life saue hee that shall first rise from death. So that Christ doth teache that hee is the beginning of life, and he addeth afterwarde that the perpetuitie & continuaunce of life is a worke of his grace.

Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life: He that beleeueth in me although hee shall bee dead yet shall hee liue. VVhy, is Christ then the resurrection? Because he doth regenerate by his spirite the children of Adam, who were estranged frō God through sin, that they may begin to lead a new life. VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver. And paule vnto the Ephesians is the best interpre∣ter of this place. Ephesians 2. 5. and 5, 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God. It is as much as if they shoulde say that dead men doe walke. For in that men doe liue and breath, are endowed with sense, vnderstanding, and will, all that tendeth to destruction: be∣cause there is no part or facultie of the soule, which is not corrupt, and turned away from that which is right. VVhereby it commeth to passe y^t death reigneth euery where. For the estranging from God is the death of the soule. Therefore those which beleeue in Christ, wheras they were before dead, they do begin to liue: because faith is the spirituall resurrec∣tion of the soule, & doth after a sort quicken the soule it self, that it may liue vnto God, according to that which is said before. chap. 5. 25. The dead shall heare the voyce of the sonne of God: and they that shall

heare shall liue. This is surely an excellent title and commendation of faith, that powring the life of Christe into vs, it deliuereth vs from death.

26 And euery one that liueth and beleeueth in mee. This is the exposition of the second member: namely, how Christ is the life: because he doth neuer suffer that life to fall away which he hath once gyuen, but preser∣ueth it vnto the ende. For what should become of men in so greate frailtie of the fleshe, if hauing once obtained life they shoulde afterward be left vnto themselues? Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ, that hee may fi∣nish that which he hath begunne. And the faithfull are saide neuer to dye, for this cause, because their soules being borne againe of the vncor∣ruptible seed, haue the spirite of Christ abiding in them, whereby they are continually quickned. For although the body be subiect to death, be∣cause of sinne, yet that spirite is life for righteousnesse. Rom. 8. 10. And in that the outwarde man is dayly corrupted in them, that is so farre from impayring theyr true life, that it euen helpeth forwarde the same: because the inwarde man is renewed from day to day, 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bon∣dage of death.

Doest thou beleeue this? Christ seemeth at the firste sight to intreate of the spirituall life, for this cause, that hee may withdrawe the minde of Martha from her present desire. Martha did desire to haue her bro∣ther restored to life. Christ answereth that he is the authour of a bet∣ter life: namely, because he quickneth the soules of the faithfull by his heauenly power. But I doe not doubt but that his meaning was to comprehende a double grace. Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his, but he will giue some tast thereby of this power, which hee would afterward shewe in raysing vp Lazarus.

27 Truly Lorde. To the end that Martha may prooue that she did be∣leeue that which she had heard of Christ, that he is the resurrection & the life, she maketh answere, that she beleeueth that he is Christe and the sonne of God: so that indeed this knowledge comprehendeth in it selfe the summe of all good things. For we must alwayes mark to what end the Messias was promised, and what office the Prophetes doe attribute vnto him. And when as Martha confesseth that it was he that shoulde come, she confirmeth her faith with the prophesies of the Prophetes. VVhereupon it followeth that the full restoring of all thinges, and per∣fect felicitie is to be hoped for at his hands, and finally that he was sent for this cause, that he may erect & set in order a true and absolute estate of the kingdome of God.

28 VVhen she had said these thinges, she went and called her sister Mary secretly, say∣ing, the master is present and calleth thee.

29 So soone as shee heard that, shee ryseth straightway, and commeth vnto him.

30 And Iesus was not yet come into the towne: but was in the place where Mar∣tha met him.

31 The Iewes therefore, which were with her at home, and did comfort her, seeing that Mary arose sodainely, and went out, they followed her, saying, shee goeth vnto the graue that shee may weepe there.

32 Therefore after that Mary came where Iesus was, when shee sawe him, shee fell at his feete, saying vnto him, Lorde, if thou haddest beene heere, my brother had not beene dead.

33 Therefore so soone as Iesus saw her weeping, and the Iewes whiche came with her, weeping: he gro••ed in the spirite and troubled himselfe.

34 And hee sayde, where haue you laide hym? They say vnto him, come and see.

35 Iesus wept.

36 Therfore the Iewes said, behold how he loued him.

37 And certaine of them said, could not he which opened the eyes of one that was blinde, bring to passe that this man should not die?

38 Then Iesus groned againe in himselfe, and came vnto the graue: and it was a 〈◊〉〈◊〉, and a stone laid vpon it.

•••• Called her sister. It is likely that Christ stayed without the towne at the request of Martha, least he should come into such an assemblie of men. For she feared daunger, because Christ had but of late hardly esca∣ped out of the middest of death. Therefore least his comming shoulde be noysed abroade any further, she telleth her sister priuilie. The master is present. This word master, doth shew what account these godly matrones did make of Christ, And although they had not profited so much as be∣came them, yet was this a great matter, that they had wholy addicted themselues to be his disciples. And the sodaine departure of Mary, that she might come to meet him, doth not a little testifie how she reueren∣ced him.

31 Therfore the Iewes that were with her. Although Christ suffereth Mar∣tha to returne home, that she might draw aside her sister out of the com∣panie, yet Christe did intend an other thing: namely, that he might haue the Iewes to see the myracle. They doe in no case thinke vpon this: but it was no new matter that men should be brought thyther, as it were in darknes by the secret prouidence of God, whyther they went not. They thinke y^t Mary goeth vnto the graue, as those are wont to doe who seek to haue their sorrow stirred vp. For this disease reigneth commonly e∣uery where, that husbands being depriued of their wiues, and parents of their children, and again wiues of their husbandes, and children of their parents, or kinsfolkes, or friendes, doe increase ambitiously by all means possible their mourning: and it is a solemne thing to finde out diuers inuentions to this ende. So that indeede whereas the affections of men are alreadie inordinate, they prick them forward with newe prickes, to the ende they may the more vehementlye and with greater force resiste God.

Further more, it was their dutie to pull backe Mary, least by beholding the Sepulchre she should gather matter of mourning: but they dare not vse so sharpe a remedie: but euen they themselues doe nourish the in∣tēperancie of her grief, in that they beare he•• cōpanie. So that it falleth out oftentimes, that their consolations are little worth, who beare with their friendes too much.

32 Shee fell downe at his feete. In that she falleth downe at his feet, we doe thereby gather, that he was worshipped in that house aboue the cō∣mon order and manner of men. For although they were wont to pro∣strate themselues before kinges and rulers: yet because Christ had him

selfe no princely or loftie thing in himselfe according to the flesh, Mary falleth downe at his feete for another ende. Neither would she haue doone so, vnlesse shee had beene perswaded that hee was the sonne of God.

Lord if thou hadst been here. Although she seemeth to speake honoura∣bly of Christ, after a sort, yet we haue of late declared what corruption is in these wordes. For doubtlesse the power of Christ whiche did re∣plenish heauē & earth, ought not to haue bin restrained vnto his corpo∣rall presence.

33 Hee groned in the spirite. Vnlesse Christ had sorrowed togeather with them, he woulde haue stood rather with a fierce countenance, but when as he conformeth himselfe vnto them, euen vnto weeping, he de∣clareth his agreement with them. For the Euangelist seemeth in my iudgement to expresse the cause of such affection, when he saith that he saw Mary and the rest weep. Although I do not doubt but that he had respect vnto some higher matter: namely, vnto the common miserie of man. For he vnderstood what commaundement the father had giuen him, and wherefore he was sent into the worlde: namely that he might deliuer vs frō all euilles. Vs he did this in very deed, so his meaning was to declare that he did it with an earnest affection of the minde. There∣fore when as he was about to rayse vp Lazarus, before he did help & re∣medie him, he doth testifie by the deepe groning of the spirit, by the fee∣ling of griefe and teares, that he is touched with our miseries in like sort as if he felt them in himself. But how doth groning & perturbati∣on agree with the sonne of God? Because it seemeth to some an absurd thing if we say that Christ was subiect to humane passions as some one of the number of men, they thinke that hee sorrowed and reioyced no other wayes, saue only because he receiued into himselfe these affections so often as he thoght good, by a secret dispensation. Augustine thinketh that the Euangelist said for confirmation of this opinion, that Christe troubled himselfe, whereas other men are carried by their affections, which doe tyrannously rule them to trouble their mindes. Therefore he thinketh that the meaning of the wordes is this, that Christe who was otherwise quiet in minde and free from all manner passions did of his owne accorde grone and sorrowe. But in my iudgement, this plaine∣nesse agreeth better with the scripture, if we say, that when the sonne of God did put vpō him our flesh he did also willingly take vpō him mans affections, that he might not differ from his brethren in any thing, sinne only excepted. By this meanes the glory of Christ is no whit impayred, seeing that his submission is said to haue been only voluntarie, wherby it came to passe that he was like vnto vs in the affections of the soule. And after that he submitted himselfe from the beginning, we must not thinke that he was voide and free from them: and in this hath he pro∣ued himselfe to bee our brother, that we may know that we haue a me∣diatour, that can easily pardon our infirmities, & is readie to help them, which he hath felt in himselfe. If any man obiect, that seeing that hu∣mane passions are corrupt, it is not likely that they are common to the sonne of God with vs: I answere, that there is a great distance betwene vs and Christ. For our affections are corrupt, for this cause, because they runne headlong intemperately, neither keepe they any meane: but

in Christ they were voide of all corruption, because they were framed to obey God. Yea the affections of men are corrupt and froward two manner of wayes. First, because they are carried with a troublesome motion, neither are they ordered according to the true rule of modesty. Secondly, because they doe not alwayes arise from a lawfull cause, or at least are not referred vnto a lawfull ende. I call it intemperancie, be∣cause no man reioyceth and sorroweth so much as is suf••ieient, and as much as God doth permit: and also there be many which doe rather re∣fuse to be brideled.

Furthermore, the vanitie of our minde causeth vs to lament and bee sorrowfull for things of no importance, or for no cause: because we are too much addicted vnto the world. There was no such thing in Christ: for there was no passion of his which did goe beyond his meane, there was none but that which was iust, and taken from reason and right iudgement. To the ende this may the more plainely appeare, it shall be good and profitable to distinguish betweene the first nature of man, as it was created of God, and this degenerate nature whiche is corrupt through sinne. VVhen God dyd create man he gaue him affections, but those which were dutifull and obedient vnto reason: and in that they are now disordered and rebellious, it is an accidentall fault.

Nowe Christe did take vppon him humane affections, but with∣out disorder, whereby it commeth to passe that hee whiche obeyeth the passions of the flesh hee doth not obey GOD. Christe trou∣bled himselfe and he was vehemently moued: but yet so, that he con∣tained him selfe within the boundes of his fathers will. To be briefe, if you conferre his passions with ours, they shall no lesse differ, then faire and cleere water which runneth pleasantly, doth differ from pudly and muddy fomes. Furthermore, the sole example of Christ ought to bee sufficient for vs to teach vs to refuse the stony hardnes of the Stoicks: for whence must we fet the rule of principall perfection, but from him? And we must rather studie, hauing corrected, and tamed the stubborn∣nesse, wherewith our affections•• are intangled by reason of Adam his sinne, to follow Christe as a guide, that he may bring vs into order. So Paule, 1. Thess. 4. 13. doth not require at our hands stonie blockishnes, but he commaundeth vs to moderate our mourning, that wee be not swallowed vp of sorrow as the vnbeleeuers, who haue no ••hope: for euen for this cause dyd Christe take vppon him our affections, that through his power we may subdue what corruption soeuer is in them.

36 Beholde how hee loued him. Iohn describeth in this place vnto vs a double iudgement of Christ. For the former sort of men which said, behold how he loued him, although they think not so honourablie as became them to doe, in that they attribute nothing vnto him, but that which was humane, yet doe they speake more iustly and modestlye of him then the other, who doe maliciously backbite him, because hee deli∣uered not Lazarus from death. For although they commend the po∣wer of Christ (whereof the other spake nothing) yet they doe not this without a certaine vpbraiding. It appeareth sufficiently thereby, that they knewe of the myracles which Christ had wrought: but yet their vnthankefulnesse is so much the more filthie, in that they are not afraide to murmur, because he did now cease off in one point. In like

sort men haue alwayes been vnthankfull vnto God, and proceede so to be: vnlesse he graunt all our desires▪ wee doe by and by breake foorth into complaining. Seeing that he hath been alwayes wont to help me hitherto, why doth he now forsake and disapoint mee? And heere reigneth a double disease: first, because we doe rashly desire that which is not expedient, yet wil we make God subiect to the desires of▪ our flesh: and secondly, because we are importunate beggers, and run headlong through the feruentnesse of our wilfulnesse and rashnesse before the time.

38 VVhen Iesus therefore had groned againe. Because Christ commeth not vnto the Sepulchre as an idle beholder, but as a chāpion preparing him∣selfe vnto the combate, it is no maruell if he grone againe. For the vio∣lent tyrannie of death which he was to ouercome, was before his eyes. There be some which expound it, that this groning did proceede from indignation, because this vnbeliefe whereof we haue spoken, did offende him. But the other way seemeth vnto me more fit: namely, that he did rather behold the thing it selfe thē the men. There follow diuers other circumstances which doe more set foorth the power of Christe in ray∣sing Lazarus from death: namely, the space of foure dayes, that y^e graue was couered with •• stone, which Christ commandeth to be taken away in presence of them all.

39 Iesus saith vnto them, take away the stone, Martha the sister of him that was 〈◊〉〈◊〉 saith vnto him, he ••••inketh by this: for he hath been dead foure dayes.

40 Iesus saith vnto her, said I not vnto thee, that if thou beleeue thou shalt see the glory of God?

41 Therefore they tooke away the stone, where he was laid, that was dead; and Iesus lifted vp his eyes, and said, Father, I thanke thee that thou hast hearde mee:

42 And I did knowe that thou hearest mee alwayes, but because of the companie which standeth aboute, I haue saide it, that they may beleeue that thou haste sente mee.

43 VVhen he had spoken these wordes, hee cryed with a loude voyce. Lazarus come foorth.

44 And hee that was dead came foorth, bounde hande and foote with bandes, and his face was bounde with a napkyn. Iesus saith vnto them, loose hym, and let him goe.

39 Lord be stinketh by this. This is a signe of distrust, because shee is not so fully persuaded of the power of Christe as becommeth her. The roote of this euill is, because she measureth the infinite and incompre∣hensible power of Christ with the sense of her flesh. For because there is nothing which agreeth lesse with life then rottennesse and stinke, Martha gathereth that hee was alreadie past remedie. So that when as pe••••ers cogitations doe possesse our mindes, God is after a sorte driuen away from vs, so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually: because cutting of all hope of his life from her selfe, shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe: and yet shee intended nothyng lesse.

This commeth to passe through the weaknesse of faith, that being dra∣wen hyther and thyther, we fight with our selues, and whilest that rea∣ching out the one hand we craue helpe of God, we put backe the same with the other whē it is offered vnto vs. Martha lied not, when she said, I know that whatsoeuer thou shalt desire of God hee will giue it thee: but a confused and intangled faith helpeth but a little, vnlesse when we are come vnto the matter it bee applyed vnto our vse. And in Martha may we see what manifold defects and wants there be in faith euen in the best. She came the first of all to meete Christe: this was no small testimonie of godly∣nesse: and yet doth she not cease to let him. Therfore to the end we may make way for the grace of God that it may come vnto vs, let vs learne to attribute farre greater power vnto him then our senses can compre∣hend. And if sobeit the first and only promise of God be not of suf∣ficient force with vs, yet at least let vs stay our selues as did Martha, whē he confirmeth vs the second and third time.

40 Did not I say vnto thee. He reproueth the distrustfulnesse of Mar∣tha, because shee had not conceiued sufficient hope of the promise which she had heard. And it appeareth by this place that there was somewhat more saide to Martha, then Iohn doth set downe worde for worde: al∣though (as I haue said) Christ meant thus much, when hee called him selfe the resurrection and the life. Therfore Martha is condemned, be∣cause she doth not wayt for some work of God.

If thou beleeue. This is said for this cause, not only because faith ope∣neth our eyes, that we may see the glory of God shining in his woorkes: but because our faith maketh a way for the power and goodnes of god, that it may shew foorth it selfe towards vs, as is said, Psal. 81. 11. Open thy mouth wide and I will fill it. Like as on the other side, vnbeliefe stoppeth the way before God, and doeth as it were keepe his handes fast shut: in which respect it is said in another place, Iesus coulde not shew any myracle there because of their vnbeliefe. Math. 13. 58. Not that the power of God is tyed vnto the wil of men, but because so much as in them lyeth, they driue away the same with the let of their wicked∣nesse, they are vnworthie that he should reueale himselfe vnto them. It commeth to passe oftentimes, that god doth ouercome such lets: yet not∣withstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers, he doth it for this cause, because they doe not admitte and accept the same, beeing enuironed with the straytes of vnbe∣liefe.

Thou shalt see the glory of God. Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande, he glorifieth his name. Martha being at length content with this se∣cond saying of Christ, doth suffer the stone to be remoued: she saw no∣thing as yet: but because she heareth that the sonne of God, did not in vaine commaund them to doe this, she doth willingly depend vpon his commandement alone.

41 And Iesus lifted vp his eyes. This was a token of a mind that was well framed to pray: for to the ende a man may rightly call vpon god, he must be ioyned with him, which cannot be vnlesse being lifted vp a∣boue the earth, hee ascend vp into the very heauens. This is not done with the eyes: seeing that hypocrites who are drowned in the deepe

filth and dregges of their flesh, seeme with their sterne countenance to draw heauen vnto them: but the children of GOD must sincerelie perfourme that which they doe feigne. Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation, who is euery where, and filleth heauen an earth: but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions, but that they ••••all surmise some base and earthly thing of God, saue onely when they be lifted vp aboue the worlde: the scripture calleth vs thy∣ther, and testifieth that heauen is Gods seate. As touching the lifting vp of eyes, it is no continuall ceremonie, which lawfull prayer cannot want. For the publicane that prayeth with his countenance turned to∣warde the earth, doth neuerthelesse pearce the heauens with his faith. Yet that is a profitable exercise, whereby men awake and stirre vp them selues to seeke God. Yea, the feruentnesse of prayer doeth so affect and moue the body oftentimes, that besides meditation it doth willingly fo∣low the minde. Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen, hee was carried thither with singuler vehemecie. Moreouer, as he was wholy with the father: so he would also bring others vnto him besides himselfe.

I thanke thee. He beginneth with thankes giuing, although he asked nothing: but although the Euangelist doth not declare that he prayed in plaine words, yet is it questionles that there went some petition before: for otherwise he could not be heard. And it is to bee thought that hee prayed in time of those gronings whereof the Euangelist maketh men∣tion: for there is nothing more vnlikely then that he raged inwardly in himselfe, as men amazed are wont to doe. Hauing now obtained Lazarus his life he giueth thankes vnto the father. Furthermore, in that he acknowlegeth that he receiued this power from his father, in this hee confesseth that he is only his fathers minister: for as he applyeth hym∣selfe vnto mans capacitie, sometimes defending openly his diuinitie, he challendgeth to himselfe whatsoeuer is proper to God: sometimes being content to beare the person of a man, he graunteth all the glory of the diuinitie vnto the father. The Euangelist reconcileth both thinges toge∣ther in one worde very well, when he saith, that Christe is heard of the fathers and that he giueth thankes, that men may knowe that hee was sent of the father: that is, that they may confesse that hee is the sonne of God. For because the Maiestie of Christ could not be comprehended in his highnesse, the po∣wer of God, which appeared in his flesh, carryed vp the rude and dull senses of men by degrees vnto that highnesse. For seeing that he would be ours wholy, it is no maruell if hee apply himselfe vnto vs diuers wayes: yea, it is no maruell if hee doe abase himselfe for our sakes, who suffered himselfe to be humbled for vs,

42 I did know that thou didst alwayes. This is a preuention, least any man shold think that he was not so highly in the fathers fauour, that he could readily worke what myracles soeuer he would. Therefore hee giueth them to vnderstand that there is such agreement betweene hym and the father, that he denieth him nothing: yea that hee had no neede to make any prayer, seeing that he did only that which hee knewe his father had commanded him to do. But to the end it might the better be

made knowen vnto men, that this was a worke of God, he called ther∣fore vpon the fathers name. If any man obiect: VVhy did he not then rayse all the dead: we may easily answere, that there was a cer∣taine meane appointed by the counsell of God for myracles, as muche as he knewe was sufficient to proue the Gospell,

43 Hee cryed with a loud voyce. In that he touched him not with his hand but did only call vpon him with his voyce, his diuine power did therein the better shew it selfe: and he doth therewithall set foorth vnto vs the hidden and wonderfull power and force of his worde. For howe doth Christ restore life to the dead saue only by the word? Therfore he shewed a visible token of the spiritual grace in raysing Lazarus, whiche we doe dayly trie by the fealing of faith, whilest that he sheweth that his voyce doth quicken.

44 Bound with bandes. The Euangelist doth diligently reckon vp the kerchiffe, and bandes, to the ende wee may knowe that Lazarus came out of the graue in such sort, as he was laid there. The Iewes also retain this manner of burying at this day, that hauing wounde the bodie in a linnen cloath, they wrap the head apart in a kerchiffe. Loose him. This thing remayned to amplifie the glory of the myracle, that the Iewes might also feele with their handes the worke of God, which with their eyes they had beholden. For Christ could haue made Lazarus shake off the bandes wherewith he was bounde, or haue caused them to fall away of their owne accord: but he did intende to haue the handes of those that stood by him to bee his witnesses. Thrise ridicolous are the Papistes who gather auriculer confession thence. Christe (say they) af∣ter that he had restored Lazarus to life, woulde haue his Disciples to loose him: therefore it is not sufficient for vs to be reconciled to God vnlesse the Church doe also forgiue our sinnes. But whereby doe they coniecture that the disciples were appointed to loose Lazarus? Nay ra∣ther we gather that he commaunded the Iewes to doe this, to the ende he might take from them all occasion of doubting.

45 Many therefore of the Iewes, which came vnto Many, beholde what thinges Iesus had done, and beleeued in him.

46 But some of them wente vnto the Pharisees, and tolde them what Iesus had done.

47 Therfore the high Priestes and Pharisees gathered a councell, and said, what doe wee? because this man doth many myracles.

48 If we let him goe thus, all men shall beleeue in him: and the Romanes shall come and take away our place, and the nation.

49 And one of them called Caiphas, who was high Priest that yeere, said vnto them, Yee know nothing:

50 Neither doe yee consider, that it is expedient for vs, that one man die for the peo∣ple, and that all the nation doe not perish,

51 And he said not this of himselfe: but for asmuch as hee was chiefe Priest that yeere he prophesied, that Iesus shoulde dye for the nation.

52 And not for the nation only, but that hee might gather togeather into one the children of God which were dispearsed.

45 Many therefore. Christe did not suffer the myracle which hee wrought to bee vnfruitfull: because by this meanes hee brought some vnto faith. For we must note that there is a double vse of myracles: namely, that they may either prepare vs vnto faith, or confirme vs in the faith. The Euangelist toucheth the former in this place: for hee mea∣neth that those of whom he speaketh did maruell at, and reuerence the diuine power of Christe, so that they submitted themselues vnto him to be his disciples: otherwise the bare myracle could not haue been suffici∣ent vnto faith. Therefore we must vnderstand nothing els in this place by this worde beleeued, saue onely readinesse to imbrace the doctrine of Christ. In the other which forsake Christe there appeareth detestable vnthankfulnesse: or rather horrible madnesse: wherby we gather how blinde and madde vngodlinesse is. The resurrection of Lazarus ought to haue softened euen stonie heartes: but there is no worke of God, which vngodlinesse doth not infect and marre with the bitternes of her poyson. Therefore if men will profite by the myracles of God they must haue cleane heartes. For those in whom there is no feare of God, although they see heauen and earth goe together, they will neuer cease to refuse sounde doctrine. So you may see at this day, many enemies of the Gospel, sight against the manifest and euident hand of god like mad men▪ Yet notwithstanding they doe in the meane season craue myra∣cles at our handes: but to no other ende, saue this, that they may shewe themselues to be monsters of men by resistin•• stubornely. And in that Christ is brought vnto the Pharisees, it is done for this consideration, because by reason of their hypocrisie they were more sharpe set to resist the Gospel. In like sort he doth afterward expresse thē by name, whenas he saith that there was a councell gathered together. They themselues were a part of the priests: but the Euangelist nameth them specially, because they were as fannes to set on fire the fury of all the whole companie.

47 Therefore the high Priestes gathered togeather. There is no lesse mon∣strous blindnesse described in this place in the priests. Vnlesse they had beene more then dull and blockish, they ought to haue been touched at least with some reuerence of Christe after so euident a token of his di∣uine power: nowe they meete togeather of set purpose to oppresse the glory of God (with the beholding whereof they become amazed). They doe not in plaine wordes make their boast, that they would make warre against God: but seeing that they cannot suppresse Christ, with∣out the subuersion of Gods power, they doe questionlesse fight againste this openly and without doubt with sacrilegious boldnes. Infidelitie is alwayes proude and a contemner of God: but she doth not straightway breake out into this, that she lifteth vp her hornes against God. But when as men haue long time wrasteled with God, this is still the ende to endeuour like Giants to climbe vp aboue the heauens without anye feare of God. For they confesse that Christe wrought many myracles. And whence had hee so great power? Therefore they doe openly ad∣dresse thēselues to suppresse the power of god which appeareth in y^e my∣racles of Christ. In the mean while god is not slake: But althogh he dis∣sēbleth for a time, he laugheth at their foolish arrogancie, vntil y^• time to

foorth his wrath do come, as it is Psal. 2. 12.

VVhat doe wee? In these wordes they accuse their slouthfulnesse: as if they shoulde say that it came to passe through their delay, that Christe creepeth farther: because they are able by behauing themselues stoutly, to breake off his course. This is the boldnesse of the wicked, whereby they challenge to themselues all thinges: as if it were in their hande to doe whatsoeuer should seeme good in their owne eyes: and as if the successe of the worke were subiect to their desires. And if a man doe well weigh all thinges, they doe in this place set their owne industrie a∣gainst the power of God, as if they coulde exceede God through theyr diligence.

48 If wee let him goe. VVhat if they doe not let him goe? Certainly (as I haue said euen now) they are fully persuaded that it is in their will to stop the way before Christ, that he may goe no farther, so they be di∣ligent to withstand him. If Christ had bin som seducer, it had bin their dutie to haue medled in the matter, least he should lead away the sheepe from the Lordes flocke: but in that they confesse his myracles, they doe sufficiently declare, that they cared not for God, whose power they doe so carelesly and hautily contemne.

The Romans shall come. They couer their wickednesse with a fayre co∣lour: namely, the desire which they had to preserue the common wealth: this was the feare which troubled them most, least their tyranny should fall to the ground: but they feigne that they are carefull for the Tem∣ple, and worship of God, for the name of the nation, for the estate of the people. And wherefore was this? For doubtlesse they doe not seeme to vse such colours that they may deceiue: they preach not vnto the people: they consult together apart and in secrete. Seeing that they are all guil∣tie of the same falshood in their owne consciences, why doe they not vt∣ter their counsels and meanings? Because how grosse and euident soeuer vngodlinesse is, yet it hath alwayes almost hypocrisie to accompanie it. It doth so inwrap it selfe in croked boughtes and lurking corners that it deceiueth vnder the shew of vertue. It was their chiefe drift to showe some shape of grauitie, moderation, and wisedome, that they might de∣ceiue others: but it is to be thought that they were also deceiued with that vaine visure for as much as they feigned that it was a iust occasion to persecute Christ. So hypocrites, although their conscience doth in∣wardly accuse them, yet doe they make themselues drunken with vayne inuentions, that they may seeme innocent in sinning: neuerthelesse they are manifestly contrary to themselues. For at the beginning these men did confesse that Christ wrought many myracles: nowe they are afraide of the Romanes: as if there were not helpe enough and more then enough in the power of God, which sheweth it selfe to be present in these myracles.

The Romanes shall come. The Euangelist meaneth that this was the summe of their deliberation, to auoide the daunger which did hang o∣uer their head. If (say they) the Romanes shall vnderstande that there is any thing renued in our state publike, it is to bee feared loast they will sende an armie, and destroy both our nation, the Temple, and the worship of GOD. But that is a peruerse consultation, whiche is had

about the auoiding of those daungers which we cannot escape, vnlesse we wil turne aside from the right course. VVe must first of all see what God commaundeth, and will haue to be done: what euent soeuer shall befall vs, that must continue sure and certaine. But those men thinke it best to make away with Christe, least any discommoditie doe befall them, if they suffer him to goe forwarde as he had begun. But what and if he were sent by God? VVill they reiect a Prophet of God, that they may redeeme peace with the Romans? These are their counsels, who doe not feare God truly and from their heart, they passe not what bee lawfull and right, or what be vnlawfull and wrong: because they de∣pend only vpon chaunce. But this is the onely way to take godly & good counsell, for to seeke and see what doth please God: secondly, to fol∣low that couragiously, whatsoeuer he prescribeth, and not to bee dis∣couraged with any feare, although wee bee compassed about with a thousand deathes. For our actions are continually to be directed not ac∣cording to euery blast of winde, but according to the wil of God alone. VVhosoeuer doth boldly despice daungers, or at least hauing ouercome the feare of them, doth simplie please god, he shal at length haue an hap∣py ende. For God doth blesse contrary to all hope, the constancie which is grounded in the obedience of his worde: as for the wicked, their cautions do them so little good, that the more feareful they are, the more doe they entangle themselues in snares. In this historie we haue y^• forme and shape of our age most liuely depainted out vnto vs. Those that de∣sire to be accounted prudent and circumspect, they haue this song of∣tentimes in their mouth, that we must take care for the common tran∣quillitie and that that innouation which we goe about is not free from many daungers, after that they haue burdened vs with this false enuie they can finde no better way, then by burying Christe, to preuent all tu∣mults. As if they should haue good successe with such wicked contempt of the grace of God, whilest that they inuent this remedie to pacifie tu∣multes withall, that the doctrine of saluation may be abolished. Nay rather that shall befall the wicked whereof they are afraide: notwith∣standing howsoeuer the wicked doe obtaine that which they hope for: yet this is an vnmeete rewarde to pacifie the worlde by offendyng God.

Our place. It is vncertaine whether they speake of the Temple or of their Countrie. They thought their safetie did consist in both. For when the temple was pulled downe, the sacrifices, the solemne worshippe of God, and the calling vpon his name, did cease. Therefore if they had a∣ny care of religion, it became them to be carefull for the temple. And againe, this was very profitable for maintenaunce of the estate of the Church, not to be carried away out of their countrie againe. They did yet remember the captiuitie of Babylon, whiche was a most sharpe vengeance of God. Againe, that was common amongest them as a pro∣uerbe, which is oftentimes repeated in the law, that it was a kinde of ca∣sting off, if the Lorde should cast them out of that land. Therefore they gather, that the Church cannot continue in safetie, vnlesse Christ be de∣stroyed.

49 One of them called Caiphas. This was a short consultation, because Caiphas did not suffer them to stande in doubt long. Furthermore,

hee assigneth one way to obtaine health, and safety that they slea an in∣nocent? Behold into how great wickednes those men breake out, who doe rather take counsell according to the sense and reason of their flesh without the feare of God, then according to the worde of God, and doe thinke that that will be profitable for them, which they cannot do with∣out displeasing the authour of all goodnes. For it is as much as if Cai∣phas should say that they must prouoke the wrath of God, that thinges may goe well with them. VVherefore let vs learne neuer to separate that which is profitable, from that which is lawfull: seeing that wee must hope for no good thing or ioyfull thing, saue only from the bles∣sing of God, which is not promised vnto the wicked & rebellious, who seeke for helpe at the handes of the Diuell, but vnto the faithfull who walke plainely in the wayes of God. And yet this reason had some co∣lour: because the common commoditie ought alwayes to bee of more weight. But (as I said euen now) the people is no more safe by the wic∣ked death of an innocent, then the whole body of man, whilest that the throate onely is cut, or the breast thrust through with a swoord.

VVho was high Priest. Hee doth not call him high priest of that yeere, because it was a yerely office only: but wheras it was sold for money, it was giuen vnto diuers men, contrary to the prescript of the law, God would not haue the honour ended vnlesse the man did die: but when as thinges were all out of order, and turned topsie turuie, it came to passe that the Romanes did oftentimes chaunge the Priestes. Furthermore, the Euangelist saith that Caiphas spake not this of himselfe, not that he spake that which he vnderstood not, as a madde man, and one that is frensie: (for he spake as he thought) but the Euangelist meaneth that there was a superiour mouing of his tongue, because God meant to shewe foorth by his mouth some greater matter then came into his minde. Therfore Caiphas was at that time as it were double tongued. For he vomited out that wicked & cruell counsell and purpose to put Christ to death, which he had conceiued in his minde: and God tur∣ned his tongue another way, that he might also vnder doubtfull words vtter a Prophesie. God would haue the heauenly oracle to proceede euen from the seate of the high priest, that the Iewes might be the more without excuse. For although no mans conscience of all that crue was touched, yet they perceiued afterward that their blockishnes deserued no pardon. Neither yet did the wickednesse of Caiphas any whit hyn∣der his tongue from beeing the instrument of the holy Ghoste, be∣cause God had rather respect vnto the Priesthood which he himself had instituted, then vnto the mans person, and that was the reason, which I touched, that the voice comming from an high place, might be the bet∣ter hearde, and might haue the more reuerence and weight. In like sort did he blesse his people by the mouth of Balaam, whom he had endow∣ed with the spirit of prophesie. But the Papistes are more then ridicu∣lous, who doe thereby gather that that is to be accounted as an ora∣cle, whatsoeuer it pleaseth the bishop of Rome to blunder out. First of al, admit we graunt (which thing is in vaine) that he is alwayes a Prophet who is high priest, yet must they proue of necessitie, that the Bishop of Rome is created by the commaundement of God. For the Priesthoode of one man was abolished by the comming of Christe, neither doe wee

any where reade, that it was afterwarde ordeined, that any one man should gouerne the Church. But admit we graunt them this secondly, that the title and honour of the high priest was translated vnto the bi∣shop of Rome, we must marke what good this did the Priests, that they embraced Caiphas his prophesie. They conspyre together to put Christ to death, that they may subscribe vnto his iudgement. But let such obe∣dience be farre from vs, which may driue vs vnto horrible apostacie, by denying the sonne of God. Caiphas doth with one voyce blaspheme and also prophesie: those which obey his saying doe contemne the pro∣phesie and catch at the blasphemie. VVe must take heed least the same befall vs, if we giue eare vnto the Romane Caiphas, otherwise the simi∣litude should be vnperfect.

Furthermore, I aske this question, whether all the wordes of the high Priest be prophesies or no, because Caiphas did once prophesie. But hee did afterward condemne the chiefest and principall poynt of our faith of blasphemie: whence we gather, that that was extraordinarie where∣of the Euangelist maketh mention now, & that it is preposterously takē for an example.

51 That Iesus shoulde die. The Euangelist doth first of all declare that the summe of our saluation cōsisteth in that, if Christ do gather vs toge∣ther into one. For by this means he recōcileth vs vnto y^e father, in whose power the fountaine of life is. VVhence we doe also gather that man∣kinde is scattered abroade, and estraunged from God, vntill such time as the children of God doe growe together vnder Christe their head. So that the communion of the saints is the preparation vnto eternall life: because they abide all in death, whom Christ doth not gather vnto the father: as we shall see againe in the sixteenth Chapter. Therefore is it that Paule Ephe. 1. 10. teacheth that Christ was sent, to the ende hee might gather together all things which are in heauen and earth. VVher∣fore if we will enioy the saluation which is brought vnto vs by Christ, we must remoue all dissention and be at one with God, the Angels, and amongest our selues. The death of Christ was the cause of this vnitie and the pledge thereof, whereby he tooke all thinges vnto himselfe: but yet we are gathered together dayly by the Gospell into Christ his sheep∣folde.

52 And not for the nation only: The Euangelist his meaning is, that the reconciliation made by Christ is also extended vnto the Gentiles. But how are they called the children of God, whom the miserable scatte∣ryng abroade, wherein they wandered, did make the enemies of God? I answere (as I haue saide els where) that they were sonnes and children in the breast of God, who were in themselues wandering & lost sheepe yea nothing lesse then sheepe, but rather wolues and wild beasts. Ther∣fore he counteth them the children of God by their election, euen be∣fore they be called, because they begin at length to be reuealed both vn∣to themselues and vnto others by faith.

53 Therefore from that day they tooke counsell to put him to death.

54 Therefore Iesus walked no more openly amongest the Iewes: but went thence in∣t•• a region nigh vnto the desart, into a citie called Ephraim: and aboade there with his disciples.

55 And the Iewes Easter was at hande: and many of the countrie went vp to Ieru∣salem, before Easter that they might purifie themselues.

•••• 56 Therefore they sought Iesus and said amongest themselues, as they sto••de in the Temple, what thinke yee, that he came not vnto the feast.

57 And the Priestes and Pharisees had giuen a commaundemente, that if any did knowe, where hee were, he shoulde tell it, that they might take him.

53 They tooke counsell to put him to death. The Euangelist saith that Christe fled againe, seeing that he knewe that his enemies did so furi∣ously pursue him. Yet let vs remember that he did not so flie that hee myght withdrawe himselfe from his fathers calling. For this was his only purpose to present himselfe readie, to suffer death willinglye at the time which God had appointed. Furthermore, the counsell whereof the Euangelist maketh mention, was not so much concerning the death of Christe, as that they might finde some meanes howe to supresse him, This was alreadie decreed amongst them, that he was to be made away: the other deliberation did onely remaine, how they might ac∣complish, that which they had determined.

54 VVhich is called Ephraim. I thinke that the name of the citie which is heere set downe, was either corruptlie pronounced or els was some new name. For we know what great alteration was made in the tongue after the captiuitie of Babylon, and also howe much the fashion of the lande was chaunged. VVhen he speaketh of the disciples of Christ, hee meaneth not al those which receiued his doctrine but those which were continually with him, and were wont to liue together with him in the same house.

55 Many of the countrie went vp &c. before Easter, that they myght purifie them∣selues. This was not ••latly commaunded that they should purifie them selues before the offering of the Passeouer. Therefore the Euangelist saith not that they came all, but manie: It was not lawefull for any that was vncleane to care: but I saye that they tooke vppe this sanctifiyng of their own accord, and of some priuate affection, so that the other were not forbidden to eate, althogh they were not prepared by any such rite, before the feast day. But the drift of the Euangelist is, to shew howe famous Christe was, and howe greatly hee was spoken of throughout all Iurie. For those that meete together out of all partes in the Temple, are especially bent to seeke Christe, and talke together con∣cerninge him. They seeke him after the manner of menne, but yet by seeking hym they declare that the tyrannie of the Priestes was the cause that he did not appeare openly.

Chap. 12.

1 IEsus therefore, sixe dayes before Easter came to Bethania, where Lazarus was, that had beene dead, whom he had raysed vp from the dead.

2 Therefore they made him a banquet there, and Martha serued: but Lazarus was one of those that sate as meate with him▪

3 Then tooke Marie a pounde of oyntment of Spicknard precious, the annoynted the feete of Iesus, and wiped them with her haire: and the house was filled with the sauour of the oyntment.

4 Therefore one of his disciples, Iudas Iscariot Simons sonne, whiche was about to betray him, said▪

5 VVhy was not this oyntmente solde for three hundred pence, and giuen to the poore?

6 This said he, not that he cared for the poore: but because he was a theefe, and had the bag, and did carry those thinges which were giuen▪

7 Therfore Iesus said, shee hath kept this vntill the day of my buriall.

8 For you haue the poore alwayes with you, but me yee haue not alwayes.

1 Iesus, &c. came to Bethania. VVe see that their iudgement was ouer rash, who thought that Iesus would not come, whereby wee are taught that we must not make such hast, but with patient and quiet minds stay vntill the opportunitie come whereof wee know not. Christ came first to Bethania, that he might goe thence to Ierusalem three dayes after. In the meane while his intent was to giue Iudas a fit time and place to be∣tray him, that he might be a sacrifice readie, at the appointed houre. Neither is he ignoraunt what shall befall him, but goeth willingly to be offered vp. VVhereas he came to Bethania sixe dayes before Easter, we may gather out of Matthewe and Marke that hee stayed there foure dayes. Iohn doth not expresse the day wherein the banquet was made vnto him, wherein he was annoynted by Mary, but it is likely that this was done not long after his ariuall. Furthermore, in that some do think that this was not the annoynting whereof Matthew and Marke make mention, they are deceiued therin. The respect of y^• time moueth them, because before the two Euangelists say, that Christ was annoynted, they make mention of two dayes. But the answere is easie, and that double. Iohn saith not that Christ was annointed the first day hee came. So that this might haue been done when as he was redie to depart. Althogh (as I haue said alreadie) the other coniecture is more lik to be true, that he was annoynted a day or two before his departure. For it is certaine that Iudas had barganed with the Priestes, before Christe had sent two of his disciples to prepare the passeouer: and it must needs be that there was one day betweene at the least. The Euangelists adde, that he wai∣ted a fit time to betray Christe, after that he had his hire. Therefore in that, hauing made mention of two dayes, they adde the historie of the annoynting, they set downe that first which was done last. The reason is, because that seeing they had recited the wordes of Christe: you know that after two dayes the sonne of man shalbe betrayed: they now adde that which was before omitted, howe and vpon what occasion hee was betrayed by the disciple. It appeareth sufficiently that he was annointed at Bethania. Matthew and Marke say that he supt then with Simon the Leper, Iohn doth not expresse the house: but he doth sufficiently shewe that he supt at some other place then with Lazarus and Martha, why∣lest that he maketh Lazarus one of those that sate at meate: that is, that hee was inuited together with Christe. Neither is there any disagreement in this that Matthew and Marke do say that his head was annoynted, and our Euangelist his feete. The annoynting of the head was ordina∣rie,

whereupon Plinie counteth it a poynt of too much ryot, that certain did annoynt the ancles. The three agree together in this, that Mary did annoynt Christ plentifully, and powred out great store of oyntmente. Therefore whereas Iohn speaketh of the feete, it is as much as if he had said, that all the whole body of Christ was annoynted euē vnto the feet, For there is an augmentation in this word feet, which appeareth better by that which followeth, when he addeth, that Mary did wipe his feete with her hayre. And the house was filled with the smell. It was no simple liquor drawen out of Narde, but a compounde confection made of smellyng things: therefore it is no maruel if all the house were filled with the smel.

4 Therefore one of his Disciples saith. The murmuring of Iudas follo∣weth, which Matthew attributeth vnto the Disciples in generall, and Marke only to certaine of them. But that is an vsuall thing by Synec∣doche to apply that vnto many, which belongeth only vnto one or a few. Although it seemeth to mee a thing like to bee true, that the mur∣muring began at Iudas alone, and that the rest were moued to consent vnto him, as it is an easie matter for diuers affections to be kindeled in vs by whisperings, as with fannes: and principally backbitinges (as we are too much bent vnto sinister iudgements) doe take place in vs. But the too too great credulitie and rashnes in beleeuing, which the spirit of God reproueth in the Apostles, teacheth vs, and is vnto vs an exam∣ple, that we be not too readie & credulous to heare malitious speeches.

5 VVhy was not this oyntment. A pound of common oyntment cost but (as Plinie doth testifie) ten pence: but the same man affirmeth that the highest price of the best oyntment was three hundred & ten pence. The Euangelistes agree together in this, that this was the most costly oynt∣ment, wherefore it is not without cause that Iudas doeth valewe it at an hundreth pence, which summe amounteth vnto fiftie poundes of French money, according to Budaeus his account. Furthermore, foras∣much as all daintinesse almost, hath included in it a superfluous ryot, the greater the losse of the money was the more colour had Iudas for his murmuring: as if he should haue said, if Mary had bestowed som small cost, shee should haue some excuse: but now seeing that she hath wasted a great summe of money vpon a matter of no importance, hath she not done iniurie to the poore, who might haue been greatly relieued there∣withal? Therfore her fact deserueth no pardon.

6 Because he was a theefe. The rest of the Apostles do condemne Ma∣ry, not of any euill affection, but rashly: but Iudas coloureth and coue∣reth his wickednesse with an honest cloake, when he speaketh for the poore, for whom he cared not. By this example are we taught what a monstrous beast the desire to haue is: the losse which Iudas thought he had sustained, by hauing the matter of stealing taken from him, doeth driue him vnto so great outrage, that he feareth not to betray Christe. And it is likely that he had not onely lyed vnto others, that the poore were de••rauded: but also that he flattered himselfe inwardly (as hypo∣crites are wont to doe) as if it had beene but a light offence to betraye Christ that he might thereby recompence the damage which he had re∣ceiued. This was one cause which moued him to betray Christ, that hee might pull againe vnto himself the pray which had escaped him by som maner of meanes. For the indignation which he had conceiued by rea∣son

of the gaine which he had lost, caused him to determine to betray Christ. It it is a maruell that Christe woulde choose such a man to be his steward as he knew was a theef, for what other thing was this but to reach him an haulter to hang himselfe withal? Mortall man must make no other answere in this place, but that the iudgementes of God are a deepe dungeon. Neuerthelesse the fact of Christ must not be made a co∣mon rule, that we commit the caring for the poore or any other office to a wicked & vngodly man. For God hath giuen vs a law, wherein he hath set downe who those ••e that must be called vnto the gouernment of the Church and vnto other offices, which law wee may not violate▪ Christ his estate was far vnlike vnto ours, who seeing that he was the e∣ternall wisdome of God, he suffered his secrete predestination to take place in the person of Iudas.

7 Suffer her. VVhenas Christ commandeth thē to let Mary alone, hee teacheth that those men do wickedly & vniustly who molest their neigh¦bours without cause, & procure cōtention about a matter of nothing. Christ his answere is longer in the other Euangelists, yet the summe is al one, The annointing, wherwith Iudas found fault, is defended by this reason, because it was done to bury him. Therfore Christ doth not alow it to be an ordinarie worship, & which ought to be cōmonly vsed in the Church. For if he wold haue such dutie done vnto him dayly, he would rather haue said any thing, then that this was giuen to his buriall. And truly God careth not for externall pompe: yea seeing that hee seeth that mans nature is too much bent vnto carnall rites, he doth oftentimes cōmand vs to be sparing & sober in these things: wherfore they mistake Christ very much, who infer out of his answer, that god is delighted in costly & gorgeous worshipping, seeing that he did rather excuse Mary, because she did vnto him an extraordinarie dutie, which ought not to be made a common rule of worshipping God. Against the day of my buriall, &c. In that he saith that the oyntment was kept, his meaning is, that it was not powred out in vain, & out of season, but according to y^e circumstāce of y^e time. For that is said to be saued or kept, which is said vp safe, that it may be brought foorth in due time. For it is certaine that it any would haue burdened him before with sumptuous dainties, he would not haue su••••ered him. And he saith not y^t Mary did this according, to y^e custome, but that she might doe him the last dutie. Furthermore, the annoynting of the bodies was thē no vain ceremony: but rather a spirituall signe, to set before the eies of men, the hope of the resurrection. The promises were as yet dark, Christ was not yet risen againe, who is for iust causes called y^e first fruits of those that rise againe. 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes, y^t they might direct thē vnto christ, who was yet absent. Therfore the annointing of Christ was not super∣fluous thē, seeing that he should shortly after be buried. For he is annoin∣ted as if he should haue been laid in his graue. The disciples knewe not thus much as yet: and without doubt Mary was inforced at a sodaine, to doe that through the direction of the spirite, whereon she thought not before. Christ applieth that vnto the hope of the resurrection, which they did so much disalowe, that the commoditie it selfe might reclaime them from wicked churlishnes. But how soeuer Christ would haue the childhood of the old people to be gouerned with such exercises, it were

an absurd thing for vs to assay the like now: neither coulde we doe it without doing iniurie to Christ, who hath driuen away such shadowes by his comming. Because his resurrection had not as yet fulfilled the fi∣gures of the lawe, it was requisite that his buriall shoulde bee adorned with the externall rite: the smell of his resurrection hath strength e∣nough of it selfe now, without nard and oyntments, so that it quicke∣neth the whole worlde. And let vs remember that in iudging concer∣ning mens factes, we must stand to Christ his iudgement alone, before whose iudgement seat we must once stand.

8 For yee haue the poore alwayes. VVe must note that which I saide be∣fore, that the extraordinarie fact of Marie, is in this place distinguished from the common worship of Christe. VVherefore they are Apes and not true followers, who couet to worship Christ with pomp and sump∣tuous apparrell: as if Christe did allow that because it was once done, and not rather forbid it to be done afterward. VVhereas he saith that he will not be alwayes with his Diciples, it must bee referred vnto the manner of his presence wherewith carnall worship and costly honour can agree. For in that he is present with vs by the grace and power of his spirit, in that he dwelleth in vs, in that he doth also feed vs with his flesh and blood, this appertaineth nothing vnto bodily worship. There∣fore what pompe soeuer the Papists did inuent to worship Christ with∣all, they did bestow it vpon him all in vaine, seeing that hee doth openly refuse it. VVhereas he saith that the poore shall be alwayes with vs, al∣though he toucheth therein the hypocrisie of the Iewes yet may we ga∣ther a profitable doctrine thence: that is, that the sacrifices whiche God alloweth, and which smell sweete, are those almes deedes wherewith the pouertie of the poore is holpen, and that there is no other cost rightly bestowed in worshipping of God.

9 A great companie of the Iewes knewe that hee was there, and came, not for Iesus his sake onely: but that they myghte see Lazarus also whom hee raysed vppe from the dead.

10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death al∣so.

11 Because many of the Iewes did depart because of him, and beleeued on Iesus.

12 On the morrow a great multitude, which came to the ••east, whē they had ••ard that Iesus came to Ierusalem,

13 They tooke braunches of Palme trees, and went out to meete him, and cryed, Ho∣sanna, blessed is he that commeth in the name of the Lord, king of Israel.

14 And when Iesus had founde a young Asse, he sate thereon, as it is written, Feare n••t daughter of Syon, because thy king commeth sitting vpon the colt of an Asse.

9 Therefore the multitude knewe. The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed & spoken of amongst all men, to the ende this might be a preparation vnto more perfect faith after his death. The Euāgelist mētioneth especially, y^t that fresh myracle of Lazarus who was raysed vp from death was most famous, and because Christe did showe therein a singuler token of his diuinitie, god would haue many to see the same. VVhen as he saith that they came not for Iesus his sake only, but also because of Lazarus, hee

meaneth not for Lazarus sake, as if they gaue him this honor apart, but that they might see a manifest token of Christ his power in Lazarus.

They tooke counsell togeather. This was more then furious madnesse, to goe about to kil him, who (as it did manifestly appeare) was raised from death by God. But this is the spirite of gyddinesse, wherewith Satan pricketh forward the wicked, so that they make no ende of their mad∣nesse, although God doe set the heauen, the earth, and the sea agaynst them. For this so wicked a consultation is described for this cause, that we may knowe that the enemies of Christ were brought vnto so great stubbornnesse, not through errour or madnes, but through furious wic∣kednes, so that they were not afraid euē to make war against God him∣selfe: and secondly, that we may know that the power of God was no∣thing obscure in Lazarus his resurrection, to extinguish the which, vn∣godlines could inuent no other remedie, but to make away an innocent man by cruell and detestable death. But seeing that it is Satans whole drift to suppresse, or at least darken the workes of God: it is our dutie to be bent continually to meditate thereupon.

12 The next day a great companie. The other Euangelistes set downe this entrance of Christ more at large: yet this our Euangelist compre∣hendeth the summe of all. VVe must first of all note Christes purpose: namely, that he came to Ierusalem of his owne accorde, that hee might offer himselfe to die: for it was requisite that his death should bee vo∣luntarie, because the wrath of God conceiued against vs could be appea∣sed by no other meanes saue only by the sacrifice of obedience. For hee knew what successe he should haue. Yet before he be crucified, he wilbe entertained and receiued of the people as a king, with some solemne rite: yea, he declareth manifestly that he beginneth his kingdome by going to die. Although his comming was celebrated by a great assem∣bly of people, yet is it vnknowen to his enemies, vntill such time as he proued himself to be the true Messias, by fulfilling the prophesies (which we shall see in their place). For he would omit nothing which might serue to the perfect confirmation of our faith.

A great multitude which came to the feast. Therefore straungers were far more ready to do the dutie of godlines vnto the sonne of God, then the citizens of Ierusalem, who notwithstanding ought to haue been an ex∣ample vnto others. For they had the sacrifices dayly: the temple was alwayes in their sight, whiche thing ought to haue kindeled in their heartes the desire to seeke God: there were the principall doctors of the Church, there was the sanctuarie of Gods light, Therefore theyr vnthankfulnes was too filthie, that hauing had such excercises from their childhood, they doe either refuse or els neglect the redeemer promised them frō the beginning. But this hath been a common vice almost in all ages, that men doe so much the more boldly despice God, the nigher & more familiarly he offereth himselfe vnto them. But there was grea∣ter zeale and feruentnesse in the other, who hauing left their houses were come together to celebrate the feast day, so that they enquired di∣ligently after Christ: & whēas they heare y^t he commeth into the Citie, they goe out to meete him, and to welcom him. Questionles they were raised vp to meet him in such sort, by y^e secret instinct of the spirit. VVe do not reade that this was done before: but as earthly princes do call

their subiects vnto them by the sounde of a Trumpet or the voyce of a Cryer, when they take possession of their kingdomes: so Christe gathe∣red together this people by the vehement motion of his spirit, that they might salute him as a king. VVhen as the multitude would haue made him a king in the wildernes, he withdrew himself priuily into the moū∣taine: for at that time they thought vpon no other kingdome, saue only such a one, during which they might haue their bellyes well filled, lyke brute beastes. Therfore Christe coulde not yeeld vnto their foolish and disordered desire, vnlesse he would deny himselfe, and cast off that fun∣ction, which was enioyned him by the father. But he doth now chaleng such a kingdome, as hee had receiued of his father. I confesse indeede that the common people, which went out to meete him, did not throgh∣ly know the nature of this kingdome: but Christe had respect vnto the time to come. Neuerthelesse he suffered them to doe nothing, but that which did agree with the spiritual kingdome.

14. Boughes of palme trees, and they went out to meet him. The Palme tree was a token of victory and peace amongst the menne of olde: but they were also woonte to vse braunches of Palme trees, when they did as∣scribe the empyre vnto any, or humbly craue pardon of one that was a conqueror. Notwithstanding it seemeth that these menne tooke braun∣ches of Palme trees in their handes, as a token of mirth and ioy, seeinge they did entertaine a new king.

They cryed Hosanna. By this woorde they did testifie that they did ac∣knowledge that Messias in Iesus Christe, whoe was promised in tymes past to the fathers, and at whose hands they were to hope for redemp∣tion and saluation. For the hundred and eighteenth Psalme, out of which this crye is taken, was made touchinge the Messias to this ende, that all the Saintes might feruentlye with continuall petitions desire his comming, and receiue him with great reuerence, when hee was reuea∣led and giuen. Therefore it is like to bee true, yea truelye it may be ga∣thered, that this prayer was aunciente euery where amongst the Iewes, and so consequentlye, that it was in euerye mannes mouth. Therefore these menne wished well vnto Christe, the spirite of GOD goinge bee∣fore theyr woordes, and they were chosen as cryers to make it knowne that the Messias was come.

This woord Hesanna being compounded of two Hebrew wordes, sig∣nifieth asmuch as Saue, or, make safe, I pray thee. The Hebritians pro∣nounce it after another sorte, namely Hosiah-na: but it is an vsuall thinge for the pronunciation to be corrupted so often, as wordes are translated into another tongue. Notwithstanding although the Euangelists wrote in Greeke, yet retained they the Hebrewe worde, to the end they might the better declare that the multitude did vse a solemne forme of praier, which was first delyuered by Dauid, and receiued continually from time to time amongst the people of God, and was sanctified peculyerly vnto that end and vse, that they might blesse the kingdome of Christ. To the same end tendeth that, which followeth immediately, Blessèd is he that com∣meth in the name of the Lord. For this is also an happy prayer, for the ioyfull and prosperous successe of that kingdom, whereupon the felicity and re∣storing of the Church of God did depende. But because Dauid seemeth

rather to speake of himselfe, then of Christ in that Psalme, we must re∣solue this doubt first of all. Neyther is it any hard thing to do: for wee know to what end the kingdome was established with Dauid and hys posteritie namely, that it might be as it were a certeine entraunce into that eternall kingdome, which was to bee manifested at the appoynted time.

Neither was it for Dauid to stay in himselfe, and the Lorde doth euer now and then turne the eies of al the godly vnto some other by the pro∣phets. For whatsoeuer Dauid did say of himselfe, it is referred for good causes vnto that king, which shuld arise according to the promise of his seede, to be a Redeemer. Hence haue we to gather a profitable admoni∣tion. For if we be members of the Church, the Lord dooth stirre vs vppe euen at this day vnto that self same desire, wherewith he would haue the faithfull to bee moued vnder the lawe: namelye with all our hearte to wish that the kingdome of Christ may flourish and haue good successe: and not that onelye, but that by prayer wee doe testifie this: and to the end we may be the more encouraged to pray, wee must note that he set∣teth downe the woordes, which we shall vse. VVoe bee therefore vnto our sluggishnes, if we doe either extinguish with our coldnes, or choake with our luke warmnes that feruentnes, which God stirreth vppe. In the meane season let vs know that our prayers shall not bee in vaine, whiche we make through Gods direction and instruction. Onely let vs not be sluggish, or weary in asking: he wil be a faithfull gouernor of this king∣dome, that hee may defend the same by his inuincible power and ayde. The maiesty thereof will continue and stande, though we do cease: but in that it doth not florish so gorgiously oftentimes, as it ought, but doth rather decay (as we see at this day horrible scattering abroad and disor∣der, yea wastenesse of the same) it is certeine that that happeneth throgh our sinnes. And in that there appeareth verye small or almost no resto∣ring therof, or at least that it goeth but slowly forward, let vs impute that vnto our slouthfulnesse. VVee craue daylye of God, that his kingdome may come but scarse one of an hundreth beggeth this in earnest & fer∣uently. Therefore we are iustly depriued of that blessing of God, which we cannot aforde to aske.

Moreouer we are taught by this word, that it is God alone that saueth and defendeth his Church: neither doth he challeng or commaunde any thing to be attributed vnto him, saue that which is his owne. Therefore when as (hauing our tongues by him directed, we craue that he wil pre∣serue Christ his kingdome, wee confesse that God himselfe is the onelye authour of safety, that this kingdome may stande in his estate. He vseth in this thing mens diligence, yet such as he hath framed and made meete with his owne hand. Secondly he vseth the helpe of menne to further or preserue the kingdome of Christ in such sorte, that he alone doth begin and accomplish all things through their meanes by the power of his spi∣rite.

He that commeth in the name of the Lord. VVee must first marke what this phrase meaneth, To come in the name of the Lord. Hee commeth in the name of the Lord, who intrudeth not himself rashly, nor vsurpeth to himselfe the honour falselye: but being rightly called, hath GOD to be the guid and authour of his actions.

This title belongeth vnto all y^e lawfull ministers of God. That Prophet commeth in the name of God, who being directed by the spirit of god, deliuereth that doctrine sincerely vnto men, which he hath receiued from heauen. The king commeth in the same name, by whose hande god doth gouerne his people. But because the spirit of y^e Lord rested vp∣on Christ, and he is the head of all, and because whosoeuer haue been appoynted to rule the Church, they haue been subiect to his power and gouernement: yea they are but streames flowing from this fountaine: he is properly said to haue come in the name of the Lord. Neither doth he only excel others in the degree of gouernment: but because god doth wholy reueale himselfe vnto vs in him. For in him dwelleth the God∣head bodily as saith Paule, Col. 2. 9▪ and hee is the expresse image of God: Finally, he is the true Immanuel. VVherefore he is saide to haue come in the name of God by a singuler kinde of right, because God re∣uealed himself by him not in part (as before time by the Prophets) but in whole. Therfore we must begin with him, as at the head, whēas we wil speake good of the ministers of God.

Now because the false Prophetes doe proudly boast of the name of God, and doe vaunt themselues vnder this false colour (whereas not∣withstanding they are carried through the vehement motion of the Di∣uell to destroy the Church) we must vnderstand the opposition, that the Lord may scatter them abroade, and bring them to naught. So that we cannot blesse Christ but we must curse the Pope, and that sacrilegious tyrannie which he hath set vp against Christe. Hee shaketh his curses against vs as thunder bolts and lightning with great force: yet may we safely contemne them as vaine and proud wordes. On the contrarie, the holy Ghoste setteth down in this place an horrible curse, wherwith he may be drowned euen in the deepe pit of hell, with all his glory and pompe. Neither hath he need of any high Priest, to pronounce a curse against him, seeing that Christ did once endow children with this po∣wer, when as hee confirmed their crie as the other Euangelists doe say.

14 And when Iesus had found a young Asse▪ The other Euangelistes doe more distinctly set downe this part of the historie: namely, that Christ sent two of his Disciples to fet the Asse. It was enough for Iohn who writ the last of all, briefly to note the summes of the things which were handeled by the rest alreadie. Hereby it commeth to passe that he omit∣teth many circumstances. And the show of contrarietie which troubleth many, is easily taken away. VVhereas Matthew saith, that Christe sate vpon an Asse and her colte, it must bee taken as spoken by Sen••••d••••he. Some doe thinke that he sate first vpon the she Asse, and afterwarde vpon her colt, & frō this their surmise they draw an allegorie, that he sate first vpon the Iewish people, which had been long time accustomed to beare the yooke of the lawe: and afterward he made the Gentiles subiect vn∣to him as a wilde and young Asse. But that is simply true, that Christ did ride vpon an Asse, which was brought together with his damme: & hereunto do the wordes of the Prophet agree, who hath a repetition which is common enough amongst the Hebritians, which expresseth one thing twice in diuers wordes, vpon the Asse saith he, and vpon the c••lte of the Asse accust••••med to the yoke. Our Euangelist who studieth to be briefe, omit∣omitting

the former member doth only bring in the latter. Further∣more, the Iewes themselues are enforced to expound the prophesie of Zacharie conteined in the nienth chapter & nienth verse, which was thē fulfilled of the Messias. And yet they doe mocke vs, because being decei∣ued with the shadow of the Asse, we giue the honour of the Messias vn∣to the sonne of Mary. But our faith leaneth vnto farre other testimonies. Neither doe we whenas we say that Iesus is Christ, begin heere, because he came to Ierusalem sitting vpon an As••e. For there appeared in him such glory as became the sonne of God, as wee haue had before in the first chapter. And his diuine power appeared chiefly in his resurrectiō. But we must not despice this confirmation, that God did by his won∣derful prouidence as it were set open before all men as vpon a stage, the prophesie of Zacharie which was fulfilled: by that entrance. Feare not. In this sentence of the prophete, as the Euangelist repeateth it, we must first note, that our mindes cannot be in quiet by any other meanes, and that we•• are not deliued from feare & trembling by any other meanes, saue only when as Christ doth reigne amongst vs. The Prophete vseth other wordes (for he exhorteth the faithfull to be light and glad) but our Euangeliste hath expressed howe our mindes reioyce with true ioy: namely, when as we are deliuered from feare, wherewith all men are tormented vntill such time as being reconciled vnto God, they haue that peace, which proceedeth from faith. Rom. 5. 1. Therefore we haue this goodnesse through Christ, that being deliuered from the tyranny of Sa∣tan, the yoake of sinne being broken, giltinesse being dissolued, death be∣ing abolished, we doe freely make our boast, trusting to the ayde of our king, vnder whose tuition whilest we are, we need not feare any daun∣ger, not that we are void of feare so long as wee liue in the worlde, but because that hope which leaneth vnto Christ, surpasseth all feare. VVhē as Christ was as yet farre off, the Prophete commaunded the godly of that time to be mery and ioyfull, because he should come, Behold (saith he) thy king shall come, therefore feare not. Now sithence that he is come so that wee doe enioy his presence, we must so much the more valiantly wrastle with feare, that being safe from our enemies, wee may worship our king meekly and ioyfully. The Prophete spake in his time vnto Sy∣on: because the house and seate of the Churche was there, God hath now gathered vnto himselfe a Church out of all the whole world: yet this promise is properly directed vnto the faithfull, who submit them∣selues vnto Christ, that he may reigne in them. In that he bringeth in Christ riding vpon an Asse, he giueth vs to vnderstand that his kingdom shalbe void of worldly pompe, gorgeousnesse, riches and might, and that it was requisite that that should be shewed by some externall figure to the end all men might openly acknowledge that it was spirituall.

16 These thinges knew not his disciples at the first: but when Iesus was glorified, thē they remembred that these things were written of him, and that they had done these things vnto him.

17 The multitude therefore, which was with him, when he called Lazarus out of the graue, and raysed him vp from the dead, bare him witnesse.

18 Therfore the multitude met him, because they had hearde that hee had wrought this myracle.

19 Furthermore, the Pharisees said among themselues, yee see that yee preuaile not, beholde the world is gone after him.

16 These thinges knew not his Disciples. As the seede springeth not vppe so sone as it is cast into the ground, so the fruit of the works of God ap∣peareth not by and by. The Apostles are the ministers of God to fulfill the prophesie, but they cannot tell what they doe. They heare the peo∣ples crie, and that no confused crie, but that Christ was plainely saluted as a king: yet they doe not as yet vnderstand to what ende this is, or what it meaneth. Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes. VVhen as it is said, that they re∣membred at length, that these thinges were written of him, the cause of such grosse ignoraunce is noted, which went before knowledge: namely, because they had not the scripture to be their guide and teacher then, to directe their mindes vnto the pure and right consideration. For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient, that the worde of God doth shine vnto vs, vnlesse on the other side the spirite doe illuminate our eyes, which should otherwise be blind euen in perfect light. Christ vouchsafed to bestow this grace vppon his disciples after his resurrection: because the full time was not yet come, wherein he poured out abundantly the riches of his spirit, vntill such time as he was receiued into the heauenly glory, as wee had in the vii. chapter ver. 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture, and not accor∣ding to the prop••er sense of our flesh. Let vs secondly marke that this is a peculiar grace of the spirite, that he doeth instruct vs in tract of time, least wee be dull in considering vpon the workes of God. I inter∣prete this member, That these things were written of him, and that they had doone these thinges vnto him, thus, that the disciples did then first of all remember that these thinges were not done vnto Christ rashly, and that these men did not rashly mocke him: but that all this businesse was gouerned by the prouidence of God (because it was requisite that all these thinges should be fulfilled which were written. Therfore resolue it thus, They did these things vnto him, as they were written of him.

17 The multitude bare him witnesse. Hee repeateth that againe which he had said alredie, that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause, because the rumour of the raysing againe of Lazarus from death was euery where dispersed. Therefore these men had iust matter and cause ministred vnto them, to giue the honour due vnto Christe vnto the sonne of Marie, seeing that such excellent power of his was made knowen vnto them.

19 Yee see that ye preuaile not. By these wordes they pricke forwarde themselues vnto greater madnesse. For it is a certaine vpbraiding of sluggishnesse, as if they shoulde say that the common people fell away vnto Christ, because they themselues were too flacke and faint harted. This manner of phrase is common amongest desperate fellowes, when as they prepare themselues to assay euen the verye last and vttermost things. But and if the enemies be so stubbornly bent to do euil, we must be farre more constant in a good purpose.

20 And there were certaine of those that went vppe to worship on the holye day, Greekes.

21 Therefore those men came vnto Phillip, which was of Bethsaida of Galilee, and requested him, saying, Syr wee will see Iesus.

22 Phillip came and tolde Andrew: againe, Andrew and Phillip tell Iesus hym∣selfe.

23 And Iesus answered them saying, the houre commeth, and now is, that the sonne of man must be glorified.

24 Verily, verily I say vnto you, vnlesse the wheat corne when it is fallen into the earth, shall die, it abideth alone, but if it dye, it bringeth forth much fruite.

25 He that loueth his life shall destroy it: and he that hateth his life in this world, shall keepe it vnto eternall life.

26 If any man will serue mee, let him follow mee: and where I am, there shall my minister bee also: and if any man shall serue mee, him shall the father honour.

20 And there were certaine. I doe not thinke that they were Gentiles, or vncircumcised: because it followeth shortly after, that they came to worship. And this was straitly forbidden by the lawes of Rome, and the procōsules and other Magistrates did sharpely punish it, if any man were founde, which fell vnto Iudaisme, hauing left the worship of his Countrie. It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple. Secondly, the Iewes woulde neuer haue suffered the Gentiles to be min∣gled amongest them in that solemne worship of God: because they would haue thought that both the Temple and themselues and the sa∣crifices were polluted by this meanes. And although they came of the Iewes: yet because they dwelt farre beyonde the Sea, it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto. Therfore his meaning is that not only the inhabitants of Iu∣rie which came out of the villages and cities vnto the feast, did inter∣taine Christe as a king: but that his fame was spread abroade also vnto those that dwelte beyonde the Sea, whiche came from farre Coun∣trie.

To worship. They might doe this also in their countrie, but Iohn spea∣keth of a solemne kinde of worship, which was ioyned with the sacrifi∣ces. For although religion and godlinesse were not tyed vnto the Tem∣ple, yet was it not lawfull to offer sacrifices vnto God any where els. Neyther had they the ark of the testimonie, which was a tokē of Gods presence any where els. Euery man did worship God dayly spiritually at his owne house, yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion, and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde: and vnto this end were the festiuall dayes appoynted. If so bee it these menne dyd take suche a longe iourney, not without greate charges and trouble, that they mighte not neglecte the exter∣nall profession of their godlinesse: what excuse can wee haue at this day, if wee doe not testifie that wee worshippe the true GOD,

at our owne house? The worship of the lawe is ceased: yet the Lorde hath left vnto his Church, Baptisme, the holy Supper, and the publike ryte of prayer, that in these the faithfull may exercise themselues, Ther∣fore the neglecting of these things, doth bewray, that the studie of god∣linesse is too cold in vs.

21 They came vnto Phillip. This is a signe of reuerence, that they goe not straightway vnto Christ, but are desirous to haue Phillip to make a way for them that they may come vnto him. For reuerence doeth al∣wayes bring foorth modestie of her selfe. And whereas the Papistes do hereby gather, that the dead must be called vpon, that they may be our patrones with Christ and God the father, it is so ridiculous that it nec∣deth no refutation. The Greekes speake in presence of Phillip: he that calleth vpon the dead from whom he is separated, how is he like vnto them I pray you? But these are fruites of mans boldnesse, after that it hath once graunted to it self libertie to wander without the bounds of the worde of God. The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints: now to the ende they may get to themselues some false colour and cloake out of the worde of God, they corrupt and rack the scriptures, and are not afraide to set the same to be laughed at shamefully.

23 The houre commeth. Many doe expound this of his death, because the glory of Christ was thereby declared: therefore (as they thinke) Christ doth now shew that the time of his death was at hand. But I do rather referre it vnto the preaching of the Gospel: as if he had said, that the knowledge of him should be immediately spread abroade through∣out all partes of the world. So that he meant by this meanes to pre∣uent that despayre or casting downe, into which his death myght bring his disciples. For he sheweth that there is no cause why they should bee discouraged, because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world.

Furthermore least this cogitation concerning his glory, doe vanish a∣way shortly after, when as he shalbe adiudged to die, hanged vpon the crosse, and at length buried: he preuenteth that in time, & sheweth that 〈◊〉〈◊〉 the slaunder of his death doth no whit hinder his glory. He vseth a most fit comparison concerning this matter, vnlesse (saith he) the wheat corne shall die, or rot, it remaineth drie and barren. But the death of the seede doth quicken it better, that the fruite may come thence. In summe Christ compareth his death vnto sowing, which whilest that it seemeth to tende to the destruction of the wheat, it is a cause of farre greater encrease. And although this admonition was most necessary at that instant, yet it hath a continuall commoditie in the Church, And it is meete that wee begin first at the head. That terrible showe of ignominie and curse, which appeareth in the death of Christ, doth not only darken his glory but also take it quite away out of our sight. Therefore wee must not sticke and abide in his death alone, but wee must also consider what fruite his resurrection brought foorth. So that nothing shall keepe backe his glory from shining euery where. Afterward we must passe vnto the members. For we doe not only thinke that wee perishe in death, but our life is also like vnto a continuall death. Colloss. 3. 3.

Therefore we shall be quite vndone, vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp: If our outward man be corrupt, the in∣warde man is renued from day to day, 2. Cor. 4: 16. Let this ther∣fore be the continual meditation of the godly, whenas they are oppres∣sed with diuers sorrowes and miseries, when as they are brough•• vnto the greatest straits, whenas they are pinched with hunger, nakednes or diseases, when as they are vexed with iniuries, when as they thinke that they shalbe continually swallowed vp of death, that this is the ••owing which shall bring foorth fruite in due time,

25 he that loueth his life. Christ adioyneth an exhortation vnto doc∣trine: for if we must die that we may bring foorth fruite, we must pa∣tiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof, we must vnderstand and know what it is to hate the life, and what to loue it. He which is intangled with the im∣moderate desire of this life, and cannot leaue this world willingly, he is said to loue his life: and he that contemning this life, doeth goe vnto death with a valiant minde, is said to hate his life. Not that the life is simplie to be hated (which is for good causes reckoned amongest the chiefest benefites of God:) but because the faithfull must willingly cast away the same, when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a trouble∣some and vnprofitable burden, when as he will make hast to go to som other place. To be briefe, it is not euill of it selfe to loue this life, so that we be only as strangers in the same, being alwaies bent toward y^• mark. For this is the lawfull maner of louing the life, if wee continue in the same, so long as the Lorde thinketh good, and are alwayes readie to de∣part out of the fame at his will and pleasure: or (that I may conclude in a word) if carrying the same as it were in our hand, we do offer it vn to God as a sacrifice. VVhosoeuer is addicted vnto this life, beyonde this, he destroyeth his life, that is, he throweth it into eternal destructiō. For y^• word perdere doth not signifie in this place to loose a thing, which we loue dearely, but to destroy. This word anima, is vsually taken for the life. Some doe take it in this place for the place of the affections, as if Christe had saide, hee that yeeldeth too much vnto the desires of the flesh, he destroyeth his soule. But this is too far fet: y^• other is more sim∣ple and plaine, that hee hath the best way to enioy his life continually, which neglecteth the same. Furthermore, to the end the sense may the better appeare, this clause in the worlde, which is only once expressed must be repeated twice, that the sense may be, that those men do but euil pro∣uide for their life, which loue the same in this world: & again that those men doe truly know howe they may saue their life, who despice the same in the worlde. And truly whosoeuer is tyed fast to the worlde, hee doth of his owne accord depriue himselfe of life, whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde. There∣fore that is a beastly affection whiche reigneth in all the vnfaithfull, whiles that desiring to be, they include that their beeing, in the worlde. Hereby it commeth to passe that the more euery man is bent to saue him selfe, the more doth the estraunge himselfe from the kingdome of God, (that is from the true life.) He that hateth his life. I haue already saide that this is spoken comparatiuely, because wee must despice the life so often

as it hindereth vs, from liuing vnto God. For if the meditation of the heauenly life doe beare the greatest sway in our heartes, the worlde shal not be able to keepe vs backe. Here is also answered the question which may be obiected in this place, many mē do stay them through despaire, or for other causes, and chiefly because they are wearie of their life: not∣withstanding we will not say that these men doe prouide for their saf∣tie and soules health: othersome die through ambition, which doe also throw thēselues headlong into eternall destruction. But Christ doth in plaine words in this place cōmend the hatred or contempt of the fraile life, which the faithfull do conceiue by the feeling of a better life. Ther∣fore whosoeuer doth not looke vp into heauen, he hath not yet learned how to saue his life. Furthermore Christ added this latter member, to the end he might terrifie those that were too desirous of the earthly life: because if we be too much drowned with the loue of the world, so that we cannot easily forget the same, we cannot walke towardes hea∣uen. But for asmuch as Christ doeth so violently awake vs, it were too absurd a thing to sleepe a deadly sleepe.

26 If any man shall serue mee. To the end death may bee the lesse bit∣ter and troublesome vnto vs, Christe doth inuite vs vnto the same by his example. VVe shall be ashamed to refuse this honour, to become his disciples. But he admitteth vs into the number of his children, vppon no other condition, but that we follow the way which he himselfe prescri∣beth. But he doth goe before vs vnto death. Therefore the bitternesse of death is assuaged, and doth become as it were sweete, whilest that the condition to die is common to vs togeather with sonne of GOD. Therefore it is so farre off, that we must loath Christe for the crosses sake, that we must rather therefore desire to die. To the same end ten∣deth y^t which followeth, And where I am, there shall my minister be also. For he requireth, that his ministers refuse not to submit themselues to die, seeing that they see him goe before them. For it is not meete that the seruant be separated from his master. The futuretence in the woorde shalbe i•• put in steede of the Imparatiue mode, after the manner of the Hebriti∣an••. Some thinke that this is a consolation, as if Chist did promise, that they shalbe partakers of his resurrection, whom it greeueth not to die together with him. But that whiche I saide seemeth more like to be be true. For the consolation is added afterward, that the father shal not defraude Christ his ministers of their hyre, who haue kept him compa∣nie continually as well in life as in death.

27 Now is my soule troubled and what shall I say? Father saue mee from this 〈◊〉〈◊〉 but therefore came I into this houre.

28 Father glorifie thy name. Therfore there came a voyce from heauen: I haue 〈◊〉〈◊〉 glorified it, and will glorifie it againe.

29 Therfore the multitude which stood, and had heard, sayd, that it thundreth: other said, an Angel spake vnto him.

30 Iesus aunswered and saide, this voice came not because of mee, but for your sake.

31 Nowe is the iudgement of this worlde: nowe shall the prince of this worlde bee cast out,

32 And if I shall be lifted vp from the earth, I will drawe all men vnto my selfe.

33 This spake he signifying what manner of death he shoulde die.

37 Now is my soule. This sentence seemeth at the first to disagree much with the speech next goyng before. That was a manifest token of an heroyicall hearte, to exhort his not only to dye, but also to die willingly when as the matter so requireth. Nowe in that he flyeth from death, he doth confesse his faintnesse of hearte. Yet notwithstanding wee reade nothing in this place but that which is most cōuenient, like as euery mā is taught by his owne experience. If those wittie fellowes do laugh, it is no marueile: for doubtlesse this cannot be vnderstood without prac∣tise. But it was profitable, yea necessarie for our saluation, that the sonne of God should bee thus affected. VVee must chiefely consider in his death, the sacrifice wherewith hee pacified the wrath and curse of God.

Furthermore, that could not be, vnlesse he shoulde take to himselfe our giltinesse. Therfore it must needs be that that death which he dyed was full of horrour: because he could not make satisfaction for vs, but that hee must needes feele the horrible iudgement of God. VVhence wee may better gather the crueltie of sinne, which the heauenly fa∣ther did so sharply punish in his only begotten sonne. Therefore let vs know that death was no sport or pastime to Christe: but that hee was throwen euen into extreame torments for our sake. Neither was it any absurde thing that the sonne of God should be thus troubled: for his diuinitie being hidden, and not shewing foorth his force, did after a sort rest, that it might make roome for the sacrifice. Christ himselfe dyd not only put vpon him our fleshe, but also humane affections. These were indeed voluntarie affections in him: (because hee was not enforced to feare, but because he submitted himselfe willingly vnto feare) yet not∣withstanding wee must thinke that hee feared indeed and not feigned∣ly. Although he was vnlike other men in this, in that he had his affecti∣ons tempered to obey Gods iustice: as we haue said els where. Also there commeth another commoditie hence vnto vs. If there had beene no perturbation in Christe, by reason of the feare of death, which of vs woulde, thinke that his example did appertaine vnto himselfe. For doublesse it is not graunted vnto vs to die without feeling of sorrow & griefe, but whenas we heare that there was not in him hard strength, we encourage our selues to follow him. Neither doth the infirmitie of the flesh which feareth death, hinder vs from adioyning our selues vnto our captaine as companions, to striue and wrastle.

And what shall I say. Here we see plainely how deare a price the sonne of God did pay for our saluation, whilest that being brought euen into the greatest straites, he found not wordes, wherewith he might expresse the vehemencie of his griefe, neither yet counsell according to man. And (which did only remaine) he flieth vnto prayers, and desireth to be deli∣uered from death. Againe, because he doth also see that he was appoin∣ted by the eternall counsell of God to be a sacrifice for sinnes, he doth by and by correct that petition which his huge sorrowfulnes had wroung out of him, and doth as it were with his owne hand pull backe himselfe that hee may stay himsefe wholy vpon his fathers will.

VVe must note in this place siue degrees. For the complaint possesseth the first place, which breaketh out of his vnmeasurable sorrow: second∣ly, he perceiued that he had need of remedie, and least he be ouerwhel∣med with feare, he asketh of himselfe, what he shoulde doe: thirdly, hee getteth himself vnto his father, and desireth him to deliuer him: fourth∣ly, he calleth backe that petition which hee knewe was contrary to his calling, and desireth to suffer whatsoeuer, rather then he should not ful∣fill that function which was enioyned him by his father: Lastly, beeing content with the Glory of God alone, he forgetteth all other thinges, and setteth nothing by them. But this seemeth to be vndecent for the sonne of God, that a petition doth escape him vnaduisedly, whiche hee must by and by call backe againe and renounce, that hee may obey the father. I confesse indeede that this is the foolishnes of the crosse, where∣with proud men are offended, & wherat they do stumble. But the more the Lorde of glory abased himselfe, the more manifestly doeth his loue towarde vs appeare. VVe must remember that which I said before, that the humane affections from which Christe was not free, were in him pure, and free from sinne: The reason is, because they were framed and tempered to obey God. Neither is any let but that Christe may feare death naturally, and yet may desire to obey God: namely according to diuers respects. Hence proceedeth that correction, But therefore am I come into this houre, For howe soeuer hee feareth death of it selfe: yet notwithstanding because he considereth to what ende he was sent, and what the office of a redeemer doth require, he offereth the feare which he had conceiued by the fealing of nature, to be gouerned of his father: or rather when he had tamed the ••ame, being free and at liber∣tie, he addresseth himselfe to doe that which God had commanded him to doe. If sobeit it was requisite that the affections of Christe whiche were free and pure from all vice shoulde be thus brought vnder, that hee might obey his father: how diligent must we be in this point, seeing that there are as many enemies of God in vs, as there slow affections frō our flesh? Let this therfore be the meditatiō of the godly, y^t they do vio∣lence to themselues vntil they denie themselues. VVe must also note that we must not only bridle those affections which are flat contrarie to the will of God, but also those which do hinder the course of our calling, al∣though they be not otherwise wicked or corrupt. To the ende this may the better appeare, we must place the will of God in the first degree: & the sincere & perfect will of man in the second, such as was that whiche God gaue Adam, & such as was that which was in Christe: in the last, ours, which is infected with sin. The will of God is a rule wherunto all that must be subiect which is lower then it is. Nowe the pure will of na∣ture shall not rebell against God of it selfe: yet shall man bee preuented with many hinderances, although he be wholy framed to do that which is right, vnlesse he bring vnder his affections so, that they may obey god. Therfore Christ had but one and a single combate so that he ceased to feare that which he feared naturally, whenas he acknowledgeth that it doth please God, that it should be otherwise. But we haue a double com¦bate, because we must wrastle with the stubbornnes of our flesh. Hereby it commeth to passe that euen the most valiant champions doe not get the vpper hand without a wound.

Father saue mee. VVe must keepe this order so often as we are vexed with feare, or tormented with sorrowe, that our hearts do straightwaies lift vppe themselues vnto God: for there is nothing worse or more hurt∣full, then to nourish that within, which tormenteth vs, as we see a great part of the world gnawe themselues with blinde torments: and this is a iust punishment for slouthfulnesse in all those which arise not vppe vn∣to God, that they feele no release and ease.

28. Father glorifie thy name. He sheweth by these wordes that he prefer∣reth his fathers glory before all other things, yea he setteth nothyng by his life in respecte thereof. This is the true moderation of all our peti∣tions, if we doe in such sort desire Gods glory, that all other things giue place thereunto. For this recompence oughte to satisfie vs aboundantly, that we beare and suffer those thinges with a quiet minde, which are grieuous and troublesome vnto vs. And I haue glorified it. These woordes import as much, as if he had sayd, I will finish that which I haue begun: for doubtlesse God doeth not leaue the worke of his handes vnperfect, as it is in the Psal. 138. 8. And because God his intent and purpose was to preuent the offence of the crosse, he doeth not onely promise that the death of Christe shall be glorious: but doeth also set out so many orna∣ments wherewith he had already adorned the same.

24. That it thundered. This is like to a monster, that the multitude was astonied and became amased, when as they sawe so manifest a myracle. Some doe heare that with deafe eares, as a confused noyse, which God vttered plainly. Other some were not so blockish: yet doe they greatly diminish the maiestie of the voyce of God, when as they faine that an Angell was the authour thereof. But the same is also common at thys day. For God speaketh plainly inough in the Gospell, and the force and efficacie of the spirite doeth shewe it selfe there, whiche ought to shake heauen and earth: but this doctrine is as cold amongst many, as if it did only proceede from a mortall man. Vnto other some the word of God is balde and barbarous like vnto thunder. Notwithstanding, the questi∣on is whether that voyce sounded from heauen, in vain or no. I answer, that that which the Euangelist doeth heere ascribe vnto the multitude, doeth only belong vnto a part thereof. For there were some besides the Apostles, which were not so sinister interpreters: but the Euangelist hys meaning was briefly to note, what is wont most commonly to happē in the world: to wit, that whē the more part hearing God speak plainelye and alowd, it doth not heare.

30. Not for my sake. Had Christe no neede of confirmation, or did the father care lesse for him then he did for vs? But we must holde that maxima▪ that like as Christ did put vpon him flesh for our sake, so what good thinges soeuer he receiued of the father, they were bestowed vp∣pon him for our sake. Againe, this is also true, that the voice came from heauen in respecte of the people. For doubtelesse hee hymselfe hadde no neede of anye externall myracle. Furthermore heere is a certeine secrete kynd of exprobration, that the Iewes are deaffe like stones, when as they heare the voice of God. For seeing that God speaketh for theyr sakes, theyr vnthankfulnesse hath no excuse, whilest that they doe not hearken.

31. Now is the iudgement of this world. The Lord hauing ended his com∣bate,

and hauing cōquered not only feare, but also death, he triumpheth. For he doth royally shew forth the fruit of his death, which might haue beene a cause of casting downe and discouragement vnto his Disciples. Some thinke that this woord iudgement doth signifie reformation, other some thinke that it signifieth damnation. I doe rather agree with the former sorte, who expound it thus, that the world shall be restored into a good order. For the Hebrew word Misphat, which is translated iudgment, doth signifie good order. And we knowe that without Christe there is nothing but confusion in the world. And although Christ had begunne already to erect the kingdome of God, yet was his death the beginning of the well ordered estate, and was the perfect restoring of the worlde. Yet we must note that this good order cannot be had in the worlde, vn∣lesse the kingdome of Sathan be first abolished, and the flesh bee brought to nothing, and whatsoeuer is contrary to the righteousnes of God. Fy∣nally mortification must needes goe beefore the newnes of the worlde. VVherefore Christ pronounceth that the prince of this world muste be cast out: because discipation & deformity proceed hence, because whilest that Sathan vsurpeth his tyranny, iniquitie dooth get the vpper hande. Therefore when as Sathan is once cast out, the world is reclaymed from backsliding, and is brought vnder the gouernment of God. If anye man demaund how Sathan was cast out in the death of Christ, who ceaseth not to make warre continually. I aunswere that this casting out is not restrained vnto any small time, but that that excellent effect of Christes death is described, which appeareth dayly.

•••• 32. VVhen I shalbe lifted vp. The maner of appointing this iudgment doth followe: namely, that Christ, when as he is lifted vp vpon the crosse, shal draw al men vnto him, that he may lift them vp from earth to heauen. The Euangelist saieth, that Christe did shew the manner of his death. Therfore it is not to be doubted but that the sence is this, that the crosse shalbe like to a chariot, wherein he may lifte vp all men vnto the Father with him. He might seeme then to haue beene lifted vp from the earth, to the end he might haue nothing to doe with men afterward: but hee pronounceth, that it shall fall out farre otherwise: namely, that hee maye drawe them vnto himselfe, who were fastned and wholly set vppon the earth. And although he allude vnto the forme of his death, yet hee mea∣neth generally, that his death shalbe no breach, whereby he shall bee se∣parated from men, but a new way to drawe the earth into heauen. In that he saith, all men, it is to be referred vnto the children of God, who are of his flocke. Yet doe I agree with Chrysostome, who teacheth that Christ vsed the vniuersall word: because the Church was to be gathered aswell of the Gentiles as of the Iewes, according to that, there shall bee one shepheard, and one sheepefold, aboue 10. 16. The old latine transla∣tion hath, I wil draw all thinges vnto me: and Augustine holdeth that it ought to be read so: but the agreement of al the Greeke bookes ought to be of greater force amongst vs.

34 The multitude aunswered him, we haue heard out of the lawe, that Christe all∣deth euer: and how saist thou then the sonne of man must be lifted vp? who is that same son of manne?

35. Therefore Iesus sayd vnto them, yet a litle while is the light with you: walke whilst that yee haue the light, least the darknes catch you: and he that walketh in darknes, know∣eth not whether he goeth.

36. VVhilst ye haue the light, beleeue in the light, that ye may be the children of the light. These thinges spake Iesus, and going away, he hid himself from them.

34 VVe haue heard out of the law. It is questionlesse that their intent was malitiously to cauill at the wordes of Christ: therefore he maketh them blinde in their owne wickednes, so that they can see nothing in the clear light. They deny that they must take Iesus for Christe, because he saide that he should die, whereas the law attributeth vnto the Messias perpe∣tuity: as if both these were not expresly set downe in the law, that when as Christ shal dye, his kingdome shal florish vntill the end of the world. These men take occasion to cauill, out of the seconde member. But the beginning of the errour was this, because they did esteme the gorgeous∣nes of the kingdome of the Messias, according to the sense of the fleshe. Hereby it commeth to passe, that they refuse christ, because he is not cor∣respondent vnto their surmise. Vnder this word law they do also com∣prehend the Prophets, and the present tence is put in steede of the future tence in this word abideth, according to the Hebrew phrase. This interro∣gation, who is that son of man? conteineth in it a mock, as if Christ did yeeld, being ouercome with that short refutation. VVhereby it appeareth how arrogant ignoraunce is. For it importeth as much as if they had said, go thy wayes now, and boast thy selfe to be Christe, seeing that thine owne confession proueth that thou art vnlike vnto him.

35. Yet a litle while. Although the Lord doth gently admonish them with this answere, yet doeth he therewithal prick them sharply: for he chideth them, because they could not see in the light, and doth also denounce that the light shalbe taken from them shortly. VVhē as he saith that there re∣maineth but a smal time of light, he confirmeth that which he had alrea∣dy said concerning his death. For although he doth not meane the light of his corporal presence, but of the gospel: yet hee alludeth vnto his de∣parture, as if he shuld say, when as I shal then go away, I wil not cease to be light: so litle shal your darknes be able to impare me. VVhen as hee saieth that the light is present with them, he toucheth them by the way, because they passe ouer the light with shut cies. And therefore he giueth them to vnderstand, that they were vnworthy to haue their obiectiō an∣swered, because they minister vnto themselues matter of errour, of their owne accord. VVhen as he saith that the light shineth vnto them only for a short time, it is a thing common to al the vnbeleeuers: for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God, which shal neuer sit, Isai. 60. 19. The sunne shal not shine vnto you hereafter by day, nor the moone by night: but the Lord shalbe vnto you an euerlasting light. Yet must al men walk circumspectly because darke∣nes doeth followe the contempt of the light. VVhich thing was also the cause that such thick night & darknes did ouerwhelm the whole world, bicause there were but a few that vouchsafed to go forward when as the brightnes of the heauenly wisedom appeared vnto them. Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō, whi∣che he sheweth. Therfore those men which do not vse the grace of God, do, asmuch as in them lieth, extinguish the light whiche is offered them.

And (to the end he may the more terrifie them) he telleth them how mi∣serable the estate of those men is, who being destitute of the light, doe wander during theyr whole life. For they cannot moue their foote for∣warde without daunger of slyppinge or fallynge. And now Christe pronounceth that we are in darknes, vnlesse he giue vs light. Hence ga∣ther of what force the quicknes of mans minde, in seeing things is, whā as she is her own mistreile and guid without Christ.

36. Beleeue in the light. Hee exhorteth them to possesse the lighte by fayth. For he calleth those the children of light, who like true heires doe en∣ioy the same vntill the end.

These thinges spake Iesus. It may seeme a merueilous matter, why he with∣drewe himselfe from them, who receiued him so willingly: but we may readily gather out of the other Euangelists, that this speach concerneth the enemyes, who were grieued at the godlye desire of good and playne men. For the straungers, which went out to meete Christ, followed him euen into the temple, where hee hit amongst the Scribes and the multi∣tude of the Citie.

37. Furthermore, although he had wrought so many miracles before them, they belee∣ued not in him:

38. That the woordes of Isaias the Prophet might be fulfilled, whiche hee spake, Lorde, whoe hath beleeued our reporte? and vnto whome is the aime of the Lorde re∣uealed?

39. Therfore they could not beleeue, because Isay saith, againe:

40. Hee hath blynded their eyes, and hardened theyr hearte, that they may not see with theyr eyes, and vnderstand with theyr heart, and be conuerted, and I may heale them.

41. These thinges, sayeth Iesaias, when hee sawe his glorye, and spake of him.

37. Although he had wrought. Least that shoulde hinder any manne, that Christ was despised amongst the Iewes, the Euangeliste remoueth this stumbling blocke, shewing that he was furnished with excellent and eui∣dent testimonies, which might make him and his doctrine to be of cre∣dit: but yet the blinde did not see the power and glorye, whiche shined plainly in the miracles. Therefore we must first of all holde, that Christ was not in the faulte, that he was not beleeued amongst the Iewes: be∣cause hee didde aboundantly testifie by manye miracles, who hee was: and that therefore it is an vniust thing, and contrary to reason, that their vnbeliefe should any whit discredit him. But because this self same thing might haue caused many to stand in doubte, whence this came, that the Iewes were so dull, that the visible power of God did moue them no∣thing, Iohn goeth further: namely, that faith ariseth not from the com∣mon sense of man: but that it is a singuler and rare gift of God: and that this was sayde before of Christe, that scarse a fewe shoulde beleeue the Gospell.

38. That the wordes of Iesaias. Iohn meaneth not that there was any ne∣cessity laide vpon the Iewes by reason of the prophesie: neither did Iesa∣ias vtter any thing, Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel. That shuld haue happened although the Prophet had said nothing: but because it

was not known what shuld haue befallen them, vnlesse God had made it knowne by the mouth of the Prophet, the Euangeliste setteth beefore their eyes, as in a glasse, a matter, which was otherwise darke, and vncre∣dible almost.

Lorde, who hath beeleeued. This sentence hath two members: in the for∣mer Esay hauing already begunne to speake of Christe, seeing that hee foreseeth, that whatsoeuer eyther he should speake, or the Apostles shuld afterward publish, it should be reiected of the Iewes: beeinge as it were astonyed with some great wonder, he cryeth out, Lorde, who shal beleeue our report? And in the second member he acknowledgeth what was the cause that they were so few: to witte, because men come not vnto this by theyr owne industry: and God dooth not illuminate all men in generall, but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe. And if so be the obstinate vnbeliefe of many ought not to haue hinde∣red the faythful amongst the Iewes, how few soeuer they were: the same reason ought also to perswade vs, not to be ashamed of the Gospell, al∣thogh it haue but a few Disciples: yet must we especially note that rea∣son, which is added, that not their own wit, but the reuelation of God doth make men to be faythful. It is well knowne, that by this woorde arme, is meante the power of GOD. The Prophet telleth vs that the arme of God, whiche is included in the Gospell, dooth lye hidde, vntyll suche time as it bee reuealed, and hee doth also testifie, that all menne generallye are not partakers of this reuelation. VVhereuppon it fol∣loweth that manye beeinge voyde of thys inwarde lyghte, are lefte to theyr blindenesse, who in hearing cannot heare.

39. Therfore they could not beleeue. This is somwhat harder: beecause (as the wordes doe sound), the way was stopt before the Iewes, and the po∣wer to beleeue was cutte off, because that the prophesie of the Prophet had adiudged them vnto blindnes, beefore they did chuse eyther of the two. I answere, that there is no absurdity, if it could not otherwise come to passe, then God had foreseene. But wee must note that the bare and and plaine foreknowledge of God is not the cause of things. Although we must not so much respecte the foreknowledge of God in this place, as his iudgment and vengance. For God doth not declare what he seeth from heauen menne wil doe, but what he himselfe wil doe: namely, that he will strike the wicked with dulnesse and giddinesse, that he may bee auenged of their wickednes. For here is set downe the nigh and infe∣riour cause why God wil haue his word, which is by nature wholsome, to be the cause of death and destruction vnto the Iewes: to wit, because they had so deserued for their wickednes. It was impossible for them to escape this punishment, when as God had once determined to cast them off into a reprobate sense, and to turne vnto them the light of his worde into darknes. For this latter prophesie is vnlyke to the former in this: be∣cause the Prophet doth testifie, that none doe beleeue, saue those, whome God dooth illuminate of his free good pleasure, the cause wherof doth not appeare. For seeing that all men are lost alike, God doth of his mere mercy and goodnes distinguish whom he thinketh good, from the rest. And here he maketh mention of the hardning of the heart, wherewith God did reuenge and punish the wickednes of the vnthankfull people.

They which marke not these degrees, do wickedly confound and mixe together diuers places of scripture.

40. He blinded their eies. This place is taken out of the sixt chapter of Iesaias, where the Lorde telleth the Prophet by times, that his paynes which he shall bestow in teaching, shall haue no further fruit, saue onely that the people shall be made worse. Therefore he saith first, Go and tel this people: In hearing, heare ye, and heare not. As if he should say, I send thee to speake vnto those that are deaffe. Afterwarde hee addeth, Make blinde the heart of this people, &c. In which wordes he giueth vs to vn∣derstand, that he appointeth his worde to be a punishment vnto the re∣probate, to the end their blindnes may be made the thicker thereby, and they may be the deeper drowned in darkenes. It is an horrible iudgmēt of God, when as he doth so ouerwhelme the mindes of menne with the light of his doctrine, that they are depriued of all vnderstanding••: yea, when as he bringeth darknes vppon them by their onely lyght. Further∣more, we must note that that is a thing, which befalleth the woorde of God accidentally, that it doth blinde menne. For there is nothing more vnconuenient, then that trueth should differ nothing from lyinge, that the bread of life shuld become deadly poyson, and that the disease shuld be encreased with the medicine. But that is to be imputed vnto the wic∣kednes of man, which turneth life into death. Furthermore, wee must note, that the Lord doth sometime make mens mindes blinde himselfe, when as he depriueth them of iudgement and vnderstanding: somtimes by Sathan and the false Prophetes, when as hee maketh them foolyshe through their iuglinges: and somtimes also by his ministers, when as the doctrine of saluation is vnto them hurtfull and deadly. But so that the Prophets doe apply themselues diligently in their function, and commit the fruit of their labor vnto the lord, althogh it fal not out as they wold wish, they must not faint and faile. Let this be rather sufficient for them, that they know that God alloweth their labour, although it be vnpro∣fitable to men: yea, that that smell of doctrine, whiche the wicked make deadly to themselues, is good and sweete to God, as Paule doth testifie, 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections: but in this place (as in manye other) by thys word is meant the intellectiue part of the soule (as they call it.) In lyke sorte Moses saieth, Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand.

That they may not see with their eyes. Let vs remember that the Prophet speaketh of the vnbeleeuers, who hadde now already refused the grace of God.

It is certeine that all menne are such by nature, vnlesse the Lorde did frame those whom he hath chosen vnto his obedience: therfore the con∣dition of men is lyke and indifferent from the beginning: but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes, this vengeaunce taketh place, that beeing cast into a reprobate sense, they cease not to runne more & more into their owne destruction. Therefore in that the Lorde will not haue them to be con∣uerted, it floweth from their fault, because they themselues were vnto themselues the authours of dispayre. By these words of the Prophet wee are taught briefly after what sort we beginne to turne vnto God; name∣lye,

when as he lighteneth our heartes, which must needes bee turned a∣way from him so long, as they are ouerwhelmed with the darknesse of Sathan. On the other side, such is the force of the diuine light, that it pul∣leth vs vnto it, and transformeth vs into the image of God. The fruite of the conuersion is added, which is healing. By which woord the Prophet meaneth prosperous estate, the blessing of God, and consequentlye deli∣uerance out of al miseries, which procede from the wrath of God. Now, if this befal the reprobate contrary to the nature of the word, we muste mark the opposition of the contrary vse: namely, that the woord is prea∣ched vnto vs, to that end that it may illuminate vs so, that we may know God aright, that it may turne vs vnto God, and reconcile vs vnto him, to the end we may be blessed and happy.

41. These thinges saieth Iesaies. Least the readers should thinke that this testimony is cited out of season, Iohn telleth them plainely, that the Pro∣phet was not a teacher for one age onely, but that the glory of Christe was rather reuealed vnto him, that hee might beare witnesse of those thinges, which should happen in the time of his reigne. For to what end serued the propheticall reuelations, saue only that they might deliuer, as it were, with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte, that Iesaias saw the glory of Christe, whence he gathereth, that hee ap∣plyed his doctrine vnto the estate of that kyngdome, whiche shoulde bee.

42. Notwithstanding many, euen of the rulers beleeued in him: but they did not con∣fesse, because of the Pharises, least they should be cast out off the Synagogue.

43. For they loued the glory of men more then the glory of God:

44. But Iesus cried and said, he that beleeueth in me, beleeueth not in me, but in him that sent me.

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

46. I came as a light into the world, to the end that euery one that beleeueth in me, may not abide in darknes.

42. Notwithstanding. Seeinge that the Iewes didde so frowardlye re∣iecte Christe with so confused a noyse and fearcenesse, it myght seeme that they hadde all conspired together. Notwithstandinge the Euange∣liste saieth, that euen in the middest of so great maddenesse of the nati∣on, there were many that were well minded. This is an example of the grace of God worthy to bee remembred: for impiety, after it hath once gotten the vpper hande, it is a certeine vniuersall plague, which infecteth all the partes of the body with the infection thereof. Therefore it is a singuler gift of God, when as some remaine sounde in the middeste of a people that was so corrupt. Although the same grace of God appeareth euen at this daye in the world: for how much soeuer vngodlynesse and the contempt of God doe rage euery where, and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel, yet it findeth many bie places where to rest: whereby it commeth to passe, that fayth hath as it were her resting places, least shee should be quite banished out of the world.

The woorde euen is of great force: for the Gospell was so deadlye

hated amongst the rulers, that it is an vncredible thinge, that anye one shuld be found there, whiche was so faythfull: so much the more was the power of the spirit to be wondred at, which pearced in thyther, where there was no entraunce. Although this was not the faulte of one age onely, that the rulers were stubborne & rebellious against Christe: for honor & riches & dignitie, haue pride almost alwaies to keepe thē com∣pany. VVherefore it is a hard matter for those menne to be tamed with willing humility, who beinge puft vppe with arrogancye, doe scarse ac∣knowledge themselues to be men. Therefore what man soeuer is excel∣lent in the word, let him if he be wise, not trust too much to his greatnes, least it be to him an hinderaunce. VVhereas hee saieth, that they were many, you must not so take it, as if they were either the more parte, or the halfe: for being compared vnto others, whereof there was a great multitude, they were but a few: but the same were many, if they were cō∣sidered in themselues. Because of the Pharisees. Hee seemeth to speake vnpro∣perly, when as he separateth faith from confession. For with the hearte man beeleeueth vnto righteousnes, with the mouth confession is made vnto saluation: neither can it be but that faith being once kindled in the heart, she must put forth her flame. I aunswere, that in this place is decla∣red how weake their faith was, who were so lukewarm, or rather cold. To be briefe, Iohn meaneth that they embraced the doctrine of Christ, because they knew it did proceede from GOD: but yet there was no liuely fayeth in them, and such a faith as was endowed with that power, which was requisite: because Christ giueth not vnto those that be his the spirit of feare, but of constancy, that they may be bold freely and without feare to confesse, that which they haue learned of him. Although I doe not think that these were altogether dumbe: yet because their confession was not free enough, the Euangelist in my iudgement doth flatly denye that they made confession of their faith. For that was a lawfull pro∣fession, openly to giue their names vnto Christ. VVherefore let no man flatter himselfe, who couereth and cloaketh his faith in any point, least he incurre the hatred of men. For how much soeuer they hate the name of Christe, yet that feare is not to bee excused, which compelleth vs to turne aside, euen but a litle from the confessing thereof. Note also that there is lesse strength and constancy in the rulers: because ambition doth reigne in them for the most parte, then which there is nothing more ser∣uile. And (that I may be briefe) earthly honours do as it were bind men with golden fetters, so that they cannot doe their duety freely. There∣fore those that be base and of low estate must be therewith so much the rather contented: because they are free from manye (at least the worste) snares. Neuerthelesse great and noble men must striue with their estate, least it be vnto them an hinderance, and keepe them backe from submit∣ting themselues vnto Christ. Iohn saieth, that they were afrayde of the Pharisees: not that it was lawful for any man to call himselfe the Disci∣ple of Christ for the other Priests and Scribes: but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale. Zeale to defend relygion is an excellent vertue: but when as there lyeth hypocrisie vnder it, there canne bee no worse plague. VVherefore wee must the more instantly desire the Lord to gouerne vs with the certeine and sure rule of his spirit.

Least they should be cast out of the Synagogue. Beeholde what was the thing that hindered them: to witte, the feare of infamy: because they shuld haue beene cast out of the Synagogue. Furthermore, heereby appeareth howe great the frowardnes of men is, which doth not onely corrupt the beste ordinaunces of God: but turneth them into deadly tyranny. Excōmu∣nication ought to haue beene a string and sinow for holy discipline, that they might haue a punishment in readines, if any manne did despise the Church. But it was brought to that passe, that whosoeuer did confesse that he was Christes, he was banyshed from the company of the faith∣full. Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication, that he may practise the lyke tyrannie: he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly, but dooth also endeuoure to throwe downe Christ out of his heauenlye seate. And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction, wherewith Christ didde adorne hys Church.

43. For they loued. The Euangelist doth in plaine words set downe, that these men became not superstitious: but did onely auoide reproach amongst men. For if ambitiō was of more force amongst them, then the feare of God, it followeth that they were set free from the vaine feare of cōsciēce. Now let the readers mark of what great ignominy their fear∣fulnes is condemned with God, who dissemble and cloake their fayth a∣mongst men, for feare of enuy. VVhat is more preposterous, yea what is more beastly, then to preferre the vaine praises of men, before the iudge∣mente of God? And yet he pronounceth, that they are all possessed with suche madnesse, who auoide the enuy of menne, when as the pure faith must be confessed & that for good causes: for, when as the Apostle, He. 11. 27. doth commend the inuincible constancy of Moses, he saieth, that he waxed hardye, as if he had seene him that was inuisible. In whiche woordes hee giueth vs to vnderstand, that when as any man hath faste∣ned his eyes vppon God, his heart shall be strong and more hard then the Adamant.

Therefore hence commeth that softnesse, which maketh vs fall awaye vnto vnfaithful disimulation, because al our senses waxe dull in behol∣ding the world. For the sincere beholding of God should by and by put away al the smokes of honour and riches. Let them now go shake theyr eares, who thinke that the wicked denying of Christ is but a lighte and veniall sinne, seeing that the spirit pronounceth on the contrary, that this is a more filthy monster, then if the heauen and earth shuld go together. To loue the glory of men, doth signifie in this place, to be desirous to be estee∣med of amongst men. Therefore the Euangeliste meaneth that those men were so addicted vnto the woorlde, that they hadde rather please menne then God. Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime, hee dooth also declare that excommu∣nication was litle sette by: because the high Priestes did abuse it contra∣rye to equitie and ryghte. VVherefore lette vs knowe that all is but a vaine terrifyinge, what cursinges and excommunications soeuer the Pope dooth thunder out againste vs, when as wee knowe assuredly that hee goeth aboute nothinge else, saue onelye to leade vs away from Christ.

44. And Iesus cryed. This sentence tendeth to this ende, that Christe may encourage his vnto the iust and vnbowable constancy of saith: yet there is contained herein a reprehension, whereby he meant to correcte that wicked feare. The crying serueth to make this more vehemēt, because it is not a doctrine onely, but an exhortation also to prick them forward. The sum is this, that the faith in Christ doth not leane vnto any mortal man, but vnto God: because it findeth nothing in Christ, but that which is diuine: yea, it beholdeth God in his face. Thence he gathereth that it is an absurd thing that it shuld faint and quaile, as being doubtful. For we cannot do God greater iniury, then if his trueth bee not sufficiente for vs. Therefore that man hath rightly profited in the Gospel, who leaning vnto this confidence & hope, that he beleeueth not men, but God, doth persist strong and quiet against al the engines of Satan: therefore to the end we may giue God his honour, let vs learne that we must stande in the faith not only when as the world doth faile, but also when as Satan doth trouble and supplant whatsoeuer is vnder heauen. The faithful are said not to beleeue in Christ, when as they doe not abyde in beholdinge him as hee is manne. For when as hee compareth himselfe in this place with the father, he commaundeth vs to haue respecte vnto the power of God, beecause the weakenes of the fleshe hath of it selfe no strength. VVhen as he shall afterward exhort the disciples to beleeue in him, hys wordes shall haue another meaning. For God is not set in that place a∣gainst man: but Christ is set in the midst withal his giftes, which ought to haue sufficient force to retaine our fayth.

45. And he that seeth me. Take this sight for knowledge. For, to the ende he may set at rest the consciences, who should otherwise be subiecte to many tossinges and turmoylinges, he calleth vs vnto the father. For the stabilitie of faith is certeine and firme for this cause, because it is aboue the world. And when as Christ is truely known, the glory of God shi∣neth in him, so that we maye knowe assuredly that the faith which wee haue in him doth not depend vpon man: but that it is grounded in the eternal God, because it riseth from the flesh of Christ vnto his diuinity: which thing if it be so, it must not only be setled continually in the hart, but also it must vtter it self in the tongue without feare, when need shal require.

46. I came as a light. To the end hee may make his disciples the more stout and strong, he proceedeth yet in preaching the certeinty of fayth. And he doth first of all testifie that hee came into the worlde, that hee might be a light, whereby men may be deliuered from darknes and er∣rours: and also assigneth the meanes to attaine vnto so great goodnes, saying, that whosoeuer beleeueth in me, &c. Furthermore hee accuseth them all of vnthankefulnes, who being taught by his Gospel, doe not separate themselues from the vnbeleeuers. For the more excellēt this good thing is, to be called out of darknes into light, the lesse excuse haue they, who choake the light that is kindled in them with their slouthfulnes & cō∣tempt. These wordes are of great force, I came as a light into the world. For althogh Christ was a light from the beginning, yet doth he not in vain adorne himself with this title, that he came to fulfill the function of the light. And (to the ende we may haue distinct degrees) hee teacheth that he is rather a light vnto others, then vnto himself: and secondly, not on∣ly

to Angels, but also to men: thirdly, that he was reuealed in the flesh, to the end he might shew forth perfect brightnes. The vniuersall word seemeth to be put in of set purpose, partly to the end he might make this goodnesse common vnto all the faithfull without exception, partelye that he might shew that the vnbeleeuers do therfore perishe in darknes, because they flye from the light of their own accord. Nowe, if all the wisdome of the world be gathered togeather, there shall not be founde one sparkle of true light in that huge heape, but it shall be rather a lump without forme: for as much as it is proper to Christ alone to deliuer vs out of darknes.

47. And if any man shal heare my words, and shal not beleeue, I do not iudge him: for I came not to iudge the world, but to saue the world.

48. He that reiecteth me, and doth not receiue my words, hee hath one that shal iudge him: the word which I haue spoken, it shal iudge him in the last day.

49. Because I haue not spoken of my self: but the father that sent me, he gaue mee a commandement, what I shal say, and what I shall speake.

50. And I know that his commandement is eternal life. The things therfore which I speake as the father hath told me, so speak I.

47. If any man shall heare my woordes. After that he hath entreated of his grace, and exhorted those that are his, vnto constancie of faith, he begin∣neth now to nettle the rebellious. Although he doeth in this place also mitigate the seuerity, whereof their vngodlinesse is woorthy, who do as it were of sette purpose reiecte God: For he omitteth to iudge them, be∣cause hee came rather to saue all men. VVe must first of all vnderstande that he speaketh not in this place of all manner of vnbeleeuers, but of those, who willingly and wittingly doe reiecte the doctrine of the Gos∣pell which is shewed them. VVhy then will not Christ condēne them? because, hauing laid away the person of a iudge in this place, to the end all menne may be the more encouraged to repent, he offereth saluation vnto all men in generall, and holdeth his armes abroade to embrace all men. Although in the meane season he amplifieth the fault with no smal circumstance, if they refuse so gentle and sweete an inuitation. For it is as much as if he had said: Behold, I stand to cal all men, and hauing for∣gotten the person of a iudge, this is mine only purpose, to allure al men, and to deliuer those from destruction, who seeme to be twise destroyed already. Therefore no man is condemned for the contempt of the Gos∣pel, saue he, who despising the louely message of saluation, would of his owne accorde bring destruction vppon himselfe. The worde (iudge) (as appeareth by the contrary, saue,) is heere taken for to condemne. And thys ought to be referred vnto the proper and naturall office of Christ. For in that the vnbeleeuers are more greuously condemned for the Go∣spels sake, it is an accidentall thing, and not naturall to the same, as we haue else where sayde.

48. He that reiecteth me. Least the wicked shoulde flatter themselues, as if they might play the wātōs against Christ freely, he addeth in this place in horrible denunciation, that though he say nothing, yet is the doctrine

sufficient to condemne them, like as he saieth else where, that they haue no neede of anye other iudge then Moses, of whome they made theyr boast, aboue: 5. 45. The meaning therefore of the wordes is this, I beeing enflamed with an earnest desire to haue you saued, doe abstaine from mine own authority in condemning you, and am whollye bente to saue that whiche is loste: but you maye not therefore thinke that you are es∣caped out of the hand of God. For howsoeuer I hold my peace, that word which you haue despised, is a fitte iudge.

And doth not receiue my wordes. The latter member expoundeth the for∣mer for because hypocrisie is naturally engrafted in men, they canne do nothing more readily, then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men. VVherefore we must marke this definition, that Christ is reiected, when as we doe not imbrace the pure doctrine of the Gospell. The Papistes doe with full and open mouth blunder out the name of Christ: but so soone as his sincere trueth is brought abroad, there is no∣thing which is more detested amongst them, such men kysse Christe, as did Iudas. Therfore let vs learne to include him in his word, and to giue him the worship of obedience, which he requireth only. The word which I speake. The authority of the Gospell coulde not haue had greater com∣mendation giuen it, then when as the power of iudgement is attributed vnto it. For, according to these words, the last iudgment shal be nothing else, but an approbation of the doctrine of the Gospell. Christe him selfe shal goe vppe into his iudgement seate: but hee affirmeth that hee wil giue sentence according to the word whiche is now preached. This denuntiation ought to make the wicked sore afrayd, when as they shall not be able to escape the iudgment of that doctrine, which they do now so proudly floute. Notwithstanding Christ his meaning is, that they are now depriued of feeling, when as he maketh mention of the last iudge∣ment. For he telleth them that that punishment shal then manifestly ap∣peare, which they doe now mocke. Againe, the godly may gather hence an inestimable comforte, that howsoeuer they are condemned of the world, yet do they not doubt, but that they are acquited in heauen, bee∣cause wheresoeuer the faith of the Gospell hath a place, the iudgemente seate of God is erected there to saue. There is no cause why wee should passe for the Papists with their peruerse iudgements, so long as we trust to this right: because our faith doth surpasse the Angels.

49. Because I speake not of myselfe. Least the outwarde shape of manne should any whitte impaire the maiesty of God, Christ dooth euer nowe and then call vs vnto the Father. For this cause dooth hee so often make mention of the Father. And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other, it must needes be, that that word came from GOD, whereunto the iudgement is ascribed. In this place Christ distinguisheth himselfe from the Father, not simplye, according to his diuine persō, but rather according to the flesh, least his doctrin being esteemed after the maner of men, shuld be of lesse weight & importāce, But and if the consciences were subiect to the doctrine and lawes of mē, this reason shuld not agree, which Christ bringeth. My word (saith he) shal iudge, because it came not frō mā, according to that saying of Ia. 4. 11. There is one lawgiuer, &c. Moreouer we gather hence, what monstrous sacriledge

this is, that the Pope durste tye mennes soules vnto his inuentions: for by thys meanes hee taketh more to hymselfe, then the Sonne of God, whoe sayeth, that he speaketh onelye according to his Fathers appoint∣mente.

50. His commaundement is eternal lyfe. Hee commendeth againe the fruite of his doctrine, to the ende al menne may the more willingly sub∣mitte themselues thereunto. And nowe it is meete that the wicked doe feele Gods vengeaunce, whom they now refuse, and wil not haue to be vnto them the authour of life.

Chap. 13.

1. BEfore the holye daye of Easter, when Iesus knewe that his houre was come, that he should go out of this worlde vnto the father, seeing that he loued his, which were in the world, vntil the end loued he them.

2. VVhen supper was ended, when as the deuil had now put into the hart of Iudas, the son of Simon Iscariot, to betray him,

3. VVhen Iesus knew that the father had giuen al things into his hands, and that he came out from God, and should go vnto God,

4. He rose from supper, and layd down his cloathes: and hauing taken a linnen towell, he girded himself.

5. Then put he water into a bason, and began to wash the disciples feete, and to wype them with the towel, wherwith he was girded.

6. Therefore he came to Simon Peter: who saith vnto him, Lord, doest thou wash my feete?

7. Iesus answered and said vnto him, what I doe, thou knowest not yet: but thou shalte know hereafter.

1. Before the holy day. Iohn passeth ouer many thinges of sette pur∣pose, which he knew Matthew and Luke had recited: and hee himselfe taketh in hande to handle that whiche hee knew they had omitted: of which number the hystory of the washing of the feete is. And although he will more plainely declare afterward to what end Christ washed his disciples feete, yet doth he in one word in this place sette down, that the constant and perpetuall loue wherewith hee once loued them, was de∣clared by that token, so that although hee were taken out of their sight, yet might they certeinelye perswade themselues, that this loue was not quenched by death. VVhich perswasion muste sticke faste euen in our heartes at this daye. The woordes are, that Christ loued those euen vntil the end, which were in the world. VVhy doth he describe the Apostls by this Periphra∣sis, saue onely that we may know that Christe cared so muche the more for them: because they were in a daungerous and harde warfare, as wee are? VVherefore although we seeme to be farre off from Christ, yet we must knowe that he hath respect vnto vs, because he loueth his, who are conuersant in the world. Neither nede we to doubt, but that he beareth the lyke affection euen now, which he had at that instant, when he loued them.

That hee might goe out of this worlde, vnto the father. This phrase is woorthy

the nothing: for it is referred vnto Christ his knowledge, in that he knew that his death was a passage vnto the heauenly kingdome of God. And if▪ so bee it, when as he made haste thither, he ceased not to loue hys, as he was woont, there is no cause why we shoulde thinke that his affection is now altered. Now for asmuch as he is the first begotten of the dead, this definition of death doth appertaine vnto the whole body of the church, that it is a passage vnto God, from whome the faithfull are now estran∣ged.

2. VVhen supper was done. VVee shall anon handle more at large in hys place the whole purpose of Christ, in washing his disciples feete, and also the fruite of this hystory: let vs now follow the text. He saieth, that this was done at such time, as Iudas was determined to betraye Christe: not onely that he might shew forth the wonderfull patience of Christ, who could abide to wash such a wicked and false traitours feete: but also that he chose that time of sette purpose, wherein he would play the last acte of his life, being euen at deathes dore. In that he saith, that Iudas concei∣ued the intent and purpose to betray his master, through the instigation and perswasion of the deuill, this serueth to expresse the crueltye of the wickednes. For that was an horrible & more then a tragical fact, wher∣in the efficacie and force of Sathan did shew forth it selfe. It is true, that men commit no wickednes, whereunto Sathan doth not pricke thē for∣warde: but the more cruell and execrable that euery fact is, so wee must so much the more consider the fury of the deuill in it, who dooth carrye men, which are forsaken of God hither and thither. But althogh mans concupiscence be kindled with the fanne of Satan: yet doth it not cease to be a furnace it selfe it hath fire in it selfe, it receiueth the mouinge of the fanne willingly, so that the wicked are without al excuse.

3. VVhen Iesus knew that the father had giuen all thinges into his hand. I thinke that this was added for this cause, to the end wee may knowe whence it was that Christ was so quiet in minde: to witte, because hauing alreadye ouercome death, he lyfted vppe his minde towarde the triumph whiche should immediately follow. Menne are woont to tosse many things too and fro in their mindes, when as they are afraide. The Euangeliste gi∣ueth vs to vnderstand that there was no such motion in Christ: because although he should immediately be betrayed of Iudas, yet he knew that his father hadde giuen him all thinges. If any manne aske, howe it was then that he was afterwarde so sorrowfull, that hee swette bloud: I aun∣swere that both thinges were necessary, that he shuld be afraid of death, and that yet notwithstanding hee should fulfill the whole function of a mediatour.

4 He laid away his clothes▪ Vnderstande that hee laide awaye his vpper garment only, not his coate. For we know that the men of the East parts of the world did vse long garmentes. The wordes which follow shortly after, he beganne to wash the ••eete, &c. doe rather expresse Christ his purpose, then the external acte: for the Euangelist saieth afterward, that he began with Peter.

6. Lord, doest thou wash my feete? This speach is proper to one that abhor∣reth an absurde and vndecent thinge: for when as hee asketh Christe what he doth, he doth as it were lay hand vpon him. This modesty were laudable, if so be it obedience were not more worthe in the sighte of

God, then all manner of worship and honour: yea, if this were not the true and onely rule of humilitie, to submit our selues to obey God, and to haue all our senses bound to his will: to the end we may allowe that without any controuersie, whatsoeuer he saith doth please him. There∣fore we must chiefly keepe this law and rule of worshipping, to be ready without delay to subscribe and giue our consent, so soone as he commā∣deth any thing.

7. VVhat I do. VVe are taught in these wordes that we must simplye obey Christ, although we see no reason why he will haue vs to doe this or that. In a well ordered house, coūsel is in the power of the good man of the house alone: the seruauntes must with foote and hande doe that which he willeth thē to do: therfore he is too proud y^t refuseth to do that which God commaundeth hym to do, though he know no reasō there∣of. Moreouer this admonitiō reacheth farther: to wit, that it be no trou∣ble to vs to be ignoraunt of those thinges, which God will haue to bee hidden from vs for a time. For this kind of ignoraunce is better learned then all manner of knowledge, when as we suffer God to be wiser then we our selues are.

8. Peter saith vnto him, thou shalt neuer wash my feete. Iesus answered him, sayinge, If I shal not wash thee, thou shalt haue no part with me.

9. Simon Peter saieth vnto him, Lorde, not my feete onely, but my hands and my head.

10. Iesus saith vnto him, he that is washed, hath no neede to be washed, saue only his feete, but it al cleane: and ye are cleane, but not al:

11. For he knew his betrayer: therefore he said, ye are not al cleane.

8. Thou shalt not wash. The modesty of Peter was hitherto excusable, although it was not cleane without fault: notwithstanding he offendeth now more grieuously, in that he yeeldeth not being reproued. This is a common vice, that stubbernnes commeth vnto errour. This was a fayre coulour, because his refusall did proceede from reuerence: but because he doth not simply obey the saying, the very desire to maintain Christe his honour, doth loose his grace. Therfore this is the true wisdome of fayth, to allow and reuerently to imbrace that as doone rightly and orderlye, whatsoeuer doth proceede from the Lord. For we cānot otherwise hal∣low his name: because vnlesse we be perswaded that that is don by good reason, whatsoeuer he doth, our flesh will euer now and then repine, as it is froward, and will not yeelde vnto 〈◊〉〈◊〉 his honour, vnlesse it be con∣strained. To be briefe, vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God, although he endeuoure to honor God himselfe, yet pride shall alwayes lye hid vnder colour of humilitie, If I shall not wash thee. This answere which Christe maketh, doth not yet expresse to what end he determined to wash the disciples feete, he tea∣cheth only by a similitude fet from the soule to the body, that he doth no new thing, or which did not agree with his person in washing the disci∣ples feete. In the meane whil he sheweth how foolishly Pet. is wise. The same thing doth befal vs in like sort, so oftē as the lord shal once begin to striue with vs. So long as he holdeth his peace, men do think that they do not disagree with him rashly: but hee can do nothing more readily, then with one word refute, what excuses soeuer they pretend. Because Christe is hys Lord and maister, Peter thinketh it an absurd thing, that he shuld wash his feet: but whē as he refuseth this duty, hee refuseth that which is the chiefest thing in his saluation.

This sentence dooth also comprehende a generall doctrine, that wee are all filthy and polluted before God, vntill Christ doe wype away our fil∣thinesse. Now seeing that he challengeth to himselfe alone the office of washing, let euery manne offer his vncleannesse vnto him to be washed, that he may haue a place amongst the chyldren of God. But before wee goe any further, we must marke what this woord wash dooth signifie in this place. There be some that referre it vnto free forgiuenes of sinnes, othersome which referre it vnto newnes of lyfe, the third sorte extend it vnto both, which last I doe willingly admitte. For Christ doth wash vs when he wypeth away our sinnes with the satisfaction of his sacrifice, that they may not come into Gods iudgemente: hee washeth vs agayne, when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite. But beecause it shall appeare shortelye after in the texte, that hee speaketh of the grace of regeneration, I do not flatly think & holde, that he speaketh in this place of the washing of pardon.

9. Lord, not onely my feete. VVhen Peter heard that he was lost, vnlesse he should suffer himselfe to be washed, when as Christ offered to do this thing, this necessity was at length a fitte mistresse to tame him: there∣fore ceasing any longer to contend, he yeeldeth, but he will bee washed all ouer: and he confesseth indeede that how great soeuer hee was, yet was he wholly polluted naturally with filthines: and that therefore it is as good as nothing, if he be but washed in one part onely. But heere hee erreth lykewise through rashnes, in that he maketh no accounte of that benefitte, which hee hadde alreadye receiued. For hee speaketh as if hee hadde beene indued with no remission of sins as yet, with no sanctifica∣tion of the spirit. Therefore is he reprehended in this place by Christe for good causes. For hee putteth him in minde of that, which he had giuen him before: although he teacheth all those that bee his vnder the personne of one manne, that being mindefull of that grace, which they haue receyued, they consider with themselues what they haue neede of as yet hereafter.

First of all, he saieth, that the faythfull are cleane all, not that they are so cleane in euery parte, that there is no blot in them any longer: but be∣cause they are cleansed in their principall part: to witte, whilest that the kingdome of sinne is taken away, so that the righteousnesse of GOD hath the vpper hande: like as if any manne shoulde saye, that al his bo∣dye is whole, because it is not infected with any vniuersall disease. Ther∣fore it is meete that we testifie by newnesse of life that we are Christ his Disciples, seeing that he affirmeth that he is the authour of puritie in all those that are his.

This other similytude is also applyed vnto this present matter, least Peter shulde reiect the washinge of his feete as absurd. For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples: so the lower part of those men must be daily purged, whom he hath purged. For the children of god are not wholly regenerated the very first day, so that they liue an heauenlye life altogether: but there doe rather remaine in them certeine reliques of the fleshe, against which they stryue during their whole lyfe. Therefore all the affections and cares, which are worldly, are called the feete metaphorycallye.

For if the spirite did possesse all partes of vs, wee shoulde haue no∣thing to doe any longer with the filthinesse of the worlde. And nowe in what part soeuer we are carnall, so farre are we vncleane by creeping vpon the grounde, or at least by treading in the myre. So that Christe doth alwayes find some thing to purge in vs. Furthermore, he intrea∣teth not in this place of remission of sinnes, but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession.

10 And you are cleane. This is as it were the minor proposition in the Sillogisme, whereuppon it followeth that the washing of the feete doth become them properly. Yet there is an exception added, that euery man may examine himselfe, if peraduenture Iudas might bee touched with a desire to repent: although his intent was, betimes to arme the other Disciples, least the crueltie of that haynous fact which should bee reuealed in continent, should trouble them, as if it had been conceiued in an heart endowed with the heauenly grace. Notwithstanding he doth conceale his name of set purpose, least he should shut the gate of repen∣tance against him. But forasmuch as he was desperate, the admonition serued to none other ende, but to augment his fault, as for the disciples it profited them much, because the diuinitie of Christ did more plaine∣ly appeare vnto them thereby: and againe they did perceiue that puritie was a most singuler gift of the spirite.

12 Therefore after that he had washed their feete, and had taken his cloathing again, sitting downe againe, he saith vnto them, know yee what I haue done?

13 You call mee, Master and Lord: and ye say well, for I am.

14 Therefore if I who am your Lord and master haue washed your feete: you must al∣so wash one anothers feet.

15 For I haue giuen you an example, that as I haue done vnto you, so you may doe also▪

16 Verily, verily I say vnto you, the seruant is not greater then his master, neyther the Apostle greater then he that sendeth him.

17 If yee know these thinges, happie are yee if ye doe them.

12 Therefore after that. He doth now at length declare to what end Christ did wash his disciples feete. For that which he put in concerning the spiritual washing, was, as it were, a digression from the purpose. Vn∣lesse Peter had made a stay, Christ had spoken nothing concerning that matter. Therefore he doth now render a reason why he did this: to wit, that he who was y^e Lord and Master of all, had giuen an example which all the godly must follow: least any man should grudge to abase hym∣selfe to doe any maner of dutie how base and vile soeuer it bee, to his brethren and equals. For hence commeth the contempt of charitie, be∣cause whilest euery man maketh more account of himself then is meet, he despiceth al other men almost. Neither was it his intent only to teach modestie: but also to prescribe this rule of loue, that one doe serue ano∣ther. For there is no loue, where there is not mutual bondage in helping the neighbour.

Know yee what I haue done? VVee see that Christ kept this thing from his disciples for a smal time, so that when as hee had proued their obedi∣ence

he reuealed that in due time, whereof it was meete they shoulde be ignorant before. Neither doth he stay nowe vntill such time as they aske him, but he preuenteth them of his owne accord: The same thing shall befall vs likewise if we suffer our selues to bee led through vnkno∣wen wayes by his hand.

14 If I who am your Lorde and Master. This is an argument drawen from the greater to the lesser. Pride will not suffer vs to retaine that e∣qualitie amongest our selues which we ought: but Christ who excel∣leth all, doth abase himselfe, that he may make prowde men ashamed, who forgetting their order and degree, doe exempt them selues from brotherly fellowship. For whom doeth mortall man thinke himselfe to be, if he refuse to beare the burden of his brethren, to apply himselfe to the conditions of other men? Finally, to doe those dueties wherein the vnitie of the Church is contained. The summe is this, that that man doth take too much vpon him, who doth not thinke that he is conuer∣saunt amongest his weake brethren vpon that condition, that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie. VVe must also note that Christ telleth them that he had giuen them an example. Neither must we make all his facts examples in generall, that we may follow them. The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disci∣ples should frame themselues to doe the like or no. VVe reade of no such thing, wherfore it is no lesse peruers emulation then if they did as∣say to flie into heauen.

Moreouer, whereas they ought to haue followed Christ, they became Apes rather then followers. They ordeine euery yere a publike washing of the feete as it were vpon a stage: so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently: when they haue done this they suffer themselues freely to contemne their brethren. And not that onely, but after that they haue washed twelue mens feete, they pull in peeces all Christes members cruelly, and so consequently do euen spit in Christ his face. VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte: but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our bre∣thren.

16 Verily, verily I say vnto you. These are prouerbiall sentences the vse whereof reacheth farther: which notwithstanding are to bee applyed vnto this present circumstaunce. VVherefore they are deceiued in my iudgement which take them generally, as if Christe did in this place ex∣hort his disciples to beare the crosse: for this is true that he vsed them for his purpose. Hee addeth afterwarde, that, they are blessed if they know them and doe them. For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far, that they may become like to their head. It is rather a vaine imagination, whilest that we beholde Christe, and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren, he knoweth not whether Christ be his master or no. And

forasmuch as no man doth submit himselfe vnto his brethren in all re∣spects, and many men doe also exercise themselues sleightly and cold∣ly in the duties of loue, it appeareth heereby how farre we are as yet frō the full light of faith.

18 I speake not of you all: I knowe whome I haue chosen: but that the Scripture may bee fulfilled, hee that eateth bread with mee, hath lifted vppe his heele agaynste mee▪

19 Now I tell you before it be doone, that when it is done, you may beleeue, that I am.

20 Verily, verily I say vnto you, he that receiueth if I shal send any, he receiueth me•• and he that receiueth me, receiueth him that sent mee.

18 I speake not of you all. Hee giueth them to vnderstand againe, that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple, and this doth he partly for Iudas his sake, to the ende he may make him the more inexcusable: partly because of the rest of the companie, least Iudas his fall doe subuert any of them. Neither doeth he only encourage them, to stand neuerthelesse in their calling, though Iudas doe fall: but because the felicitie whereof he make mention is not common to all men, hee teacheth that it is so much the more earnestly to be desired, and that we must so much the more constantly abide ther∣in.

Nowe hee attributeth this thing to their election, in that they shall stand. For as mans power is fraile, it should yeeld at euery blast, and should fall with euery vehement motion, vnlesse the Lorde did vphold it with his hand: and because he gouerneth those whom he hath chosen, what engines soeuer Satan doth erect against them, yet shall he not pre∣uaile, but they shall perseuere firme and constant euen vntil the end. Nei∣ther doth he only affirm that they must confesse, y^t they receiue perseue∣rance frō their electiō, but also the beginning of godlines. How cōmeth it to passe that one man doth, more addict himselfe vnto the worde of God then another? euen because he is elected. Againe, how commeth it to passe that the same man goeth forwarde in the right course of godly life, saue only because Gods purpose is stable, and that he will finishe the worke which he hath begunne with his ••ande? Finally, this is the foun∣taine of the difference betweene the children of God and the vnbelee∣uers, that the former sort are drawen vnto saluation by the spirit of a∣doption, the other are carried headlong into destruction by their vnbri∣deled flesh. Otherwise Christ might haue saide, I knowe what euerie one of you will be. And to the end they may arrogate nothing to them∣selues, but may rather acknowledge that they differ from Iudas by grace only, and not by their owne power, he setteth before them free election, that in it they may be grounded. VVherefore let vs learne, that all the partes of our saluation doe depend thereupon. And whereas hee recko∣neth Iudas in another place amongest the elect, it is another manner of speech, & not contrary. For he speaketh in that place of the temporall election, whereby God appointeth vs vnto some certaine kind of work: as Saul who was elected to bee a king, yet was he a reprobate.

But Christ intreateth now of the eternall election, wherby we are made the children of God, & wherby God hath predestinated vs vnto life, be∣fore the worlde was made. God doth sometimes adorne the reprobate with y^e gifts of the spirit, that they may execute that function whereun∣to they are called. So princely vertues do appear for a time in Saul, so Iu∣das did excel in such notable gifts, as were meet for an Apostle of Christ. But y^• sanctificatiō of the spirit which y^e Lord doth vouchsafe to bestow vpon none saue only his children, is farre vnlike to these. For he renu∣eth them in minde and heart, to the ende they may bee holy and with∣out blame in his sight. Secondly it hath a liuely roote in them, which can neuer be plucked vp, because God doth not repent him selfe of his adop∣tion. In the meane season this remaineth sure and certaine, that it is the gift of Gods election, that whenas we haue embraced Christ his do∣ctrine by faith, we doe also followe it in life: and that this is the onely cause of our blessednes, whereby we are distinguished from the repro∣bate, that they being destitute of the grace of the spirite do wickedly pe∣rish: we haue Christ to be our keeper, who gouerneth vs with his hand, & defendeth vs with his power.

Furthermore, Christ giueth in this place an euident testimonie of his diuinitie. First of al, when he saith that he iudgeth not after the manner of men: secondly, when he maketh himselfe the authour of Election. For this knowledge whereof he speaketh, is proper to God: but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde. For this so excellent a to∣ken of his diuine power ought to moue vs more, then if the Scripture should call him God an hundred times.

That the scripture may be fulfilled. It might haue seemed to haue been an absurd thing, that he that was elected to be of so honourable an order, should not also haue beene endowed with true godlinesse. For it was a readie obiection, why Christe had not chosen him whom he meant to make one of his Apostles. Yea, why he made him an Apostle, whom he knew would be such a wicked fellow. Therefore he telleth them that it was meete it should be so, because it was foretolde: or at least that this was no new thing, because Dauid had tryed the same. For some doe thinke that the prophesie whiche is cited, belongeth properly to Christe. Some other doe thinke that it is a plaine comparison, that as Dauid was betrayed by an houshold enemie, and that vniustly: euen so Gods children are subiect to the like estate. As those men think, the sense should bee, whereas one of my disciples i•• a wicked traytour and betrai∣er of his master, this is not the first falshood of that sort that hath been in the world: but rather that commeth to passe at this day, whiche the scripture doth testifie was done in times past. But forasmuche as that was shadowed in Dauid, which did appeare more plainely afterwarde in Christ, I doe willingly agree with the former sort, who say that that was properly fulfilled, which Dauid had foretold by the spirite of pro∣phesie. Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood. But if you reade it in one texte, that the scripture may be fulfilled, Hee that eateth bread with mee, hee lifteth vp his heele against mee, there shalbe nothing wan∣ting.

Furthermore, to lift vp the heele doth signifie metaphorically, to set vp∣on any man craftily vnder pretence of friendship, that he may be oppres∣sed at vnawares.

Now we must suffer that thing patiētly also who are Christs members, which Christ who is our head and patterne hath suffered. And truly this hath been an ordinarie thing almost in all ages in the Church, that it hath no greater and more deadly enemies, then those that be of the housholde of the Churche. VVherefore least suche crueltie doe trou∣ble the faithfull: let them accustome themselues betimes to suffer tray∣tours.

19 Now I tell you of it. He telleth his Disciples in this sentence, that they haue so small cause to faint, because there is one reprobate gone out from amongest them, that their faith ought the better to be confirmed. For vnlesse we should see that in the Church with our eyes, which was fortetold concerning her troubles and combates, wee shoulde for good causes doubt where the prophesies were become. But when as y^e truth of the scripture agreeth with our experience, then doe we the better per∣ceiue that god careth for vs, & that we are gouerned by his prouidence. In these wordes, that you may beleeue that I am, he giueth thē & vs to vn∣derstand that he was that Messias, which was promised. Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith: but because their faith was the more encreased, whenas they came vnto the experience of those things, which they had heard before out of the mouth of Christ. And now there may be a double sense and mea∣ning in these words: so that he may say that they should beleeue when the thing was come to passe, because he knew al thinges, or that hee wanted nothing of all those things which the scripture doth testifie con∣cerning Christ. But because they doe both agree reasonable wel with the wordes: the readers may for me choose whether they will,

20 Verily, verily I say vnto you. There is either a new speech set downe in this place, whiche is vnperfect: or els Christe preuenteth an offence, which was about to arise by reason of the wicked fact of Iudas, For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ, but doe sometimes gather together diuers sentences briefly: al∣though it is more likely that Christ meant to cure and preuent the of∣fence. It appeareth too plainly how apt wee are to receiue woundes by euill examples: wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith: but the constancie of tenne or twentie godly men can scarse edifie one. There∣fore seeing that Christ did set such a monster before their eyes, it was ne¦cessary for him to reach out his hand vnto the disciples least beeing stro∣ken with this noueltie, they should goe backwarde. Neither had hee respect vnto thē only, but he prouided for those that should come after them also. For otherwise the remembraunce of Iudas might hurt vs much at this day. For whenas the Diuell cannot estrange vs frō Christ, by causing vs to hate his doctrine, he maketh vs either weary of it, or els causeth vs to contemne it because of the ministers. But this admonition of Christ doth shew that it is an vniust thing, that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr of∣fice, should any whit empayre the Apostolicall dignitie. The reason is

because we must haue respect vnto God the author of the ministerie: in whom we shall finde nothing that is worthie of contempt: and se∣condly Christ himselfe, who is appointed of the father to be the onely teacher, speaketh by his Apostles. Therfore whosoeuer doth not vouch∣safe to receiue the ministers of the Gospell, he reiecteth Christ in them, and God in Christ. Foolish are the Papists and absurd, whilest that they wrest this title and commendation to establish their tyrannie. For first of al they adorne themselues with other mens & begged feathers, wher∣as they are nothing like to Christ his Apostles: secondly, although we graunt them to be Apostles, Christ meant nothing lesse in this place, thē to giue his right vnto men. For what other thing is it to receiue those whom Christ sendeth, but to giue them place, that they may fulfill the function which is enioyned them.

21 VVhen Iesus had said thus, he was troubled in the spirit, and said, verily, verily I say vnto you, that one of you shall betray mee.

22 Then the Disciples looked one vppon another, doubting of whome hee dyd speake.

23 Furthermore, one of Iesus his Disciples, whome Iesus loued leaned vppon his breast.

24 Therefore Simon Peter beckoned vnto him that hee should aske who it was, of whom hee spake?

25 Therefore when he leaned vpon Iesus his breast, he saith vnto him, Lorde, who is it?

26 Iesus answered, he it is to whom I shall giue this soppe after that I haue dipped it. And when hee had dipped the soppe, hee giueth it to Iudas the sonne of Simon Isca∣riot.

27 And after the soppe Satan entred into him. Therefore Iesus saith vnto him, that which thou doest, doe quickly.

28 But none of these that sate at meate knew why he said this vnto him.

29 For some thought, because Iudas had the bagge, that Iesus said vnto him, buy those thinges whereof we haue neede against the holy day: or that he should giue somewhat to the poore.

21 And when Iesus had said thus. The more holy the Apostolicall office is, and the more excellent it is, the more filthie and detestable was the treason of Iudas. Therefore such and so horrible a monster did make Christ himselfe afraide, when as he sawe that holy order, wherein the maiestie of God ought to haue shined, polluted with the incredi∣ble wickednesse of one man. To the same ende tendeth that whiche the Euangelist addeth afterwarde, that hee testified: to wit, because it was a more monstrous thing, then that it could haue been beleeued beeing but simply vttered. He saith that Christ was troubled in the spirite, to the end we may know that hee shewed some token of a troubled man, not only in countenance and wordes, but that he was altogether so affected in minde. The spirite is taken for the minde or soule. Neither am I of some mens opinion who expound this, that Christ was moued as it were with some violent motion of the spirite, so that he brake foorth in∣to these wordes. I confesse in deede that the spirite did gouerne all

Christes affections: but the Euangelist his meaning is otherwise, that this passion was from within and not feigned. It is very requisite that wee know this: because his zeale is set before, vs to the end we may fol∣low the same, that wee may be horriblie afraide of those monsters, which doe ouerthrowe the holy order of God and the Church.

22 Therefore they looked one vpon another. Those who know nothing by themselues, are made to doubt, with that saying of Christe: only Iudas was so amazed in his wickednesse. that he is not touched. The disciples made so great account of Christe, that they were certainely persuaded that he spake nothing vnaduisedly: but Satā had quite pluckt out of the hearte of Iudas all reuerence, so that hee was harder then a stonie rock to beate backe all admonitions. And although Christe seemeth to deale somwhat vncourteously in that he vexeth the innocent for a sea∣son, yet because this doubtfulnesse was profitable for them, Christ did them no iniurie. For it is expedient that euen the children of God be vexed, when as they heare the iudgement of the wicked, to the ende they may examine themselues, and beware of hypocrisie: for there is an occasion giuen them thereby to examine themselues and their life. This place teacheth, that the wicked must be so touched sometimes, that wee doe not by and by poynt them out with the finger, vntill such time as God doth bring them to the light by his hand. For there are sometimes secrete diseases in the Church, which we may not hide. In the meane sea∣son, the wickednesse of those men is not so rype that it may be discoue∣red, therfore we must keepe this meane then.

23 VVhom Iesus loued. The particular loue wherewith Christe loued Iohn, doth manifestly testifie, that it is not alwayes repunaunt vnto loue, if we loue some more then othersome: but in this consisteth the whole, that our loue haue respect vnto God, and that the more euery man excelleth in the giftes of God, wee loue him so muche the more. Christ dyd neuer misse this marke, no not the least iote. But it fa∣reth farre otherwise with vs: for (such is the vanitie of our nature) there bee few which draw nigher vnto God by louing men. But the loue of men shall neuer be wel framed amongest themselues, vnlesse it be refer∣red vnto God. VVhereas Iohn saith, that hee leaned vppon Iesus his breast, that might seeme an vndecent thing at this day: but suche was the maner of sitting at meate at that time. For they sate not at a Table as we doe, but hauing put off their shoes, and leaning vpon coushins, they sate halfe vpright in beds.

26 To whom I shall giue a sop. If any man demaund, to what end it ser∣ued by reaching a sop to poynt out the traytor, seeing that Christ might haue named him openly it hee woulde haue had him knowen: I aun∣swere, that it was such a token, as that Iudas was but made knowen to one by it, and was not by and by so bewrayed that they myghte all see and knowe hym. It was also verye profitable that Iohn shoulde knowe this to the ende hee mighte afterwarde reueale it vn∣to others in his time. Christe did deferre to make Iudas knowen, to the end we may the more easily suffer hypocrites, vntill they he brought to light.

VVe see that Iudas was yet condemned by the mouth of the iudge, as

he sate amongest others. Their condition is neuer a whit the better who haue a place amongst the children of God.

27 Satan entred into him. Seeing that it is certaine that Iudas concei∣ued so great a wickednesse only through the persuasion of Satan, why is it said that Satā entred now first of al into him, who did alredy reigne in his heart? As they are oftentimes said to beleeue, who are more con∣firmed in the faith which they had long agoe, and so that addition of faith is called faith: so now when as Iudas is wholy addicted vnto Sa∣tan, so that he is by furious force caried vnto the very exreamest things, Satan is said to haue entred into him. For, as the saints goe forwarde by degrees, and inasmuch as they are oftentimes encreased with new gifts, they are saide to be filled with the holy Ghost: so for asmuche as the wicked doe prouoke Gods wrath against them with their vnthankful∣nesse: the Lorde doth giue them ouer to be Satan his bondslaues, being dispoyled of his spirite, of all light of reason, and consequently of all hu∣mane sense and fealing. This is the horrible vengeance of God, when as men are giuen vp into a reprobate sense, that they differ almost no∣thing from bruite beastes: yea they runne headlong into wickednesse, which the very beastes abhorre. Therefore we must walke carefully in the feare of the Lord, least that if we ouercome his goodnesse with our wickednesse, he deliuer vs vp at length to the lust and will of Satan. But the sop which Christ reached made no place for Satan: but rather when Iudas had receiued the sop, he gaue himselfe wholy to Satan. This was the occasion but not the cause. Furthermore, so great mercifulnesse of Christ ought to haue softned euen a breast of Iron: but his desperate and vncurable obstinacie deserueth this now, that God shoulde in his iust iudgement make his heart more harde by Satan. So whylest that wee heape coales of fire vppon our enemies heades by doing well vnto them, if they be altogether vncurable, they sinke deeper into destruction. Neither ought our well doing to bee blamed for this, seeing that their heartes ought to haue been enflamed thereby to loue vs. Augustine thought, but vntruly, that that soppe was the sacrament of the bodye of Christe, forasmuch as it was reached without the action of the supper. And those men dote too foolishly, who thinke that the Diuell entred in∣to Iudas essentially (as they say). For the Euangelist speaketh only of his force and efficacie. By this example are we taught how fearefull a pu∣nishment is prepared for al those, who profane Gods benefits with their abuse.

That which thou doest doe quickly. Christ doth not so exhort Iudas, that he may be thought to enforce him: it is rather a voyce of one that detesteth a thing. He had endeuoured hytherto to call him backe diuers wayes: but all in vaine: he speaketh now as vnto a man past al hope, perish see∣ing that thou art determined to perish. And therein doth hee play the part of a iudge, who adiudgeth those vnto death, not whom he desireth to haue cast away, but who haue cast away themselues through their owne fault. To be briefe, Christ causeth not Iudas to perishe whether he will or no, but hee affirmeth that he is such a one as he was before.

28 None of those that sate at meate. Either Iohn had tolde none as yet, what he had heard of Christ, or els they were so striken y^t they were not wel in their wits: yea, it is to be thought that Iohn himself was in a great

quandary. And that which happened then doth oftentimes happen in the Church, that fewe of the faithfull can descerne hypocrites, whom the Lord doth manifestly condemne.

29 That hee should giue somewhat to the poore. It appeareth sufficiently by other places, how poore Christe was: yet hee gaue somewhat of that little which he had, vnto the poore, to the end he might prescribe vnto vs a rule. For the Apostles woulde not otherwise haue gessed that he spake of the poore, vnlesse hee had beene accustomed to helpe the poore.

30 Therefore when hee hadde taken the soppe, hee went out by and by, and it was night.

31 VVhen he was gone out, Iesus saith, now is the sonne of man glorified, and God is glorified in him.

32 If God be glorified in him, God shall also glorifie him in himself, & shal straight∣way glorifie him.

33 Little children, I am with you yet a little while: yee shall seeke me, and as I haue said vnto the Iewes, that whither I goe, you cannot come: I doe also say vnto you now.

34 A new commandement giue I vnto you, that yee loue one another, as I haue lo∣ued you, that you doe also loue one another.

35 By this shall all men knowe, that you are my Disciples, if you shall loue one ano∣ther.

31 Now is the sonne of man glorified. The last houre was at hand. Christ knewe well how weake the courages of his disciples were, hee meant therefore to vnderproppe them least they shoulde altogeather be discou∣raged. The onely remembraunce of the crosse of Christ causeth vs to tremble at this day, vnlesse this comfort doth by and by meete vs that the very conquerour of Satan, sinne, and death did triumph vpon the crosse. Therefore what might haue befallen the Disciples, when as they should immediately see their Lord carryed to the crosse, loaden with all man∣ner of reproches? might not so sorrowfull & vncomely a spectacle haue ouerwhelmed them an hundred times? VVherefore Christ preuenteth this danger, and calleth them backe from beholding his death outward∣ly vnto the spirituall fruit. Therefore howsoeuer ignominie do appeare in the crosse, which might of it selfe confounde the faithfull, yet Christ doth testifie that the same crosse is vnto him glorious. The member which ensueth next, And God is glorified in him, is added in steede of a con∣firmation. For that was a strange thing amongest the common sorte, that the sonne of man should be glorified by a death amongest men re∣prochfull, before God accursed. Therefore he sheweth how he wil pur∣chase to himselfe glory by such a death: namely, because hee gloryfieth God the father. For the vncomparable goodnesse of God appeared vnto all the whole worlde vpon the crosse of Christe, as vppon a most gorgeous Theatre. The glory of God shineth euery where in all his creatures, but it was neuer more excellent and euident any where then vpon the crosse, whereupon was made a wonderfull chaunge of things, the damnation of all men was shewed, sinne was abolished, saluation was giuen vnto men: and finally all the whole worlde being repayred, all thinges were brought into order. Although this worde (in) is of∣tentimes

taken for the Hebrewe beth, and then it signifieth as muche as by: yet had I rather translate it simplie, that God was glorified in the sonne of man, because the speech seemed to be more Emphaticall & ful∣ler of force. VVhen he saith, And God is glorified, this coniunction co∣pulatiue (and) muste bee resolued into the causall in my iudge∣ment.

32 If God bee glorified. Christ gathereth that he shal triumph glorious∣ly because of his death, wherin this is his only purpose, to glorifie his fa∣ther. For the father did not so seeke his owne glory by the death of his sonne, but that he made him partaker of the same glory. Therefore he promiseth that it shall shortly come to passe, that when as that ignominy shall bee done away which he should suffer for a short time, there shall great honour appeare in his death: which thing was also fulfilled. For the death vppon the crosse is so farre from darkening the dignitie of Christ, that it doth most of all appeare there: for asmuch as his incre∣dible loue towarde mankinde, his infinite righteousnesse in making sa∣tisfaction for sinne, and pacifying Gods wrath, his wonderfull power in ouercomming death, subduing Satan: and finally, in setting open the heauens, did there shewe foorth their perfect brightnesse. Nowe this doctrine is also extended vnto vs all: because although all the whole world do conspire together to defame vs, yet if wee shall endeuour to seek Gods glory sincerely & from our hart, we need not doubt but that he will glorifie vs againe. Christe augmenteth their comfort by the shortnesse of the time, when as he promiseth that it shall bee straightway. Furthermore, although this glory began at the day of his resurrection, yet he toucheth heere chiefly the spreading abroade thereof, which fol∣lowed immediately after, when as raising vp the dead by the power of the Gospell and of his spirit, he created vnto himselfe a new people. For the proper renowne of Christe his death, is the fruite whiche flowed thence to the saluation of men.

33 Little children, yet a little. Because it could not be but that the de∣parture of their master should make the Disciples sorrowfull, therefore he telleth them in time that he will not bee long with them, and doth also exhort them vnto pacience: lastly, to the ende hee may take from them the vnseasonable feruentnesse of their desire, he telleth them that they cannot follow him immediately. VVhen as hee calleth them little children, he teacheth by this faire speech, that he did not therfore depart from them, because he careth not for their health and saluation, seeing that he loueth them most tenderly. Hee put vpon himselfe our fleshe to this ende, that he may be our brother: but there is greater vehemencie of loue expressed in that other name. In that he saith, that hee repeateth that vnto them which hee had saide before vnto the Iewes, before 7. 34. that is true as touching the wordes, but there is a difference in the sense. For he saith that they cannot folow, to the end they may suffer his tem∣porall absence paciently: and he doth as it were bridle them, to the end they may keepe themselues in their standing, vntill they haue fulfilled their warfare vpon earth: therfore he doth not exclude them out of the kingdome of God for euer, as he doth the Iewes: but doeth onely com∣maund them to wayt paciently vntill he gather them into the kingdom of heauen with him.

34 A new commaundement giue I you. Hee addeth an exhortation vnto the consolation, that they loue oue another, as if hee should say, whilest that I am absent from you in body, declare by louing one another that you were not taught of mee in vaine: let this be your principall desire, let this be your chief meditation. All men do not agree about this, why hee calleth it a new commaundement. Some men thinke that this is his reason, because seeing that that was litterall and externall, whatsoeuer was appointed in the law in times past concerning loue, Christe did write it in the heartes of the faithfull by his spirit. So that as they think, that is a newe lawe, whiche hee publisheth after a newe manner, that it may haue full force. But in my iudgement that is too farre set, & too farre from Christ his meaning. Some doe thinke that it is therefore called a newe commaundement, because although the law doth call vs backe vnto loue, yet because it is intangled with many ceremonies and appurtenances, the doctrine of loue doth not so plainely appeare there: and on the contrary that loue is perfectly set downe in the gospel with∣out any shadowes. Therefore as I doe not altogether reiect this inter∣pretation, so I thinke that Christ spake more simplie. For wee knowe that lawes are more diligently kept at the first, & that by little & little they slip out of mans memory, vntil at length they be growē out of vse. Therefore to the ende Christe may the more deepely imprint the doc∣trine of loue in the mindes of his, hee commendeth the same for the newnesse, as if hee should say, I wyll haue you to remember this com∣maundement continually, as if it were a lawe newly giuen. To bee briefe, we see that Christes drift in this place, was, to exhort his vnto loue, to the ende they myght neuer suffer them selues to bee ledde away frō the studie therof, or that doctrine to slip out of theyr minds.

Furthermore, we learne by dayly experience, how necessary this ad∣monition was. Because it is an hard matter to retaine loue, men doe in∣uent vnto themselues newe wayes to worship God, setting apart this, & Satan putteth many thinges into their heades wherein they may occu∣pie themselues. So that it commeth to passe that by doing thinges in vaine, they endeuour to mocke God, and deceiue themselues. Therefore this title of newnes may stirre vs vp oftentimes to embrace loue. In the meane season let vs knowe that it is called new, not because it began to please God nowe first of all, seeing that it is called elswhere the fulfil∣ling of the law.

That you loue one another. Loue is also extended euen vnto strangers: because we are al of one flesh, & are al created after the image of God. But because the image of God shineth more clearely in the regenerate, it is meete that the bande of loue bee stronger amongest Christ his Dis∣ciples. Loue seeketh a cause in God, shee hath her roote thence, and thither is it referred, so that the more it knoweth euery man to bee the childe of God, the more willingly and earnestly doth it imbrace him. A∣gaine, there cannot be any mutuall affection of loue, saue only in those that are gouerned with the same spirit. Therfore Christ toucheth y^• first degree of loue in this place: but againe we must mark, that as the good∣nes of god doth extend & spread abroad it selfe vnto & throughout the whole worlde, euē so we must loue euē those that bee our enemies. Hee setteth before vs his own example, as afterward. 15. 12, not that we can

ouertake him who is far before vs: but that at least wee goe forward toward the same marke.

35 By this shall all men know. Christ confirmeth that againe, which hee had said before, that they haue not beene taught in his schoole in vain: who shall loue one another, as if he should say, you your selues shall not only knowe that you are my Disciples, but your profession amongest o∣ther men, shall also be proued true. Seeing that Christe distinguisheth those that be his from straungers by this marke, they weary themselues in vaine, who hauing left and forsaken loue, doe take vpon them newe and feigned kindes of worshipping: which vanitie raigneth at this day in Poperie. Neither is it superfluous that Christ standeth so much vp∣on this point. There is no better agreement betweene the loue of our selues and of our neighbours, then betweene fire and water. But the loue of our selues keepeth all our senses so fast tyed, that loue is quite ba∣nished. Neuerthelesse wee thinke that wee doe our duetie in this poynt well and throughly, because Satan hath many sleights and entice∣ments to deceiue vs with. Therfore whosoeuer he be that is Christs in deede, and desireth to be knowen of God, let him frame and direct all his life to loue his brethren, and let him continually styrre vp himself vn∣to this.

36 Simon Peter saith vnto him, Lorde whither goest thou? Iesus answered him, whi∣ther I goe thou canst not follow me nowe but thou shalt follow me afterward.

37 Peter saith vnto him, Lorde, why can I not follow thee now? I will lay downe my life for thee.

38 Iesus answered him, wilt thou lay downe thy life for mee? verily I say vnto thee, the cocke shall not crow, vntill thou haue denied me thrise.

36 Lord whither goest thou? This question dependeth vppon that say∣ing of Christe, As I haue said vnto the Iewes, &c. By this it appeareth how ignoraunt Peter was, who hauing been so oftentimes told of Christ his departure, is troubled in like sort as if he had heard some strange thing. Although we be too like to him in that point. For wee heare daylie out of Christes mouth, what thinges soeuer are fit and necessary to bee knowen vnto the vse of life: when we come to the matter, wee are stri∣ken like nouices vnto whom nothing was euer said. Again, Peter decla∣reth that he is too desirous of Christes carnall presence. For he counteth it an absurd thing that he should stay behinde when Christe went vnto some other place.

VVhither I goe. Christe brideleth in these wordes the immoderate de∣sire of Peter: And hee speaketh precisely and sharpely as becommeth a master: yet doth he tamper anon the sharpnesse of the saying. Hee teacheth that this shall be but for a time that he shall bee separated from his: and in this place are we taught to make our desires subiect vnto god, that they passe not their boundes: and if they doe at any time leape o∣uer, let vs at least suffer them to be brought backe with this bridle. And least we be discouraged, let that consolation whiche is added immedi∣ately helpe vs when as Christe promiseth that it shall once come to passe that wee shall bee gathered vnto hym. For his meanynge is, that PETER is not yet rype enoughe to beare the Crosse,

but that he is as yet like corne in the blade: yet must he be formed and strengthened in tract of time that he may follow. VVherefore we must pray God that hee will encrease that in vs dayly, which he hath begunne in vs. And in the meane while we must creepe, vntill we shal be better a∣ble to runne.

Now as Christe beareth with vs whilest we are as yet soft and ten∣der: so let vs learne not to cast away our weake brethren, who are as yet farre from the marke. It is to be desired that all men may run, with great feruentnesse, and all men must be encouraged likewise: but if any goe slowly, so they hold way, we must hope well.

37 VVhy cannot I follow thee now? Peter declareth in these words, that he tooke Christ his answere heauenly. Hee perceiueth that he was ad∣monished of his owne infirmitie, whereby he gathereth, that his owne vice hindered him, that hee cannot follow Christ forthwith: yet hee is not persuaded of this. For men are puffed vp by nature with a confi∣dence and trust which they repose in their owne vertue and power. Therefore these wordes of Peter declare what opinion we haue natu∣rally of our selues: to wit, that we attribute more then wee ought vnto our owne strength. Hereby it commeth to passe, that they dare take in hande any thing without crauing Gods ayd, who notwithstanding are able to doe nothing of themselues.

38 VVilt thou lay downe thy life for my sake. Christ would not contende with Peter, but woulde haue him to waxe wise through his owne expe∣rience, like fooles who are neuer wise vntill they haue caught harme. Pe∣ter promiseth inuincible constancie, Matth. 26. 33. 34. 35. and speaketh according to the sincere meaning of his minde: but confidence is full of rashnesse, because it considereth not what is graunted vnto it. And be∣cause the example appertaineth vnto vs, let euery man learn to examine his wants, & imperfections least he be puffed vp with vaine confidence. VVe cannot be too much perswaded of the grace of God, but the care∣lesse presumption of the flesh is reprehended in this place, seeing that faith doth rather beget feare and carefulnes.

The cocke shall not crow. Because boldnesse and rashnesse doe proceede frō the not knowing of our selues, Peter is reproued, because he is a stout souldier without the battaile where there is no daunger: because hauing not tryed his strength as yet, he thinketh that he is able to do somthing. He was punished for his arrogancie, as he deserued: let vs (mistrusting our owne strength) learne to flie vnto the Lorde betimes, that hee may vnderproppe vs with his power.

Chap. 14.

1 LEt not your hearte bee troubled, you beleeue in GGD, beleeue also in mee.

2 In my fathers house there are many mansions: and if there were not, I had tolde you, I goe to prepare you a place.

3 And if I shall goe, I will prepare you a place, I will returne againe, and will take you vnto me, that where I am, you may be also.

4 And whither I goe you know, and the way you know.

5 Thomas saith vnto him, Lorde we know not whither thou goest, and howe can wee know the way?

6 Iesus saith vnto him: I am the way and the truth and the life. No man commeth vnto the father but by me.

7 If you had knowen mee, you had knowen my father also: and from this time you know him, and haue seene him.

1 Let not your heart bee troubled, It is not without good cause that Christe confirmeth his disciples with so many wordes. for whom there was such an hard and fearefull combate prepared. For doubtlesse this was no small tryall that they shoulde shortly after see him hanging vpō the crosse, in which sight there was nothing els but matter of extreeme dispaire. Therfore seeing y^t the time & houre of so great perturbatiō was at hand, he sheweth a remedie, least being ouercom they should fal down flat. Neither doth he encourage them only by exhorting them: but tea∣cheth them also whence they must fet strength, to wit, from faith, whō they acknowledge him to be the sonne of God, which hath strength e∣nough in himselfe to defend the saluation of his. VVe must alwayes marke the circumstance of the time, that Christ would haue his Disci∣ples to stand stoutly and valiantly, when as all things might seeme to go hande ouer head. Therefore wee must also apply vnto our selues this buckler to beare such bruntes. It cannot be but that we shall feele diuers motions: but we must be so striken that we fall not. Therefore the faithfull are said not to be troubled, because they leane vnto the word of God, although they be brought into great straites, yet they stand strong and vpright.

Yee beleeue in God. It may also be read in the imparatiue mode, Be∣leeue in God, and beleeue in mee: yet the former reading agreeth the better, and is more vsuall. And heere is shewed the way to stand, as wee haue alreadie said: namely, if our faith doe leane vnto Christe, and be∣holde him euen as if he were present, and did helpe vs with his out∣stretched hand. But it is a maruell why faith in the father is placed in the former place. For he shoulde rather haue saide vnto his disciples that they should beleeue in god after y^t they had beleeued in Christ: because, as Christ is the expres image of his father, so we must first cast our eyes vpon him: & for this cause came he down vnto vs, that our faith myght begin at him, and then goe vp vnto the father: but Christe had respect vnto another thing. For all men confesse, that we must beleeue in God: and this is a sure axioma, whereunto all men subscribe without any more adoe: yet is there scarse one amongest an hundreth that beleeueth in∣deede, both because the bare Maiestie of God is too farre distant from vs, and also because Satan casteth all manner of cloudes and mystes be∣fore our eyes, which can keepe vs from beholding God. VVhereby it commeth to passe that when our faith seeketh God in his heauenly glo∣ry, and in light which no man can attaine vnto, it vanisheth away, and also the flesh doth of his owne accord put into our heads a thousand im∣maginations, which may turne vs away from beholding GOD aright. Therefore Christ setteth himselfe before vs as a marke, whereunto if

our faith bee directed, it shall finde a place in readinesse, where it may rest. For hee is the true Immanuel, who so soone as he is sought by faith he answereth vs within. This is one of the principall points of our faith, that it must be directed vnto Christ alone, least it wander here & there: that it must be staide in him, least it faint in temptations. And this is the true tryall of faith, when as we doe neuer suffer our selues to be pul∣led away from Christ, and the promises made in him. VVhen as the popish diuines do dispute cōcerning the obiect of faith, or rather do ba∣ble, they doe only make mention of God: they haue no respect vnto Christe. Those that gather wisdome out of their inuentions, they must needes quaile at euery small blast. Prowd men are ashamed of Christ his humilitie: therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe, who appeareth to looke vnto, to be an humble God: neither shall faith euer bee strong, vnlesse it seeke some stay in Christe his weakenesse.

2 In my fathers house. Because Christ his absence did cause the Disci∣ples to sorrowe, hee testifieth that he goeth not away for this cause, that he may remaine separated from them: because they haue a place also in the kingdome of heauen. For it was requisite that this suspition shoulde betaken away, that Christ did ascende vnto the father, that hee myght leaue his behinde him vpon earth, and not care any more for them. This place was falsly wrested vnto another sense: as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen. For he saith, that there are many mansions, not diuers or vnlike, but suche as are sufficient for many: as if he did say, that there is roome there, not only for himselfe, but also for all his Disciples.

If not, I had told you. The interpreters doe vary heere. For some doe reade it all in one text, thus, If there were not mansions prepared for you alreadie, I would haue tolde you that I goe before to prepare them for you. But I am rather of their minde, who distinguish it thus, If the heauenly glory were prepared for me alone, I woulde not deceiue you: therefore I woulde haue tolde you, that there is a place prepared for none but only for mee with the father. But it is otherwise: for I go be∣fore you to prepare a place for you. In my iudgement the text requi∣reth that wee should reade it thus: for it followeth immediately after, And if I shall goe away, and prepare you a place: In which wordes Christe gi∣ueth vs to vnderstande, that this is the ende of his departure, to prepare a place for his. The summe is, that the son•••• of God did ascende into heauen not for himselfe alone, that hee may dwell there apart: but ra∣ther that it may bee a common inheritaunce for all the godly, and that by this meanes the head may be ioyned with the members. Yet here ari∣seth a question, in what estate the fathers were after their death before Christ ascended into heauen, for they gather commonly that the faith∣full soules were included in the Limbe, because Christ saith that there shall a place be prepared by his ascending into heauen. But we may easi∣ly answere, that he saith, that he will prepare this place against the day of the resurrection.

For mankinde is banished from the kingdome of God naturally: but

the sonne who is the only heyre of heauen, hath taken possession in our name, that we may haue accesse thereunto through him. For we possesse heauen alreadie in his person through hope, as Paul teacheth. Ephe, 1. 3. yet shall we not inioy so great a good thing vntill the same Christe ap∣peare againe in heauen. Therefore the estate of the fathers after death is not distinguished from ours in this place: because Christ hath pre∣pard a place both for them and vs, into which he shall receiue vs all at the last day. The faithful soules did looke vnto the promised redem∣ption as vnto glasses before the reconciliation was finished, and they en∣ioy blessed rest now, vntill the redemption be fulfilled.

3 And if I shall goe away. The coniunction conditionall must bee re∣solued in to the aduerbe of time: as if he had saide, after that shall goe hence, I will returne to you againe. This returne must not be vnderstood of the holy Ghost, as if Christe did shew himselfe to the disciples againe in the holy Ghost. That is true in deede, that Christe dwelleth with vs and in vs by the holy spirite, but he speaketh in this place of the last day of iudgement, wherein he shall come at length to gather his togeather. And truly he prepareth a place for vs dayly if we respect the whole bo∣dy of the Church. VVhereupon it followeth that the day of our entring into heauen is not yet come.

4 And whither I goe. Because we haue neede of no small strength, that wee may patiently suffer our selues to bee so long separated from Christ, there is another confirmation added, that the Disciples do know that his death is no destruction, but a passage vnto the father: and se∣condly that they know the way, wherin they may follow him, that they may come vnto the societie of the same glory. VVee must diligently note both members, that we behold Christ with the eyes of faith in the heauenly glory, and blessed immortalitie: and secondly, that wee know that hee is the first fruites of our life, and that he hath set open the way before vs, which was stopt before time.

5 Thomas saith vnto him. Although Thomas his answere seemeth to disagree with Christ his saying at the first blush, yet was hee not deter∣mined any whit to discredite his master. Yet the question is, howe hee denieth y^t which Christ affirmed, I answere, that there is somtimes in the saints confused knowledges, because they knowe not the manner and reason of a thing that is certaine, and laid open before them. So the cal∣ling of the Gentiles was foretolde by the Prophetes according to the true sense of faith, and yet Paul doth testifie, Ephe. 3. 5. that it was vnto them an hidden mysterie. Therefore forasmuch as the Apostles belee∣ued that Christe did flit vnto the father, and yet did not knowe how he should obtaine the kingdome, Thomas obiecteth for good causes, that they knewe not whither he went. Hee gathereth thence that the way is more obscure: for before wee enter into any course, we must knowe whither to goe.

6 I am the way. Althogh Christ answereth not directly vnto the que∣stion whiche was asked him, yet he omitteth nothing which is profita∣ble to be knowen. It was requisite that Thomas his curiositie should bee brideled, therfore Christ disputeth not in what estate he shalbe with the father: but he stādeth vpō a more necessarie point Thomas would wil∣lingly haue heard what Christ would do in heauē, likeas we are some∣times

wearied with those curious speculatiōs. But it is more meet for vs to be occupied about som other matter: to witte, how we may be parta∣kers of the blessed resurrection. Furthermore, the summe of this sētence is, that whosoeuer enioyeth Christe, hee wanteth nothing, and that for this cause he striueth to goe beyond the farthest perfection, whosoeuer is not content with him alone. He setteth downe three degrees: as if hee did say, that he is the beginning, the middle, and the ende. VVhereupon it followeth that we must beginne at him, we must goe forward in him, and in him must we end. VVe neede not to desire any higher wisdome, then that which can leade vs vnto eternall life: he testifieth that this wis∣dome is found in him.

Now the way to obtaine lyfe is, that we become new creatures: he affir∣meth also that this thing must be sought no where els, saue only in him, he telleth vs furthermore that he is the way, wherby alone we may come thither. Therefore least he fayle vs in any poynt, he giueth vs his hande when we go astray: and he humbleth himselfe so farre, that he directeth euen sucking children: hauing professed himselfe to be a guide, hee lea∣ueth not his in the middest of the race, but maketh, them partakers of the trueth. He maketh them reape the fruite thereof at length, then whiche there can no better or more excellent thing be inuēted. Seing that christ is the way, there is no cause why the ignoraunt and weake should com∣plaine that he hath forsaken them: seeing that hee is the trueth and the life, he hath also in himselfe that, wherwith he is able to satisfie the most perfect. Finally Christ speaketh that now of blessednes, which I sayd of late, touching the obiecte of faith. All men doe rightly iudge and con∣fesse, that blessednes consisteth in God alone: but they are deceiued after∣ward in this, that whilest they seeke God else where then in Christ, they pull him away after a sort from his true and perfect diuinitie. Some mē do take trueth in this place for the sauing light of the heauēly wisdom: othersom take it for the substance of life and of al spiritual good things, which may be set against shadowes and figures, as in the firste chapter grace and truth were made by Iesus Christ. I think y^t (trueth) ought to be taken for the perfection of faith, as (way) ought to be taken for the bee∣ginning and first rudimentes. The summe is this, that if anye man turne aside from Christ, he can do nothing but erre: if any man stay not wholy vppon him, he shalbe fedde with nothing else but winde and vanity else where: if any man go beyond him, he shall finde death in steede of lyfe. No man commeth vnto the father. This is the exposition of the sentence nexte going before: for hee is the way for this cause, because he leadeth vs vnto the father: he is the trueth and the life therfore, because we apprehende and lay hold on the father in him. This may be truely said concerning inuocation that no praiers are heard, saue onelye through Christes ayde and assistance: but because Christ intreate not in this place of prayer, vnderstand simply, that men do feigne vnto themselues meere labirinths, so often as hauing left Christ, they striue to come vnto God. For Christ proueth that he is the life, because wee possesse God in him alone, with whō is the foūtaine of life. VVherfore al diuinitie without Christ, is not only confused and vaine, but also foolish, false, and corrupt. For although there proceede somtimes excellent speaches from the Pholosophers, yet haue they nothing but that which is fraile, and also entangled with per∣uerse errours.

7. If you had knowne mee. He confirmeth that which we haue already sayde, that that curiositie is foolish and daungerous, when as menne that are not content with him, doe desire to come vnto God by bie wayes. They confesse that there is nothing better then the knowledge of God: but when as he is nigh vnto them, and insinuateth himselfe familyarlye, they wander through their owne speculations, and seeke him aboue the cloudes, whom they cannot afoarde to beholde being present. There∣fore Christ reprehendeth the Disciples, beecause they doe not acknow∣ledge that the fulnes of the godhead was reuealed vnto them in him. I see, saith he, that you haue not known me hetherto rightly and lawful∣ly, beecause you know not as yet the liuely image of the father, which is expressed in me.

And from this time. Hee addeth this, not onely that hee may mytti∣gate the bytternesse of the reprehension, but also that hee maye accuse them of vnthankefulnesse and sluggishnesse, vnlesse they consider and weigh, what is giuen him. For this is spoken rather in commendation of his doctrine, then that hee might extoll their fayth. Therefore hys meaninge is this, that they maye nowe beeholde GOD, if sobeit they open their eyes. In this woorde (seene) is expressed the certeintie of fayth.

8. Philip saith vnto him, Lord, shew vs the father, and it sufficeth vs.

9. Iesus saith vnto him, am I so long with you, and haue you not knowne me? Philip, he that hath seene me, hath seene the father: and how saiest thou, shew vs the father?

10. Beleeuest thou not that I am in the father, and the father in me? the words which I speake vnto you, I speake them not of my selfe: but the father, which abideth in me, hee doth the workes.

11. Beleeue me, that I am in the father, and the father in me: if not, beleeue me for the workes sake.

22. Verely, verely. I saye vnto you, hee that beeleeueth in mee the woorkes whiche I doe, hee shall also doe them, and hee shall doe greater then these: because I goe to my father.

13. And that which ye shal aske in my name, this wil I do, that the father may bee glorified in the sonne.

14. If you shal aske any thing in my name, I wil do it.

8. Shew vs the father. It seemeth to be a very absurd thing, that the A∣postles do so interrupt the Lord now and then. For to what end spak he saue onely that he might teach them that thing, wherof Philip asketh & enquireth? yet is there no fault described in this place, which is not com∣mon to vs aswel as to them. VVe say that we seeke God earnestly, when he standeth before vs, we are blind.

9. Am I so long with you. Christ chideth Philip by good right, because he had not the cleare eies of faith. He had God present in Christ, yet did he not behold him. VVhat letted him, saue onely his vnthankfulnes? So at this day they profit litle in the Gospel, who being not contente with Christ alone, are carried into wandring speculations, that they may seek God. This foolish desire ariseth of the contempt of Christ his humilitie, which is a very vnmeete thinge, seeing that hee representeth the infinite goodnes of his father in this poynt.

10. That I am in the father. I referre these wordes not vnto the diuine essence of Christ, but vnto the manner of reuelation. For Christ as tou∣ching his secrete godhead is no more known vnto vs then the father, but he is said to be the expresse image, because God did reueale himself who∣lye in him, for asmuch as his infinite goodnes, wisdome and power doe perfectly appeare there. And yet questionlesse the old writers doe not a∣misse, when as they fet a testimony hence to defend Christ his diuinitie with all. But because Christ doth not simply dispute, whoe hee is in him selfe, but whom and what maner a one we ought to acknowledge him to be, it is rather a title of his power then of his essence. Therefore the father is said to be in the sonne, because the full diuinitie dwelleth in him, and sheweth forth his power: againe, Christ is sayde to bee in the father, beecause hee sheweth by his diuine power that hee is one with him.

The wordes, which I speak. Hee proueth by the effect that we must seeke God no where else, saue onely in him: for he affirmeth that his doctrine is a manifest and euident testimony of Gods presence, for asmuch as it is heauenly and diuine indeede. If any manne obiecte on the contrary that all the Prophetes are to be accounted the sonnes of God, because they spake diuinely, by the inspiration of the spirit, and had God for the au∣thour of their doctrine, wee may easily aunswere, that wee must marke what the doctrine containeth. For the Prophetes doe sende theyr Di∣sciples vnto some other, but Christe retaineth them in himselfe. VVee must also note that which the Apostle teacheth in the firste Chapter to the Hebrewes, that God speaketh now from heauen by the mouth of his Sonne, who spake as it were, vppon the earth by Moses. I speak not (saith hee) of my selfe, that is as a manne onely, or after the manner of menne: beecause ••when as the Father sheweth foorth the power of hys spyrite in his doctrine, hee wyll haue vs to acknowledge hys power in him. VVhen he saith, that the Father dooth the workes, this must not bee restray∣ned vnto the myracles: for hee proceedeth rather in the former sentēce, that the maiestie of God doth shew it selfe in his doctrine. As if he shuld say, that this was a work of God in deede, whereby we may know assu∣redly that God did abide in him. Therefore by the works I vnderstande the token of Gods power.

11. Beeleeue mee that I am. Hee requireth firste at the disciples handes that they beleeue his testimonie, whilest that he affirmeth that hee is the Sonne of God. And beecause they were hitherto too slowe, hee touch∣cheth their sluggishnes by the way. If, saieth hee, you doe not beeleeue myne affirmation, and you make so small account of mee, that you doe not thinke my woordes worthye to bee beleeued, at leaste beholde that power, whiche is a visible image of Gods presence. That is a verye ab∣surde thinge, not to depende whollye vppon Christes mouth, seeinge that al that ought to be imbraced without any doubting, whatsoeuer he hath shewed euen in one woorde. But Christ chideth his disciples in this place, because they profited so litle, when as they were so often tolde of one thing.

He teacheth not what is the nature of faith, but he telleth thē that he hath that which is sufficiēt euen to reproue the wicked and vnbeleeuers. In that he beateth in this againe, I in the father, and the father in me, it is not su∣perfluous.

For we haue too good tryall of this, howe our nature dooth pricke vs forward vnto vaine curiositie. For when as we are gone without Christ, we shall onely haue Idolles, which we our selues haue forged: but there is nothing in Christ, but that which is diuine, and which may retaine vs in God.

12. Verely, verely, I say vnto you. VVhatsoeuer he hath told the disciples of him selfe, as concerning their beholding, it was temporall. Therefore the cō∣solation had not beene perfect, vnlesse this member had beene added, es∣pecially seeing that our memory is so fraile in calling to minde Gods be∣nefites. In which thing we haue no neede of any straunge examples. For when as God hath bestowed vpon vs al maner of good thinges, we will thinke that he liueth no longer, if he rest but one fortnight. For this cause Christ maketh mention not onely of his present power, which the A∣postles saw with their eyes, but hee promiseth that they shal continuallye feele the same afterward. And truly his diuinitie was declared not only so long as he was conuersant vpon the earth: but after that he departed vnto the father, the faithfull did trye sufficiente testimonies and tokens thereof. But either our blockishnesse or els our malytiousnes dooth hin∣der vs, that we doe neither consider God in his works, nor Christ in the workes of God. Notwithstanding this troubleth many, in that the Apo∣stle saieth, that they shal doe greater workes then he hath done. I omitte other an∣sweres which vse to be made to this, being content with this alone. We must first marke what Christ meaneth: to witte, that that power where∣by he proueth that he is the sonne of God, is so farre from being tied vn∣to the presence of his body, that it shall be sette forth by more and grea∣ter experiments, when he is absent. There followed a wonderfull con∣uersion of the worlde immediately after Christe his ascention, wherein Christ his diuinitie did shew it selfe more mightely, then when hee was conuersaunt amongst men. So that we see that the approbatiō of Christ his diuinitie was not included in his persō, but that it was spread abroad throughout the whole body of the Church. But this dooing, wherof he maketh mention is neither proper to the Apostles onelye, nor common to euery one of the godly, but it appertaineth vnto the whol body of the Church.

Because I goe vnto the father. The reason why the disciples shal do great∣ter things then Christ himself, is, because when he hath taken possession of his kingdome, he shal shew his power from heauen more fully: wher∣by it appeareth that there is no whytte of hys glorye deminished, bee∣cause the Apostles wrought more excellentlye after his departure, whoe were onely his instrumentes. Yea, by this meanes it appeareth that hee sitteth at the ryght hande of the Father, that euery knee maye bowe be∣fore him. And he himselfe affirmeth shortly after that hee will bee the authour of all those miracles, which shal be wrought by the hands of the apostles.

13. And what ye shal aske. But the question is whether he were not the mediatour euen then or no, in whose name the father was to be intrea∣ted: I answere, that he executed the office of a mediatour more euidētly, after that he entred into the heauēly sanctuary, as we shal afterward de∣clare in his place.

That the father may be glorified. This place agreeth with the sayinge of

Paule, that euery tongue may confesse that Iesus is Christe, to the glory of God the father, Philip. 2. 11. The end of all thinges, is the sanctificati∣on of the name of God. But the lawfull meanes to sanctifie it, is expres∣sed in this place: to witte, in the sonne, and through the sonne. For seeing that the maiestie of God is hidden from vs of it selfe, it shineth in Christ: seeing that his hand is hidden, we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father, in those be∣nefites which the father giueth vs, according to that, He that honoureth not the sonne, he honoureth not the father.

14. If you shall aske any thing. This repetition is not in vaine. All men see & perceiue that they are vnworthy to come vnto God: yet, the grea∣ter part breaketh our as being madde, and speaketh vnto God rashly & proudly. Afterward, when as that vnworthines, whereof I haue spoken, commeth into their mindes, euery manne forgeth vnto himselfe diuerse meanes. But when God willeth vs to come vnto him, hee setteth beefore vs one Mediatour, by whom he will be intreated and be mercifull. And here the frowardnes of mans nature breaketh out againe: beecause the greater part ceaseth not, hauing left the way, to go about through croo∣ked boughtes. This commeth to passe therefore, because the power and goodnes of God is laid hold vpon in Christ onely slenderly and mali∣tiously. There is also a second errour, that we doe not consider that we are all excluded from comming to God worthily, vntill we be called by him: and that we are called onely by the sonne. But and if one testimony be not sufficient for vs, yet let vs know, that seeing that Christ repeateth this againe, that we must pray the father in his name, he dooth as it were lay hand vppon vs, least we spend our labour in vaine, in seeking other patrons.

15. If yee loue me, keepe my commaundements,

16. And I wil pray my father, and he shal giue you another comforter, that hee may continue with you for euer,

17. The spirit of trueth, whom the world cannot receiue, because it seeth him not, nei∣ther knoweth him. But yee know him: beecause hee abideth with you, and shall bee in you.

18. I wil not leaue you as orphanes: I come vnto you.

15 If you loue me. That was true and sincere loue, wherewith the di∣sciples loued Christ, yet had it some superstitiō mixed with it, as it befal∣leth vs oftentimes in like sort. For that was preposterous, in that they de∣sired to keepe him stil in the world. To the end he may reform this fault, he willeth them to bend their loue vnto some thing else: to wit, that they bend their whole studye to keepe the preceptes which he had giuen. A most profitable doctrine, because there be but a few of those that seeme to themselues to loue Christ, that worship him as they ought: yea, rather when they haue done some foolishe toy, they thinke all is well. But on the contrary, the true loue of Christ is reduced in this place vnto the kee∣ping of his doctrine, as vnto the only rule, wherby it must be tried. More∣ouer, we are taught how corrupt our other affections are, seeing that euē our loue toward Christ is not without fault, vnlesse it bee framed vnto pure obedience.

16. And I will pray my father. This remedy was prepared to pacifie the sorrow, which they might conceiue by reason of Christ his absence: not∣withstanding Christe promiseth therewithall, that hee will giue them strength to keepe his commaundementes: otherwise the exhortatiō had had but small strength. Therefore hee preuenteth it in time, and telleth them, that howsoeuer he be absent from them in bodye, yet will hee not suffer them to be destitute of helpe: because hee will be present with thē by his spirit.

He calleth the spirite in this place the gifte of the father, suche a gifte as he will obtaine by his praiers: he will promise else where, that hee gi∣ueth it. Both these thinges are saide truelye and fitly: for inasmuche as Christ is our mediatour and patrone, he obtaineth the grace of the spirit, of the father: inasmuch as he is God, he giueth it of himselfe. The mea∣ning of this place is, I was giuen vnto you of the father as a conforter, yet onely for a season: now seeing that I haue fulfilled my course, I wyll desire that there may another be giuen you, which may not be temporal, but that he may continue with you for euer. This name comforter is giuen in this place both to Christ, and also to the spirite, & that by good right: for this office is common to them both, to comfort and exhorte vs, and to defend vs with their ayde and patronage. Christe was vnto his a pa∣trone, so long as he liued in the world: afterward hee committed them to the tuition and ayde of the spirite. If anye manne aske this question, whether we be not vnder the tuition of Christe at this daye, or no, wee may readily aunswere, that Christe is our patrone for euer, but not after a visible sorte. So long as hee was conuersant in the worlde, hee shewed himselfe openly to bee their patrone: but hee defendeth vs nowe by his spirite.

Hee calleth him another comforter, beecause of the difference of good thinges, whiche wee receiue from them both. It was proper to Christ, to pacifie the wrath of God, to redeeme men from death, to purchase righ∣teousnes and life, by purging the sinnes of the world: it is proper to the spirite to make vs partakers aswel of Christe himselfe, as of all his good things. Although we may well gather the distinction of persons out of this place: for the spirit must needes differ from the sonne in some pro∣pertie, that he may be another.

17. The spirit of trueth. Christ adorneth the spirit with an other title: to witte, that hee is a teacher of trueth. VVhereuppon it followeth, that vntill such time as we be inwardly taught by him, all our mindes are ta∣ken with vanitie and lying. VVhome the world cannot receiue. This oppositi∣on dooth amplifie the excellencie of the grace, which God dooth vouch∣safe to bestowe vppon those alone that be his. For his meaning is, that it is no small gyft, whereof the world is depriued. In which sense Isaias saieth also, 60. 1. Behold darkenes shall couer the earth, and a myste the people: but the Lorde shall arise vppon thee. For Gods mercy towarde the Church deserueth so much the greater praise, whilest that hee lifteth vppe the same aboue the whole world. Notwithstanding, Christe dooth therewithall exhort the disciples, that they doe not driue away frō them the grace of the spirite, beeing pufte vppe with the sense and vnderstan∣ding of the fleshe. Earthly menne count all that but a dreame, whatsoe∣uer the Scripture saieth, concerninge the holye Ghoste, beecause why lest

they trust to their owne reason, they despise the heauenlye illumination. Although this pride dooth reigne euery where, which extinguisheth the light of the holy spirite asmuch as is possible: yet let vs, who acknow∣ledge our owne pouertie, knowe, that what sound vnderstanding soeuer wee haue, it proceedeth from no other fountaine. Neuerthelesse the woordes of Christe doe declare, that nothing canne be perceiued con∣cerninge the holye spirite, by humane sense, but that hee is knowne by the experience of fayth alone. The worlde (saieth hee) cannot receiue the spirit, beecause it knoweth him not: but yee knowe him, beecause hee abydeth with you. Therefore it is the spirite aloane, whiche reuealeth himselfe vnto vs, by dwellinge in vs, beeing otherwise vnknowne and vncomprehensi∣ble.

18. I will not leaue you as Orphanes. This place teacheth what menne are, and what they are able to do, when they are depriued of the ayde of the spirit: to witte, they are fatherlesse children, layd open to all manner de∣ceites and iniuries, vnfitte to gouerne themselues: finally, vnfitte of them selues to doe any thing. The onely remedy of so great want is, if Christe doe gouerne vs by his spirit, which thing he promiseth he wil do. There∣fore the Disciples are firste admonished of their owne weakenes, to the ende they may distrust themselues, and depende vppon Christe his ayde alone. Secondly, he putteth them in good hope by promising a remedie: because he saith, that he wil not faile them. VVhen as he saith, I wil come vnto you, he declareth how he dwelleth in his, and fulfilleth all thinges: to witte, by the power of his spirit. VVhereby it appeareth also, that the grace of the spirite is an excellent and euident testimonie of hys diuini∣tie.

19. Yet a litle, and the world shal see me no more, but you see me, because I liue, and you shal liue.

20. In that day yee shall knowe that I am in the Father, and you in mee, and I in you.

19. Yet a litle. He proceedeth in the commendation of the peculiar grace, which ought to haue sufficed the disciples to lighten, yea, quite to remoue their sorrowe. VVhen as (saieth hee) I shall be remoued out of the sight of the world, I will neuerthelesse be present with you. And to the ende we may enioy this secrete beholding of Christe, wee must not esteeme his presence or absence by the sense of the flesh, but we must en∣deuour to behold his power with the eyes of faith. VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite, and doe also beholde him, how farre soeuer they be distant from him in body▪ because I liue. There may be a double sense and meaning of these words: eyther that this sentence may be a confirmation of the next member, or that it may be read by it selfe, that the faithfull shall liue for this cause, because Christ liueth. I do willingly embrace the former sense, out of which notwithstāding this other doctrine is gathered, that the life of Christ is the cause of our life. He dooth first of al note the cause of the difference, why he shalbe seene of his, & not of the world: because Christ cānot be seene, saue only according to the spiritual life, wherof y^e world is depriued. The world seeth not christ, it is no merueil: for death is y^e cause

blindnesse. But so soone as a man beginneth to liue by the spirit, he is al∣so endowed with eyes to see Christ. And this falleth out therefore, bee∣cause our life is also ioyned with Christe his life, and floweth thence as from a fountaine. For we are dead in our selues, and the life wherein we flatter our selues is most wicked death. Therefore when wee are occu∣pied about obtaining life, we must turne our eies toward Christ, & must translate his life vnto our selues by faith, that our consciences may be ful∣ly assured, that we are free from al daunger of death, so long as Christe liueth: for that is sure and certeine that his life is no life, when his mem∣bers are dead.

20. In that day. Many referre it vnto the daye of Pentecost: but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit, vntill the laste resurrection. They beganne to know already, but it was a certeine slender rudimente or first instruction, because the spirit had not wrought so effectuallye in them as yet. For the wordes tende to this end, that it cannot bee knowne by an idle spectulation, what maner spiritual and mistical vnion that is, which is betweene him and vs, and againe betweene him and the father: but that this is the onely way and meanes to know the same, when as he powreth out his life into vs by the hidden woorking of the spirite, and that is the experiment of faith, whereof I spake a litle before. And wher∣as the Arrians abused this testimony in times past, that they might proue that Christ was God onely by participation and grace, their cauill is ea∣sily aunswered. For doubtlesse Christ entreateth not simply of his eter∣nall essence, but he commendeth that diuine power, which was reuealed in himselfe. For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges, so againe the sonne hath powred out him∣selfe into vs. VVee are saide to bee in him, beecause when as wee are en∣grafted into his body, we are made partakers of righteousnesse, and of all his good things: hee is said to be in vs, because hee dooth plainely de∣clare by the efficacie of his spirit, that he is vnto vs the authour and cause of life.

21. He that hath my preceptes, and keepeth them, it is he that loueth me: and hee that loueth me, shalbe loued of my father, and I wil loue him, and will reueale my self vnto him.

22. Iudas saith vnto him, not Iudas Iscariotes, Lord, what is done, that thou wilt shew thy self vnto vs, and not vnto the world?

23. Iesus aunswared and saide vnto him, if anye manne loue mee, hee will keepe my woorde, and my father will loue him, and wee will come vnto him, and wil abide with him.

24. He that loueth not me, keepeth not my sayings: and the word which you haue heard is not mine, but his that sent me.

2••. Hee that hath my preceptes. Hee repeateth the former sentence a∣gayne, because the true tryall of our loue toward him, consisteth therin, if we keepe his commaundementes. VVhereof he putteth the disciples so often in minde, least they misse the marke: because we are most bent to fall awaye vnto carnall affection, so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul

likewise, 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh, yet doe we know him so no more. Therfore let vs be a new creature.

To haue the preceptes of Christ, signifieth to be well instructed in them: and to keepe them, is to frame a mans selfe and his life according to their rule. He that loueth me. Christe speaketh as if men did preuent God with theyr loue, which is an absurde thing: for when as we were enemies, he recon∣ciled vs vnto himselfe, Rom. 5. 10. And the woordes of Iohn, 1. Io. 4. 10. are well knowne, not that we loued him first, but that he loued vs first. But he disputeth not in this place of the cause and the effect. Therfore it is falsely gathered that the loue, wherewith we embrace Christ, goeth before the loue of God towards vs in order. For Christes only meaning is this, that all those shall bee blessed, which shall loue him, beecause they shall be loued of him and his father againe: not that God beginneth to loue thē then first of al, but because they haue some testimony of his fa∣therly loue engrauen in their heartes. To the same end tendeth that mē∣ber, which followeth immediately, I will show my selfe vnto him. Knowledge goeth before loue I confesse, but Christe meant thus much, that hee wyll graunt vnto the pure woorshippers and obseruers of his doctrine, that they shall goe forward dayly in fayth: that is, I will make them drawe neerer & more familiarly vnto me. Gather hence that the fruite of god∣lynes is going forwarde in the knowledge of Christe. For he that hath promised that he will giue vnto him that hath, reiecting hypocrites, hee maketh all those to goe forward in the faith, whoe haue imbraced the doctrine of the Gospel from their hart, and do frame themselues wholy to obey him.

And heereby it commeth to passe that seeing many goe backward, we can scarse see euery tenth person go forward in the right course: beecause the greater part is vnworthy to haue Christe to reueale himself vnto it. Note here, that greater knowledge of Christ is set before vs, as a singuler reward of our loue toward Christe: wherupon it followeth that it is an vncomparable treasure.

22. Iudas saieth vnto him. It is not without cause that hee asketh whye Christ containeth his light amongst a fewe, who is the sonne of righte∣ousnes, by whom all the whole world ought to be lightened. Therefore it seemeth to be an vnmeete thing, that hee should shew forth his bright beames onely vnto a few, and should not spread abroade his brightnesse euerye where without difference. Christe his aunswere dooth not ex∣pounde the whole question: beecause there is no mention made there of the first cause, why Christe dooth keepe himselfe close from the more parte, when as he reuealeth himselfe vnto a fewe. For, to say the trueth, hee founde all menne a like at the beeginning: that is, altogeather stran∣gers from him, wherefore hee canne chuse none that loueth him: but he chuseth of his enemies, that he may bende their heartes to loue him: but hee chuseth of his enemies, that hee maye bende their heartes to loue him. Yet would hee not touch that difference at this present, beecause it serued not for his purpose. His meaning was to exhort his Disciples vn∣to the earnest study of godlines, that they might goe forward the better in the fayth. Therefore he was contented to distinguishe them by this marke from the worlde, that they keepe the doctrine of the gospel.

And this marke followeth the beginning of fayth, because it is the effect of calling. Christ had admonished the disciples else wher of his free cal∣ling, and hee putteth them in minde of the selfe same thing afterwarde: hee dooth now onely bydde them studie to keepe his doctrine, and to lead a godly life.

Furthermore, Christ sheweth in these woordes, how we doe rightly obey the Gospell: to witte, when our dueties and externall actions doe arise from the loue of him. For the handes, the feete, and the whole bo∣die labour in vaine, vnlesse the loue of God doe reigne in the heart, that it may gouerne the externall members. Now, forasmuch as it is certeine that we doe keepe Christes commaundementes, inasmuch as wee loue him: it followeth that the perfect loue of him canne be found no where in the world: because there is no man that canne keepe his commaunde∣ments perfectly. Yet God accepteth their obedience, who desire with a sincere endeuour to attaine vnto this marke.

23. My father will loue him. VVe haue already declared that the loue of GOD is not placed in the seconde order, as if it didde followe our godlynesse, as the cause of loue: but that the faithfull may be fully per∣swaded, that God accepteth that obedience, which they doe to the Go∣spel: and they maye euer nowe and then looke for newe encreasings of giftes.

VVee will come vnto him. whiche loueth mee: that is, hee shall perceiue that the grace of GOD abydeth in him, and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of loue, not of that eternall loue, wherewith hee embraced those that were not yet borne beefore the creation of the worlde: but after that he fealeth the same in our heartes, when as he maketh vs partakers of his adoption. Moreouer hee meaneth not the firste illumination: but those degrees of fayth, whereby the faythfull muste goe forwarde continual∣lye, according to that of Matthew, 13. 12. To him that hath, shal be gi∣uen. Therefore the Papistes doe falsly gather out of this place the dou∣ble loue wherewith we loue GOD. They fayne that wee loue GOD naturally before hee dooth regenerate vs by his spirit: and that by this preparation wee deserue the grace of regeneration. As if the scrip∣ture dooth not teach euerye where, and experience it selfe dooth crye, that wee are altogether turned awaye from GOD, and infected and filled with the hatred of him, vntill suche time as hee chaung our hearts. Therfore we must note that purpose of Christ, that he & his father will come, that they maye confirme the faithfull in the perpetuall hope of grace.

24. Hee that loueth not mee. Beecause the faythfull are mingled a∣mongste the vnfaythfull, and they muste needes bee tossed with di∣uerse stormes, as in the raginge seaes: Christe confirmeth them againe with this admonition, that they bee not carried awaye with euil exam∣ples: as if hee shoulde saye, regarde not the worlde, so that you depende thereuppon: beecause there will alwayes bee some, which will despyse mee and my doctrine: but holde faste that grace euen vntyll the ende, which you haue once embraced. Neuerthelesse, hee giueth vs also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes,

which is in it, when as it perisheth in blindnesse, when it bewrayeth wic∣ked hatred against Christe through the contempte of true ryghteous∣nesse.

And the woorde, which yee heare. Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde, hee purchaseth auctho∣ritie to his doctrine againe, when as hee testifieth that it is of God, and that it is not feigned by manne vppon the earth. And in this consisteth the strength of our fayth, if wee knowe that God is our guide, and that wee are grounded no where else, saue onely in his eternal trueth. Ther∣fore howsoeuer the worlde dooth goe madde with frowardnesse, yet let vs followe Christe his doctrine, which mounteth aboue the heauen and earth.

VVhen as hee saieth, that his woorde is not his, hee applieth himselfe vnto the Disciples: as if hee should say, that it is not of manne, beecause hee delyuereth that faythfully, which is enioyned him of his father. Ne∣uerthelesse, wee knowe that in asmuche as hee is the eternall wisdome of GOD, hee is the onelye fountaine of all doctrine, and that all the Prophetes spake by hys spirite, whiche were from the beegyn∣ning.

25. Those things haue I spoken vnto you whilst I am with you.

26. But the comforter, the holye spirite, whome my Father shall sende in my name, hee shall teache you all thinges, and shall tell you all thinges, whiche I haue tolde you.

27. Peace I leaue with you, my peace I giue vnto you, not as the worlde giueth, giue I it vnto you. Let not your heart be troubled nor feare.

28. You haue heard what I haue said vnto you, I go, and I come vnto you: if you did loue me, verely you would reioyce, because I haue said, I go vnto the father, because the fa∣ther is greater then I.

25. These thinges haue I spoken. Hee addeth this for this cause, that they maye not bee discouraged, although they haue not profited in the faith as they oughte. For hee didde then spreade abroade the seede of doc∣trine, whiche laye hydde for a tyme in the Disciples. Therefore he ex∣horteth them to hope well, vntill that doctrine bring forth fruit, which maye seeme to bee vnprofitable nowe. In summe, hee testifieth that they hadde plentifull matter of comforte, in the doctrine which they had hearde. And if so beit, it appeare not vnto them by and by, hee byd∣deth them bee of good courage, vntyll the spirite, which is the inwarde mayster, doe speake the selfe same thing in their heartes. This admo∣nition is verye profitable for vs all. Vnlesse wee doe by and by vnder∣stande whatsoeuer Christe teacheth, there commeth vppon vs loath∣somenesse, and it irketh vs to bestowe labour in vaine, in thinges which are obscure.

But we must bring ready docilytie or easines to be taught, wee muste giue eare, and retaine attentiuenes, if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience, vntyll the spirite doe reueale that, whiche wee seemed to haue hearde and reade oftentymes in vaine. VVherefore lette not the desire to

learne quail•• in vs, neither fall into dispaire, when as we doe not by and by vnderstande Christe his meaninge, when he speaketh. Lette vs know that this is spoken to vs all, the spirite shall tell you at length those thinges which I haue spoken. Isaias 29. 11. denounceth this punishment vnto the vnbelee∣uers, that the woord of GOD is vnto them as a closed booke: but the Lorde dooth also oftentimes humble those that bee his by this meanes. Therefore wee must waite paciently and meekely for the time of the re∣uelation, neither must we refuse the worde therefore. And seeing that Christ dooth testifie that this office is proper to the holy Ghost, to teach the Apostles that which they had alreadye learned out of his mouth: it followeth that the outward preaching is in vaine and nothing worth, vnlesse the teaching of the spirit be added thereunto. Therefore GOD hath a double manner of teaching: for hee soundeth in our eares out of the mouth of manne, and he speaketh vnto vs within by his spirite: and he dooth that sometimes in one moment, sometimes at diuerse times, as seemeth best to him. Marke what those all thinges be, which he promy∣seth the spirit shall teache. Hee shall tell you or hee shall bring into your memory all thinges, whatsoeuer I haue tolde you. VVhereuppon it followeth that hee shall not forge any newe reuelations. VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning, vnder colour of the spirite. Mahomet and the Pope haue a common principle of religion, that the perfection of doctrine is not contained in the scripture, but that there is a certeine higher thing reuealed by the spirit.

Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time. But that is a seducing spirite, not the spirite of Christe, whiche bryngeth in anye inuention, whiche agreeth not with the Gospell. For CHRIST promyseth a spyr••te, whiche shall confirme the doctrine of the Gospell as a subscriber. I haue declared beefore what it is, to sende the spirite in the fathers name.

27. Peace I leaue with you. By this word peace he meaneth the prospe∣rous successe, which menne are woont to wish one to another, when as they meete togeather, or one parteth from another. For this word peace importeth thus much in the Hebrew tongue. Therefore he alludeth vn∣to the cōmon custome of his countrey: as if he shuld say, I leaue you my farewel. But he addeth immediately after, that this peace is of far more valewe, then it is vsually amongst menne, who haue peace in their mouth for the most parte onely for the cold ceremonies sake: or if they do wish it vnto any manne in good earnest, yet canne they not giue it in deede. But Christ telleth them that this peace is not placed in the bare & vaine wish, but is ioyned with the effect. The summe is this, that hee departeth in body, but his peace continueth with his disciples, that is, that they shall be alwayes blessed through his blessing.

Let not your heart be troubled. He correcteth their feare againe, which the disciples had conceiued by his departure. He saieth, that they hadde no cause to feare, beecause they doe onelye wante his corporall presence, and doe enioye his true presence by the spirite.

Lette vs also learne to be contente with this manner of presence: ney∣ther

let vs pamper the flesh, which doth alwayes tie God vnto the exter∣nall inuentions thereof.

28. If yee did loue me. VVithout doubt the Disciples loued Christ, yet otherwise then they ought. For there was some carnal thing mixed with it, so that they could not suffer him to bee taken away from them. But and if they had loued him spiritually, there coulde nothing haue pleased them better then this, that he should returne vnto the father. Beecause the father is greater th••n I. This place was diuersly wrested. The Arrians to the ende they might proue that Christ was a secondary God, did obiect that he was lesser then the father, the fathers which held and maintay∣ned the trueth, to the end they might cutte off all occasion of such a ca∣uill, did say that this ought to bee referred vnto his humane nature. But as the Arrians did wickedly abuse this testimonie, so the answere of the fathers was neither right, neither yet agreeable. For there is no mention made in this place either of the humane nature of Christe, ne yet of hys eternall diuinitie, but according to the capacitie of our infirmitie he ma∣keth himselfe the meane betweene vs and God. And truely because wee are not able to attaine vnto the highnes of GOD, Christe came downe vnto vs, to the end he might lift vs vp thither. You were, saith hee, to re∣ioyce that I returne vnto my father, because this is the last mark, whereat you must ayme.

Hee dooth not declare in these woordes what hee differeth from the father in himself: but to what end he came down vnto vs, that he might vnite vs vnto God, vntill we come thither, wee stande as it were in the midle of the race. And wee doe also imagine onelye halfe a Christe and a rent Christ, vnlesse he bring vs vnto God. That place of Paule is like to this, 1. Cor. 15. 24, where as he saide, that Christ should delyuer vppe the kingdome to God and the father, that God maye be all in all. Christ reigneth not onely in his humane nature, but in asmuch as hee is God reuealed in the flesh. How shall he then put off the kingdome? To wit, because the diuinity which appeareth now only in the face of christ, shal thē be reuealed in it self. There is this only difference, because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes, the beames whereof beganne to shine after Christ his ascen∣tion.

To the ende the matter may appeare more plainelye, wee muste yet speake somewhat more grosly, Christ doth not compare his fathers di∣uinitie with his owne in this place: neither doth he compare his humane nature with the diuine essence of the father: but he rather compareth his present estate with the heauenly glory, whereunto he should be receiued immediately, as if he shuld say, you desire to kept me in the world, but it were better for me to ascēd into heauē. Therfore let vs learne to behold Christ abased in the flesh, so that he may leade vs vnto the fountayne of blessed immortalitie. For he is not made our guide, that he may only lift vs vp vnto the sphere of the Sunne or the Moone, but that he may make vs one with God.

29. And now I haue told you beefore it come to passe, that when it is come to passe, you may beleeue.

30. I do not any more speak many things vnto you: for the prince of this world commeth, and he hath nothing in me.

31. But that the world may know that I loue the father, and as the father hath comman∣ded me, so I do: arise, let vs go hence.

29. And now I haue told you. It was requisite that the Disciples should be oftentimes admonished of this matter: beecause it was an hydden mystery farre exceeding all humane capacitie. Hee saieth, that he fore∣telleth that which should come to passe, that they may beleeue, when it is come to passe. For this was a profitable confirmation of their faith, when as they did call to minde Christe his prophesies, and saw that ful∣filled, which hee spake beefore. Yet this seemeth to be a kynd of graun∣tinge: as if Christe should say, because you are not as yet able to receiue such an hidden mysterie, I pardon you, vntil the thing be come to passe, which shal be vnto you in stede of an interpreter, to expoūd this doctrin. Therefore although he seemed for a season to singe vnto deaffe menne, yet it appeared afterward that his words were not as it were spread a∣broade in the aire, but that the seede was sown vppon the ground. And as Christ speaketh in this place of his word, and the euent of thinges: so his death and resurrection and ascention grow togeather into one with his doctrine, so that they ingender faith in vs.

30. I do not any more speake many thinges with you. His meaning was to make the Disciples giue care vnto him, by this woorde, and more deep∣lye to imprinte in their mindes his doctrine. For ynough of a thing cau∣seth for the moste parte loathsomnesse, and that is more feruentlye de∣sired, which we haue not at hande, and that is more willingly receiued, which shall be by and by taken away. Therefore hee denounceth that hee wyll shortly departe, to the ende they may be the more desirous to heare his doctrine. And although Christ doth not cease to teach vs du∣ring the whole course of our life, yet this sentence may be also apply∣ed vnto our vse, because for asmuch as our lyfe is but short, we must vse the opportunitie.

For the prince of this world commeth, and hath nothing in mee. Hee might haue sayde simply and slattly that hee should dye shortly, and that the houre of his death is nowe at hande: but hee vseth some circumlocution, to the ende hee may fortifie theyr mindes, least being terrified with suche as vnseemely and horryble kinde of death, they fainte. For, to beleeue in Christe crucified is nothing else, but to seeke lyfe in hell. He saieth firste, that this power is graunted vnto Sathan: then afterwarde hee addeth, that hee will yeelde for this cause, not beecause hee is enforced with ne∣cessitie, but that hee may obey the Father. The deuill is called the prince of this worlde, not beecause hee hath any kingdome separated frō God as the Manichees did feigne, but because hee exerciseth his tyrannye in the worlde through Gods permission. Therefore so often as we heare this Epithite giuen vnto Satan, let vs be ashamed of our miserable estate. For howe proude soeuer menne bee, they are the bondslaues of Sathan, vntyll they be regenerate by the spirite of Christe. For all mannekinde is comprehended in this place vnder this worde worlde. For there is one delyuerer, which delyuereth vs from this horrible slauery. And seeings

that this punishment was layde vppon the sinne of the first manne, like∣as it encreaseth dayly, and is worse and worse, because of new sinnes, let vs learne to hate both our selues and our sinnes. VVe are so holden cap∣tiue vnder Sathan his gouernment, that yet notwithstang this seruitude dooth not make vs blamelesse, seeing that it is voluntary. Furthermore, wee must note that that is attributed vnto the deuill in this place, whiche is done by wicked men: for seeing that they are carryed by the violente motion of Sathan, that is worthily accounted his worke, whatsoeuer they doe.

Hath nothing in me. Because it came to passe through the sinne of Adam, that Sathan hath the rule of death, hee could not haue touched Christ, who was free from al sinne, vnlesse he had willingly submitted himself. Although I suppose that these words reach farther, then they are wonte to be expounded: for the interpreters say thus, Sathan findeth nothing in Christ, because there is no matter of death in him, forasmuch as hee is cleane from al spots of sinne. But in my iudgement Christ doth not on∣lye speake of his cleannesse in this place, but also of his diuine power, which was not subiect to death. For it was requisite that the Disciples shoulde knowe, that he yeelded not through infirmitie: leaste they shuld not thinke so honourably of his power as they ought. But that former sentence is also included in this general sentence, that he is not bound to Sathan in dying the death. VVhence we gather that he tooke our turne, when as he submitted himselfe vnto death.

31. That the world may know. Some doe read it al in one text, that the world, & arise, let vs goe hence, that the sentence may bee perfect. Othersome read these woordes aparte, and they thinke that there is some thing lacking heere. Because it skilleth not much as concerning the sense, whether you chuse, I leaue it in the middest. VVee must chiefly note this, that the de∣cree of God is placed here in the chiefest place, least we shoulde thinke that Christ was so carryed away vnto death by the violence of Sathan, that there did any thing befall him besides the counsell and purpose of God. For it is God that hath ordayned his sonne to be a Mediatour, and who would haue the sinnes of the world to be purged by his death. To the ende this might come to passe, hee suffered Sathan to triumph ouer him for a season as a conquerour. Therefore Christ resisteth not Satan, that he may obey his fathers decree, and so consequently that hee maye offer his obedience for the price of our righteousness. Arise, let vs goe hence. Some doe thinke that Christ went into some other place, when hee had saide thus, and that he spake those thinges which follow, whilest he wal∣ked: but forasmuch as Iohn addeth afterwarde that Christe went out, it seemeth to be more likely that Christ meant to exhort the disciples to shewe the lyke obedience vnto GOD, whereof they sawe such an ex∣cellent patterne in him and not that he brought them forth in the same moment.

Chap. 15.

1. I am the true vine, and my father is an husband man.

2. Hee wil take away euery braunch, which beareth not fruit in mee, and whatsoe∣uer braunch bringeth fruite, hee will purge it, that it maye bringe foorth more fruite.

3. Now you are cleane, because of my word, which I haue spoken vnto you.

4. Abyde in mee, and I in you, as the braunch cannot beare fruite of it selfe, vnlesse is abide in the vine: so neither you, vnlesse ye shal abide in me.

5. I am the vine, you are the braunches, he that abideth in me, and I in him, this m••n beareth much fruit: because without me yee can do nothing.

6. If any manne shal not abide in mee, when as he shal be cast out a dores, as a branch, and shall bee withered, they shall gather him, and shall cast him into the fire, and he shall burne.

1. I am the vine. This summe of this similitude is, that wee are bar∣ren and dry by nature, saue only in asmuch as being engrafted into christ, we draw new force from him. Following others, I haue translated amp••∣los a Vine, and clemata braunches. Vit•• is properlye the plante it selfe, and not the fielde, which is sette with vines, which they call a vineyarde. Although it be taken sometimes for the Vineyard it self: as when Cicero ioyneth the litle fieldes and the litle vineyardes of poore men togeather. But the branches are the armes, which the vine spreadeth vpon the earth. And forasmuch as clema dooth also signifie amongst the Gretians a Vine, and ampel••s a Vineyard, I do rather incline vnto that opinion, that Christ compareth himselfe vnto lande sette with Vines, and vs vnto the plantes themselues: Although I wil contend with no manne about that matter. I do only meane to admonishe the readers, that they followe that which shall seeme to bee more probable out of the text.

Lette vs first of all remember that rule, which we must obserue in all parables, that wee must not discusse all the properties of a vine: but that we must onely see summarily, to what ende Christe applyeth this simi∣litude. There are three principall partes thereof: that wee haue no po∣wer to doe good, but from him: that the father dooth trimme vs by pur∣ging vs, hauing roote in him: that hee taketh away the vnfruiteful bran∣ches, that they may burne, beeing caste into the fire. All menne almoste are ashamed to denie, that they haue all that goodnesse, whiche they haue of GOD: but they doe afterwarde feigne that there is an vniuer∣sall grace giuen them, as if it were naturallye engendred in them. And Christ standeth chiefly vppon this poynte, that the vitall sappe floweth from him alone: whereuppon it followeth that the nature of menne is vnfruitfull and voide of al goodnesse: because none tasteth of the nature of the vine, vntill he be ingrafted into him. But this is giuen onely to the electe by a speciall grace. Therefore the Father is the first authour of all good thinges, who planteth vs with his hand: but the beeginninge of lyfe is in Christ, after that we beeginne to be rooted in him. VVhen as hee calleth himselfe the true Vine, it is as muche as if hee shoulde haue

said, I am the vine in deede. Therefore men doe wearie themselues in vaine in seeking strength els where: because there shall come no profi∣table fruite from any other, saue only from the braunches which spring from me.

2 Euery braunche. Because some men corrupt, othersome doe malici∣ously suppresse, othersome choake with slouthfulnesse the grace of God, he stirreth them vp and maketh them carefull by these wordes, when as he pronounceth that all vnfruitefull braunches shall be remoued out of the vine. But heere may a question be moued, whether hee can be with∣out fruite that is ingrafted into Christ or no. I aunswere that men do thinke that many are in the vine, who haue indeed no roote in the vine. So the Lorde calleth his people Israel in the Prophetes his vineyarde, who beare the name of the Churche in externall profes∣sion.

And whosoeuer bringeth fruite. In these wordes hee teacheth that the faithfull haue neede continually to be trimmed least they grow out of kinde, and that they can bring foorth no good thing, vnlesse the Lorde doth oftentimes set to his hand to trimme them. Neither shall it bee suf∣ficient that we were once made partakers of adoption, vnlesse God continue the course of his grace in vs. He maketh mention of pruning, because our flesh aboundeth with superfluous and hurtfull vices, and is too full of them, which grow and spring vp without end, vnlesse wee bee purged by the hand of God. VVhen as hee saith that the vines are pruned, that they may bring more plentifull fruite, hee teacheth howe the godly ought to goe forwarde in the course of godlinesse.

3 Now yee are cleane. Hee telleth them that they had alreadie tryed that which he had said, because being planted in him, they were also pur∣ged. He sheweth the meanes of this purging, to wit, doctrine. Neither is it to be doubted but that hee speaketh of the externall preaching, whē as he expresseth in plaine wordes, the worde which they had heard out of his mouth. Not that mans voyce hath so great efficacie in it selfe, when it is vttered with the mouth, but in asmuch as Christe worketh in the hearte by the spirite: the voice it selfe is the instrument of purging. Neuerthelesse Christ doth not meane that the Apostles are free from all vice: but he setteth before them an experiment, whereby they may learne, how necessary the continuance of grace is. Furthermore, he commendeth the doctrine of the Gospell vnto them, for the fruit ther∣of, to the end they may be the more sharpened continually to meditate thereupon, seeing that it is as it were the vine dresser his knife▪ to purge all filthinesse.

4 Abide in mee. Hee exhorteth them againe to be desirous & care∣full to retaine that grace wherewith they are endowed. For the care∣lesnesse of our flesh can neuer be sufficiently awaked. And this is Christe only drift to keepe vs vnder his wings as an hen keepeth her chickins: least being carried away with our lightnesse, we flie thence to our owne destruction. Therefore to the end hee may proue that hee began not the worke of our saluation, that he may leaue it halfe vndone he promiseth that his spirite shall alwayes be effectuall in vs, if wee our selues be not in the fault. Abide in mee, saith he: because I am readie to a∣bide in you, Againe he that abideth in me bringeth foorth much fruite.

By which words he declareth that all those are fruitful braunches which haue a liuely roote in him.

5 VVithout mee yee can doe nothing. This is the conclusion & the applica∣tion of all the whole parable, so long as we are without him we canne bring foorth no good fruite, and suche as is acceptable in the sight of God: because we are vnfit to do well. The Papists do not onely extenu∣ate but also quite weaken this sentence: yea they doe altogether mocke it. For although they confesse in worde that we are able to do nothing without Christ: yet they dreame that we haue some power, which is not sufficient of it selfe, yet it worketh together being holpen with the grace of God. For they cannot abide that man should bee so debased, but that he shoulde conferre and bring somewhat of himselfe. But they cannot so easily mocke so manifest wordes of Christe. This is the glose and inuention of the Papistes, that we are able to doe nothing without Christ: yet being holpen by him we haue somewhat of our selues be∣sides his grace. But on the contrary Christ affirmeth that we can do no∣thing of our selues. The braunch saith he, beareth not fruite of it selfe. Therfore he doth not only in this place commend the help of his grace which worketh togeather, but he doth quite depriue vs of all power, vnlesse it be that, which he himselfe giueth vs. Therefore this particle (without me) must be resolued thus, not but by me. There foloweth an other cauill: for they pretende that the braunch hath somewhat by na∣ture, because if another graft which beareth no fruite bee brought into the vineyard, it will beare nothing. But this may be easily answered, be∣cause Christ reasoneth not what thing the braunch hath by nature be∣fore it cleaue to the vine: but he meaneth rather that we begin to bee made braunches then, whilest that we grow and encrease by receiuing nourishment from him. And certainely the scripture sheweth els where that we are vnprofitable and drie wood vntil such time as we be in him.

6 If any man shall not abide in mee. Setting before them the punishe∣ment of their vnthankfulnesse againe, hee sharpeneth and stirreth them vp againe vnto perseuerance. This thing is in deede the gift of God, yet this exhortation vnto feare is not superfluous, least our wanton flesh doe roote vs out. They are said to wither like drie boughes, which are cut off from Christ▪ because as they haue the beginning of their strength from him, euen so haue they the continuall tenour. Not because it fal∣leth out at any time, that any of the elect are cut off, but because many hypocrites doe florish for a time to looke to, and are greene, who doe afterward make frustrate the hope of the Lord in giuing fruite.

7 If yee shall abide in me and my wordes shall abide in you, yee shall aske what you will, and it shall bee done to you,

8 In this is my father glorified, that yee beare much fruite and bee my Disci∣ples.

9 As the father hath loued mee, I haue also loued you: abide in my loue.

10 If yee shall keepe my precepts, yee shall abide in my loue: as I also haue kept the commandements of my father, and abide in his loue.

11 These thinges haue I spoken vnto you, that my ioy may abide in you, and your ioy may be fulfilled.

7 If you shall abide in me. Because the faithful do oftentimes perceiue that they are hungrie and far from that plentifull fatnesse which is suf∣ficient to yeeld plentifull fruit, therfore this is added by name that there is helpe prepared for their pouertie, what things soeuer they shall need, which are in Christ, so soone as they shall beg them at Gods hands. This is a very profitable admonition. For God doth oftentimes suffer vs to hunger, to the end he may exercise vs in the desire to pray: but if we flie vnto him, he will neuer denie our petitiōs, but will giue of his store that can neuer be spent, what thing soeuer wee haue need of. 1. Cor. 1. 5. VVhen as he saith, If my wordes shall abide in you, his meaning is, that wee take roote in him by faith. For so soone as we are departed from the doctrine of the Gospell, Christ is sought without himselfe. VVhen as he promiseth that that shalbe graunted vs, if we will any thing, he doth not graunt vs leaue to aske euery thing, for God should but badly prouide for our health if hee should shew himselfe to be so easie to be entreated and so dutifull. For it is well knowen what disordered petitions men doe vse for the most part. But he restraineth the petitions of his in this place vnto the rule of praying aright, whiche maketh all our affections subiect to the will of God: and that doth the circumstance of y^• place confirme: for he meaneth that his are not desirous of riches, or honor, or any such thing, which the flesh doth foolishly desire, but of the vitall ioyce of the holy spirite, whereby they may bring foorth fruite.

8 In this is my father glorified. A confirmation of the sentence nexte going before. For he sheweth that we may bee fully assured that God heareth the prayers of his, whenas they shall desire to bee made fruite∣full: because this serueth much to set foorth his glory. Notwithstan∣ding he doth also kindle in them the desire of well doing by this end or effect: because there is nothing whereof we ought to make greater ac∣count then of this, y^t the name of God may be glorified through vs. To the same purpose serueth the latter member, And yee may be my Disciples: because he pronounceth that he hath none in his flocke, saue only those which bring foorth fruite to the glory of God.

9 As the father hath loued mee. His meaning was to expresse some far greater thing then they commonly suppose. For those which thinke that hee speaketh in this place of the secrete loue of God the father which he bare alwayes towarde his sonne, they misse the marke: seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth no∣thing appertaine vnto this place, how the father hath alwayes loued himselfe in the sonne: but the loue heere mentioned, must bee referred vnto vs: because Christ doth testifie that he is beloued of the father, in asmuch as he is the head of the Church, like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a me∣diatour, he intangleth himselfe in a Labyrinth wherein hee shall ney∣ther finde way, nor out going. Therefore wee must behold Christe, wherein we shall finde the pledge of Gods loue laide open. For the loue of God was altogether powred into him, that it might flowe from him into his members.

Hee had this title giuen him, that hee was the welbeloued sonne

in whom the good will of the father resteth. But wee must note the ende, that God may accept vs in him. Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse: because hee is not loued apart or for his owne sake onely, but that he may ioyne vs vnto the father with himselfe.

Abide in my loue. Some doe expound it thus, that Christe requireth mutuall loue of his D••ciples. Othersome deale better who take the loue of Christ actiuely. For he will haue vs to enioy the loue wherewith hee hath once loued vs, for euer: and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof. For many men refuse the grace that is offered them: many men throw away that which they had in their hands. Therefore after that wee are once receiued into Christes fauour, we must beware that wee fall not thence through our owne faulte. VVhereas some doe inferre vpon these wordes, that there is no force nor efficacie in the grace of God, vnlesse it bee holpen with our constancie, it is a friuolous thing. Neither doe I graunt, that the spi∣rit doth only require at our hāds those things, which are in our power, but that he doth shew what is to be done: that if we want strength wee may craue the same at the hands of som other. Likeas when Christ ex∣horteth vs in this place vnto perseuerāce, we must not trust to our owne cunning and strength: but we must beseech him that commaundeth to confirme vs in his loue.

10 If yee keepe my commandements. Hee sheweth the meanes howe to perseuere: if we follow him thither whither he calleth vs. for as Paule saith, Rom. 8. ••. They that be in Christe walke not after the fleshe, but after the spirite. For these thinges are continually coupled together, faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life. And truly Christ doth not reconcile the faithfull vnto the f••••her to this end, that they may play the wantons freely, but that he may keepe them vnder his fathers hand and gouernment by go∣uerning them with his spirite. VVhereupon it followeth that all those cast away the loue of Christ, which do not proue by true obedience that they are his Disciples. If any man obiect that the firmenesse of our sal∣uation doth therefore depend vpon our selues: I answere that Christes wordes are falsly wrested to that part: because the obedience which the faithfull vse toward him, is not so much the cause that hee continueth his loue toward them, as the effect of loue. For how commeth it to passe, that they answere to their calling, saue onely because they are mooued with the spirite of free adoption? But it seemeth that there is too harde a condition laid vpon vs, that we keepe Christs commandements, wher∣in is conteined the axact perfection of righteousnes, which farre passeth our meane & measure. For it cōmeth to passe therby, y^t the loue of Christ shalbe in vaine vnlesse we be endowed with angelicall puritie. VVe may easily answere: for when as Christe intreateth of the studie and desire to liue well and aright, hee excludeth not that which is the principall point in his doctrine, to wit concerning the free imputation of righte∣ousnesse, whereby it commeth to passe, that by graunting of pardon, our good deedes doe please God, which beeing lame and vnperfect of themselues did deserue to be reiected. Therefore the faithfull are iudged to keepe Christes commaundements, when they apply their studies vn∣to

this ende, although they misse the mark much: because they are loo∣sed from that rigour of the lawe, Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges. &c.

Likeas I haue also kept. As we are elected in Christ, so the image of our calling is most liuely expressed in him. Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow. In me, saith hee, appeareth the similitude of those thinges which I require at your handes. For you see how that I am addicted indeede vnto my father to obey him, and I will proceed in this course.

〈◊〉〈◊〉 Againe, hee hath loued mee not for a moment or for a short time, but the tenor of his loue toward me is euerlasting. VVe must alwayes haue this conformitie of the head and the members before our eyes, not only to the end the faithfull may studie to frame themselues vnto the example of Christe: but that they may hope that they shall bee dayly reformed and bettered by his spirite, that they may walke vntill the end in newnesse of life.

11 These thinges haue I spoken vnto you. Hee addeth that the goodly are not ignorant of his loue, but that it is perceiued by the sense of faith: so that the consciences shall enioy blessed peace. For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely. Therefore so often as the fatherly loue of God toward vs is spoken of, let vs know that we haue matter of true ioy giuen vs, so that our consciences being quiet we may bee certaine of our saluation. Furthermore, this ioy is called Christes and ours in a diuers respect. It is Christes because it is giuen vs by him: for he is both the authour and the cause. I say that hee is the cause, because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him. I call him the authour also because hee abolisheth feare and carefulnesse in our heartes: from whence that cleare merines proceedeth. It is called ours in another respect, because we enioy it after that it is giuen vs.

Now seeing that Christ saith, that he spake these things for this cause, that the Disciples may haue ioy, we gather out of these wordes, that all those which haue rightly profited in this sermon, haue whereupon they may stay themselues. By this worde abide he giueth vs to vnderstande, that it is no fraile or temporall ioy whereof he speaketh: but that it ne∣uer falleth away. VVherefore let vs learne that wee must seeke the hope of saluation in Christes doctrine, which may be of force aswell in life as in death.

Your ioy may bee fulfilled. He addeth that this ioy shall be perfect & full: not because the faithfull are free from all sorrow, but because the mat∣ter of ioy aboundeth, so that no feare, no care, no sorrowe doth at any time swallow them vp. For those that haue this grace giuen them to glory in Christ, neither life nor death, nor any miseries can hinder them from triumphing ouer heauinesse.

12 This is my commaundement, that yee loue one another as I haue loued you.

13 No man hath greater loue then this, that a man should put away his life for his friendes.

14 You are my friendes, if you doe those thinges which I commaund you.

15 After this I wil not cal you seruants, because the seruant knoweth not what his ma∣ster doth: but I haue called you friendes, because what thinges soeuer I haue heard of my father, I haue made them knowen vnto you.

12 This is my commandement. Seeing that it is meete that wee direct our life according to Christes commaundement, we must know especi∣ally what he willeth and commaundeth. Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges, that the faithful doe loue one another. The loue & reuerēce of God is former in order indeede: but because the lawfull tryall thereof is loue toward the neighbours, hee maketh mention principally of this. Furthermore, like as of late in the generall reuerencing of doctrine: so now he setteth before vs after a sort a patterne which we must folow for he loued all his, to the end they may loue one another. VVe haue spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers.

13 Greater loue then this. Christ setteth foorth sometimes the great∣nesse of his loue toward vs, to the end he may the better establishe the hope of our saluation: and now he goeth farther, that hee may enflame vs to loue our brethren by his own exāple. Yet he coupleth both things together: for he will haue vs to receiue by faith the infinite sweetnesse of his goodnes, and secondly he allureth vs by this meanes vnto the study of loue. So Paule vnto the Ephesians, Ephe. 5. 2. VValk in loue as Christ hath loued vs and hath giuen himselfe for vs an offering and a sacrifice, of a sweet sauour to God, God coulde haue redeemed vs otherwise by his worde or his becke vnlesse he had thought good that it should be o∣therwise for our sake, that in not sparing his owne and onely begotten sonne, he might in his person declare how carefull hee was for our sal∣uation. And now those hearts must needes bee as hard as yron & stone which cannot bee softened with such incomparable sweetnes of Gods loue. Yet a question may be asked in this place how Christ died for his friends, seeing that we were his enemies before he reconciled vs. For hauing purged our sinnes by the sacrifice of his death, hee remoued the coimitie which was betweene God and vs. Let vs set the answer to this question out of the third chapter, where we haue said that in respect of our selues there is dissention betweene God and vs, vntill our sinnes be abolished by the death of Christ: and that euerlasting loue of God, wherewith he loued euen his enemies was the cause of this grace whi∣che was giuē in Christ. After this sort Christ gaue his life for strangers, yet such as he loued euen thē, otherwise he wold not haue died for thē.

14 Yee are my friends. He meaneth not that we do attaine vnto such honour by any merit of our owne: but hee doth only tell vs vpon what condition he receiueth vs into fauour, and vouchsafeth to reckon vs a∣mongst his friends. As he said of late, If yee shall keepe my commandements, yee shall abide in my loue ••or the grace of our sauiour God hath appeared, tea∣ching vs that denying vngodlines & worldly lustes, we should liue chast∣ly, righteously, & godlily in this world, Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel, doe tenounce his friendship.

15 After this I will not call you seruants. He declareth & proueth his loue toward his disciples by another argument, to wit, that he did altogether

reueale himself vnto them, like as familiar communication taketh place amongst friends. I (saith he) haue giuen you farre more then mortal man is wont to giue to his seruants, therfore let this be vnto you a pledge of my loue towarde you, in that I haue laide open vnto you the hidden mysteries of the heauenly wisdom, mildlie & frindly, which I had heard of the father. This is an excellent cōmendation of the gospel, that wee haue Christs heart, as it were opened there, so that we need not doubt of his loue. There is no cause why we should desire to goe vp into heauen, or downe into the deepe to set the certaintie of our saluation, let this testimonie of loue which is contained in the gospel suffice vs: because it shall neuer deceiue vs. Moses said, Deut. 4. 7. vnto the old people, what nation vnder heauen is so noble, which hath God comming nigh vnto it, as God doth common with thee this day? But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne. VVherefore their vnthankfulnes is so much the greater, and their frowardnesse so much the more vntollerable, who beeing not content with the wonderfull wisdome of the Gospel, do flie ouer vnto new spe∣culations through proud lust. VVhatsoeuer I haue heard. It is certain that the Disciples knew not all things which Christ knew: neither could it bee that they should attaine vnto so great highnes: and seeing that he is the vncomprehensible wisdom of God, he gaue euery man a certain porti∣on, of knowledge, which was sufficient. Therfore why saith he, that hee reuealed all things? I answere, that this is restrained vnto the person & office of the Mediatour. He made himself the meane betweene God & vs, who receiued that from the secrete sanctuary of God, which he did giue vnto vs (as they say) from hand to hand. Therfore Christ omitted none of those things but told them vnto his disciples which were appertinent to our saluation, & which were profitable for vs. So that in as much as he is ordained the master & only teacher of the church, he heard nothing of the father, which he taught not his faithfully: only let vs haue an hū∣ble desire to learn & he readie & apt to bee taught, & we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect. Col. 1. 28.

16 Ye•• haue not chosen me••, but I haue chosen you: and haue appointed you to goe, and bring fruit, and that your fruit may remain: that whatsoeuer ye shall ask of the father in my name, he may giue it you.

17 These things I commaund you, that yee loue one another.

18 If the world hate you, yee knew that it hated me former then you.

19 If ye were of the world, the world would loue his owne: b••t because yee are not of the world but I haue chosen you out of the world, therfore the world hateth you.

20 Remember the words which I told you, the seruant is not greater then his master, if they haue persecuted me, they wil persecute you also, if they haue kept my worde they will keepe yours also.

21 But they will do all these things vnto you for my name, because they haue not kno∣wen him that sent me.

16 You haue not chosen mee. He doth yet more plainly declare that they must thanke his grace and not their own deseruing that they were cho∣sen & extolled vnto so great honor. For whenas hee denyeth that they chose him, these wordes import as much as if he should say, that whatso∣euer they haue, they haue not gotten it by their owne art & industrie. They feigne cōmonly a mutual concourse of Gods grace & mans will:

But this opposition, I haue chosen you, and am not chosen of you, doth attribute all that wholy to Christe whiche they are wont to diuide be∣tweene him and man, as if it had beene said, that man is not moued of his owne accord to seeke Christ, vntill he be sought. Hee speaketh not in this place of the common election of the godly, whereby they are a∣dopted to be y^e children of god, but of the particuler election wherby he ordayned the Disciples to preach the Gospell. But if the Apostles were chosen freely and for no merite of theirs vnto that function, wee must needes thinke that the election is farre more free, whereby we are made heires of eternall life, being the children of wrath and an accursed seed. Moreouer, Christ doth so commend in this place the grace wherby they were chosen to be Apostles, that he ioineth y^• former grace wherby they were ingrafted into the body of the Church with it. Yea, he compre∣hendeth generally in these words what dignitie soeuer he had bestowed vpon them. Neuerthelesse I graunt that he intreateth manifestly of the Apostleship. For his intent is to pricke forward the disciples to doe their dutie stoutly. He taketh the matter of his exhortation from the free fa∣uour which he vouchsafed to shewe vnto them. For the more we are bound to the Lord, the more feruent ought we to be, to doe those duties which he requireth at our handes: otherwise we cannot auoide the crime of filthie vnthankfulnesse. VVhereby it appeareth that there is nothing which ought more to enflame vs to studie to liue well & god∣lily then when as we confesse that we haue receiued all that which wee haue at Gods handes, and that we haue nothing of our owne: that as well the beginning of our saluation as all the par••es which follow ther∣upon, doe flow from his free mercy. Furthermore it appeareth plainly thereby how true that sentence is, that Christ chose those to be Apostles, which might seeme to be most vnfit of all men. Although hee woulde haue a perpetuall monument of his grace to bee extant in their person. For (as Paule saith, 2. Cor. chap, 2. 16) who is he that shall be found meet to goe on this embassage, wherein God doth reconcile mankinde vnto himselfe? Yea, what is mortall man that he should represent Gods own person? Therefore it is Christ alone that maketh vs meete by his electi∣on. Therefore Paule fetteth his Apostleship from grace. Rom. 1. 5. and againe to the Gal••thians 1. 15. he saith that he was separated from his mothers wombe. Yea, forasmuch as we are all vnprofitable seruauntes, euen those that seeme to be the most excellent of all, shall not bee sit for the least calling vntill they be elected. Neuerthelesse the higher the de∣gree of honour is whereunto euery man is extolled, let him remember that hee is the more bound vnto God.

I haue apointed you. The election is hidden vntill it be reuealed indeed, when as the man is called vnto his office whereunto he was appointed. As Paul in that place which I cited of late, after that he hath said that he was separated from his mothers wombe, he addeth afterward that hee was created an Apostle when as God thought good it should be so. So the Lord himselfe doth testifie that Ieremie, Ier. 1. 5. was knowen of him before he was in his mothers wombe, whom notwithstanding hee calleth in his time vnto the office of a Prophet, yet it may be that some man may come rightly framed vnto the office of teaching: yea, this is an ordinarie thing in the Church that no manne bee called saue he that is

furnished with necessarie giftes. In that Christ maketh himselfe the au∣thour of both, it is no maruell, forasmuch as the father worketh only by him, and he worketh with the father. Therfore aswel the election as the ordaining is common to them both.

That you may goe. Nowe doth he declare to what end he made menti∣on of his grace, to the ende he might make them goe more merily and willingly about theyr worke. The dignitie of the Apostleship was not idle, but they were to striue with great straites. Therefore Christ pricketh them forwarde, that they may not flie from labours, griefes, & dangers. This argument is taken from the end. Secondly, Christ rea∣soneth from the effect when as he saith, And that yee may bring fruite. For it cannot almost bee that any man shoulde apply his worke earnest∣ly and s••outly, vnlesse he hope that his labour will bee fruitfull. Therefore Christ saith that their endeuours shall not bee in vaine, so they be readie to obey. Neither doth he only prescribe vnto the Apo∣stles in this place what their calling requireth: but he promiseth them happie successe, least they faint and waxe cold. It can scarse be expres∣sed what great force this comfort hath against so many tentations, whi∣che doe dayly inuade Christes ministers. Therefore so often as wee thinke that our labour is lost, let vs remember this, that Christe shall at length bring to passe that that shall not bee in vaine which wee goe about. For the promise taketh place most of all then, when there appea∣reth no fruite.

At this day craftie mates, and those that seeme to the worlde to bee wise, doe mocke and floute our endeuours as vaine and rashe, because we endeuour in vaine to ioyne heauen and earth togeather: for in the meane season we reape not that fruite which we desire. But forasmuch as Christ hath promised on the other side that the reward of our labor shall follow at length which lyeth hid for a time, let vs labour diligent∣ly in the middest of the mockage of the world, in doing our dutie. Now here may a question be asked, why Christ saith that this fruite shall bee perpetuall, whenas he saith. And that your fruite may remaine: Because the doctrine of the gospell getteth soules vnto Christe vnto eternall salua∣tion, many do thinke that this is the perpetuitie of the fruite: but I doe extend the sentence farther, to wit, that the church shall stand euē vntill the ende of the worlde. For the labour of the Apostles yeeldeth fruite, euen at this day, and our preaching is not for one age, but shall spreade abroad the church, that there may come a new encrease after our death. VVhenas he saith, your fruite, hee speaketh as if it were gotten through their industrie: whereas notwithstanding Paule teacheth, 1. Cor. 3. 7. that those which water or plant are nothing. And truly the creation of the Church is a more excellent worke of God, then that the glory ther∣of ought to be ascribed vnto men: but because the Lorde sheweth his power by the hand of men, least they labour in vaine, he is wont to trans¦late that vnto them which is proper to himselfe Neuerthelesse let vs re∣member that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp.

That whatsoeuer yee shall aske. This member was not ••added abruptly as many men may thinke. For seeing that the function of teaching doth farre surpasse mans strength, there are moreouer many inuasions of Sa∣tan,

which can neuer be endured saue only through the power of God. Therefore least the Apostles faint, Christe helpeth them & preuenteth them with a most excellent ayde, as if hee should say, if you shall haue more to doe, then that you are able to fulfill your function, my father will not faile you. For I haue made you ministers of the Gospel vppon this condition, that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you. And truly wher∣as most teachers doe eyther faint through slouthfulnes, or fall downe flat through despayre, it commeth to passe by none other meanes saue only because they waxe slouthfull in praying. Therefore this promise of Christ stirreth vs vp to call vpon God. For whosoeuer shall acknow∣ledge that the successe of the worde commeth from God, hee shall offer his labour to him with feare and trembling: on the contrarie if any man trust to his owne industrie, and do neglect Gods helpe, or shal cast away both speare and buckler whenas he is come to the matter, he shall doe no good after he hath taken great paines.

Furthermore, we must take heed of two vices here, of arrogancie & distrust: for as those men doe carelesly passe ouer Gods helpe, who thinke that they haue the matter in their hand alreadie, so many men do faint through difficultie, because they doe not consider that they fight through gods power & ayde, vnder whose cōduct they go on warfare.

17 These thinges commaund I you. This is also added in good time to the ende the Apostles might know that mutuall loue amongest mini∣sters is chiefly required, to the end they may edifie the Churche of God with the desire of concord. For there is no greater impediment, then whenas euery man laboureth apart, and they doe not one helpe ano∣ther. Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues, it may be that they may erect some huge heapes but such as are scattered abroad: neuerthelesse there shalbe no building of the Church.

18 If the world hate you. After that Christ hath armed the Apostles vnto the sight, he doth also exhort them vnto pacience. For the Gospell cannot be preached but the world will goe mad by and by. VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde. Christe foretelleth this in time, least that befall them whiche is wont to befall fresh water souldiers, who by reason of their vnskilful∣nes are bold before they see the enemies, when as they come to the fight they are afraide: neither doth he forewarne his Disciples for this cause only, least any newe or vnlooked for thing befall them, but he doth al∣so confirme them by his owne example. For it is an vnmeete thing that seeing the world did hate him, we who represent his person, should haue the world (which is alwayes like to it selfe) fauourable to vs. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather haue it the Imparatiue, I doe not gaine say him: because the sense is not altered. There is greater difficultie in the word which fo∣loweth next? For seeing that he calleth himselfe former then the Disci∣ples, this may be referred aswell vnto the time as vnto the dignitie. The former exposition is more vsuall, to wit, that Christe was hated of the world before his Disciples. But I doe rather allow the latter, that seeing that Christe who doeth farre excell was not yet free from the ha∣tred

of the world, his ministers must not refuse the like estate. For this saying agreeth with that which we had twice in the first chapter, 27. & 30. verses. He that commeth after me, is preferred before me, because he was former then I.

19 If you were of the world. This is another consolation that the worlde doth hate them for this cause because they are separated from it. And this is their true felicitie & glory: because they are deliuered frō destruc∣tion by this means. To clause doth signifie in this place to separate. Nowe if they were chosen out of y^e world it foloweth y^t they were a part of the world, & that they are separated frō the rest that perish, only through gods mercy. In this place Christ cōprehēdeth vnder this word worlde, all those which are not regenerate by the spirite of god. For he setteth the church against the world, as we shal see more fully in the 17. chap. And yet that exhortatiō of Paul is not cōtrary to this doctrin, Ro. 12. 18. Haue peace with al mē so much as in you lyeth. For that exception which is added importeth asmuch as if he shold say, that we must take heed what is lawful for vs to do: least any mā beare too much with the corruptions of the world through the desire he hath to please. But there may another questiō be obiected as yet. For we seethe wicked which are of the world not only cōmōly hated, but also accursed: truly the world doth nothere loue that which is his own▪ I answere, that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed: but only so far foorth as the care of their own losse or gain doth moue thē: althogh Christ meant not to deny, but that the world waxeth hot with inwarde discord, & rageth within it self: his only meaning was to shew, that the world doth only hate that in the faithful which is of God. And it ap∣peareth also hereby how foolishly the Anabaptists do dote, who gather by this one argument only that they are the seruants of god, bicause they displease the more part of mē. For we may redily obiect, that many whi∣che are of the world: namely, whō the filthy cōfusiō of all thinges deli∣teth, do fauour their doctrine: & again, many of the world do hate it, be∣cause they are desirous to haue the politike order remaine.

20 Rem••mber the word. It may also be read in the Indicatiue mode. You re∣mēber: but without any great alteratiō of the sense: yet in my iudgement the Imparatiue mode doth the better agree. And it is a cōfirmatiō of the sentence next going before where Christ said that the world hated him, who did excel his disciples. For it is not meet that the seruant should bee in better estate thē his master. Furthermore, after that he hath spoken of the persons, he maketh mētiō also of the doctrine, for there is nothing that troubeth the godly more, then whē they see the doctrine whiche is gods, proudly cōtēned of men. For it is an horrible monster, the behol∣ding wherof may make the strongest breast & heart quaile. But whilest that on the other part, we remember that the sonne of God himselfe did no lesse trie stubbornnes, there is no cause why we should maruel, that y^e doctrine of god is so little reuerēced amōgst mē. In that he calleth it their & his doctrine, it is referred vnto the ministerie. There is one onely master of the Church: but he would haue his doctrine which he taught first to be preached afterward by his Apostles.

21 But all these things. Because the fury of the worlde is monstrous, whilest that it rageth so against the doctrine of saluation, Christe

sheweth a reason thereof, because it is carried headlong into destruction through blinde ignoraunce. For no man would warre against God o∣penly, therefore it is blindnesse, and ignoraunce of God, which causeth the worlde so carelesly to fight against Christ. Therefore we must al∣wayes haue respect to the cause, neither can we haue any true consola∣tion any where els, saue only in the testimonie of a good conscience. Hereby must our mindes be lifted vp likewise vnto thankfulnesse: that whilest that the world doth perish in the blindnesse thereof, God hath vouchsafed to make vs partakers of his light. Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde, whenas God is not knowen. For (as I say oftentimes) vnbeliefe is blinde: not that the wicked doe vnderstand and perceiue nothing, but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where.

22 If I had not come and spoken vnto them, they should haue no sinne: but now they haue no excuse for their sinne.

23 Hee that hateth me, hateth my father also.

24 If I had not done the workes amongest them, which no other man hath done, they should haue no sinne: but now they haue both seene, and also heard both mee and my fa∣ther.

25 But that the worde which is written in their law may be fulfilled, they hated me for nothing.

26 And when the comforte•• shall come, when I will sende vnto you from my fa∣ther the spirite of truethe, whiche proceedeth from the father, hee shall testifie of mee.

27 And you doe also testifie, because you are with mee from the beginning.

22 If I had not come. In that he said that the Iewes hated the gospel, because they knew not God: least any man should thinke that this ser∣ueth to mittigate their offence, hee addeth that they were maliciously blinde: as if a man shoulde shut his eyes least hee bee compelled to be∣hold the light. For otherwise it might haue beene obiected againste Christe, if they know not thy father, how is it that thou doest not re∣dresse their errour? VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no? Hee answereth that he hath executed the office of a good and faithfull teacher, but all in vaine: because malice woulde not suffer them to returne vnto founde∣nesse of minde.

Furthermore, his meaning was to make all men afraide vnder theyr person, who doe either refuse the truth of God when it is offered vnto them, or resist the same willingly when they knowe it. And although there remaineth terrible vengeance of God for them, yet Christe hath respect rather vnto his Disciples, that hee may encourage them with cer∣taine hope of victorie, least at any time they yeelde vnto the wickednes of the wicked. For whenas we heare that such is their end, wee may tri∣umph now, as it were in the middest of the battell.

They shoulde haue no sinne. Christ seemeth to graunt by these wordes, that only vnbeliefe is sinne: and there be some which thinke so▪ Augu∣stine

thinketh somewhat more soberly, yet the commeth vnto the same sense. For because faith remitteth and blotteth out all sinnes, hee saith, that it is only the summe of vnbeliefe that condemneth. This is truly said, forasmuch as vnbeliefe doth not only keepe men from beeing deli∣uered from the giltinesse of death: but it is the fountaine and cause of all euill. But all that disputation doth nothing appertaine vnto this pre∣sent place. For this word (sinne) is not taken generally, but according to the circumstance of the cause which is handeled as if Christ should say, that their ignoraunce is by no meanes excusable, because they had ma∣litiously refused God in his person, Likeas if we call him giltlesse, iust, and pure, whom we will acquit of one fault only, wherof he was giltie. Therfore that absolution of Christe is restrained vnto one kinde of sin: because he taketh from the Iewes their cloake of ignorance in the con∣tempt and hat••ed of the Gospell. Yet heere ariseth a newe question as yet, whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe. And there be frantike fellowes, who gather falsly out of this place, that whosoeuer died before Christs com∣ming without faith, they were in a doubtfull and suspensed state, vntill Christ did shew himselfe vnto them. As if there were not many places of scripture extant whiche testifie that the onely conscience was suf∣ficient to make them guiltie. Death saith Paule. Rom. 5. 14. reigned vntill Moses in the worlde. And in another place in the same Epistle, 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe. Then what is Christ his meaning? Truly there is a graunting in these wordes, whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes, which they can pretend to mit∣tigate their fault, after that they haue reiected life willingly and wit∣tingly when it was offered vnto them. So that the excuse whiche hee graunteth them doth not quite acquit them, but doeth only extenuate the greeuousnesse of the wickednesse: according to that, the seruaunt which knoweth the will of his master, and despiceth it, shalbe sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others, but to holde his enemies conuicted who had reiected the grace of God stub¦bornly: to the end it might euidently appeare, that they were vnworthy of all pardon and mercie. And we must note that he speaketh not of his bare comming, but of that which was ioyned with doctrin. For they had not been giltie of so great a fault, because of the presence of his bo∣dy only, but the contempt of the doctrine by him deliuered was that which made them vnexcusable.

23 Hee that hateth mee. An excellent place, whereby we are taught that no man hateth the doctrine of the gospel, but he bewrayeth his vn∣godlinesse agaynst God. Many men pretend another thing in words: for when as they loath the Gospell, yet will they seeme to bee excellent worshippers of God: but they are but trifles: for the contempt of God lurketh within. So that it commeth to passe that Christ discoue∣reth the hypocrisie of many by y^e light of his doctrine. Cōcerning which thing we haue spoken more, chap. 3. 20. vpon that place, hee that doeth euill hateth the light. And againe, cha. 5. 23. he that honoureth not the soone, honoureth not the father.

24 If I had not done the workes. Hee comprehendeth in my iudgement vnder this worde, workes, all those tokens of his diuine glory whiche hee shewed. For the proued plainely both by myracles, and by the power of the holy Ghost, and by other testimonies, that he was the sonne of God: so that the Maiestie of the only begotten sonne did plainely appeare in him, as we had in the first chapter. Concerning the myracles whiche he wrought, it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes. The answere is knowen that Christ excelleth in myracles in this respect: because he was not the mi∣nister only but properly the authour. For hee vsed his owne name, his owne commaundement, his owne power to worke myracles. But (as I haue saide) he comprehendeth generally all the testimonies of the heauenlye and spirituall power, whereby his Diuinitie was reuea∣led.

They haue seene and heard. Hee concludeth that his enemies cannot es∣cape by running away, for as much as they despised the power, whiche was altogether diuine, as might manifestly appeare. For God shewed foorth his power plainely in the sonne: wherefore it was in vaine for them to say that they had only to deale with a mortall man. This place teacheth vs to be attentiue and readie to weigh the woorkes of God: wherein whilest that hee sheweth his power, hee will haue due honour giuen and ascribed vnto himselfe. VVhereupon it followeth that they are vnthankfull towardes God and malicious, whosoeuer do darken his giftes or passe ouer the same contemptuously.

25 But that it may bee fulfilled, That which is contrary to nature see∣meeth to be vncredible: but there is nothing more contrary to reason then to hate God: therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and with∣out a cause. VVhereby he amplifieth their wickednesse. Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled: not be∣cause the same thing dyd not befall Dauid before: but that hee may touch the obstinate wickednesse of his nation which discending by line∣all discent from the great graundfathers vnto the fourth generation did reigne without ende, as if hee should say that they were no better then their fathers which hated Dauid without a cause. By lawe hee meaneth the Psalmes: because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe, & we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake, but that they may be sorer pricked with the fami∣liar title: as if he should say, they haue the lawe giuen them by heritable right, wherein they see their manners liuely painted out.

26 And when. After that Christ hath told his disciples that the go∣spel ought to be neuer a whit the lesse esteemed, because it hath many aduersaries euen in the very Church, he setteth the testimonie of the spi∣rite now against their vngodly furie, wherwith their consiences being vnderpropt, they can neuer fall: as if he should say, the worlde shall rage against you, your doctrine shall be mocked of some, othersome shall al∣so accurse it: but there shalbe no such violent motions, that they shall bee able to ondermine the firmenesse of your faith: after that the holy ghost 〈◊〉〈◊〉 bee giuen you, that hee may establishe you by his testimonie. And

truly this is our only ayde, whenas the world is all on an vprore, that the truth of God being sealed vp in our harts by the spirite, doth despice whatsoeuer it in the world. For if it were subiect to mens iudgements, It should fall out, that our faith shoulde bee ouerwhelmed an hundred times dayly. Therefore we must note where we must stand amongest so many turmoyles, to wit, because wee haue not receiued the spirite of this worlde, but the spirite which is of God, that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse, he doth mightily beate downe, scatter abroade, ouerthrowe, what thing soeuer this world hath set vpon high to darken or suppresie gods truth. VVhosoeuer shall be endowed with this spirit, they are so far frō being discouraged through the hatred & contempt of the worlde, that eue∣ry one of them shall ouercome the whole worlde, in the meane sea∣son wee must beware that we depend not vpon the respect of men. For so long as our faith shall wander in such sort, yea, so soone as it shall goe out of the sanctuarie of God, it must needes waner miserably. Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite, which the faithfull knowe is giuen them from heauen. The spi∣rite is said to testifie of Christ, because it retaineth and stayeth our saith in him alone: that we may seeke no part of saluation els where, he cal∣leth him the comforter. Againe, to the end we may not feare so long as we trust to his ayde. For Christ meant to fortifie our faith by this ti∣tle, least it should faint in any temptations. That must also be applied vnto this present circumstance, in that he calleth him the spirit of truth. For we must vnderstande the opposition, that men are carried about di∣uersly without this witnesse, neither doe they rest soundly any where, and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit. In that he saith, that hee will send him from the father, and againe, that hee proceedeth from the father, it serueth to augment the weight of his authoritie. For the testimonie of the spirite should not be sufficient against suche strong inuasions a∣gainst so many & such forcible engines, vnlesse we were persuaded that he came from God. Therfore it is Christ that sendeth the spirite, but out of his heauenly glory: to the end we may know that it is not mans gift, but a sure pledge of Gods grace. VVhereby appeareth how fry∣uolous the subtiltie of the Grecians was, when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne. For Christ nameth the father heere as he is wont, to the end he may make vs behold his diuinitie.

27 And yee beare witnesse. Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for them∣selues alone, and enioy it themselues alone, but that it spreadeth it selfe farther abroad by them, because they should bee the instruments of the spirite as he spake by their mouth. VVe see now how faith commeth by hearing, and yet it hath the certaintie which it hath from the seale & earneste of the spirite: Those menne which know not sufficiently the mist of mans minde, they thinke that faith is conceiued naturally by preaching only: and on the other side many brianesicke men cannot a∣way with preaching, whilest y^t they breath out secrete reuelations and inspirations. But wee see how Christe ioyneth these thinges togeather.

Therefore although there is no faith vntill the spirite of God do lighten our mindes, and seale our heartes, yet must wee not fet visions or ora∣cles from the cloudes, but the worde which is nigh vs in our mouth and heart, Deu. 13. 14. ought to haue all our senses tyed to it, and set fast vp∣on it. As Isay as saith most excellently. 59. 21. This is my couenaunt, saith the Lorde, my spirite which I haue put vpon thee, and my woordes which I haue put in thy mouth, shall not faile, &c. This clause, yee haue been with mee from the beginning, is added for this cause, that we may know that the Apostles deserue more credite, because they saw these thinges with their eies which they preach: a saith Iohn, that which we haue hard which we haue seene, which our hands haue handeled. 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes, that there might bee nothing wanting whiche might approoue the Gospell fully.

Chap. 16.

1 THese thinges haue I spoken vnto you that yee may not bee offended.

2 They shall make you straungers from their Sinagogue: but the houre commeth that whosoeuer shall kill you, hee may thinke that hee doth God good ser∣uice.

3 And these things shall they doe vnto you, because they haue not knowen the father nor yet mee.

4 But I haue spoken these thinges vnto you, that when their houre commeth, you may remember, that I haue tolde you. And I haue not spoken these thinges vnto you from the beginning, because I was with you.

5 And now I goe to him that sent me, and none of you asketh mee, whither goest thou?

6 But because I haue spoken these thinges, sorrow hath filled your heart.

7 But I tell you the truth, it is expedient for you that I goe, for if I goe not, the com∣forter will not come vnto you: but and if I shall goe, I will send him vnto you.

1 These things haue I spoken vnto you. He saith againe that none of these thinges which he hath spoken are superfluous: for seeing that fights & combates are prepared for them they were to be furnished with lawfull weapons before the time. And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist. Let vs also remember that that is spoken to vs also, whi∣che was spoken then to the Apostles: And first of all wee must note that Christ sendeth not his into the battel vnarmed: and that therefore ••o man faileth in this warfare, saue only through the fault of his owne slouthfulnesse. Neither must wee waite and stay vntill we come vnto the present matter: but we must endeuour that being acquainted with these speches of Christ, we may enter the combate when need requireth. Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes. For whenas he saith, leat yee bee offended, hee giueth vs to vnder∣stand,

that we neede not feare, least we be turned aside out of the righte course with any thing. But it appeareth heereby how fewe doe rightlye learne this doctrine, in that those menne, which seeme to remember it, when they are free from daunger, doe quayle and yeelde, when they are to enter the battaile, as if they were rude and ignoraunte. There∣fore lette vs so buckle these weapons vnto vs, that they neuer fall away from vs.

2. Straungers from their Synagogue. This was no light offence to trou∣ble their mindes withall, that they were to be driuen like wicked menne out of the company of the godly, at least of those, which did boast that they were the people of God, and made their bragge of the title of the Church. For the faythfull are not onely subiect to persecution, but vn∣to reproaches and slaunder, as Paule saieth, 1. Cor. 4. 9. 10. Notwith∣standing Christ byddeth them stand stoutly euen against this inuasion: because although they be thrust out of the Synagogues, yet neuerthelesse they remayne in the kyngdome of God. The summe is, that wee muste not be discouraged with the peruerse iudgements of menne, but that we must valyauntly endure the reproach of the crosse of Christe: being cō∣tent with this one thing, that God alloweth our cause, which menne do vniustly and wickedly condemne. Furthermore, we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel, but that they are slaundered sometimes euen by those, which seeme to be of the houshold of the Church, yea very pillars. The Scribes, and Pharisees, and Priestes, by whom the Apostles were cō∣demned, did boast that they were appointed by God to be iudges of the Church: and indeede the ordinary gouernment of the Churche was in their power, and the function of iudgeing came from God, not frō men: but they had corrupted al the order, which GOD had appoynted, with theyr tyranny. So that it came to passe, that the power which was graū∣ted vnto them to edification, was nothing else but a monstrous oppres∣sion of the seruauntes of God: excommunication which ought to haue beene a medicine to purge the Church, was turned to banish godlynesse out of the same. Seeing that the Apostles tried that in their time, there is no cause why the Pope his cursses shuld greatly terrifie vs, wherwith he thundreth against vs for the testimonie of the Gospel. For we muste not feare least they hurt vs any more, then these olde ones did the Apostles. Yea, we ought to desire nothing more then that wee may be straungers from that congregation, out of which Christ is banished. Neuerthelesse, let vs note, that the discipline which God ordayned in his Church from the beginning, was not abolyshed by that grosse abuse. For seeinge that Sathan is wholly occupied about this, that he may corrupt al Gods insti∣tutions, we must not yeelde vnto him, that that may be quite takē away, because of corruptions, which God hath establyshed for euer. Therefore excommunication is no lesse to be reclaimed vnto his pure & lawful vse, then Baptisme and the Supper of the Lord.

But the houre commeth. Christ persisteth as yet in that offence, in that the enemies of the Gospel doe challenge and take to themselues this autho∣ritie, that they thinke that they offer holy sacrifices vnto God, whē they put the faythful to death. Now it is of it self an hard matter, that the in∣nocent shoulde be cruelly vexed: but it is a farre harder and a farre more

troublesome thing, that the iniuries whiche the wicked doe to the chil∣dren of God, should be accounted iuste punishmentes and doe to theyr wickednes. But we must place so much ayde in a good conscience, that we may suffer our selues to bee thus oppressed for a time, vntil such time as Christe appeare out of heauen, the reuenger of our cause and his owne. But it is a wonder, that the enemies of the truth seeing their own consciences doe accuse them, do not onely deceiue men, but doe also cha∣lenge to themselues praise for vniust crueltie before God. I answere, that hipocrites, howsoeuer their own conscience doth accuse them, do so s••at∣ter themselues, that they deceiue themselues. They are ambitious, cruell, proud: but they cloake al these vices with the colour of zeale, to the ende they may carelesly slatter themselues. There is added also vnto these a certeine furious drunkennes, after that their handes haue beene imbrued with the bloud of the Martyrs.

3. And these things shal they do vnto you. It is not in vaine, that he doth so often cal the Apostles vnto that consideration, that this is the only cause why the vnbeleeuers doe rage against them, because they know not god. And yet notwithstanding this is not spoken to mittigate their offence, but that the Apostles may despise their ••ury with loftie minds. For it fal∣leth out oftentimes, that the authoritie wherein the wicked excell, and the pompe that appeareth in them, doe shake modest and godly mindes. On the contrary, Christ commaundeth his disciples to rise against them with holy magnanimitie, that they may contemne the aduersary, whom onely errour and blindnes doe driue forward. For this is our brase wall, when we are certeinelye perswaded that God is on our side: and that those which resist vs are destitute of reason. And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is, which causeth euen murtherers of their fathers to seeke to be praised for their wickednes.

4. That when their houre shal come yee may remember. Hee repeateth that which he had saide already, that this is no shadowishe philosophye: but such as must be brought to practise and vse: and that he preacheth now concerning these matters, that they may indeede declare that they were not taught in vaine. VVhen as he saieth, that yee may remember, he comman∣deth them first to lay vp those things in their mindes, which they haue heard: and againe to remember them, when neede shal require, at lēgth he giueth them to vnderstand, that that is of no smal importance, in that he prophecieth of things to come. I haue not told you from the beginning. For as∣much as the Apostles were as yet tender and weake, so long as Christe was conuersant with them in the fleshe, hee spared them as a good and mercifull maister, and suffered not more to be laid vpon them, thē they were able to beare. Therfore they had no great neede as then of confir∣mation, when as they were at rest from persecutions: now he telleth thē that their estate should be altered, and because there is a new estate pre∣pared for them, he dooth also exhort them to prepare themselues vnto the cumbat.

5. New go I vnto him. He mittigateth with a moste excellent consolati∣on, that sorow which they might conceiue by his departure: which was very necessary. They that had liued hitherto daintily, were called heere∣after vnto great and hard sightes. VVhat shuld then haue befallen them,

vnlesse they shuld haue known that Christ, the gouernour of their salua∣tion was in heauen? For to go vnto the father is nothing else but to bee receiued into the heauenly glory, that he may enioy the principal gouer∣ment. Therefore this remedy of sorrow is set before them, that although Christ be absent in body, yet will hee sit at the right hande of the father, that he may defend the faithfull by his power. Hee reprehendeth two faultes in the Apostles in this place, that they were too much addicted to the visible presence of his flesh, and secondly, that so soone as it was taken away, being oppressed with sorow, they lyfted vppe their eyes no higher. The same thing doth commonly befal vs: for we doe alway fastē Christ to our senses: that done, if he appeare not as we would wish, we feigne to our selues matter of dispayre. This seemeth to be falsly obiected to the Apostles, that they aske not whither their master goeth, seeing that they en∣quired diligently of that matter: but we may easily answere, that they did so aske, that they lifted not vp their mindes vnto hope, which thing they ought principally to haue done. The sense therfore is this, so sone as you heare of my departure, you are afraid, neither do yee consider whither I go, or to what end.

7. But I tell you the trueth. He testifieth that his absence shall bee profi∣table, that they may cease to be desirous to haue him present before their eyes: and he vseth a kinde of oath. For because we are carnall, there is nothing harder for vs, then to plucke out of our mindes this preposte∣rous affection, whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes, that they could not otherwise be endowed with the holy Ghost, vnlesse he should forsake the world. But the presence of Christ is farre more profitable and more to bee desired, whereby he giueth himselfe vnto vs to be enioyned by the grace & po∣wer of his spirite, then if he were present before our eyes. Neither muste we moue a question, whether Christ could not set downe the spirit, whē he was vppon earth. For he taketh that for a thing, which al mē graunt, whatsoeuer his father hath decreed. And certeinly so soone as the Lord hath once declared what he will haue done, it is foolishnes to dispute of the possibilitie.

8. And when he shal come, he shal reproue the world of sinne, and of righteousnes, 〈◊〉〈◊〉 of iudgement.

9. Of sinne, because they beleeue not in me.

10. And of righteousnesse, beecause I goe to my father, and yee shall see mee no 〈◊〉〈◊〉:

11. And of iudgement, because the prince of this world is iudged.

12. I haue yet manye thinges to speake vnto you: but you cannot beare them now.

13. And when he shal come, to wit the spirit of trueth, he shal lead you into al truth. Neither shal he speake of himselfe, but whatsoeuer thinges he shal heare, he shal speak, and he shal tel you those things, which shal come to passe.

14. He shal glorifie me, because he shal take of mine, and show vnto you.

15. Al things which the father hath are mine: therefore said I vnto you, he shal take of mine, and shew vnto you.

8. VVhen yee shall come. Omittinge the diuersitie of expositi∣ons, whiche the obscuritye of this place hath broughte forthe, I will onelye affirme that whiche I doe thinke dooth beste of all

agree with Christ his meaning. Hee had promised the spirit to his disci∣ples, he commendeth the excellency of the gift now by the effect: because his spirit shal not gouerne, vphold, and defend them alone, but shal spread abroad his force farther.

He shal reproue the world (saith he.) That is, he shal not onely abide shut vp in you, but shall spreade abroade himselfe from you through his power, throughout the whole worlde. Therefore hee promiseth vnto them the spirite, which shall be the iudge of the world, and by whome their prea∣ching shalbe so liuely and effectuall, that it shal bring those into order, who passing their boundes beefore throughe vnbrideled lyberty, were holden with no feare or reuerence. And we must note that Christ spea∣keth not in this place of secrete reuelations: but of the power of the spi∣rite, which appeareth in the externall preaching of the Gospel, and in the voice of menne. For how commeth it to passe, that the voice of manne pearceth the mindes, doth take roote there, and finallye bringeth foorth fruite, making fleshy heartes of stony heartes, and renewinge the menne themselues, saue only because the spirit of Christ doth quicken it? Other∣wise it shuld be a dead letter and a vaine founde: as Paul teacheth excel∣lently, 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite, because God wrought mightely in his doctrine. The sense therefore is this, when as the Apostles shal haue the spirite giuen them, they shall bee furnished with celestiall and diuine power, that they maye exercise au∣thoritie, and haue iurisdiction throughout the whole world. This is at∣tributed rather to the spirite then to them, because they shall haue no po∣wer of their owne, seeing they shalbe onely ministers and instrumentes: and it is the spirite alone, which is in them, which shall gouerne. I thinke that he comprehendeth vnder this word (world) aswel those that should be truely conuerted vnto Christ, as the reprobate and hypocrites. For the spirit reproueth men two manner of wayes in the preaching of the Go∣spel: for some are touched throughly, so that they humble themselues willingly, they subscribe vnto the iudgemente readily, whereby they are condemned.

Othersome although they being conuicted, cannot escape guiltinesse, yet doe they not yeelde from their heart, neyther doe they submit them∣selues vnto the authority and dominion of the spirit: but rather beeinge subdued, they frette inwardly, and being confounded, they doe not yet cease to nourish stubbernnes in their hearts. Now do we see how the spi∣rite ought to reproue the world by the Apostles: to witte, because GOD reuealed his iudgement in the Gospel, wherewith when the consciences were smitten, they beganne to feale their own mysery and the grace of God. For the word Elenchein is taken in this place for to conuicte. That which is contained, 1. Corinth. ••4. 24. shall bringe no small lighte to the vnderstanding of this place, where Paul saith, if they prophecie all and an vnbeleeuer or an idiote doe come in, he is reproued of all, he is iudged of all, and so the secretes of his heart are made manifest. Paule intreateth in that place properly of one kinde of reprouing: to wit, when the Lord bringeth his elect vnto repentaunce by the Gospel: yet it appeareth eui∣dently heereby, how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake, to acknowledge and submit themselues to his gouernment. Now the question is to what end

Christ said thus. Some doe thinke that he noteth the cause of the hatred, whereof he made mention: as if he should say, that the world doth hate them for this cause: because the spirite shall vrge the world on the other side by them. But I doe rather subscribe vnto those other, who teach that Christe didde intende some other thing, as I haue alreadye touched in the beeginninge. For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite, which was promysed them, was no small gyft. Therefore the excellencie thereof is descrybed, that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world.

9. Of sinne. Now it remayneth that we see what it is to reproue of sinne. Christ seemeth to make infidelytie the onely cause of sinne: and that is diuersly wrested by the interpreters. But (as I sayd before) I will not de∣clare what euery one of them teacheth or thinketh. VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne. For this is the beginning of spiritual doctrine, that menne begot∣ten in sinne haue nothing in themselues, but the matter of sinne. Fur∣thermore, Christ maketh mention of infidelitie, to the ende hee mighte shew what the nature of man is in it selfe. For because the bond wher∣by he vniteth himselfe vnto vs is fayth, vntil we beleeue in him, wee are without him, and deuided from him. Therefore these words importe as much as if he should haue said, when the spirit shall come, he shal declare and proue that sinne reigneth in the world without me. Therfore infi∣delitie is named in this place, because it separateth vs from Christ, and so bringeth to passe that there is nothing left in vs but sinne. To be shorte, the corruption and frowardnes: of mans nature is condemned in these words, least we should think that there is one drop of righteousnes in vs without Christ.

10. Of righteousnes. VVe must note the course of the degrees, whiche Christ setteth downe. Hee saith now, that the worlde must be reproued of righteousnes. For doubtlesse menne shal not hunger and thriste after righteousnes: yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it, vnlesse they shal be touched with the feeling of sin. Espe∣cially we must thus thinke of the faithfull, that they cannot profitte in the Gospel, vntil they shalbe first humbled: which cannot be vntill they come to the knowledge of their sinnes. It is the proper function of the law to call the consciences vnto Gods iudgement, and to wounde them with feare: but the Gospel cannot be rightly preached, but that it muste bring from sinne vnto righteousnes, and from death to life. Therefore it must needes borrow that first member of the law, wherof Christ spake. And heere vnderstand that righteousnes, which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father: and that not without cause: for like as (as Paule testifieth, Rom. 4. 24) hee rose againe for our iustification: so he sitteth nowe at the right hande of the father, that he may exercise whatsoeuer power is giuen him, and so may fulfill al things. Finally, he filleth the world with the smel of his righteousnes out of his heauenly glory. And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste. Therefore this second degree is fet from the conuiction of sin, that the spirite may conuince the worlde, what is to be accounted true righteousnes: to wit,

Christ hath appointed and ordained the kingdome of life by his ascen∣ding into heauen, and he sitteth now at the right hand of the father, to the end he may establish true righteousnes.

11. And of iudgement. Those that take this word iudgement for dam∣nation, they want not a reason for the same: because Christ addeth im∣mediately, that the prince of the world is iudged. But as I thinke the other sense dooth better agree: to witte, that so soone as the light of the Gospell is once lighted, the spirite reuealeth, that the state of the world was rightly and orderly framed by the victory of Christ, whereby he threwe down Sathan his empyre,: as if hee should saye, that this is the true restoringe, whereby al things are reformed, when as Christ himselfe possesseth the kingdome alone, hauing subdued and conquered Sathan. Therefore iudgement is set against confused and disordered things, or (that I maye speake more brieflye) it is contrarye to disorder, as if a man should call it rightnesse or straightnesse: in whiche sense it is oftentimes taken in the scripture. The sense therefore is, that so long as Sathan ruleth, he mixeth and troubleth all thinges, so that there is a filthy and euill fauoured con∣fusion of the workes of God: but when as he is stripped of his tyrannye by▪ Christ, then is the world reformed, and there appeareth good order. So that the spirite conuinceth the world of iudgment: that is, that Christ restoreth and bringeth those things in order, which were gone to decay before, hauing ouercome the prince of iniquitie.

12. I haue yet many thinges. Christ his sermon coulde not preuaile so much amongst his disciples, but that their rudenes did cause them doubt as yet in many thinges: yea, they did scarse taste of those thinges, whiche ought to haue refreshed them throughly, vnlesse the weakenes of the flesh had hindered them. Therefore it could not be, but that acknowled∣ging their own want, they shuld feare and stand in doubt. Therefore in that he saith, that they are vnable to beare thē, if he shall tell them more and higher things, it tendeth to this end, that being incouraged with the hope of better profiting, they bee not discouraged. For it was not meete that they shuld measure the grace wherwith they shuld be endowed, ac∣cording to the present feeling, seeing they were so farre from heauen. In summe, he biddeth them be of good courage, how weake soeuer they be now. But beecause they had no vnderpropping whereunto they might leane saue onely doctrine, Christ telleth them that he had tempered the same, so that they might receiue it: yet so y^t they are to hope for an high∣er and more plentifull shortly: as if he shuld say, if that be not yet suffici∣ent to establish you, which you haue heard of me, suffer a litle: for ye shal shortly be taught by the spirit, and then shall ye want nothing, hee shall resolue that which is yet rude in you.

Nowe the question is, what those thinges were, whiche the Apostles were not sitte to learne as yet. To the end the Papists may thrust in their owne inuentions in steede of Gods oracles, they do wickedly abuse this place. Christe promised (say they) vnto the Apostles new reuelations: therefore they must not stay in the scripture, aboue which he calleth his. First of all, if we will say, as Augustine saith, we shal answere readily. His wordes are these, seeing that Christ held his peace, which of vs can saye that they are these or these thinges? or if hee dare saye so, how will hee prooue it? who is so vaine or rashe, who although hee say those thinges,

which are true, canne affirme without any diuine testimonie, that those are the thinges, which the Lord would not vtter at that time? But wee haue a surer reason out of Christ his wordes to refute them. The spirite is called the perfect maister of truth, whom Christ promysed to his Apo∣stles. And why was hee promised, saue only that they might deliuer with their handes the wisdome, which they receiued from him? The spirit was giuen them, who being their guide and directer, they executed the office which was enioyned them. The same spirit had brought them into all trueth, when as they cōprehended in writing the sum of their doctrine. VVho∣soeuer thinketh that there ought any thing to be added to this doctrine, as if it were lame and but halfe full and perfect, he doth not only accuse the Disciples of fraudulent dealing, but he doth also blaspeme the spirit. If the doctrine, which they didde write had proceeded from fresh water soldiours and nounces, the addition had not beene superfluous: but now fithence that their writinges are as it were the euerlasting tables of that reuelation, which was promised them and giuen them, there can nothing be added vnto them without doing cruell iniury to the spirite. Further∣more the Papists are more then ridiculous, when as they are come to the matters themselues. For they define that those secretes, which the Apo∣stles were vnable to bere, were childish diriges, then which there is no∣thing more vaine or foolysh. Forsooth spirite must needes come downe from heauen, that the Apostles might learne how to hallow the chalices with their altars, how to baptise Belles, how to blesse holy water, and how to celebrate Masse. Therfore how doe noddies and children learne these thinges, which haue them at their fingers endes? Therefore it is most manifest, that the Papists doe mocke God, seeinge that they feigne that those thinges came downe from heauen, which doe no lesse smell of the misteries of Ceres and Proserpina, then they are contrary to the sin∣cere wisdome of the spirite. But let vs, vnlesse we will be vnthankfull to God, reste vppon that doctrine, whereof the Apostles were the aucthors, as their writinges declare: seeing that the chiefest perfection of the hea∣uenly wisdome is deliuered vnto vs there, which may make the man of GOD perfect, Colloss. 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same. For our height, and breadth, and depth are pla∣ced in that, that we knowe the loue of God shewed vnto vs in Christe, Ephe. 3. 18. This knowledge excelleth all knowledge, as saieth Paule. Like as when he teacheth that all the treasures of wisdome and know∣ledge are hidden in Christ, Colloss. 2. 3. hee forgeth not an vnknowne Christ, but him whome he had liuely depaynted by his preaching, that he may be seene as it were crucified before our eyes: as hee saith vnto the Galathians, the third chapter, the first verse. But least there shoulde anye doubt remaine, Christe declareth afterwarde by his owne wordes, what those thinges be, which the Apostles could not beare.

Hee shall declare vnto you those thinges which shall come (saieth he.) Some doe restraine this vnto the spirite of prophecie, but in my iudgment he mea∣neth rather the estate of his spirituall kingdome whiche shoulde come, suche as the Apostles saw shortely after his resurrection: but they could in▪ no case comprehend it then.

Therfore he doth not promise thē prophecies concerning things which shuld happen after their death: but he only giueth thē to vnderstand that

the nature of his kingdome shalbe of an other sorte, and the glory farre greater then they can nowe conceiue in their mindes. The treasures of which hidden wisdome (which the heauenly Aungels doe learne by the Church with admiration) Paule expoundeth and vnfoldeth in the Epi∣stle to the Ephesians from the first chapter vntil the ende of the fourth. VVherefore there is no cause why we shuld fette it out of the Popes tre∣surie or chest.

For he shal not speake of himselfe. This is a confirmation of that clause, hee shal leade you into all trueth. VVe know that God is the fountaine of truth, and that there is no certeine or sound thing without him. VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite, Christ affirmeth that they are diuine: as if hee should say, that all that floweth from God, which the spirit shal bring. And yet the maiestie of the spirit is no whitte diminished by these woordes, as if hee were not God, or were inferiour to the father: but they are referred vnto the ca∣pacitie of our minde. For because we doe not sufficiently comprehende by reason of the vale put betweene, with how great reuerence we ought to receiue those thinges, which the spirite reuealeth vnto vs: therefore there is expresse mention made of his diuinitie: like as hee is called els where the earnest, wherby God doth confirme vnto vs our saluatiō, and the seale wherby he sealeth vnto vs the certeintie thereof. In sum Christ meant to teach that the doctrine of the spirit is not of this worlde: as if it were bred in the ayre, but that it shal come out of the secrete places of the heauenly sanctuary, Ephe. 1. 3.

14. Hee shall glorifie me. Now Christ telleth them that the spirite shall not come, that he may erect some new kingdome, but rather that he may establish the glory giuen him of the father. For many men dreame that Christ taught, onely that he might deliuer the first rudimentes, and that he might send the disciples afterwarde into an higher schoole. By this meanes they make no more account of the gospel then of the law, which is said, Galath. 3. 24. to haue beene a schoole maister to the olde people. There is an other errour, which is no more to be borne with then this which followeth is, that Christ hauing taken his leaue, as if he had made an end of ruling, were nothing now. They thrust the spirit into his place. From this fountaine did flow the sacrileges of the Pope and Mahomet. For although these Antichristes doe much differ one from another, yet they haue both one principle: to witte, that we are entred into the right faith by the gospel, but yet we must fette the perfection of doctrine som∣where else, which may throughly pullish vs. If the scripture be obiected to the Pope, he saith, that we ought not to stay there, because the spirite which came vpon, afterward hath lifted vs vppe aboue it by many ad∣ditions.

Mahomet saith, that without his Alcharan men do alwayes continue children: therefore the world was falsly bewitched vnder colour of the spirit, to depart from the plaine trueth of Christ. For so soone as the spi∣rite is pluckte away from the word of Christ, the gate is set open vnto all manner of dotinges and seducinges. The like way of deceiuing hath beene assayed in our time by many frantik fellowes. The doctrine which is written seemed to them to be litterall: therefore it pleased thē to coine a new kinde of diuinitie, which should consist vpon reuelations.

Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit, which he would send: to the end we might know that this is the office of the spirit, to establish Christe his kingdom, and to defend and confirme for euer whatsoeuer the Father hath giuen him. Then to what end serueth the doctrine of the spirit? not that it may lead vs away from the schoole of Christ, but rather that tha•• voice may be established, whereby we are commanded to heare him. O∣therwise he should take somewhat from Christ his glory. The reason is added, He shall take of mine saith Christ, in which woordes he giueth vs to vnderstand that we receiue the spirit to this end, that we may enioy his benefites. For what dooth he giue vs? That wee may be washed by the bloud of Christe, that sinne may be abolished in vs through his death, that our old man may be crucified, that his resurrection may be able to reforme vs vnto newnes of life, finally, that we may be partakers of his good thinges. Therfore the spirit giueth vs nothing aparte from Christ, but taketh that from Christ, which he powreth ouer into vs. The same must we thinke of doctrine. For he doth not illuminate vs, that he may lead vs away euen a litle from Christ, but that he may fulfil that which Paul saith, 1. Cor. That Christ is made vnto vs wisdom, and againe he o∣peneth those treasures which are hidden in Christ. In sum, he enricheth vs with no other, but with the riches of Christe, that he may shew forth his glory in al things.

15. VVhat things soeuer the father hath, they are mine. Because Christ might seeme to take from his father that which he chalengeth to himself, he cō∣fesseth that he hath that from the father, which he imparteth vnto vs by the spirit. And, when as he saith, that al things which the father hath are his, he speaketh in the person of a mediatour: because we must draw out of his fulnes. He hath alwaies respect vnto vs, as hath bin said: but we see how the more part of men deceiue thēselues, which passing ouer Christ, seeke God here and there. Other some expound it, that that is common to the sonne, whatsoeuer the father hath, inasmuch as the same is God. But hee intreateth not so much in this place of the hidden & inward (that I may so call it) power, as of his office, which was enioyned him towarde vs. Finally, he commendeth his riches, that he may inuite vs to enioy thē, and he reckoneth the spirit amongst the gifts, which we receiue of the father by his hand.

16. A litle while, and you see me not: and againe a litle while, and yee see me, because I goe to my father.

17. Therfore certeine of his disciples said amongst themselues, what is this that hee saith vnto vs, A litle while, and ye see me not: and againe, a litle while, and yee shall see me, And that I goe to the father?

18. Therefore they saide, what is this that he saieth, A litle while? we w••te not what he saith.

19. Therefore Iesus knew that they would aske him, and he said vnto them, you en∣quire of this amongst your selues, which I said, a litle while, and ye see me not: and againe a litle while, and ye shal see me.

20. Verely, verely, I say vnto you, that ye shal weepe and mourne, but the world shal reioyce: and ye shal be sorowful, but your sorow shalbe turned into ioy.

16. A litle while, and ye see me not. Christ foretold the disciples oftētimes

of his departure, partely that they might endure the same with a more valiant courage, partely that they might more earnestly desire the grace of the spirite, whereof they were not very much desirous, so long as they had Christ present with them in body. Let vs take heede therefore that we read not that lothsomly, which Christ beateth in not in vaine. First of al he telleth them, that he shalbe taken from them shortly, to the ende that being depriued of the sight of him, wherein they onely rested, they may not yet cease to be of a good courage. Secondly, he promiseth them the ayde of his absence: yea, he promiseth that he shalbe restored agayne shortly, after that he shalbe taken away: but after an other sort, to witte, by the presence of the holy Ghost. Although othersome do expound this second member otherwise: yee shall see me, when I shal rise againe from death: but only for a short time: because I shal be receiued into heauen by and by. But as it seemeth to mee, the woordes will not beare that sēse. A litle, and ye shal see me. Yea rather he doth lighten and mittigate the sor∣row of his absence with this consolation, that it shal not be long: and so he commendeth the grace of the spirite, whereby he wil be present with them continually: as if he shuld promise that he wil returne shortly after, and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing, in that he saith he is seene whilest he dwelleth in the disciples by the spirit: for although he be not seene with the bodily eyes, yet his presence is known by the cer∣teine experiment of faith. That is true, which Paule saieth, 2. Cor. 5. 6. that the faythfull are absent from God, so long as they are conuersante vppon earth: because they walke by faith, and not by sight: but it is as true, that they may worthily boast in the meane season, that they haue Christ abyding in them by fayth, that they ••leaue vnto him as the mem∣bers to the head, that they possesse heauen with him by hope. There∣fore the grace of the spirite is a glasse, wherein Christ wyl be beholden, according to that of Paule in the same place, 16. Althoughe wee haue knowne Christ according to the flesh, yet doe we know him no more. If any manne be in Christ, let him be a new creature.

Because I goe to the father. Some doe expound it, that the disciples shuld see Christ no more, because he shuld bee in heauen, and they vpon earth. I doe rather referre it vnto the second member: yee shall see me shortlye: because my death is not destruction, which may separate mee from you, but a passage into heauenly glory, whence my diuine power shall come euen vnto you. Therefore hee meant in my iudgement, to teach, in what estate hee should stand after death, that they might be contente with his spirituall presence, and that they might not thinke that they were anye whitte the worse for this, that he liued no longer with them as a mortall man.

19. Iesus knew. Although the Lord doth seeme sometimes to speak to deaffe men, yet doth he at length so prouide for the rudenes of his, than his doctrine is not vnprofitable. And it standeth vs vpon to doe our en∣deuour, that neither pride, nor slouthfulnes may be added vnto slowe∣nes, but let vs rather shew our selues to be humble & desirous to learne.

20. Yee shal weepe and mourne. Hee sheweth for what cause he foretolde that his departure was at hand, and did also adde a promise concerning his speedy returne; to witte, that they might the better know how neces∣sary

the ayde of the spirit was. There is prepared for you, saieth hee, an hard and sore temptation: for so soone as I shalbe taken away by death, the world shal triumph. You shall be in great heauines, the worlde shall account it selfe blessed, and you miserable. Therefore I thought good to furnish you with necessary weapons vnto this fight. And he speaketh of the time which should be betweene his death and the sending of the spi∣rite, because their faith laid then as it were oppressed and hidden.

Your sorrow shalbe turned into ioy. Hee meaneth that ioy, wherewith they were endued, when they hadde receiued the holy Ghoste: not that they were free afterward from sorrow, but because al their sorrow and hea∣uines, which they should suffer, was swallowed vp with the spiritual ioy. VVe know that the Apostles were enuied, were slaundered, had manye causes of mourning, so long as they liued: but when as they were renu∣ed by the spirite, they put off the feeling of the former infirmitie, that they might with hero••call loftines easily treade vnder foote, what euilles soeuer were brought vppon them. Therefore the presente infirmitie is conferred in this place with the power of the spirite, wherewith they should be endowed shortly. For being almost ouerwhelmed for a time, they did afterward not only fight ioyfully, but they did also triumphe gloriously in the middest of the battels. Althogh we must also note that he doth not only meane the meane season betweene Christ his resurre∣ction and the death of the Apostles, but that which followed afterward also: as if Christ should say, ye shal lye as it were prostrate for a time: but when as the spirite shal set you vppe, there shall new ioy begin, which shalbe augmented cōtinually, vntil ye reioyce perfectly, being receiued in∣to the heauenly glory.

21. A woman when she bringeth forth hath sorow, because her h••ure is come: but whē she hath brought forth a sonne, she remembreth the afflictions no more, for ioy that a man is borne into the world.

22. And ye haue sorow therfore: but I wil see you againe, and your heart shal reioice, and no man shal take your ioy from you.

23. And in that houre ye shal not aske me any thing: verely, verely, I say vnto you, that whatsoeuer ye shal aske the father in my name, he shall giue it you:

24. Hitherto haue ye asked nothing in my name: aske, and yee shal receiue, that your ioy may be full:

21. A woman when she bringeth forth. Hee confirmeth the sentence next going before with a similitude: yea, he expresseth his meaning more plain∣lye: to witte, that their heauy hearts shal not only be changed into ioye, but that it doth also conteine in it self matter of ioy. It falleth out often∣times, that when as prosperitie followeth aduersitie, menne hauing for∣gotten their former sorrow, do wholly giue ouer themselues vnto ioye: & yet the sorow which went before is not the cause of ioy. But Christ giueth vs to vnderstand that the sorrow of his, which they shal suffer for the Gospels sake, shalbe fruitfull. And certeinly the ende of all sorrowes must nedes be vnhappy, vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies, Christe doth for good causes cōpare the sorow which is conceiued thence, vnto the sorow of a womā in trauaile, which is recompenced with the rewarde thereof, whilest that the child being brought into the light, doth make the womā that was in trauaile ioyful.

This similitude shuld not agree, vnlesse sorrow should cause ioy in the

members of Christ, whilest that they are made partakers of his passions: likeas traueiling in childe byrth, in the womanne is the cause of the birth of the child. VVe must also apply the similitude vnto this, that when the sorow & paine of the womā is the sharpest, thē doth it the soonest vanish away. This was no small lightening to the disciples, when as they heard that their sorrow should not endure long. Now must we apply the vse of this doctrine vnto our selues. After that wee are regenerate with the spirite of Christ, there should be in vs such ioy, that it should wipe away all feeling of myseries: we should, I saye, be like to women traueiling in childe byrth, which are so moued with the onely sight of their childe, that their sorrow remayneth no longer. But because we haue receiued the first fruites onely, and that those which are but slender, which scarse feele any smal drops of the spirituall ioy, which being sprinckeled vpon our sorrow, may mittigate the bytternes thereof. And yet that smal por∣tion doth shew that they are so far from being ouerwhelmed with hea∣uines, which behold Christ by faith, that they doe neuerthelesse triumph euen in extreame myseries. Neuerthelesse, because this is the estate of all creatures, that they trauaile in byrth euen vntill the last day of redemp∣tiō, let vs know that we must also grone, vntil we be deliuered out of the continual miseries of this life, & do see manifestly the fruit of our faith, In sum, the faithful are like to womē lying in childbed: inasmuch as they are borne againe in Christ, and are now entred into the celestiall king∣dome of God, and the blessed life: they are like to womenne great with childe, and those that trauaile in childebirth: in asmuch as beeing yet cap∣tiues in that prison of the flesh, they desire to attaine vnto that happie e∣state, which heth hid vnder hope.

22. No man shal take away your ioy. The continuance of the ioy doth not a litle encrease the price thereof. For it followeth heeruppon that those griefes be light, and that they are to be suffered paciently, which conti∣nue but for a short time. Furthermore, Christ telleth vs in these woordes what is the true ioy. The world must needes bee depriued of the ioyes, which it hath, which it seeketh onely in transitory things. Therefore we must come vnto Christ his resurrectiō, wherin there is euerlasting stabi∣lytie, he meaneth that he wil see the disciples, when as he shal visit them againe with the grace of his spirit, that they may continually enioye the sight of him.

23. Ye shal not aske me any thing▪ After that Christ hath promised ioye to the disciples by their inuincible strength add constancy, he setteth foorth now the other grace of the spirit, wherwith they should be endowed: to wit, so great light of vnderstanding, that it shal lift them vppe euen vnto the hidden misteries, which are heauenly. There was so great ••lacknes in thē at that time, that they did doubt and stick in euery smal point. For as children which read english cānot go throgh with one line, without ma∣ny stops, so there was some offece almost in euery word of christ, which hindered their profiting. But being shortly after illuminated by the holy spirit, they were not any longer so staied and hindered, but the wisdome of God was familiar and wel known to thē, so that they went forward in the misteries of God without stop or stay.

The Apostles ceased not euen when they were extolled vnto the highest degree of wisdō, to aske the mouth of Christ: but he doth onely make a comparison of a double estate in this place: as if christ shuld say, that their

rudenesse shall be corrected, so that they which doe now stop and staye in euery smal trifle, shuld ea••ily pearce euen vnto the highest misteryes. There is such a place in Ieremy, 31. 34. Euery manne shall not teach his neighbour, saying, know the Lord: because they shall al know me from the least to the most, saieth the Lord. The Prophet doth not take away the doctrine, neither abolysh it, which ought most of al to flourish in the kingdome of Christ: but so soone as they shal••e taught of God, he saith there shalbe no place left for grosse ignoraunce, whiche possesseth the mindes of men, vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit. Furthermore, seeing that the Apostls did dif∣fer nothing from children: yea, they were more like blockes then men, it is well knowne what manner persons they were of a suddeine, when they were taught by the spirit.

VVhatsoeuer yee shal aske of my father. He declareth whence they shal haue this new store: to witte, because it shal be lawful for thē with ful mouth to draw vp so much as they shall neede, out of God, the foūtaine of wis∣dome as if he shuld say, you neede not feare least you be destitute of the gifte of vnderstāding: because the father shalbe ready to enrich you with al aboundance of al good things. And he teacheth in these woordes, that the spirit is not promised therfore, that they to whō he is promised, maye waite for him, being themselues slouthfull and sluggish: but rather that they may be earnestly bent to desire that grace which is offered, In sum, he promiseth that he wil so execute the office of a mediator, that he may liberally and more then they could desire obteine for them of the fa∣ther, whatsoeuer they shal aske. But here ariseth an hard question, whe∣ther they began to call vpon God in Christes name then first of al, who could neuer otherwise be merciful vnto men, saue only for the mediator his sake. Christ speaketh of the time to come, when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name. If this be a new and vnwonted grace, it seemeth that wee maye gather, that so long as he was conuersant vpon earth, he did not as yet play the part of an aduocate, that the praiers of the faithfull might be accepted through him: which thing he expresseth also more plainely by and by: Hitherto (saith he) ye haue asked nothing in my name. But it is likely that the Apostles ob∣serued the forme of praier, which was appointed in the lawe. And wee know that the fathers were not wont to pray without a mediator, seeing that God did by so many exercises acquaint them with such a fourme of praier. They saw the high Priest enter into the sanctuary in the name of al the people: they saw the sacrifices offered daily, that the praiers of the Church might be established before God. Therefore this was one of the grounds & principles of faith, that men cal vpon God in vaine without a mediatour. And Christ had testified sufficiently to the disciples, that he was the same mediatour: but this their knowledge was so obscure, that they could not as yet rightly frame their praiers vnto his name. Neither is there any absurditie in that, that they praied vnto God vnder the hope of a mediatour, according to the prescript of the law, and yet notwith∣standing they did not wel vnderstand what this meant. The veile of the temple was as yet extended, the maiesty of God was as yet hiddē vnder the shadow of the Cherubim, the true priest was not yet entred into the sanctuary of heauen, that he might make intercession for his, he had not

as yet cōsecrated the way by his bloud. It was no meruail thē if he were not as yet known to be any mediatour: as he is now, since that he appea∣reth in heauen before his father for vs, reconciling him vnto vs by his sa∣crifice, so that we miserable men maye with boldnes come thither with hope. For surely so soone as Christ hadde made an ende of purging out sinnes, he was receiued into heauen, he shewed himselfe manifestly to be a mediatour. And we must note the so often repetitiō of this clause, that we must pray in Christes name: to the end we may know that it is wi∣cked profaning of the name of God, when as any man dare present him∣self before his iudgement seate passing ouer him. And if this perswasion shalbe surely fixed in our minds, that God wil giue vs willingly & freely whatsoeuer we shal aske in his sonnes name, wee shall not call vnto our selues diuerse patrones from this place and that to ayde vs, but we shall be content with him alone, who doth so often and so gently offer vs his aide and helpe. Furthermore, we are said to pray in Christes name, whē as we make him our aduocate, to purchase fauour for vs at his Fathers handes, although we do not in plaine wordes expresse his name.

24 Aske. This is referred vnto the time of the manifestation which should follow shortly after. VVherefore they are the more inexcusable at this day, who darken this parte of doctrine with the feigned patro∣nages of Saintes. It was requisite that the old people should turne theyr eyes vnto their shadowish Priest, and the sacrifices of beastes, so often as they were disposed to pray. Therfore we are more then vnthankful, vn∣lesse we fasten al our senses vppon the true Priest, who is giuen to vs to be our mediatour, by whom we haue an easie and ready entraunce vnto the throne of the glory of god. He addeth last of al, that your ioy may be ful: whereby he giueth vs to vnderstand, that wee shall want nothing vnto perfect plentie of al good things, nothing vnto the sum of our requestes and petitions, nothing vnto quiet sufficiencie, if so be it wee aske of God in his name whatsoeuer we shal neede.

25. These things haue I spoken vnto you in prouerbes: but the houre commeth, when I wil no longer speake in prouerbs with you, but wil tel you openly of my father.

26. In that houre ye shal aske in my name, and I say not that I wil aske the father for you:

27. For the father himself loueth you, because you haue loued mee, and haue beleeued that I came out from God.

28. I came out from the father, and I came into the world: againe, I leaue the world, and go to the father.

25. These things haue I spoken in prouerbes. Christ his intent and purpose is to encourage the disciples, that hoping wel that they shal profit better, they may not think that that doctrine, which they heare is vnprofitable, al∣though they do not learne much thereby. For that suspition might haue come into their mindes, that Christ would not be vnderstood, and that he made them doubt of set purpose. Therfore he telleth them that it shal come to passe shortly, that they shal feele & perceiue the fruit of the do∣ctrine, which might procure loathsomnes in their minds, by reasō of the darknes therof. Mshl doth somtims signifie amongst the Hebritiās a pro∣uerb: and because prouerbs haue in them for the moste part figures and tropes, it cōmeth to passe therby that the Hebritianse do cal Mshl••s darke speaches, or notable sentences, which the Gretians cal apohthegmata, which

haue for the most part some doubtful or obscure thing in them. There∣fore the sense is this, I seeme to speak vnto you now figuratiuely, & not in plaine & manifest speaches: but I will speake vnto you shortly more familiarly, that there may be nothing doubtful or hard in my doctrine. VVe see that now, which I haue alreadye touched, that the disciples are encouraged with the hope of better profiting, leaste they reiect the do∣ctrine, because they doe not as yet well vnderstande what it meaneth. For vnlesse the hope of profiting do enflame vs, the desire to learne must needes waxe cold. And the matter doth manifestly declare, that Christe spake not darkly, but that he vsed an easie and a grosse kind of speach, when he spake to his disciples: but their rudenes was so great, that being amased, they did depend vpon his mouth. VVherefore this darknes was not so much in the doctrine, as in their minds. And truly the same thing befalleth vs at this day: for the word of God hath this title giuen it not in vaine, that it is our light: but our darknes doth so darken the bright∣nes thereof, that we thinke that we heare meere allegories. For, as hee threatneth by the Prophet Esa. 28. 11. that he wil be barbarous vnto the vnbeleeuers and reprobate, as if he stammered: & Paul, 2. Cor. 4. 3. saith that the gospel is hidden from such, because Sathan hath blinded their mindes: so there resoundeth some confused thing for the moste parte to the weak and rude, that it cannot be vnderstoode. For although theyr mindes be not altogether dark, as are the minds of the vnbeleeuers: yet they are as it▪ were, couered with cloudes. And the Lorde suffereth vs to be thus dull for a season, that he may humble vs with the feeling of our own pouertie: yet he maketh those whom he doth illuminate with hys spirit to profit in such sort, that that word is well known and familyar to them. And to this end tendeth the latter mēber, the hour commeth, (that is, shal come immediately) when I wil not speake with you any more fi∣guratiuely. Truely the spirit taught the Apostles nothing else, saue those thinges which they had heard from Christ this own mouth: but whē as he shed forth his bright beames vpon their hearts, hee did so driue away their darknes, that hearing Christ speake as it were after a new fashion, they did easily vnderstand what he meant. VVhen as he saith, that he wil tel them of the father▪ he teacheth that this is the drifte of his doctrine, that he may bring vs vnto God, in whom is placed perfect felicitie. But there remaineth one question, how he saith in an other place that it is graun∣ted to the discipls to know the misteries of y^e kingdō of god, vnto whō he cōfesseth he spak darkly & in prouerbs; for there (that is, Mat. 13. 11) he putteth a difference betweene them and the rest of the common people, that he speaketh vnto the common people in parables. I aunswere, there was not so great ignoraunce in the disciples, but that they did lightlye taste what their Maister meant: So that he separateth them frō the flock of the blind not without cause. He saieth now, that his word hath bene hitherto allegoricall vnto them, in respecte of that manifest light of vn∣derstanding, which he would giue them shortly by the grace of his spi∣rite. Therefore both these thinges are true, that they did far passe those vnto whom the woord of the Gospel was vnsauerie: and that they were but young beginners in respect of the new wisdome, which the spirite brought them.

26. In that houre. He repeateth the cause againe, why the celestial trea∣sures

shall be opened then so liberally: to witte, because they shall aske in the name of Christ whatsoeuer they shall haue neede of: and GOD will deny nothing, which shal be asked in his sons name. But there see∣meth to be some disagreement in the words. For Christ addeth immedi∣diately after, that it shalbe superfluous that he should aske the father. But to what end serueth it to pray in his name, vnlesse he take vpon him the office of a patrone? And 1. Ion. 2. 1. he calleth him our Aduocate. Fur∣thermore, Paule doth testifie, Rom. 8. 32. that he maketh intercession for vs now. The authour of the Epistle to the Hebrewes confirmeth the self same thing, 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour: but his onely meaning is this, that the fa∣ther shalbe so inclined towarde the disciples, that he shall willinglye and readily giue them whatsoeuer they shall pray for. The father saieth he, shall meete you, and for his infinite loue towarde you, shall preuente your patrone, whoe shoulde otherwise speake for you. And when as Christ is said to make intercession for vs vnto the father, let vs imagine no carnall thing of him, as if falling down at the fathers knees, hee didde humbly pray for vs: but the power of his sacrifice, whereby hee once re∣conciled God vnto vs, being alway greene and effectual, the bloud wher∣with he purged our sins, the obediēce which he perfourmed, are a conti∣nual intercession made for vs. This is a notable place, whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him.

27. Because you haue loued me▪ VVe are taught by these words, that this is the onely hand of our coniunction with GOD, if we be ioyned vnto Christ. And we are ioyned by a faith, not feigned, but such as procee∣deth from a sincere affection, which he signifieth by this woord loue. For there is no man that beleeueth in Christ purely, saue he that loueth & imbraceth him with his whole heart. VVherefore he did well expresse the force and nature of faith by this word. But if sobe••t God beginne to loue vs then, after that we haue loued Christ, it followeth that the bee∣ginning of our saluation is of our selues: because we preuent the grace of God. But very many testimonies of the scripture are against this opiniō and sentence. The promise of God is, I wil make them loue me. And 1. Ioh. 4. 10. he saith, not that we loued him first. It were superfluous to ga∣ther any more places: because there is nothing more certeine thē this do∣ctrine, that the Lord calleth those thinges which are not, that he rayseth vp the dead, that he adioyneth himsel▪ vnto strangers, that he maketh fle∣shy harts of stony harts, that he appeareth vnto those that seeke him not. I answere, that men, if they be of the number of the elect, are beloued of god before their calling after an hiddē maner, who loueth al his before they are created, but because they are not as yet reconciled, they are wor∣thily coūted Gods enemies, as Paul saith, Ro. 5, 10. After this sort we are said in this place to be loued of god, when as we loue Christ: because we haue a pledge of his fatherly loue, of whom we were afraid before, as of a seuere iudge, which hated vs.

28. I came out from the father. This speach setteth forth vnto vs Christ his diuine power: for our faith shuld not be firmly fixed in him, vnlesse it did lay hold vpon his diuine power. For his death & resurrection, which are two pillers of faith should helpe vs litle or nothing, vnlesse his hea∣uenly power were annexed thereunto.

Now we vnderstand how we ought to imbrace Christ: to witte, that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God: but we must know also to what end, and wherefore he came out, to wit that he might be vnto vs wisdome, san∣ctification, righteousnesse and redemption. In the second member whi∣che he added by & by is noted the perpetuitie or continuance of his po∣wer. For the Disciple might think that that was a temporall benefite, that their master was sent to be the redeemer of the worlde. Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his depar∣ture which he hath brought: because he powreth out the force and ef∣fect of his resurrection out of his heauenly glory. Therefore he left the world, when as he was receiued into heauen putting off our infirmi∣ties: yet neuerthelesse his grace is forcible toward vs: because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world.

29 The Disciples say vnto him, behold now speakest thou plainely, and speakest no Prouerbe▪

30 Now we know, that thou knowest all thinges, and hast no need that any man should aske thee any question: in this we beleeue that thou camest out from God.

31 Iesus answered them: Doe yee nowe beleeue? Behold the houre shall come, & com∣meth nowe, wherein you shall bee scattered euery man to his owne: and yee shal leaue me alone, although I am not alone: because the father is with me.

32 These things haue I spoken, that yee may haue peace in me: ye haue tribulation in the worlde: but ••e of good courage I haue ouercome the world.

29 The Disciples say vnto him. Hereby it appeareth how effectuall that consolation was, because it lifted vp vnto great ioyfulnesse those mindes which were before cast downe and discouraged: and yet notwithstan∣ding it is certaine that the Disciples knew not as yet what Christe his speech did import. But althogh they comprehended it not as yet, yet the only smel did refresh thē. In that they cry out that their master speaketh plainely and without any figure, they passe measure in that: yet according to their meaning they testifie the truth. VVhich thing we doe also trie at this day: for he that hath tasted but a little only of the doctrine of the Gospell, he is more enflamed and fealeth more force in a small quanti∣tie and portion of faith, then if he had knowen all Plato. Yea, the sighes and sobs which the spirite of God stirreth vp in the heartes of the god∣ly, doe sufficiently testifie that God worketh by some secrete meanes a∣boue their capacitie. For otherwise Paule woulde not call them vnex∣presseable. Ro. 8. 26. VVe must thus thinke that the Apostles felt some profiting, so that they might truly testifie that Christe his wordes were not now altogether darke vnto them: but they were deceiued in that they seemed to themselues to be wiser then they were. And the er∣rour proceeded thence, because they knew not of what sort the gifte of the soirite should be. Therefore they reioyce before the time, as if a man should thinke that he were rich, when he hath but one crowne of gold. They gather by certaine signes, that Christ came foorth from God, they boast as if they wanted nothing els. But they were farre from that

knowledge as yet, so long as they vnderstood not what Christ should be afterward.

31 Now yee beleeue. Because the disciples had too great a good liking of themselues, Christ telleth them, that remembring their infirmitie they must rather keepe themselues within their compasse. VVee doe neuer know sufficiently what we lacke, and how farre wee are off from the fulnesse of faith, vntill we be come vnto some serious experiment and tryall. For the thing it selfe doth now declare how weake the faith was, which we thoght was perfect. Christ calleth back his disciples vnto this, and he pronounceth that it shal come to passe shortly that they shal leaue him. For persecution is like a touchstone to trie saith, whiche whenas it appeareth to be but small, those men begin to tremble and shrinke together who were puffed vp before. Therefore Christe his in∣terrogation is ironicall and made iestingly: as if he should haue saide, doe ye boast therefore as if you were filled with faith? But there is a triall at hand which shall bewray your emptinesse. Our securitie must be brideled thus whilest that it passeth measure too much. But it might seeme that there was either no faith at all in the disciples, or that it was extinguished then, when hauing forsaken Christ they ran vp & down. I answere, that howsoeuer their faith was cast downe and did faint and fayle, yet there remained something whence newe slippes myghte spring.

32 I am not alone. This correction was added to the ende we may know that Christ is no whit impayred when he is forsaken of men. For seeing that his trueth and glory is grounded in himselfe, and that he doth not depende vpon the faith of the worlde, if he chaunce to bee forsaken of the whole world, yet neuerthelesse hee remaineth perfect: because he is God and needeth not the help of an other. In that he saith that his father will bee with him, it is as much as if he should say that god is on his side, so that he hath no neede to borrow any thing of menne. VVhosoeuer shall ponder these thinges, he shall stand stedfast when all the whole world is like to fall, neither shal the falling of all other ouer∣throwe his faith. For we doe not giue God his due honour, vnlesse hee alone be sufficient for vs.

33 These thinges haue I spoken vnto you. Hee repeateth againe how ne∣cessary those comfortes were which he vsed to giue them. And hee pro∣ueth by this reason, that much sorow and tribulations are prepared for them. Therefore we must first of all note this admonition, that all the godly may bee persuaded that their life is subiect to great miserye, that they may prepare themselues to suffer and indure them. Therefore seeing that the worlde is vnto vs like the surging Sea, wee shall not find true peace any where els saue only in Christ.

Nowe we must note the meanes and way to enioy the same. He saith that they shall haue peace if they goe forwarde in this doctrine. VVill we then haue our mindes quiet and free in the middest of afflictions? Let vs take good heede vnto this sermon of Christ, which shall giue vs peace in him.

Bee of good cheere. As our sluggishnesse ought to be corrected with di∣uers afflictions, and wee must bee awaked to seeke remedie for our mi∣series: so the Lord wil not haue vs to be discouraged, but rather to fight

ioyfully: whiche cannot be vnlesse we be certaine to haue successe. For if we fight not knowing whether we shall haue the victorie or no, all our desire and endeuour shall fall to the ground by and by. Therefore when Christ calleth vs to fight, hee furnisheth vs with sure hope of vi∣ctorie: although we must neuerthelesse take some paine. Further∣more, because there is alwayes in vs great matter of trembling, hee tel∣leth vs that we must hope for this cause, because hee hath ouercome the worlde not for himselfe alone but for our sakes. So it shall come to passe, that when we be almost oppressed in our selues, wee may be a∣ble safely to contemne what miserie soeuer lyeth vpon vs, when we be∣holde that great glory, whereunto our head hath attained. VVherefore if wee desire to be Christians, we must not seeke to bee free from the crosse, but let vs be content with this one thing, that so long as we fight vnder Christes banner, wee are notwithstanding out of daun∣ger euen in the very conflict. Christ comprehendeth in this place vn∣der this woorde worlde, whatsoeuer is contrary to the saluation of the godly: and especially all the corruptions which Satan abuseth, that hee may deceiue vs.

Chap. 17.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

God in Christ, we must needes stagger continually.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

of the world which is without him.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Chap. 18.

1. VVHen Iesus had spoken these thinges, he went out with his disciples, ouer the brock Cedron, where was a garden, whereinto he entred & his disciples.

2. And Iudas knew the place also, which betrayed him, because Iesus came thither often with his disciples.

3. Therefore when Iudas had receiued a band, and ministers of the Priests and Phari∣ses, he came thither with lanternes, and lightes, and weapons.

4. And seeing that Iesus knew what thinges soeuer should come vpon him, hee went out, and said vnto them, whom seeke yee?

5. They answered him, Iesus of Nazareth. Iesus said vnto them, I am he. And Iudas which betrayed him stoode with them.

6. Therefore so soone as he sayde vnto them, I am he, they went backward, and fell to the ground.

1 VVhen Iesus had spoken these thinges. In this hystory Iohn omitteth ma∣ny thinges, which are read in the other three Euangelistes: and this doth he with good aduisement: like as he determined to gather many thinges worthy to be remembred, which they conceale. Therefore let the readers borrow these thinges of the other Euangelistes, which are wantinge heere.

Ouer the brooke Cedron. In the Greeke the article is added, as if the brook had his name of Cedars: but it is like that it crept in through errour. For there is mention made oftentimes of the valleye or brooke Kidr••n in the scripture. The place was so called, by reason of the darknes, beecause the valley was hollow, and therefore darke. Although I doe not contend a∣bout that matter: I bring that onely, whiche is more like to be true: wee must especially note the Euangelists purpose in shewing the place: for he meant to shew that Christ went forth willingly vnto death. Hee cometh into the place, which he knew Iudas knew familiarly. Why so? saue only that he may willingly offer himself vnto the traitor & his enemies. Nei∣ther did vnaduisednesse or rashnesse deceiue him, seeing that he knew al things before, which were at hand. Iohn addeth afterward that he went to mete them. Therefore he died not being constrained, but of his owne accord, that he might be a volūtary sacrifice: for without obedience our sinnes had not ben purged. Furthermore, he entreth into the garden, not that he may hide himselfe there, but that he might haue freer and more space to pray. And in that he desired thrice to be deliuered from death, it is not contrary to that willing obedience whereof we haue spoken. For it was meete that he should wrastle with difficulties and daungers, that he might at length get the victorie: now hauing subdued the horrour of death, he maketh haste vnto death freely and ioyfully.

3. Therefore Iudas. In that Iudas commeth furnished with souldiours and so great a garde, in is a signe of an euill conscience, which feareth al∣wayes for no cause. It is certaine that he receiued the band of menne at the Presidents pleasure, who sent also a Tribune, who was a captaine of a thousand footemen. For there was a garrison of soldiours alwaies in the citie, for feare of sodaine tumultes: and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went: the rest were the seruaunts of the priestes. But Iohn nameth the Pharisies apart, whose madnesse was most hotte, as if they cared more religion.

4. And seeing Iesus kn••we. The Euangelist setteth downe more plainely how willingly Christ went vnto death: and yet he doth also shew what great power he breathed out in one voyce and woorde: to the ende we may knowe that the wicked could doe no more to him, then he suffered

them. Hee answeareth courteously, that he is the same man whome they seeke, and yet he throweth them downe to the ground, as if it had been with a violent whirlewinde, yea with a thunderbolte. Therefore hee wanted no power to stay and restraine their hands, if he had thought it good: but he woulde obey his father, by whose decree he knewe he was called to die. Hence we gather how horrible and fearful Christ his voice shalbe to the wicked, when as he shal sitte vppon his iudgement seate to iudge the world. He stode then as a lambe ready to be offred vp in sacri∣fice: he was depriued of his maiestie, then to loke to: he throweth down his enemies at a sodaine with one word, which were armed & fre from feare, and with this word he did not accuse them, but doth only answer. I am hee. VVhat shall befall them then, when hee shall come not to bee iudged of men, but to be the iudge of quicke and dead: not in that base and simple apparell, but in his heauenly glory with his Angelles? But he meant to shew some token of that force and efficacy which Isaias, 11. 4. giueth to his voyce. The Prophet reckeneth this amongst other powers & vertues of Christ, that he shall strike the earth with the rodde of hys mouth, and he shal flea the wicked with the breath of his lips. Paul sus∣pendeth and deferreth the fulfilling of this prophesie vntill the ende, 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride, at the voyce of Christ. Seeing that those fell to the ground which came to binde Christe, there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no, when Christ speaketh by his ministers. But seeing that this thing was acciden∣tall to the voyce of Christ, whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vs that it may lift vs vp euen vnto Heauen.

7. Therefore he asketh them againe, whome seeke yee? they saide, Iesus of Nazato bee∣reth.

8. Iesus answered and said: I sayd vnto you, that I am he. If therefore ye seeke me, let these depart.

9. That the word might be fulfilled, which he had spoken: of those, which thou hast giuen one, haue I not lost any.

7. Therefore he asked them againe. Heereby appeareth what force that blindnes hath, wherewith God striketh the mindes of the wicked, and how horrible their amasednes is, after that Sathan hath bewitched them by the iust iudgement of God. If Oxen and Asses doe fall, they are tou∣ched with some feeling: these menne hauing tried the diuine power of Christ, manifestly doe goe forward no lesse carelesly, then if they hadde not seene so much as the shadowe of a man in him: yea Iudas himselfe is not yet moued. Therefore let vs learne to feare Gods iudgement: wher∣by the reprobate being deliuered into the handes of Sathan, are made more astonied then bruite beastes. And doubtlesse it was Sathan, which carried them headlong with such furious force vnto such carelesse bold∣nes. For there is no phrensines that canne throwe downe a man head∣long so violently, as such blindnes. For the wicked run headlong against God, after that they are cast into a reprobate sense, as if they had to deale onely with a flye.

They feele his power indeede, but not that they may be bended: For they wil be sooner broken an hundred times, then they wil yeelde. Finallye, their wickednes is vnto them a vaile, which hindereth them from behol∣ding and looking vnto the light of God: obstinacy doth make them har∣der then stones, least they shuld at any time suffer themselues to bee ta∣med.

8. I told you that I am. Here we see that the sonne of God dooth not only die willingly, that he may blot out our transgressions by his obedi∣ence: but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same. Hee seeth the inuasion of the wolues, hee waiteth not ne staieth vntil they come to the sheepe, whose keeper hee was made, but he setteth himself against them in time. VVherfore let vs not doubt but that so often as either wicked men or the deuils doe in∣uade them: we shal haue the same aide present with vs.

In the meane season Christe prescribed a rule to all Pastours by his owne example, which they must follow, if they wil fulfill their office a∣right.

9. I haue not lost any. This sentence seemeth to be brought out of sea∣son, which appertaineth rather vnto the soules, then vnto the bodies: for Christ did not preserue and keepe his Apostles safe and sound euen vn∣till the last end: but this he did, that their eternal saluation might alwaies be in safetie amongst continual daungers, and in the middest of death. I aunswere, that the Euangeliste speaketh not simplye of their corporall death, but that this is rather his meaning, that Christ in sparing them for a time, did prouide for their eternal saluation. Let vs consider how weak they were as yet: what do we think they would haue doone, if they had beene examined and tried to the quick? Therefore forasmuch as Christe would not haue them tempted and tried aboue the strength whiche hee had giuen them, he deliuered them from eternal destruction. And hence may we gather a general doctrine: although he tried our faith with ma∣ny temptations, yet shal we neuer come into extreame daunger, but hee wil giue vs strength also to ouercome. And truely we see how hee bea∣reth with our infirmitie oftentimes, when as he beareth backe, and dri∣ueth away so many endeuours and practises of the wicked by encoun∣tering with thē himself, because he seeth that we are feeble and not ripe enough as yet. Finally he neuer bringeth forth his vnto the battel, vntyll they be well furnished and appoynted, that euen in perishing they may not perish: beecause there is gaine prepared for them aswell in death as lyfe.

10. Then Simon Peter hauing a sword, drew it, and smote the hie priests seruaunt, and cut off his right eare. And his name was Malchus.

11. Therfore Iesus saith vnto Peter, put vp thy sword into the sheath: wilt thou not that I drinke the cup, which my father hath giuen me?

12. Then the band, and the Captaine, and the ministers of the Iewes tooke Iesus, and bound him.

13. And led him away vnto Annas first: for he was father in law to Cayphas, whiche was high priest that yeers.

14. And it was Caipha•• which had giuen counsell to the Iewes, that it was expedient•• that one man should die for the people.

10. Therefore Simon Peter. The Euangelist describeth Peter his foolish zeale now, who went about to defend his maister otherwise then it was lawful for him to doe. Hee taketh vpon him and ventureth into great daunger for Christes sake, couragiously and valiauntly: but because hee respecteth not what his calling requireth, and what God suffereth, his fact deserueth so small praise, that Christe reprehendeth him sharplye. And let vs know that all that is condemned in the persō of Peter, which men dare assay of their owne head. VVhich doctrine is especially to bee noted. For there is nothing more common, then vnder colour of zeale to defend whatsoeuer we doe. As if it skilled not whether God doe al∣low that or no, which men think is right, whose whole wisdom is meere vanitie. If we did see no corruption in Peters zeal, yet we ought to be cō∣tēted with this one thing only, that Christ pronoūceth that it doth not please him. But wee se•• that there wanted no good will in him to haue Christ called backe from death, and that he should haue suffered eternal shame and reproach. For in that he layeth violent handes vpon the cap∣taine and soldiours, he rageth in that respect like a robber or murtherer: because he resisteth the power ordayned of God. Seeing that Christ was ouermuch hated of the world, this one facte might haue beene a colour for al slanders, & false reports, wherewith the enemies burthened him falsely. Secondly, this is too preposterous, that he will proue and declare his faith by the sword, and cannot do it with his tongue. VVhen as he is called to confesse, he denieth: but now without his maisters commaun∣dement, he rageth and maketh much a do. VVherefore seeing that wee are admonished with so notable an example, let vs learne to moderate our zeale. And because the wantonnes of our flesh itcheth alwayes, and is bold to do more then God commaundeth, let vs knowe that our zeale shal haue but bad successe, so long as wee dare go beyond the woorde of God. It may be sometimes, that we may like the beginninges well: but we shal be punished at length for our rashnes. Therefore let obedience be the foundation of all things, which we take in hand. VVe are taught furthermore, that those which determine to defende Christes cause, doe not alwayes walke so vprightly, but that there is in them some vice, wherefore we muste so much the more diligently praye vnto the Lord, that hee will gouerne vs in all our actions with the spirite of wys∣dome.

11. Put vp thy sword. By this commaundement Christ disaloweth Pe∣ter his fact. And we must note the reason, because it was not lawfull for a priuate man to resist them, who were furnished with publike authori∣tie. For we may gather that out of the other three, who set down Chri∣stes generall sentence. He that shal smite with the sword, shal perish, with the sword. Therefore we must beware that we go not aboute with vio∣lence and weapons to resist our enemies, yea those which prouok vs vn∣iustly, saue only so far forth as the lawes and publike autority doe per∣mit vs. For whosoeuer doth passe the bounds of his calling, althogh the whole world do commend him: yet shal his facte neuer be approoued of God.

The cup which he hath giuen. This seemeeth to be a special reason: because it was mete that Christ shuld be dumb, that he might be led like a lambe to be slaine. Yet it is to be taken for an example: because the same patience is required at al our hands.

The scripture compareth afflictions vnto Potions: For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde, so God hath this power ouer vs, to handle euery man as seemeth best to him. And whether he make vs mery with prosperity, or humble vs with aduersity, he is sayde to giue vs sweete or bitter drinke to drinke. This Potion was ordained for Christe, that hee shoulde suffer death vppon the crosse, for the reconciliation of the world. Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him: In like sort must we be pre∣pared to suffer. And yet these brainsicke men are not to be hearde, who deny that we ought to seeke remedy for diseases and other euils what∣soeuer, least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die, it is meete that we be ready to die: and because we know not the time of our death, the Lord suffreth vs to pre∣serue our life with those helpes which he hath ordained. VVe must suf∣fer diseases and sicknesse patiently, howe grieuous soeuer they be to our flesh: yet so long as it is not euident that they are deadly, we may seeke some ease & remedy, only we must beware that we assay nothing, saue that which is lawful by the woord of God. Finally, so that that doe al∣waies remaine surely fixed in our hearts, that the will of the Lord may be done, we cease not to drinke the cuppe which he giueth, in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe.

12. Then the bande and the captaine. It may seeme to be an absurde thing that Christ, who threwe the soldiours downe to the grounde wyth his voyce, doeth nowe suffer himselfe to be taken: for if he meant to submit himselfe vnto his enemies at length, what neede had he to woorke such a myracle? But the shewing of his diuine power had in it a double com∣modity. For it serueth to remooue a stumbling blocke, least we thinke that Christ did yeelde being ouercome through infirmitie: secondly, it proueth how willing he was to suffer death. Therefore he defended hys power against his aduersaries, so farre foorth as it was profitable: but when he was to obey his father, he refrained himselfe, that he might be a sacrifice. But let vs remember that the body of the sonne of God was bounde, that our soules might be loosed from the snares of Sathan and sinne.

13. And they brought him vnto Annas. The other Euangelists passe ouer this, because it doeth not much belong vnto the summe of the hystorie: for there was nothing woorthy to be remembered done there. Perad∣uenture the commodiousnesse of the place mooued them to put Christ in Annas his house, vntill the chiefe Priest could call a councell. The high priest of that yeare. He meaneth not that the high priesthoode was a yeare∣ly office, (which many haue thought falsly) but that Caiphas was high priest at that time: whiche appeareth plainely out of Iosephus. It was a continuall honour according to the prescript of the lawe, neither was it ended, saue onely by death: but ambition and ciuill discorde caused the presidēts of Rome, hauing put down one priest, to chuse another at their pleasure, which did excell in mony or fauour. So Vitellius threw downe Caiphas, whom Ionathas the sonne of Annas succeeded.

14. VVhich had giuen counsel. The Euangelist repeateth Caiphas his sen∣tence

which we had before, 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest, to publish a prophesie, like as hee directed the tongue of Balaam contrary to his desire, so that hee was compelled to blesse the people, whom he desired to cursse, for king Ba∣lacke his sake, Num. 24. 5.

15. And Simon Peter, and the other disciple followed Iesus. And the high prieste knewe that disciple: Therefore he entred into the high priests hall with Iesus.

16. And Peter stoode without at the doore. Therefore the other disciple went forth, whome the high priest knewe, and spake to the porter, and brought in Peter.

17. Therefore the damsell that kept the doore, sayde: Art thou also one of this mans disciples? He sayeth I am not.

18. And the ministers and seruaunts stoode there, who had made a fire of coales, be∣cause it was colde, and they warmed themselues.

19. And Simon Peter stoode also among them, and warmed himselfe.

15. The other disciple. Some were deceiued wyth a light coniecture, so that they thought that this disciple was Iohn: to witte, because hee v∣seth to conceale hys owne name, when he speaketh of himself. But how came Iohn, who was a simple fisher manne, to be acquainted familiarly wyth the proude high priest? And howe coulde it bee that hee shoulde frequent the house of the highe prieste, seeinge that hee did alwayes ac∣companye Christe? It is more likely that this was none of the twelue, but that hee is called a disciple, because hee had embraced the doctrine of the Sonne of God. But Iohn is not curious in disposinge the hysto∣rye, because hee thinketh it sufficient for him to gather a briefe summe. For after that hee hathe shewed that Peter hadde denied Christe once, hee intermingleth certaine other thinges, and then afterwarde hee re∣tourneth vnto the other two denials.

Heereby it came to passe that readers which were lesse attentiue, did gather that the first deniall was in the house of Annas: but the wordes doe signifie no suche thyng, but doe rather clearely expresse, that it was the highe priestes maide, which enforced Peter to deny Christe. There∣fore we must vnderstande, that when Christe was broughte vnto the high priest, all those that came were not lette in, but the disciple whyche was knowen, did gette Peter lette in for hys sake. Nowe we neede not doubte, but that bothe of them followed Iesus, beinge mooued wyth a godlye zeale, but seeinge that Christe hymselfe hadde testified that hee spared Peter and the other, it hadde beene farre better for him to haue mourned and prayed in some bye corner, then to come abroade into the sight of men, seeing that he was so weake. He doeth nowe greedily vsurpe that duety which Iesus hadde remitted vnto him: but hee fain∣teth in the confession of faith wherein hee oughte to haue stoode euen vntill the ende. Therefore we must alwayes marke, what the Lorde re∣quireth at our handes, least those which are weake, take vppon them to doe things that are not necessary.

17. Therefore the mayde sayde. Peter was brought into the high priestes

hall: but hee payed too deare for hys comming in, because hee is en∣forced to denye Christe in the very entraunce. Seeing that hee stum∣bleth so filthily at the firste, the vanitie of his boastinge is discouered. Hee hadde made his boaste that hee woulde bee an inuincible champi∣on, and able to ouercome deathe: but beinge nowe throwen downe with the voyce of one seelye maide, and that no threatninge voyce, hee throweth away hys weapons, and yeeldeth. Beholde a token and pat∣terne of mannes strength. VVhat strength soeuer appeareth in menne, it is but a smoake whiche is driuen away wyth one blast. VVithout the battaile wee are more couragious then becommeth vs: but experience sheweth howe foolishly wee are proude of nothinge. Yea, when Sa∣than vseth no engines, wee our selues faine to our selues vaine terrours, whiche trouble vs before the time. Peter was afraide at the voyce of a seely woman: what are wee? Are wee not oftentimes terrified with the noyse of a leafe that falleth from a tree? The vaine shewe of daunger, did strike Peter a farre off: are not wee ledde away from Christe dai∣ly with childish toyes?

Finallye, suche is our strengthe, that it falleth downe flatte wythout any ennemie: GOD doeth so punishe mannes arrogancie, whiles that hee bringeth downe the loftie courages of menne. Manne beinge filled, not wyth power, but with winde onely, doeth promise vnto him selfe that hee shall easily conquer the whole worlde: And yet, when he seeth but the shadowe of a Thistle, hee is afraide: Therefore lette vs learne to be stronge no where else, but in the Lorde.

I am not. Thy•• seemeth to bee no flatte deniall of Christe, yet when Peter is afraide to confesse that hee is one of hys Disciples, it is as much as if hee shoulde deny that he hadde any thing to doe with him. VVhich we must note, least any manne shoulde thinke that he did slide away by dealing Sophistically, whereas hee doeth depart onely away from the confession of faith.

18. Simon Peter standing with them. In that the Euangeliste sayeth, that Peter stoode wyth the ministers and seruaunts at the fire, that serueth to make the hystorie hange togither, as wee shall see afterward. But heere∣by it appeareth howe great the amasednesse of Peter was, who did care∣lesly warme himselfe amongest the wicked menne, seeing that he hadde denied his maister. Althoughe it may be, that hee was kept backe wyth feare, least as he went out of the high priestes house, he shoulde encurre the like daunger againe.

19. Therefore the high priest asked Iesus of his disciples and his doctrine.

20. Iesus answeared him, I haue spoken openly in the worlde, I haue alwayes taught in the synagogue and in the temple, whither all the Iewes come togither, and in secreat haue I sayd nothing:

21. VVhy doest thou aske mee? aske those that haue hearde what I haue spoken vnto them: beholde those men knowe what things I haue spoken.

22. VVhen he had spoken these things, one of the ministers which stoode by, gaue hym a blowe on the cheeke, saying: answearest thou the high priest so?

23. Iesus sayeth vnto him: If I haue euill spoken, beare witnesse of the euill: but if well, why 〈◊〉〈◊〉 thou me?

24. And Annas had sent him bound vnto Caiphas the hie priest.

19. He asked Iesus. The hie Priest asketh Christe as if he had beene some seditious fellowe that had deuided the Churche by gatheringe to himselfe disciples. Hee asketh him as a false Prophet that had gone a∣bout to corrupte the puritie of faith with newe and peruerse opinions. Christe hauing executed the office of a teacher, taketh in hande no new defence: yet, least he should forsake the defending of the truth, he shew∣eth that he is ready to defende all things which he had taught. Neuer∣thelesse, he reprooueth the impudencie of the high priest, who enquireth of a matter that was moste manifestly knowen, as if it had beene dout∣full. It is not inoughe for them to deny the redeemer that was offered vnto them togither with the promised saluation, vnlesse they doe also condemne the whole exposition of the lawe.

20. I haue spoken openly. It is a childish errour of some men, who thinke that those men are condemned by this answeare of Christ, who handle the woord of God priuily and in chambers, when they may not doe it openly by reason of the tyrannie of the wicked. For Christe disputeth not, what is lawfull or vnlawful: but his intent and purpose is to refute the impudent wickednesse of Caiphas. Notwithstanding, this place see∣meth to be contrary to the other sentence of Christe, where he biddeth the apostles preach that vpon the houses, which he had told them in the care, Mat. 10. 27. And againe, when he pronounceth that it is not gran∣ted to all men to heare the mysteries of the kingdome of God, Mat. 13. 11. and that he did therefore vouchsafe to make the twelue only parta∣kers of this grace: I answeare, that when he sayeth that he had not spo∣ken any thing in secreate, it is referred vnto the very substance, whiche was alwaies one, althoughe he vsed a diuers forme of teaching. For hee did neither speake otherwise amongst the disciples, that he might teache some other thinge: neither did he this craftily, as if he woulde of sette purpose conceale those things from the people, which he spake priuate∣ly to a fewe. VVherfore he might with a good conscience, testifie that hee had freely professed, and sincerely published the summe of hys do∣ctrine.

22. VVhen he had spoken these things. This is added for this cause, first that we may know how great the furie, and how tyrannicall the Empire of Christes enemies were: and secondly, what discipline there was vsed a∣mongst those priests. They sitte like iudges: neuerthelesse, they rage like cruell beastes. There was a councell gathered togither, wherein there ought to haue beene great grauitie vsed: one officer taketh to himselfe so muche libertie, that when the matter was handled, in the presence of the iudges, he smiteth the partie arraigned, who was found guilty in no∣thing. VVherfore it is no maruell, if Christes doctrine be condemned in such a barbarous sessions, out of which not onely all equitie is banished, but also all humanitie and shame.

23. If I haue euill spoken. That is, if I haue offended, accuse me, that when I haue answeared for my selfe, I may be punished according to my of∣fence. For this is no lawfull kinde of dealing: but it is meete that there

be a farre other order and other maner of modestie vsed in iudgements. Therefore Christe complaineth that hee had great iniurie done him if hee haue not offended: & if so be it that he hath offended, yet was he to deale lawfully, and not violently. But Christe seemeth in this place not to obserue that which he commaunded his to doe else where, Mathewe 5. 39. For he turned not the right cheeke vnto him, that hadde smitten him vppon the left. I answer that it is not alwayes required in Christi∣an patience, that hee that is beaten shoulde putte vppe iniurie wythout making any more a doe: but first, that he suffer the same with a conten∣ted minde: and secondly, that not thinking of any reuenge, he endeuour rather to ouercome euill wyth good. The spirite of Sathan enforceth the wicked already to doe more harme then is meete, although no man prouoke them. Therefore they expounde the wordes of Christ absurd∣ly, who wrest them vnto that parte, as if hee commanded to pricke for∣ward those men with newe prickes, who are too desirous to doe harme. For his onely meaninge is this, that euery one of vs ought rather to be ready to suffer the seconde iniurie, then to recompence and repaye the first. VVherefore there••s no cause why a Christian man being vniust∣ly hurt may not complaine, yet so, that his minde be free from wrathe, and his handes cleane from reuenge.

24. And Annas had sent. This sentence is to be red by a perynthesis, For because hee hadde sayde that Christe was brought vnto Annas hys house, and so hadde prosecuted his narration, as if the councell & mee∣ting of the priestes had beene holden there: he sayeth nowe that he was caryed vnto the high priestes house. And because the tence of the verbe deceiued many, I had rather put it in the preterpluperfectence, had sent.

25. And Simon Peter stoode and warmed himselfe, therefore they sayde vnto him: Art not thou also one of his disciples? He denied and sayd, I am not.

26. One of the seruaunts of the high priest, who was cosen to him, whose eare Peter cut off, sayeth: Did not I see thee in the garden with him?

27. Therefore Peter denied againe, and immediatly the cocke crewe.

25. Hee denied. Thys is horrible blockishnesse of Peter, who is not on∣ly not touched wyth repentaunce, when hee hathe denied hys maister once, but hee hardneth hymselfe wyth very libertie to sin. If euery man hadde asked him one after another, hee woulde not haue beene afrayed to denie him a thousande times. Behold whether Sathan throweth mi∣serable men headlonge, after that hee hath throwen them downe from their constancie of minde. VVee must also note the circumstance, which the other Euangelistes doe expresse, to witte, that vsing cursing, hee did testifie that hee knewe not Christe. So doeth it befal many daily: at the first their fall shall not be greate: afterwarde they shall accustome them selues to offende after that the conscience shall be brought on sleepe: at length he that hath accustomed himselfe to contemne God, shall thinke that nothinge is vnlawfull for him, but hee shall venture euen vppon the very vtmost thinges. VVherefore, there is nothinge better for a man then to take heed: to himselfe in time, that hee which is tempted of Sa∣than doe not beare with himselfe euen in the very least poynte, whilest hee is sounde as yet.

27. Immediately the cocke crewe. The Euangeliste maketh mention of the crowing of the cocke, to the ende we may knowe that Peter was admonished by God at the very instant. Therefore the other Euange∣listes say that he remembred the Lordes wordes. Although Luke doeth declare that he was not mooued with the crowing of the cocke, onely, vntill Christe behelde him. So who soeuer is once begun to fal through the motion and perswasion of Sathan, he shalbe reclaimed by no voyce, no signe, no admonition, vntil the Lord himselfe doe beholde him.

28. Therefore they bringe Iesus from Caiphas into the common hall: and they them¦selues entered not into the common hal, that they might not be defiled, but that they might eate the Passeouer.

29. Therefore Pilate went out vnto them, and sayde: VVhat accusation doe yee bringe against this man?

30. They answeared and sayde vnto him. If he were not an euill door, wee woulde not haue deliuered him vnto thee.

31. Therefore Pilate sayde vnto them: Take yee him and iudge him accordinge to your owne lawe. Therefore the Iewes sayde vnto him: It is not lawfull for vs to put any manne to death.

32. That the woorde of Iesus might be fulfilled, which he had spoken, signifying what death he should die.

28. Therefore they brought Iesus. This examination whereof the Euange∣list speaketh, was had before day. Neuerthelesse, it is not to be doubted but that they had their fannes euery where in the Citie, wherwith they did sette the people on fire. So that the furie of the people was enflamed of suche a sodaine, as they did all with one consent desire to haue Christ put to death. The priestes did examine him, not because they had pow∣er to giue iudgement: but that they might deliuer him to the iudge being oppressed with their preiudice, as if they had already knowen inough of him. The Romanes did call as well the Presidents house as the iudge∣ment seate where iudgement was giuen, Pretorium, or the common hall. That they might not be defiled. Their religion is to be approoued in this, that they abstaine from all pollution, that being pure accordinge to the pre∣script of the lawe, they may eate the Lordes Passeouer: but there are two faults, and that both of them too grosse. First, in that they do not thinke that they had more pollution wythin, then they coulde catche by goinge into any place, howe prophane soeuer it was: and secondly, in that be∣ing ouer precise in small matters, they neglecte that which is the chiefest. To those whiche are polluted and vncleane, sayeth Paule in the Epistle to Titus, the first chapter and the fifteene verse: nothinge is cleane, be∣cause their mindes are vncleane. But these hypocrites, who beinge full of malice, ambition, deceite, crueltie, couetousnesse, did almoste infecte bothe heauen and earth wyth their stinke, are onely afrayde of exter∣nall pollutions.

Therefore this mockage is vntollerable, in that they goe aboute to please GOD, so they bee not polluted wyth touchinge anye vncleane thyng, forgetting the true puritie. There is an other vice in hypocrisie, that omitteth carelesly the chiefest thinges, whilest that it obserueth the

ceremonies carefully. For GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end, saue onely that they mighte accustome themselues to loue and desire true holinesse.

Moreouer, they were neuer forbidden any where in the lawe, to en∣ter into a mannes house that was a Gentile: but it was a Caueat giuen by the Fathers, least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares. But these good inter∣preaters of the Lawe, whiche were very circumspecte in straininge out a gnatte, doe stoutly deuoure a Camell. And this is an ordinary thinge amongest Hypocrites, that they thinke it greater wickednesse to kill a flye then a manne. VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. There∣fore they will keepe themselues cleane, that they may rightly eate the Passeouer. But they include vncleannesse wythin the walles of the com∣mon hall: neuerthelesse, they are not afrayed to desire and c••aue to haue an innocent putte to death, in the presence of heauen and earthe. Furthermore, they keepe the Passeouer wyth a fained and falle reue∣rence: but they doe not onely violate the true Passeouer with sartile∣gious handes: but they endeuour also to ouerwhelme and couer it with eternall destruction, so much as in them lieth.

26. Therefore Pilate went out vnto them. Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and con∣temneth. But hee doeth the duetye of a good iudge, euen in the verye issue of the matter, when as hee biddeth them vtter it if they haue a∣ny accusation. But the priestes, as if they hadde hadde authoritye e∣noughe to condemne him whome they accuse, make no other answeare but that hee must stande to their preiudice. For they complaine of Pi∣late by the waye, because he trusteth not their honestie. VVhy (say they) art thou not perswaded of thine owne accorde, that hee is woorthy of death, whome wee persecute?

Beholde, howe the wicked, whome GOD hathe lifted vppe vnto great honour, beinge as it were blinded wyth their owne glorye and renowme, doe graunt themselues libertie to doe what soeuer they will. Beholde likewise howe drunken and madde pride is. They will haue Christe to bee accounted an euill doer, because they doe accuse hym. But if they come to the matter, what euill dedes of hys shall they finde, saue onely that hee healed sicke folkes of all sortes, hee draue the De∣uilles out of menne, hee sette on foote agayne those that hadde the Palsie, and were lame, hee restored sighte to the blinde, hearinge to the deafe, life to the deade? The matter went thus, this was the truthe, and they themselues were too euidentlye conuicted. But as I sayde euen nowe, it is the hardest matter that canne bee for menne whyche are drunken wyth pride, to be awaked, that they may iudge with a sounde and setteled minde.

31. Accordinge to your lawe. VVee may surelye thinke that Pilate be∣ing offended wyth their rudenesse and violence, vpbraideth vnto them, that that forme of condemning which they vrged, was contrary to the common lawe of all the Gentiles, and to mannes reason.

Neuerthelesse, hee toucheth them also, in that they boasted that they hadde a lawe giuen them by God. Hee sayeth tauntingly, Take hym you: neyther woulde he haue suffered them to haue condemned him to die, but it is as muche as if hee shoulde haue sayde: If you hadde the power and authoritie in your handes, hee shoulde quickely bee punished and putte to death before hys cause were knowen. Is thys then the equitie of your lawe, to condemne a manne for no faulte or offence? So that whilest the wicked doe falsely pretende the name of God, they cause his holy doctrine to be slandered by the enemies, and the world doth gree∣dily catch at an occasion to speake euill.

It is not lawfull for vs. They are deceiued who thinke that the Iewes doe refuse Pilate his offer: but rather when they knewe that hee spake thus vnto them in mockage, Take him you, they obiecte, thou wouldest not permit this: therefore sithens that thou art a iudge, doe thy duetie.

32. That the woorde of Iesus, &c. The Euangeliste addeth at length, that it was conuenient it shoulde be so, that that might bee fulfilled whiche Christe hadde foretolde. The sonne of manne shall bee deliuered into the handes of the Gentiles, Mathewe the twentieth chapiter, and the nineteenth verse. And truely thys is the principall poynte, if wee couette to reade the hystorie of the deathe of Christe to profite thereby, that wee looke vnto the eternall councell of God. The sonne of God is ar∣raigned and brought before the throne and iudgement seat of a mortall manne. If wee thinke that this is done at mannes will and pleasure, and doe not lifte vppe our eyes vnto GOD, our faith must needes bee made ashamed and confounded: but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe, because it plea∣sed our heauenly father thus to reconcile mankinde vnto himselfe, be∣ing lifted vppe on high by this cogitation onely, we boast and triumphe without feare and shame in Christes his ignominie and reproche. Ther∣fore let vs learne in euery part of this hystorie, to turne our eyes toward God the authour of our redemption.

33. Therefore Pilate entred againe into the iudgement hall, and called Iesus, and sayd vnto him: Art thou the king of the Iewes?

34. Iesus answeared him: Sayest thou this of thyselfe, or haue others tolde thee it of mee?

35. Pilate answeared him, Am I a Iewe? thine owne nation and the high priestes haue deliuered thee to me: what hast thou done?

36. Iesus answeared, My kingdome is not of this worlde? If my kingdome were of this worlde, verely my ministers woulde striue, that I might not be deliuered to the Iewes, but nowe my kingdome is not hence.

33. Therefore hee entred in. It is to bee thoughte that there passed manye speaches betweene them, whiche the Euangeliste concealeth: whiche wee may also easily gather out of the rest. But this Euangelist of oures, standeth principallye vppon this one poynte, that Pilate en∣quired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly. There coulde nothinge bee done in presence of the people wythoute great a doe: therefore hee went into

the iudgement hall: and truely his intent is to acquite Christ: but Christ himselfe offereth himselfe to be condemned, that hee maye obey his fa∣ther. And this is the cause that hee maketh so litle aunswere, seeing that he had both a fauourable iudge, and one that woulde haue giuen eare vnto him willingly, it was no harde matter for him to pleade his owne cause: but he remembreth to what end he came into the world, and whi∣ther he is now called of his father: therfore he holdeth his peace willing∣ly, that he may not escape death.

Art thou the king of the Iewes? Pilat would neuer haue moued the que∣stion concerning the kingdome, vnlesse the Iewes had burdened Christ with this crime. And Pilate taketh that which was of all other most odi∣ous, to the end that hauing ended, that hee maye acquite the partie ac∣cused. The aunswere which Christe maketh, tendeth to this ende, that there is no colour in that accusation. So that it containeth a refutation made by the way: as if hee should say, there is a crime laid to my charge ridiculously: whereof there cannot be the very least suspition in me. Pi∣late seemeth to haue taken it grieuously, that Christe had demaunded why he suspected him. Therefore hee vpbraydeth vnto him disdainfully, that what euill soeuer is, it commeth of his owne nation. I (saieth he) sit as a iudge, they be no straungers, but thine owne countreymenne, which accuse thee: therefore there is no cause why thou shouldest inwrappe me in your discorde: Ye might liue quietly for me and the Romanes: but yee your selues are vnto your selues a cause of trouble, part wherof I am en∣forced to suffer against my will.

36. My kingdome. He confesseth in these wordes that he is a king: yet he putteth away and purgeth the slaunderous reporte, so muche as was sufficient to proue his innocencie. For he denieth that there is any disa∣greement betweene his kingdome and the politike order: as if he shuld say, I am falsely accused, as if I had assayed to trouble or alter somewhat in the publike estate, I haue preached concerning the kingdome of God: but that is spirituall. Therefore there is no cause why ye shoulde suspecte me for an vsurper, or one that desireth to attaine to a kingdome by am∣bition or vnlawfull meanes. Christe vsed this defence being 〈…〉〈…〉 before Pilate: but the same doctrine is profitable for all the godly, 〈◊〉〈◊〉 the ende of the worlde. For if Christe his kingdome were earthlye, it shuld be vnstable and subiect to falling, because the fashion of this world passeth.

Nowe because it is called heauenly, he dooth also defend and auouch the perpetuitie and continuaunce thereof. So that if it so fall out, that the whole compasse of the earth be weakened, and subuerted, our conscien∣ces, shal cōtinue neuerthelesse stable, if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges, but also a∣midst horrible ruines and destructions. If we bee tyrannously vexed by the wicked, yet our saluation and safetie persisteth whole and sound vn∣to vs in the kingdome of Christ: which is not subiect to the wil of men. Finally, sithence y^e the world rageth cōtinually with continuall stormes, the kingdome of Christ is separated thence, wherein we must seeke for quietnes and peace.

Furthermore, we are taught of what sorte the nature of this king∣dome is. For if it didde make vs happy according to the fleshe, and did

bring vs ritches, pleasures, and whatsoeuer is to be wished, for the vses of this present life, it should smel of the earth and the world: but now how miserable soeuer our estate be to looke to, yet perfect felicitie remayneth safe for vs. VVe doe also learne heere, who those be, which appertaine vnto this kingdome: namely, those who being renewed by the spirite of God, doe meditate vppon the heauenlye life, in holynesse and righteous∣nesse. Although we must also note that it is not denied, but that the king∣dome of Christ is in this worlde. For we know that it hath a place in our mindes, as Christ saieth also in another place, the kingdome of God is within you, Luke, 17. 21. But to speake properlye, the kingdome of God, which dwelleth in vs, is as it were a stranger in the world, because the estate therof is altogeather vnlike.

My seruaunts would surely fight. He proueth that he had not ambitiouslye aspired vnto a kingdome, because no man stirreth, no man taketh wea∣pon in hande. For if any priuate man doe vsurpe vnto himselfe a king∣dome, it must needes be that he is ayded by seditious persons. There ap∣peareth no such thing in Christe: therefore it followeth that hee is no earthly king. But heere may a question be moued, whether it be lawfull to defend the kingdom of Christ with weapons or no. For, when as the Princes are commaunded to kisse the sonne, Psal. 2. 11. they are not one∣ly commaunded to submit themselues priuately vnto his gouernmente, but also that they employ al their power, which they haue to defend the Church, and maintaine godlines. First of all I aunswere, that they deale disorderly and ignorauntly, who deduct this consequence, that the pure worshippe of God, and the doctrine of the Gospell ought not to bee de∣fended with weapons, because Christ is not then defended in his owne person, For Christ doth onely reason according to this present fact, how friuolous that is, which the Iewes had slaunderously layd to his charge. And secondly, although godlye kinges doe defende Christes kingdome with the sword, yet this is done some other way then earthly kingdome are woont to be defended. For as the kingdome of Christ is spirituall, so it must be grounded in doctrine and the power of the spirit. In like sorte is the edifying thereof finished. For neither the lawes and edicts of men, neither yet their penalties doe come vnto the consciences: yet this letteth not, but that princes may defende the kingdome of Christ accidentally, partly, whilest that they ordaine externall discipline, partly whilest that they ayde the Church againste the wicked. But it commeth to passe through the frowardnesse of the worlde, that the kyngdome of Christ is rather establyshed by the bloud of Martyrres, then by the helpe and ayde of weapons.

37. Therfore Pilat said vnto him, art thou then a king? Iesus answered him, thou saiest that I am a king. To this end was I borne, and to this end came I into the world, that I may beare witnesse of the trueth, whosoeuer is of the trueth, he heareth my voice.

38 Pilate saith vnto him, what is trueth? And when he had said thus, he went out againe vnto the Iewes, and said vnto them, I find no fault in him.

39. But ye haue a custome, that I shuld let one loose vnto you at Easter: will yee then that I let lose vnto you the king of the Iewes?

40. Therfore they cried al againe, saying, not him, but Barabbas, and Barabbas was a murtherer.

37. Thou saist that I am. Although Pilat vnderstoode already by the former answer, y^t christ did chalēg to himself some kingdom, yet christ affirmeth

this self sāe thing more plainly: & being not cōtēt therwith, he addeth an other sentēce, which is as it were, a certain sealing of that saying. Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine, seeing that he thought it worthie of so great asseueration or a∣uouching. This is a general sentence, I was borne for this cause, that I may bear witnesse of the truth▪ yet it is especially to be applyed vnto the circumstance of this place. But the wordes signifie thus much, that this is a naturall thing for Christe to speake the truth: and secondly, that he was sent of the father to this end: and that therfore this is his proper office. VVher∣fore we neede not feare least we bee deceiued in beleeuing him: for∣asmuch as it is vnpossible for him to teach any thing but that which is true, who hath this office giuen him by God, and this desire naturally bred in him, to defend the truth.

VVhosoeuer is of the truth. Christe addeth this, not so muche for this cause that he might exhort Pilate (which he knewe should be in vaine) as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect, as if he shoulde haue said, this is laid to my charge as a crime, that I haue professed my selfe to be a king: but this is an vndoubted truth, which all those receiue reuerently, and without doubting, whosoeuer are endowed with right iudgement and sound vnderstanding. Although he saith not that those are of the truth which see the truth naturally, but only in asmuch as they are gouerned by the spirite of God.

38 VVhat is truth? Some doe thinke that Pilate enquireth curi∣ously, as profane men are sometimes wont greedily to desire the know∣ledge of an vnknowen thing, not knowing in the meane season why they desire this: for this is their only intent and purpose to feede their eares. But I doe rather take it that he vttered in these words some loth∣somnesse. For Pilate thought that he had no small iniurie done him, in that Christ depriueth him of all knowledge of the truth. Now we see in Pilate the common disease of all men. Although euery mans consci∣ence doth beare him witnesse that he is ignorant, yet there are but a few that can abide to confesse it: theereby it, commeth to passe that moste men doe refuse true doctrine. Afterward the Lorde, who is a teacher of the humble, doth punish the proude, as they haue deserued by striking them with blindnesse. From the same pride springeth that loathsome∣nesse, that they doe not vouchsafe to submit themselues to learne: be∣cause all men doe challedge to themselues readinesse and quicknesse of wit. The truth is thought to be a common thing: but on the other side God doth testifie that it far exceedeth the capacitie of mans minde. The same thing falleth out in other thinges likewise. The principall points of diuinitie are concerning the curse of mankind, corrupt nature, mortification of the fleshe, newnesse of life, free reconciliation by that only sacrifice, imputation of righteousnesse, whereby a sinner is accepted before god, the illumination of the spirit. Because these things are Para∣doxes, the commō sense of men, doth contemptiblie refuse them. Ther∣fore there are but a few which profit rightly in Gods schoole, because there is scarce one amongst ten, that taketh any heed to the first rudi∣ments and principles. And why so, saue only because they measure the hidden wisedome of God according to their owne sense.

It appeareth hereby that Pilate spake scornefully, in y^t he goth out by & by. In summe, he is angrie with Christ, because hee boasteth that hee bringeth the truth to light which lay hid before. Yet this his indigna∣tion declareth that the wicked doe neuer so chourlishly reiect the do∣ctrine of the Gospell, but that they are touched with some efficacie ther∣of. For although Pilate went not so farre that he yeeldeth and submit∣teth himselfe to bee taught, yet is he enforced to feele some pricking in∣wardly.

39 But yee haue a custome. Pilate did alwayes tosse this in his minde how he might deliuer Christ from death: and seeing that the furie of the people was so great, he kept a meane way, whereby he might pacifie their mindes which were angrie, For he thought that this woulde bee sufficient if Christ being let loose as an euill doer, should suffer reproch alwayes afterward. And therefore he choseth Barabbas, that by com∣paring him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences. For what is more detestable then a murthe∣rer? And Luke saith, that he was also guiltie of other crimes. In that the Iewes preferre him before Christ, it commeth to passe through the•• sin∣guler prouidence of God. For it was not meete that the sonne of God should be deliuered from death with so shamefull a price. Neuerthelesse he was cast downe into extreame ignominie in his death, in that he was crucified betweene two theeues, when Barabbas was let loose: because he had taken the sinnes and offences of all men vpon him, which could not otherwise bee purged. And the glory of his resurrection which fo∣lowed immediately, caused the death of it selfe to be a most valiant tri∣umph.

Furthermore, there was a filthie and grosse vice in that custome, that the president of Rome did deliuer some one wicked person at Easter. This was doone to celebrate the holinesse of the day, but in very deed it was nothing els but a filthie profaning of the same. For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person. Therefore it is farre off that such prepo∣sterous pardon should please him. Therfore let vs learne by this ex∣ample, that there is nothing more preposterous then to bee desirous to worship God with our own inuentions. For so soone as men shall begin to followe their owne imaginations, they neuer make an end, vntill be∣ing fallen into the most extreame dotings, they doe manifestly mocke God. Therefore the lawe and rule of Gods worship must bee fet from his prescript alone.

Chap. 19.

1 THen Pilate tooke Iesus and scourged him.

2 And the souldiers platted a crowne of thorne, and put it vppon his head: and they put vppon him a purple garment▪

3 And said, haile king of the Iewes: and they smote him with their fists.

4. Therfore Pilat went out againe, and said vnto them, behold I bring him forthe vnto you, that yee may know that I find no fault in him.

5. Therefore Iesus went forth, bearing a crown of thornes, and a purple garment. Then said he vnto them, behold the man.

6. Therefore when the chiefe Priestes and officers saw him: they cried, saying, crucifie him, crucifie him.

7. Pilate saith vnto them, Take yee him, and crucifie him: for I finde no fault in him.

Pilat tooke Iesus. Pilate persisteth in his purpose, yet he addeth another reproach to the former: because he hopeth that the Iewes will bee con∣tent with this meane chastisement, when Christ shall be scourged wyth whippes. And in that he laboureth so earnestly, and profiteth nothinge, we must consider therein the heauenly decree, whereby Christ was ap∣poynted vnto death. Neuerthelesse his innocencie is oftentimes defen∣ded & auouched by the testimony of the Iudg, to the end we may know that he which was free from all faulte himselfe, is made guiltye in our steede, and that he suffereth the punishment, which is due to other mens sinnes.

In Pylate we haue a notable example of a fearefull conscience, he ac∣quiteth Christ by his own mouth, and he cōfesseth that there is no fault in him: yet he punisheth him as if he were guiltie: So those menne muste needes be carried hither and thither, and drawn into contrarye and di∣uerse opinions, who haue not so much courage as to defende that with inflexible constancy, which is true and right. All of vs condemne Pylate: neuerthelesse, it is a shame to say how many the worlde hath, who are like to Pilate, who do not only whip Christ in his members, but also in his doctrine. Many, to the end they may deliuer those from death, which labour for the Gospel, do cause them wickedly to denye Christ: what o∣ther thing is this, then to set Christe to be mocked that hee may lead an infamous life? Othersome, whiles they gather a fewe thinges out of the Gospell, which they can like of, doe pull in peeces al the whole Gospell. They thinke there is some great acte done: if a few grosse abuses be amē∣ded: but it were better that doctrine shuld be buried for a season, thē that it shuld be thus scourged. For it shal spring againe in despite of the deuil and al tirantes: but it is of al other the hardest matter to haue it restored to the puritie thereof, when it hath beene once corrupted.

2. The soldiours platting. Questionlesse this was done at the comman∣dement of Pylate, to the end hee might put the sonne of God to rebuke and shame: because he had made himselfe a king: and that to fulfill the madnesse of the Iewes: as if he had beene perswaded, that they did law∣fully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge: like as the wicked so soone as they haue any opportunitie offered them to doe euill, doe catch the same greedily.

The crueltie of this nation was woonderfull, whose mindes so dole∣full a spectacle did not moue with pittie: but God is the gouernour of al this, that he may reconcile the worlde vnto himselfe by the death of his sonne.

6 Take ye him. He would not deliuer Christ into their handes, neyther yet suffer them to doe vnto him what they thought best. He doth onely deny that he was their hangmanne: which appeareth by the reason that is added immediately: where he saith, that he findeth no fault in him: as if he should say, that he will neuer be perswaded to shed innocent bloud for their sakes.

VVhereas the Priestes and officers alone desire to haue him crucified, it appeareth thereby that there was not suche furye in the people, saue onely inasmuch as it was afterward enflamed with these fannes.

7. The Iewes answered him, we haue a law, and according to our law he ought to die: because he hath made himself the sonne of God.

8. Therfore when Pilat heard this word, he was the more afraid,

9. And he entred againe into the common hall, and said vnto Iesus, whence art thou? but Iesus gaue him no a••s••ere.

10. Then Pylat said, speakest thou not to me? knowest thou not that I haue power to crucifie thee, and power to loose thee?

11. Iesus aunswered, Thou shouldest haue no power against mee, vnlesse it were giuen thee from aboue. Therefore hee that hath deliuered mee vnto thee, hath the more sinne.

7. VVee haue a law. Their meaning is, that they persecute Christe by lawe, and not for their pleasure or hatred. For they perceiued that Pilate had touched them ouertwhartly. They spake as vnto a manne that was ignoraunt of the law: as if he should say, we are permitted to lyue after our owne manner and custome: but our relygion dooth not suffer anye man to vaunt and bragge, that he is the sonne of God. Furthermore, this accusation was not altogether without some cleake and colour: yet they erred greatly in the supposition. The generall doctrine was true, that it is not lawfull for men to take to themselues any parte of that ho∣nour, which is due to God, and that they are worthy of death, whosoe∣uer shuld take y^t thēselues, which is proper to God alone: but the cause of the errour was in the person of Christe, because they did not indeede consider, what titles the scripture giueth the Messias: because they might easily thereby gather, that he was the son of God: neither did they also vouchsafe to enquire whether Iesus were that Messias, which was pro∣mised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle, because they mistake it. By which ex∣ample we are taught diligently to distinguish betwene general doctrines and suppositions. For many vnskilful and light men, if they haue beene once deceiued with the colour of the trueth, they doe also reiect the very principles of the scripture, which liberty reigneth too much at this daye in the world.

Therefore lette vs remember that wee muste so beeware of deceites and fallacies, that the principles which are true, may remaine perfect, and that the credit of the scripture may not be impayred. Againe, wee maye easily refute the wicked by this meanes, which cloak euil causes▪ with the testimonie of the scripture, and with the principles, whiche they take thence.

Like as when the Papistes doe at this day highly extoll the authoritie of the Church, they bring nothing wherein all the children of God doe not agree together. They affirme that the Churche is the mother of the faithfull, that shee is the piller of truth, that shee is to bee heard, that she is gouerned by the spirite of God. VVe must denie none of all these thinges: but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne. For we must consider vpon the question, whether they deserue the title of the Church or no. And heere they vtterly fayle. In like sort when they rage furiously a∣gainst all the godly, they excuse themselues with this cloake and colour, that they are orde••ned to defende the faith and peace of the Churche: but when as we looke throughly into the matter, wee see plainely that they meane nothing lesse, then to defend true doctrine that they are tou¦ched with no care lesse then with the care of peace and concord, but that they fight only to defend their owne tyrāny. Those mē which are cōtent with generall principles, and marke not the circumstances, do thinke that the Papistes haue good cause to withstand vs: but the knowledge of the cause doth easily driue away those smoakes wherewith they de∣ceiue men.

8 Hee was the more afraide. There may be a double meaning gathe∣red out of this place, the first is, that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen, because he had not con∣demned Christe: the other, that his minde was touched with some re∣ligion so soone as he had heard the sonne of God named. That whiche followeth in the text confirmeth this second sense, to wit, that he goeth againe into the common hall, and asketh Christ, whence hee is. For it appeareth thereby that he stood in doubt and was afraide: because hee feared the punishment of sacrilege if he shoulde lay hand on the sonne of God.

VVee must note, that when hee asketh whence Christ is, hee requi∣reth not of his countrie: but that this is as much as if he shoulde haue saide: Art thou a man borne in the earth, or some God? Therefore I expounde this place thus, that Pilate being smitten with the feare of the power and maiestie of God, is brought into a quandarie. For he saw on the one side the tumult waxe whote, on the other side hee was fast bounde with religion, least he should displease God whilest that he en∣deuoured to escape daunger. This example is chiefly to bee noted. Although Christ was so disfigured and ill fauoured to beholde: yet so soone as Pilate doth once heare the name of God, he is afraide, least he violate the diuine power in a man which was most base and contemp∣tible. If the reuerence of God had such force in a profane man, must not those be thrice reprobates who iudge at this day merily, iestingly, & carelesly without any feare, of diuine matters? For certainely wee are taught by Pilate, that there is a feeling of religion naturally bredde in men, which doeth not suffer them to runne headlong boldly whyther soeuer they will, when they haue diuine matters in hand.

Therefore haue I saide that they are cast into a reprobate sense,

who are no more moued with the maiestie of God when they handle the doctrine of the scripture: then if they did dispute about the shadow of an Asse. Yet shall they at length perceiue to their destruction, howe reuerent the name of God is, which they mock at this day so contemp∣tuously, yea so reprochfully. It is an horrible thing to vtter how proud∣ly and cruelly the Papistes do condemne the plaine and euident truth of God, and how they shed innocent blood. VVhence I pray you com∣meth such drunken dulnesse, saue only because they doe not remember that they haue any thing to doe with God.

9 But Iesus gaue him no answere. In that Christ answereth not, it ought not to seeme to be any absurd thing, if sobeit we remember that whiche I said before, that he stood not before Pilate to pleade his cause (as per∣sons arreigned are wont to doe, who are desiroure to be acquitted) but rather to suffer iudgement. For it was meete that he should be condē∣ned, seeing that he had taken our person vpon him, This is the rea∣son why he abstained from defending himselfe: And yet Christes si∣lence disagreeth not with the saying of Paule. 1. Tim. 6. 13. VVhere hee saith, remember that Christ vnder Pontius Pilate witnessed a good con∣fession. For he had defended the credite of the Gospel so much as was sufficient, neither was his death any thing els but a fealing of y^• doctrin which he had taught. Therefore Christ did not faile to make a lawefull confession, but he held his peace when he was to craue that he might be acquitted. Moreouer, it was to bee feared least Pilate shoulde ac∣quit Iesus as one of the seigned Gods: likeas Tiberius would haue rec∣koned him amongest the Romane Gods. Therefore Christe doth for good causes refuse this foolish superstition by holding his peace.

10 Knowest thou not that I haue power? Heereby it appeareth that that feare wherewith Pilate was moued of a sodaine did soone vanish away and that it had no liuely rootes. For hauing now forgotten his feare he breaketh out into proude and fierce contempt of God. For he threa∣teneth Christ as if there were no iudge in heauen. But this must needes befall profane men alwayes, that shaking off all feare of God they doe by and by returne vnto their olde nature againe. VVhence we gather that the heart of man is not without cause called deceitfull, Iere. 17. 9. For although there bee some feare of God resident there, yet there breaketh out also more vngodlynesse: Therefore whosoeuer is not re∣generate with the spirite of God, although he make some shewe that he reuerenceth and feareth his power and maiestie for a season, hee shall shortly declare by his contrarie deedes that this was but a feigned feare.

Nowe we see in Pilate an image of a proude man, whom his owne ambition maketh mad. For whilest y^t he will extoll his power, he depri∣ueth himselfe of the prayse and fame of iustice. Hee confesseth that Christ is innocent: therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death. VVic∣ked consciences must needs rage after this sort, where faith and the true knowledge of God doe not raigne, and diuers affections of the flesh must needes striue amongest themselues there. God doeth notably a∣uenge him selfe by this meanes of mans pride when they passe their boundes, that they may vsurpe to themselues infinite power: condem∣ning

themselues of their owne accorde of vnrighteousnes, they slaunder and put themselues to great rebuke. VVherefore no blindnes is compa∣rable to the blindnes of pride, and it is no meruaile, seeing that it sealeth the reuenging hand of God, against which it runneth headlong. VVher∣fore let vs remēber that we must not rashly triumph in vaine boastings, least we be ridiculous: especially let those who are placed in high degree moderate themselues: neither let them be ashamed to submit themselues vnto God, and to be subiect to his lawes.

11. Thou shouldest haue no power. Some doe expound it generallye, that there is nothing done in the world without Gods permissiō: as if christ should say, that Pilate, who thinketh that he canne doe all thinges, shall notwithstanding doe no more, then God will permit. This is a true o∣pinion, that this world is gouerned by the will of God: and that howso∣euer the wicked goe about all thinges, yet can they not moue one singer without the moderation of the secrete power of God: but those menne thinke better (in my iudgement) who restraine this place vnto the office of the magistrate. For Christ correcteth in these words the foolish arro∣gancie of Pilate, because he extolleth himselfe, as if his power were not of God: as if he should haue saide: Thou takest all thinges to thy selfe, as if thou shouldest not once giue an account to GOD, but thou art not made a iudge without his prouidence: thinke therefore that his heauenly seate and throane is higher then thine. There can no fitter admonition be inuented to beate downe their outrage, who gouerne other men, least they abuse their authoritie. The father thinketh that he may doe to his children whatsoeuer he will, the husbande to the wife, the maister to the seruauntes, the prince to the people: vntill they haue respecte vnto God, who would haue them gouerned with a certeine law.

Therefore hee that deliuered. They thinke that the Iewes are made guiltie of a greater fault thē Pilate: because they rage against a iust man with wicked hatred and vnfaithfull wickednes, and that they being but priuate men, and those which haue no lawfull gouernment. But I thinke otherwise, that their crime is made more grieuous, and lesse excusable by this circumstaunce: because they enforce the gouernment ordained by God to serue for their pleasure. For it is great sacriledge to abuse the holy ordinaunce of God vnto all manner of wickednes. That murther is iustly to be detested, who sleaeth the miserable traueller with his owne hand: but he that putteth the innocent to death vnder colour of iudge∣ment, he is more wicked. But he dooth not amplifie their fault, that hee may mittigate Pilates: neither doth he compare him with them, but hee doth rather make them all guiltie of one crime, because they doe al pol∣lute the holy power. There is this difference onelye, that hee hitteth the Iewes directly: but he toucheth Pilate by the way, because he is obedient vnto their wil and pleasure.

12. After that, Pilate sought to loose him. But the Iewes cried, saying: if thou let this man loose, thou art not Casars friend, whosoeuer maketh himself a king, he speaketh against Casar.

13. Therefore, when Pilate heard this woorde, hee brought Iesus forth, and sate downe in the iudgement seate, in a place which is called the pauement, and in Hebrewe Gabbu∣tha.

14. And it was the preparation of the Passeouer about the sixt houre: and he said vn∣to the Iewes, behold your king.

15 But they cryed, awaye with him, away with him, crucifie him. Pilate saieth vnto them, shall I crucifie your kinge? The Priestes aunswered, wee haue no kinge but Cae∣sar.

16 Then deliuered he him vnto them, that he might be crucified. And they tooke Ie∣sus, and lead him away.

12 Pilate demaunded of him. Although Pilate dooth not behaue himselfe couragiously, and is ruled rather with ambition, then with desire of iu∣stice, and therefore wauereth miserably: yet his modestie is to be commē∣ded, in that being sharpely reprehended by Christe, hee is not angry: yea he is more enclined to deliuer him. He is a iudge, and yet he suffereth the partie arreigned to be his iudge. There shal scarse one be found amongst an hundreth, that can so paciently suffer himself to be rated and chidden by his equal.

Thou art not Caesars friend. They wrest out of Pilate by threatninges, to haue him 〈◊〉〈◊〉 condemne Christe, for they coulde obiecte vnto hym no more odious thing, neither coulde they make him more afraide by anye meanes, then when they cause him to bee suspected of vnfaithfull dea∣ling with Caesar. Thou (saye they) declarest that thou carest not for Caesars Empire and gouernment, if thou loose him who hath endeuou∣red to trouble all things. This wickednesse did at length discourage Pi∣late, who was onely shaken before with violent cryings. And it is not wythout good cause that the Euangelist procedeth so diligently in these circumstances: because it is very conuenient for vs to know that Christ was not condemned by Pilate before he was thrise or foure times acqui∣ted by his mouth: that we may thereby gather that he was not condem∣ned for his owne cause, but for our sinnes. VVe may also gather thence howe willing hee was to suffer death, who did not passe for vsinge that prone affection of the iudge towarde him. And truely thys obedience caused his death to be a sacrifice of a sweete sauour to purge all sinnes.

13. Hee sate downe in the iudgement seate. Heere we see howe diuersly Pi∣late was drawen, as if one stage player should play two partes. Hee as∣cendeth into the iudgement seate, that hee may adiudge Christe to bee punished after a solemne manner. Neuerthelesse, hee sheweth manifestly that hee doeth this against his will and conscience. He calleth Christe a king ta••ntingly, signifying that that was but a friuolous slaunder wher∣with the Iewes burdened him, or to the ende he may stay their furie, hee telleth them that this would tourne to the reproche of all the whole na∣tion, if this rumour shall be spred abrode, that they had condemned a∣ny man for desiring the kingdome ambitiously. VVhen as the Euange∣list saieth, that the place was called in Hebrewe Gabbatha, hee meaneth the Chaldean or the Assyrian tongue, which was then commonly vsed. Therefore it was meete that Christ should haue beene condemned out of an high place, that he himselfe being the highest iudge, maye acquite vs when he commeth from heauen at the last day.

14. About the sixt houre. The Euangelistes seeme to be diuerse, and not to agree in nothing the time. The other three say, that it was darke from the sixt houre, when as Christ did hang vppon the Crosse. Marke dooth

also plainely expresse that it was the third houre, when iudgement was giuen vpon him. Yet we may easily aunswere. It appeareth sufficiently by other places, that the day was then deuided into foure partes: as the night had also foure watches. Hereby it came to passe that the Euan∣gelistes doe sometimes assigne vnto euery day onely foure houres, and doe extend euery houre into three: in the meane season they adioyne the space of one houre, which draweth toward the ende, vnto the nexte. According to this account Iohn saith that Christ was condemned about the sixt houre: because the time of the day drewe towarde the sixt houre or the second part of the day. Hence do we gather, that Christ was cru∣cified at the sixt houre, or thereabout: for the place was nigh to the Ci∣tie, as he wil declare shortly after. Betweene the sixt houre and the ninth beganne the darkenesse, which continued vntill the ninth, when Christe died.

15. VVe haue no king. In this place horrible fury sheweth it selfe, in that the Priestes, who ought to haue beene exercised in the lawe, doe reiecte the Messias, in whome the whole saluation of the people was included, vpon whom al the promises did depend, in whom al religion was groū∣ded. Certeinly, they dispoile themselues of the grace of God, and of all good thinges, by reiecting Christ. Therefore we see with what great madnes they were taken. Let vs feigne that Christ was not Christ: yet haue they no excuse, because they acknowledge no king saue Caesar. For first of all, they fall away from the spirituall kingdome of God. Second∣ly, they preferre the tiranny of the Romaine Empire, which they didde moste of all detest, before a iust gouernment, which God had promised. So the wicked, to the end they may flye from Christ, doe not onelye de∣priue themselues of eternal life, but do bring vpon themselues al manner of miseries: and on the contrary, it is the onely felicitie of the godlye to be vnder Christ his kingdome, whether they be subiect to a iust & law∣full gouerment, according to the flesh, or they be oppressed of tyrants.

16. He deliuered him vnto them. Their importunitie enforced Pilate to deliuer Christ: and this was not done as in a tumult, but he was solemn∣ly condemned: because there were two theeues condemned to be cruci∣fied with him, when their cause was knowne. But Iohn vseth this word to the end he may the better proue that Christ was giuen vnto the cru∣eltie of the people, which could not be pacified, who was conuicted and found guilty of no offence.

17. And bearing his Crosse bee went out into the place whiche is called of a Skull, and in Hebrue Golgotha.

18. VVhere they crucified him, and two other with him, the one on the one side, and the other on the other, and Iesus in the midle.

19. And Pilate wrote also a Title, and putte it vpon the Crosse, and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES.

20. Therfore many of the Iewes reade this Title: because the place was nigh to the Citie, where Iesus was crucified. And it was written in Hebrue, Greeke and Latin.

21. Therefore the Priestes of the Iewes saide vnto Pilate, write not Kinge of the Iewes: but that he saide, I am Kinge of the Iewes.

22. Pilate answered, That which I haue written I haue written.

17. Hee went out into a place. The circumstaunces whiche are noted in this place, are of great force, not onely for the certaintie of the hystorie, but also to edifie our faith. VVee must seeke righteousnesse in the satis∣faction made by Christe. Therefore, to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes, he woulde both be ca∣ried out of the citie, and also hanged vppon the tree. For the sacrifices, whose bloude was shedde for sinnes, were woonte to be caried without the tentes, accordinge to the commaundement of the lawe, Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed, who∣soeuer hangeth vppon the tree, Deuteronomie 21. 23. Both things were fulfilled in Christe, so that we may be fully assured, that our sinnes are purged by the sacrifice of his death: that hee was subiecte to the cursse, that he might redeeme vs from the cursse of the lawe, Galathians 3. 13. that he was made sinne, that wee maye be in him the righteousnesse of God, 2. Corrinthians 5. 21. that he was brought without the Citie, that he might take away our filthinesse which was laid vpon him, Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues. For as if the crueltie of the punishment were not sufficient of it selfe, he is hanged betwene two theeues, as if he were not some one of the number of other menne, but of all other the most wicked and de∣testable. For we must alwayes remember that the wicked hangmenne which crucified Christe, did nothing but that which was decreed by the hand and councell of God. For God did not lay open his sonne to their will and pleasure: but he would haue him offered vppe like a sacrifice to himselfe, according to his owne wil and minde. And if so be it the coun∣sell of God wanted not good reason in al those things, which he would haue his sonne suffer, we must well ponder both the greatnes and grie∣uousnes of his wrath conceiued against sinne, and also the infinite great∣nes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged, vnlesse the sonne of God shoulde be made a sacrifice for vs.

VVee see how he was driuen into an execrable place, being polluted as it were with an huge heape of sinnes, that hee may appeare accursed there before God and menne. VVee are too dull certeinely, vnlesse we see clearely in this glasse, how greatly GOD abhorreth sinnes: and wee are more then stonie, vnlesse we tremble and quake at such a iudgement of his. And whilest that on the other side GOD dooth testifie that our sal∣uation was so deare vnto himselfe, that hee spared not his onely begot∣ten sonne, what aboundaunt greatnesse of his goodnesse and grace doe we see there? Therefore whosoeuer shall well weigh the cause of Chri∣stes death, togeather with the fruite which wee reape thereby; the do∣ctrine of the crosse shal not be vnto them either foolishnes, as to the Gre∣tians, or a stone of stumbling, as to the Iewes, 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power & wisdom, & right∣eousnes and goodnes. VVhen Iohn saith that the place was called Golgo∣tha, he taketh it either from the Chaldean or els from the Assyrian tong. The name is deriued of Galgal, that is, of rowling: beecause the scull is round like a ball or bowle.

19. And he wrote a title. The Euangelist maketh mention of a facte of Pilate, worthye to bee spoken of, after that hee hadde giuen sentence.

It was peraduenture an vsuall thing to set vppe titles when euill doers were punished, that the cause of their punishment might be knowen, for an example vnto all men: but this is an extraordinarie thinge in Christe, that the title is set ouer his head without reproche. For it was Pilates in∣tent, to the ende hee might bee auenged of the Iewes by the way, who with their frowardnesse had caused him vniustly to punish an innocent man, to condemne the whole nation in the person of Christe. Hee is so farre from defaming Christ for any fault of his owne. But the proui∣dence of God had respecte vnto a farre higher thing, which directed Pi∣late his stile. It came not into Pilates minde to praise Christ, as the au∣thour of saluation, and a Nazaret of God, and the king of the elect peo∣ple: yet God did indite this praise of the Gospell vnto him, not know∣ing what he shoulde wryte. By the same secreate motion of the spirite came it to passe, that he shoulde publish the title in three languages. For it is not to be thought that this was a common vse: but the Lorde decla∣red by this preparatiue that the time was now at hand, when his sonnes name should be knowen euery where.

21. Therefore the priestes sayde vnto Pilate. They perceiue that they were spitefully touched: and therefore they desired to haue the title changed, that it might onely burden Christ, without defaming the nation. But in the meane season they doe not dissemble, with how great hatred of the truthe they were infected, seeing they cannot abide the least title therof. Sathan doeth alwayes so pricke forwarde his ministers, that they maye endeuour either to extinguish, or at least with their darknesse to choake the light of God, so soone as it appeareth but a little. The constancie of Pilate is to be attributed to Gods prouidence. For it is to be doubted, but that they assayed and tempted his minde diuerse wayes. Therefore wee may know that it was holden by God, that it might remaine constant. Pilate yeelded not vnto the praiers of the priestes, neither didde he suffer himself to be corrupted by them: but God did testifie by his mouth, how stable his sonnes kingdome is. But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing, thē that it could be shaken with the endeuours of the enemies, what muste wee thinke of the testimonies of the prophetes, whose handes and mouthes God hath sanctified to himselfe? And also Pilate his example putteth vs in minde of our duetie, that we be constant in defending the trueth. The prophane manne dooth not call backe that which he wrote truely con∣cerning Christ, though vnaduisedly: therefore what a shame is it, if wee being terrified either with threatninges or daungers, we depart from the profession of that doctrine, which God hath sealed in our heartes by his spirit?

Furthermore, we must note how detestable the papisticall tiranny is, which driueth away the common people from reading the Gospell and al the whole scriptures. Pilat being a reprobate, and otherwise an instru∣ment of Satan, was yet by secrete inspiration appoynted to bee a prea∣cher of the Gospell, that he might publish a briefe summe thereof in three lāguages. Therfore what account ought we to make of those men, who study so much as in them lyeth to suppresse the knowledge thereof, whē they proue themselues to be worse thē Pilate.

23. Therefore when the soldiours had crucified Christ, they tooke his garments, and made foure partes, (to euery soldiour a part) and his coate. The coate was without seame, wouen from the toppe throughout.

24. Therefore they said amongest themselues, let vs not cut it, but let vs cast lots for it, who shal haue it: that the scripture might be fulfilled, saying: they parted my garments to themselues, and on my ceate did they caste l••ttes. And these thinges didde the souldi∣ours.

23. Therefore the soldiours. There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours. There were foure soldiours, which parted the residue of his raiment amongst them. The coate which was without seame remained, which sithence it could not be deuided, they did cast lots vpon the same. To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God, they teach that the scripture was also fulfil∣led euen in this poynte. Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present mat∣ter out of season. For seeing that Dauid complaineth in that place, that he was a pray vnto his enemies, he comprehendeth metaphorically vn∣der the word Garmentes, all that he had: as if hee shoulde briefly say that he was spoyled & robbed by the wicked, which figure whilest the Euan∣gelists doe neglect, they depart from the naturall sense. But we must first of all vnderstand, that the Psalme must not be restrained vnto Dauid, as it appeareth by many sentences, and especially by that clause, where it is saide: I will praise thy name amongst the Gentiles: which muste needes be expounded of Christ. And now it is no meruaile, if that were more darkly shadowed in Dauid, which appeareth more plainely in Christ: to witte, how much more excellent the trueth ought to be, then the figure therof. Furthermore, let vs know that Christ was stript out of his clo∣thes, that he might cloath vs with his righteousnes: that his naked bodye was laid open to the reproches of men, that we may appeare with glory before Gods iudgement seate. VVheras some do wrest this place allego∣rically vnto the scripture, which the heretiks pull in peeces, it is too much racked. I doe not mislike the comparison: that like as the prophane soul∣diours did once deuide Christ his garments, so at this day peruerse men doe pull in peeces with straunge inuentions the scripture, wherewith Christ is cloathed, that we may see him. But wee must in no case suffer the wickednes of the Papists, which is ioyned with the horrible blasphe∣mye of God. They say that the Heretikes doe pull the scripture in pee∣ces: but the coate, that is, the Church remaineth whole and sound: to the end they may proue (reiecting the autoritie of the scripture) that the vni∣tie of y^• faith consisteth in the only title of the Church. As if the vnitie of the Church were grounded any where els, saue onely in the faith of the scripture. Therefore when as they pull faith from the scripture, that it may be subiect to the Church alone, they do not now dispoile Christ by such a diuorcement, but they pull in peeces his body by cruell sacriledge. Although we graunt vnto them, that the coat which was without seame was a signe & figure of the Church, yet shal they not obteine that, which they hunt after: because it shall remaine that they proue that the Church is with them, whereof they shew no token at all.

25 And there stoode beside the crosse of Iesus, his mother, and his mothers sister, Ma∣ry the daughter of Cleopas, and Mary Magdalen.

26 Therfore when Iesus had seene his mother, and the disciple standing by whome he loued, he said vnto his mother, woman, behold thy sonne.

27 Then said he to the disciple, behold thy mother, And from that houre, the disciple tooke her home vnto him.

25. And there stoode. The Euangelist telleth here by the way that Christ did so obey God the father, that he did not neglect the duetie of humane godlynes toward his mother. Hee forgate himselfe and all thinges, so farre forth as it was necessary for him to obey his father: but when hee had done thus, he would not omit the dutie which he did owe vnto his mother. And hereby we learne how we must obey God and men. It fal∣leth out oftentimes that when God calleth vs any whither, our parents, wife, or children, do call vs vnto the contrary: so that we cannot satisfie them altogether. If we make men equall with God, we deale wickedlye. Therefore we must preferre Gods commaundement, wee must preferre his honour and worship: afterward we must giue men their right so far forth as it shalbe lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree, as it appea∣reth at the firste sighte: but wee muste beeginne with Gods woor∣shyppe, afterwarde wee muste giue menne the lower place. To whiche ende these sentences tende: he that shall not hate father and mother for me, he is not woorthy of me, Math. 10. 37. Luke 14. 26. Therefore we must so obey men, that they doe not hinder vs and keepe vs backe from woorshipping and obeying God. VVhen we haue obeyed GOD, then shall we thinke rightly and orderly vppon our parents, wife, and chil∣dren. As Christe taketh care for his mother, but being vppon the crosse, whereunto he was called by the decree of his father. But if wee weighe the circumstaunce of the place and time, the godlinesse whiche Christe shewed towardes his mother, was woonderful. I omit the extreeme tor∣ments of his body, I omitte his rebukes: but althoughe horrible blasphe∣mies against God did make him woonderfull sorrowfull, and hee dyd suffer an horrible conflicte with eternall death and the deuill, yet none of all these things doeth hinder him from being carefull for his mother. VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe. VVhen as Christe committeth the charge of his mother to the disciple, hee deliue∣reth her vnto him to be nourished and cared for. Therefore it followeth that honour due to parents, consisteth not in the ceremonie, but in all necessary dueties. Nowe we must on the other side consider the faith of the women. This was no small affection of loue, that they followed Christe euen vnto the crosse: but vnlesse they had beene furnished with faith, they coulde neuer haue beene present at suche a spectacle. As tou∣ching Iohn himselfe, we gather that his faith was so choked for a shorte time, that yet notwithstanding it was not altogither choked. Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from fol∣lowing Christ, seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse.

He calleth her Mary, either y^e wife or daughter of Cleopas. I like this lat∣ter better. He saieth that she was sister to the mother of Iesus, according to the Hebrew phrase, which conteineth all kinsfolkes vnder the worde Brethrē. VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils, which shewed her self such a faithful disciple of Christ euen vntil the end.

26. VVoman, behold thy sonne. As if he should say, I cannot hereafter be conuersant vppon earth, that I maye doe to thee the duetie of a Sonne. Therefore I put this man in my place, that he may take vpon him mine office. Hee meaneth the selfe same thing, when he saieth vnto Iohn, Beheld thy mother. For hee commaundeth him to take her for his mother, and that he should be as carefull for her, as for his owne mother. In that he saith, woman, and not mother, some thinke that he did it for this cause, leaste he should wound her minde more deepely with sorrow, which I do not reiect.

But an other cōiecture is no lesse probable, that Christ meant to shew that so soone as he had finished the course of his humane life, hee put off that condition, vnder which hee had liued, and that hee entreth into the heauenly kingdome, where hee may commaund men and Aungels. For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh: and he ought especially to haue doone this in his death.

27. The disciple tooke her. It is a signe of the obedience of the disciple toward his maister, in that Iohn obeieth Christes commaundement. It doth also appeare heereby that the Apostles had their families: because Iohn could not lodge Christes mother, neither haue her in house with him, vnlesse he had had an house and some trade and manner of liuing. VVherefore they dote, which thinke that the Apostles came naked and emptie vnto Christ, hauing left their substance. And they dote too too foolishly, who thinke that perfection consisteth in begging.

28 After this, when Iesus knew that al things were fulfilled, that the scripture might be fulfilled, he saieth, I am a thirst.

29. Furthermore, there stoode there a vessel full of vineger. And they compassed a spong, being ful of vineger with Isope, and they put it to his mouth.

30. Therfore when Iesus had taken th•• vineger, he said, it is finished. And bowing his head, he gaue vp the Ghost.

28. VVhen Iesus knewe. Iohn omitteth many thinges purposely, which the other three sette down: he describeth now the last acte, wherin there was a great weight. VVhen as hee saieth, that there stoode a vessel there, he speaketh as of an vsuall thing: and I thinke that it was a kind of po∣tion made to hasten death, when as miserable men hadde beene tormē∣ted longe enough. Christe dooth not call for drinke, vntill all thinges were fulfilled, whereby he declared his infinite loue toward vs, and his vnestimable desire of our saluation. It cannot bee sufficiently in woordes expressed, what bitter paines he suffered: yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied, and the purginge of our sinnes was perfect.

But how saith he, that all thinges were fulfilled, seeing that the princi∣pall poynt was as yet wanting, to wit, death it selfe? And againe, doeth not his resurrection make to the fulfilling of our saluatiō? I answer that Iohn doth comprehended those thinges which should follow immedi∣ately. Christ was not as yet dead, he was not yet risen againe: but he sawe nothing which coulde hinder him from dying and rising againe. And so hee instructeth vs by his example vnto perfect obedience: that it may not be greeuous or troublesome to vs to liue at his pleasure, al∣though wee muste languishe in the middest of great sorrowes and paines.

That the scripture might be fulfilled. VVe may easily gather out of the other Euangelistes, that the place is cited out of Psal. 69. 22, They gaue me gall to eate, and in my thirst they gaue me vineger to drinke. This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede, but also that his miseries were cruelly doubled. But there is no absurditie in this, if that were more plainely reuealed in Christ, which was sleightly shadowed in Dauid. For we do hereby plainely see what difference there is betweene the truth and the figures, whenas those thinges appeare plainely, and as it were perfectly in Christ, which Dauid suffered only figuratiuely. Therefore to the end Christ might declare that it was he whose person Dauid did repre∣sent, he would drinke vineger, and that for the confirmation of our faith. They which forge an allegoricall sense in this word thirst, de∣sire rather to shew some subtiltie then truly to edifie. And the Euange∣list doth plainely refute those, who saith that Christ called for vineger, seeing that he made hast to die, VVhen as he saith that the spounge was compassed about with Isop, vnderstand that it was fastened vpon a bat that it might be put to Christes mouth.

30 It is finished. Hee repeateth the same woorde whiche hee vsed of late. But this saying of Christ is especially to be remembred: because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death. VVe haue alreadie saide that the resurrection is not separated from his death: it is only Christe his intent to retaine our faith in himselfe alone, least it wander and turne hyther and thyther. Therefore this is the sense, that whatsoeuer ma∣keth vnto the saluation of men, it consisteth in Christ, and is no where els to be sought: or that (which is all one) that the perfection of sal∣uation is included in him. And there is comprehended vnder this a se∣crete opposition: because Christe setteth his death against all the olde sacrifices and figures, as if he should say, whatsoeuer was vsed vnder the law, it was nothing worth of it selfe, to pacifie Gods wrath, to purchase righteousnesse to purge sinnes.

Now at length there is true saluation giuen to the worlde: vnto this doctrine is annexed the abrogation of all the rites of the lawe. For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe. And if sobeit we stay our selues vpon this voyce of Christ, we must be contented with his death alone vnto saluation, ney∣ther is it lawful for vs to set any helpes frō any other. But y^e whole reli∣gion of Papistrie tendeth to this ende that men may inuent to thēselues innumerable meanes to purchase saluation. VVhence we gather that it

ouerfloweth with abominable sacrileges. The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease, when as the saluation of men was finished by the onely sacrifice of the death of Christ: therefore what authoritie will the Papistes say they had to erect a new sacrifice, whi∣che might reconcile God vnto men? They obiect that it is no new sa∣crifice, but that selfe same which Christ offered. But we may easily re∣fute them, that they haue no commandement to offer: and secondly, that when Christ had ended one oblation, he pronounceth from off the crosse, that the whole is finished. Therefore they are more then for∣gers and falsifiers, which corrupt and violate traiterously the Testa∣ment sealed with the holy blood of the sonne God.

Hee gaue vp the ghost. All the Euangelistes doe diligently expresse the death of Christ: and that not without cause. For we haue hope of life hence: hence haue we also safe boasting against death, in that the sonne of God suffered the same in our steed, and by striuing with the same did get the victorie. And we must note the phrase which Iohn vseth: wher∣by we are taught, that all the godly which die with Christ do commit their soules to God to keepe, who is faithfull and will not suffer that to perish which he hath taken to keepe. There is this difference betweene the death of the children of God and the reprobate, that the wicked do rashly breath out their soules: but the children of God doe committe them to Gods tuition as some precious thing, which he will keep faith∣fully vntill the day of the resurrection. This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently.

31 The Iewes then (because it was the preparation, that the bodyes shoulde not re∣maine vpon the crosse on the Sabboth day, and it was a great day of that Sabboth) be∣sought Pilate that their legges might be broken and that they might be taken downe.

32 Therefore the souldiers came, and they brake the legs of the first and of the other which was crucified with him.

33 And when they came vnto Iesus, after that they saw that he was alredie dead, they brake not his legs.

34 But one of the souldiers opened his side with a speare, and straightway there came out blood and water.

35 And he that saw it bare witnesse, and his witnesse is true, and he knoweth that he speaketh the truth that ye may beleeue.

36 And these thinges were 〈◊〉〈◊〉, that the scripture might be fulfilled, yee shall not breake a bone of him.

37 And againe another scripture saith, they shall see him whome they haue thruste through.

31 Because it was the preparation. This narration is also of force to e∣difie faith. First, because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures: and secondly, because it conteineth a misterie of great importance. The Euangelist saith, that the Iewes requested to haue the bodies taken downe from the crosse. That was commaunded in the lawe of God: but the Iewes (as hy∣pocrites are wont to doe) taking heede only to small thinges, passe ouer

most great and horrible sinnes without any stop or stay. For to the ende they may keepe their Sabboth religiously, they are carefull for the ex∣ternall pollution onely: in the meane while they doe not consider what an haynous offence it was to put an innocent to death. So we saw a lit∣tle before that they entred not into the common hall, least they should pollute thēselues, wheras their vngodlines did pollute the whole coun∣trie. Neuerthelesse the Lord bringeth that to passe by them, which was very profitable for our saluation, that the body of Christe remaineth marueilously vntouched, and that blood and water doe spring out of his side.

It was a great day of that Sabboth. The more common reading is: That day was a great day: yet this whiche I haue put in, is vsed in many olde and allowed copies: Let the Readers choose which they will. If you reade it ekeincu in the Genetiue case, you must take the Sabboth for the week it self, as if the Euangelist had said, that the holy day of that week was most famous in respect of the passeouer. And the Euangelist spea∣keth of the next day, which began at the Sunne setting: wherfore it was a greater matter of conscience to let the bodies hang. But if we had ra∣ther reade it in the nominatiue case, that was a great day, the sense shall come all to one ende, as touching the summe of the matter: the variety shalbe onely in the wordes, to wit, that the Easter made that Sabboth more holy.

33 And when they were come vnto Iesus. In that hauing broken the legs of the two theeues they finde Iesus dead, and therefore they touched not his body, there appeareth an extraordinarie worke of Gods pro∣uidence therein. Some profane mē will say that it commeth to passe na∣turally y^t one man dyeth sooner then another: but he that shal weigh the whole course of the historie, he shalbe enforced to ascribe it vnto the hid∣den counsell of God, that death which came sooner then all men wold haue thought, did exempt Christe from hauing his legs broke.

34 But one of the souldiers with a spe••••e. In that his side was thruste through with a speare, it was done to proue his death: but God respec∣ted a farre higher thing, as we shall see by and by. That is but a childish surmise and inuention of the Papistes, who make this souldier that had the speare Longes, feigning that it was the proper name of a man: and to the end they mighte make vp the lye they say that the souldier was blinde before, and that so soone as he had receiued his sight he beleeued: therefore they did canonize him amongest the saints. Seeing that their prayers doe leane vnto such patrones, so often as they call vppon God, I pray you what can they euer obteine? But whosoeuer they be which de∣spice Christe and seeke succour at the handes of Saintes, they are worthie to bee carryed away by the Diuel vnto night spirites and hob∣goblins.

There came out blood and water. Some men were deceiued in feigning a myracle heere. For it is a naturall thing: for when blood is congealed it is made like vnto water hauing lost his readnesse. It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste. And they were deceiued because the Euangelist vrgeth this so diligently that there came out water & blood, as if hee did shewe some strange thing and something which is contrary to the order of nature.

But he intended another thing, to wit, that he might applie his narrati∣on to the testimonyes of scripture, which he addeth by and by: & chiefly that the faithfull might thence gather that which he teacheth els where, to wit, that Christ came with water and blood: by which woordes he signifieth, that he brought him the true purgation of sinnes, and the true washing. For the forgiuenesse of sinnes, and righteousnesse and purity of the soule were figured in the law by these two signes, sacrifices and wa∣shings. In sacrifices blood did purge sinnes, and was the price to paci∣fie Gods wrath withall: washings were testimonies of true puritie, and remedies to purge vncleannesse and to wash away the filthinesse of the flesh. Least faith should abide any longer in these elements, Iohn te∣stifieth in the sith chapter of his Epistle, that the fulfilling of both these graces is in Christe: and heere he bringeth foorth a visible signe of that thing. To the same end serue the sacraments which Christe hath left vnto his Church. For the purging & puritie of the soule which con∣sisteth in newnesse of life, is shewed vnto vs in baptisme: and the supper is as a pledge of the purging which is finished. But they differ much from the figures of the old lawe: because they offer Christ as being present, whom the figures of the lawe did shew to be farre off as yet. VVhere∣fore I doe not mislike that which Augustine writeth, that our sacramēts flowed out of Christes side: for we are then washed from our filthines indeed, and we are renued into an holie life, then doe wee li••e before God being redeemed from death, and deliuered from giltinesse, when as Baptisme and the holie Supper doe bring vs vnto Christes side, that wee may draw thence by faith as out of a fountaine, that which they repre∣sent.

36 Yee shall not break a bone. This testimonie is fet out of the twelfth of Exodus. 46. and Num. 9. 12. where Moses intreateth of the paschall lambe▪ And Iohn taketh that for a thing which all men do graunt, that that lambe is a signe of that true and onely sacrifice, whereby the church was to be redeemed. Neither doth that any whit hinder that it was of∣fered in the remembrance of the redemption which was alreadie past▪ For God woulde haue that benefite so remembred, that it might pro∣mise the spirituall deliuerance of the Church in time to come. VVhere∣fore 1. Cor. 5. 7. Paule doth also applie vnto Christ without doubting that forme of eating the lambe which Moses prescribeth. And by this proportion and similitude doth our faith gather no small fruite: because it beholdeth in the ceremonies of y^e law, the saluatiō exhibited in Christ. And to this end tendeth Iohn his drift, y^t Christ was not only the true pledge, but also the price of our redemption: because wee see that ful∣filled in him which was shewed in times past to the olde people vnder the figure of the passeouer. VVhereby the Iewes are also taught that they must seeke the substance of all thinges in Christ, which the lawe prefi∣gured but performed not in deed.

37 They shall see him whom they haue thrust through. They wreste this place too violently, who goe about to expound it of Christ accor∣ding to the letter. Neither doth the Euangelist cite it to this ende: but rather that he may shewe that Christe is that God who complained in times past by Zacharie. 12. 10. that the Iewes did thrust through his brest.

And God speaketh in that place after the maner of men, signifying that hee is wounded with the wickednesse of the people, and especially wyth the obstinate contempt of his woorde, as it is a deadly wounde in man whose heart is thruste throughe. As he sayeth in another place, that his spirite is heauy, Mat. 26. 38. Now, because Christ is God, reuealed in the flesh, Iohn sayeth that that was fulfilled openly in his visible flesh, which his diuine maiestie suffered of the Iewes, in such sort as it coulde sufter. Not that God is subiect to the iniuries of men, or that the external blas∣phemies and reproches vttered against him, doe come vnto him: but be∣cause he meant to expresse of howe great sacriledge the vngodlinesse of men is guiltie, whilest that it lifteth vppe it selfe vnto heauen stubbernly. And Iohn doeth for good causes ascribe that vnto the Iewes, which was done by the hande of a souldiour of Rome: like as they are sayd in an o∣ther place to haue crucified the sonne of GOD, although they touched not his body with one finger. Nowe the question is, whether God pro∣miseth repentance vnto the Iewes vnto saluation, or he threatneth that he will come as a reuenger? VVhilest that I weigh the place diligently, I thinke that it comprehendeth both: to witte, that God shall at lengthe gather vnto saluation the reliques of the lost and desperate nation▪ and he shall shew vnto the contēners by his horrible vengeance, with whom they had to deale. For we knowe that they were woont no lesse boldlye to mocke the Prophets, then if they had babbled without any comman∣dement of God. God sayeth that they shall not escape vnpunyshed for this: because he will at length defend his owne cause.

38. And after these things Ioseph of Aramathia (who was Iesus his disciple, but se∣creatly for feare of the Iewes) besought Pilate that he might take downe the body of Ie∣sus, and Pilate suffered him. The ref••re he came and tooke downe the body of Iesus.

39. And Nicodemus came also (who came vnto Iesus first by night) bringing a mix∣ture of Myrrhe and Al••es, about an hundred pound weight.

40. Therefore they tooke the body of Iesus, and they wound it in linnen clothes wyth the odours, as the maner of the Iewes is to burie.

41. And there was in the place where he was crucified, a garden: and in the garden a newe tombe, wherein was neuer man laied.

42. There then layed they Iesus, because of the preparation of the Iewes, for the se∣pulchre was nigh at hande.

38. Ioseph besought Pilate. Iohn setteth downe now by whom, in what place, howe honourably Christ was buried. Iohn nameth two, whiche buried Christ, Ioseph and Nichodemus: the former whereof desired Pi∣late to giue him the body of the dead, which should otherwise haue ben left to the pleasure of the souldiours. Mathewe affirmeth that he was riche, and Luke sayeth that he was a counsellour, that is of the order of the Senatours. And we sawe that Nichodemus was had in great repu∣tation amongest his: and we may also easily gather that he was riche, by the great cost which hee bestowed in bringing the mixture. Therefore their richesse hindered them hitherto from giuing their name to Christ, and they might no lesse haue hindered them heereafter from takinge vppon them so odious and infamous a profession. The Euangelist say∣eth expresly, that Ioseph was kept backe by feare, from professinge that

hee was a disciple of Christe. But hee repeateth that concerninge Ni∣chodemus, whych wee hadde before, that hee came vnto Iesus secreatlye and by nighte. Therefore whence hadde they suche Heroicall fortitude of a sodaine, that they come abroade in extreeme dispaire? I omitte the manifest daunger which they must of necessitie haue incurred. But thys is a great matter, that they were not afrayed to take vppon them conti∣nuall warre wyth their nation.

Therefore it is certaine that it came to passe throughe the heauenlye motion, that they who gaue not due honour vnto Christe so longe as hee liued, doe runne vnto his carcasse being dead. They brynge their o∣dours to enbalme Christes bodye: but they woulde neuer haue done this, vnlesse they hadde fealt the sauour of his death. VVhereby it ap∣peareth howe truely Christe sayde: That onlesse a wheat corne die, it remaineth alone, but after that it is deade it bringeth foorth frute a∣boundantly, before 12. 24. for wee haue a moste manifest testimonie in thys place, that his death was more liuely then his life. And the sweete∣nesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne, was of so great force, that it did easily ex∣tinguishe all the affections of the fleshe. So longe as the loue of richesse and ambition raigned in them, the grace of Christe was vnto them vn∣sauerie: but nowe all the whole worlde beginneth to be vnto them vn∣sauerie. But lette vs knowe that there is prescribed vnto vs in the exam∣ple of them, what wee owe vnto Christe. These two, to the ende they might shewe some token of their faith, caried the body of Christe con∣stantly, thoughe not without great daunger, vnto the graue. Therefore it is shamefull and filthye ••luggishnesse, if wee defraude him of the con∣fession of faith, when as hee raigneth in the heauenly glorye. VVhere∣fore their vngodlinesse is so muche the more vnexcusable, who seeinge they doe at this daye denye Christe with faithlesse dissimulation, doe yet notwythstanding pretende the example of Nicodemus. And I con∣fesse they are like him in one poynte, they endeuour by all meanes pos∣sible to haue Christe buried: but nowe it was no time to burye hym, sithens that hee is ascended vnto the right hande of the father, that hee maye bee aboue menne and Aungels, and that euery tongue maye con∣fesse his high gouernment, Philippians 2. 9. 10. 11.

Secreatlye for feare of the Iewes. Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe, it is likelye that hee was not voyde of all vice: Not that all feare whereby the faithfull take heede to themselues, and a∣uoyde tyrauntes and the ennemies of the Gospell, is corrupte and viti∣ous: but because the weakenesse of faith bewrayeth it selfe so often, as the confession of faith is suppressed by feare. VVee must alway marke what the Lorde commaundeth vs to doe, and howe farre hee biddeth vs goe.

Hee that stayeth in the midst of the course, sheweth that he beleeueth not in God, and hee hath no excuse, who setteth more by his owne life, then by the commandement of God. In that the Euangelist vouchsafeth to bestow vpon Ioseph, the title & name of a disciple, at such time as he was too fearfull, and durst not professe his faith before the worlde: we know by this howe gently the Lorde dealeth with those that be his, and

how fatherly he pardoneth their faultes. Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within, but whilest that they feigne a consent with wicked super∣stitions, so much as in them lyeth they deny that they were Christes dis∣ciples.

40 As the Iewes are wont. After that Christ had suffered extreame ig∣nominie vpon the crosse, God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection. Ioseph and Nicodemus bestow no small cost, so that it might seeme to bee su∣perfluous: but we must looke vnto the purpose of God, who did also enforce them by his spirite to doe his sonne this honour, that he mighte take from vs the horrour of the crosse with the smell of the sepulchre. But those things which are extraordinarie ought not to be taken for an example.

And againe, the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe. For it was requisite that the olde people, vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ, should bee vn∣derpropt with such helps, y^t they might loke for the cōming of y^• media∣tour with a constant faith. VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined, and the fathers vnto whome figures did supplie Christe his absence. This is the reason why greater pompe of rites was tollerable then, whi∣che shoulde not be without fault at this day. For those whiche bury the dead so sumptuously at this day, doe not onely bury dead men, but also Christ himselfe (so much as in them lyeth) who is the king of life, ha∣uing pulled him out of heauen: because his resurrection hath abroga∣ted these old ceremonies. There was also great care and religion a∣mongest the Gentiles in burying, which tooke his beginning of the fa∣thers, as sacrifices. But seeing they had no hope of the resurrection, they were not followers of the fathers but their Apes. For the promise & the word of God, is as it were the soule which quickeneth the ceremo∣nies: so soone as the woorde is taken away, what rites soeuer men do vse, although they agree in externall shew with the obseruing of holy thinges: yet they are nothing els but rotten and foolish superstition. But wee must (as I haue saide before) at this day vse sobrietie and sparing in this point: because immoderate cost doth take away the smell of Christ his resurrection.

41 And there was in the place. This is the thirde point which I saide was to be noted in the historie of the buriall. The Euangelist expres∣seth the place for many causes: first of all, it came to passe not rashly, or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre. For although he died the death which all o∣ther men die, yet because he should be the first begotten of the dead, and the first fruites of those which ryse againe from the dead, he had a new sepulchre giuen him. Ioseph and Nicodemus had another thing in their heads.

For because it was but a shorte time to the settyng of the Sunne,

which was the beginning of y^e Sabboth) they sought the cōmodiousnes of the place. In the meane while God did chose contrary to their mind, a sepulchree wherein neuer man had laid, for his sonne. Therefore the holy men doe like the nighnesse of the place onely for this cause, that the Sabboth might not be broken. But God offereth vnto th•• that thing which they sought not, that hee might discerne and distinguish the b••∣riall of his sonne from the common order by some token. The circum∣stance of the place did also serue to this end, that the resurrection might be more famous: and that it might giue no small light to the historie which followeth in the next Chapter.

Chap. 20.

1 AND the first day of the Sabbothes, came Mary Magdalene earely in the morning, whenas it was yet darke, vnto the sepulchre, and sawe the stone taken away from the sepulchre.

2 Then shee runneth and commeth to Simon Peter, and vnto the other disciple, whō Iesus loued, and saith vnto them. They haue taken the Lorde out of the sepulchre, and we know not where they haue laide him.

3 Therefore Peter and the other Disciple wente foorth and came to the sepul∣chre.

4 And they two ranne together, but the other disciple out ran Peter, and came first to the sepulchre.

5 And when he stouped downe, he saw the linnen cloathes lying, yet hee entred not in.

6 Then Simon Peter came following him, & entred in into the sepulchre, and saw the linnen cloathes lying.

7 And the kerchiffe that was vpon his head not lying with the linnen cloathes, but wrapped together by it selfe in a place.

8 Then entred in the other disciple also, which came first vnto the sepulchre, and saw, and beleeued.

9 For they knew not the Scripture as yet, that hee must ryse againe from the dead.

1 And the first day of the Sabboth. Because Christ his resurrection is the principall point of our faith and without which there is no hope of e∣ternall life. Therefore the Euangelistes doe stand the longer about the prouing of the same: like as this Euangelist of ours gathereth many te∣stimonies, wherby we may be fully certified that Christ is risen from the dead. Yet it may seeme an absurde thing that hee bringeth foorth no more substanciall witnesses. For he beginneth with a woman: but by this meanes was that fulfilled. 1. Cor. 1. 27. That God choseth that which is weake in the worlde, that he may confound the wisdome, and power, and glory of the flesh. There was no more earthly dignitie in the disciples, then in the woman which followed Christe: but because it pleased Christ to haue them to be the first witnesses of his resurrection, they are authenticall and of sufficient authoritie, and without all excep∣tion. There was nothing els that letted the Priestes and Scribes and all the people and Pilate, to know certainely that Christ was risen againe,

but grosse and voluntarie blindenesse. Therefore they were all woor∣thy in seeinge not to see: Neuerthelesse, Christe reuealed hymselfe to a small company. But before we goe any farther, it is good to shewe how the Euangelistes agree togither, in whose woordes there appeareth some disagreement at the first light.

Iohn nameth Magdalene alone, Mathewe two, Marke three, Luke setteth downe no certaine number: but sayeth onely that the women which followed Christe from Galilee came. But wee maye easily loose this knotte thus, that like as Mathewe putteth the names of two wo∣men, whiche were better knowen and more famous amongest the di∣sciples, so Iohn is contented with the name of Magdalene alone: Ne∣uerthelesse hee excludeth not the other: yea, wee may easily gather out of his woordes, that shee was not alone. For Marye sayeth shortly af∣ter in the plurall number, wee knowe not where they haue layed hym. Therefore, althoughe Iohn make no mention of her fellowes, yet hee telleth nothinge that is contrary to the other, who say that there were more. VVe may easily aunsweare concerninge the varietie of the time.

VVhen Iohn sayeth that shee came before it was day, vnderstande that they tooke their iourney when it was yet darke, and before they came to the Sepulchre, it was light day. And at nighte, after the Sunne was sette, when as the Sabboth was ended, they hadde bought the odours. And hither oughte the narration to bee referred. Otherwise there seemeth to be some shewe of contrarietie, in that Iohn sayeth that Marye spake vnto him and Peter onelye: but Luke sayeth that shee came vnto the eleuen Apostles, and that her speache seemed vnto them a fained thing. But wee may easily aunsweare, because Iohn did omitte his other com∣panions of sette purpose: for he and Peter came vnto the Sepulchre on∣ly. In that Luke maketh mention of Peter alone, it is like to that which we spake of late, concerning Marye Magdalene and the other women. Furthermore, it is to be thought, that the other nine disciples were kepte backe with feare, least if they had come abroade in companies, they had beene seene too openly. Neither doeth that any whitte hinder, whyche Luke seemeth to graunt, that the other did despise the wordes of Mary, because hee addeth immediately after, that Peter ranne. VVherefore hee meaneth simplie, that they were as it were astonied at the first hearing: but at length when they were come to themselues againe, Peter follow∣ed her, that he might see.

And whereas Luke sayeth that Christe appeared vnto Marye before shee hadde tolde the Disciples that the sepulchre was emptie, the course of the narration is tourned backewarde, whyche appeareth plainely by the texte. For hee addeth that, which Iohn testifieth came to passe before shee sawe Iesus. Neither is there any absurditie in this, seeinge that it is a common thing amongest the Hebritians to sette downe that first, which is later, in order of time.

The first day of the Sabaoths. The Euangelistes doe not shewe when and after what sort Christe did rise againe, because it was sufficient for them to expounde, when and to whom his resurrection was made knowen. Therefore he sayeth that Mary came the first day of the Sabaoths. It is woorde for woorde (one) but it is a common thing amongest the Hebritians, to put one in steade of first: because numbers begin with one.

And for as muche as euery seuenth day was ordained to rest in: they called all the whole weeke the Sabaoth: giuing this honour to the ho∣linesse of the daye, that they called the rest of the time by that name. Therefore the women came vnto the sepulchre on the morrowe after the Sabaoth, for as much as they had bought odours the same day, (yet after the Sun was sette): and secondly, seeing that they were gone out of the Citie, when as it was yet darke (as it falleth out in fearful matters.) It was the first day of the Sabaoths in respecte of the next Sabaoth: be∣cause it was the beginning of the weeke, the ende whereof the Sabaoth was.

Therefore Simon Peter went foorth. It is a marueile, that seeinge there was suche a weake, and almost no faith, as well in the disciples as in the wo∣man, there was so great zeale in them. And surely it cannot be, but that godlines enforced them to seke Christ. Therfore there remayned some seed of faith in their harts, but yet it was choked for a time, so that they knewe not that they had that which they hadde. So the spirite of God doth oftentimes worke in the elect after an hidden manner. In summe, we must holde that there was some hidden roote, from whiche we see fruit proceede. And although this feeling of godlinesse which they had, was confused and intangled in muche superstition, yet doe I giue it the name of faith vnproperly, because it was conceiued only of the doctrine of the Gospel, and tended to no other end, saue only vnto Christ. Out of this seede came at length true and sincere faith, which hauing lefte the sepulchre, did ascend vnto the heauenly glory of Christe. VVhen as the Scripture speaketh of the rudiments, and first of faith: it sayeth that Christe is engendered in vs, and we againe in him. But the disciples are to bee accounted more then infants almost, whilest that they are igno∣raunt of Christe his resurrection. Yet the Lorde nourisheth them as vn∣borne children in the wombe. They were before like children, and they were gone a little forward: but the death of Christ brought vpon them such weakenesse, that they were to be begotten and fashioned againe, as Paule speaketh of the Galathians, fourth chapter, and ninthe verse. In that Peter who made lesse haste, goeth first into the sepulchre, lette vs learne that there is more giuen vnto many in the hinder ende, then ap∣peareth in the forefront or beginning. And vndoubtedly we see many, who were very feruent and hotte in the beginning, faint and faile when they are come to the conflict: and others which were thought to be slug∣gish, to take to themselues fresh courages.

5. Hee sawe the linnen cloathes lying. The linnen cloathes, were as it were things putte off, to make the resurrection of Christe more credible. For it was not to be thought that his body was stripped, that it might be ca∣ried vnto some other place. Neither friende nor foe woulde haue done this. VVhereas he sayeth that his head was wrapped in a kerchiefe, there∣by is refuted the vanitie of the Papistes, who faine that the whole body was sewed vppe in one sheete, whiche they cause the miserable common people to woorshippe. I omitte their ignorance in the Latine tongue, whereby it came to passe, that they called the cloath which couered the whole bodye, a napkin wherewith menne wipe sweat from their faces. I omit their impudencie, that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places.

But this so grosse a lie is vntollerable, which is quite contrary to the hi∣storie of the Gospell. Heereunto is added that feigned myracle, whiche they feigned of the image & picture of Christs body painted vpon the linnen cloath. I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof, who reckoneth vp thinges which were of lesse impor∣tance so diligently? Therefore let that simplicitie be sufficient for vs, that Christe hauing cast away the tokens of death, meant to testifie that hee put vpon him the blessed and immortall life.

8 Hee saw and beleeued. That is a colde exposition, which some men bring, that Iohn beleeued that which he had heard of Mary, to wit, that the body of Christ was taken away. For you shall neuer find the word beleeue in this sense, especially whereas it is put simplie and without any thing added vnto it. Neither is that any let that Peter and Iohn returne home againe doubting: for Iohn vsed this speech in some places before when he would note the going forward of faith.

And nowe Luke saith, 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort. VVhereby he signifieth that there came some greater and higher matter into his mind, then that whiche Marie had told him. They had oftentimes heard that of Christs mouth, which they sawe then with their eyes: but they had forgotten this: but beeing now admonished with the beholding of some new thing, they begin to think diuinely of Christ: although they be yet far from the pure and euident knowledge of faith. Therefore Iohn accuseth himselfe why∣lest that hee confesseth that this was vnto hym the beginning of belee∣uing, when as hee sawe the signes of the resurrection of Christ.

Moreouer, hee amplifieth his owne and his brethrens fault: in that they had not onely forgotten Christe his wordes, but they knewe not the scriptures. For he ascribeth the want of faith vnto this ignorance, whence we may also gather a profitable admonition, that it is to be im∣puted vnto our owne sluggishnesse when wee know not those thinges, which we shoulde haue knowen concerning Christe: because we haue not profited so much in the Scriptures as became vs, whiche reueale the power of Christe to the full. That we may not fet an example any farther, the resurrection of Christe is shewed there obscurely, and darkely: but there are manyfest testimonies extant to attentiue Ren∣ders.

Paule proueth, Act. 13. 34. that Christe ought to haue risen agayne, because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome. Some vnskilfull man would thinke, that that is nothing appertinent vnto the matter, which Paule bringeth: but whosoeuer doe holde the principles of faith, and are rightly exerci∣sed in the Scripture, doe easily knowe howe fitlie he reasoneth. For to the ende Christe may continually establishe vnto vs the grace of God, hee must needes liue continually. There bee many such like places, whi∣che I need not to gather nowe. Therefore let vs be content with three, Psalm. 16. 10. we reade, thou shalt not suffer thine holy one to see cor∣ruption.

Peter and Paule expounde this prophesie of Christe: and that for

good causes, sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe. Therefore Christe his immortalitie is auouched there. And it is not to bee doubted but that that sentence doth belong vnto Christ: The Lorde said vnto my Lord, sitte at my right hande vntill I make thy foes thy foote stoole. Psalm. 110. 1. And death shall not be destroyed vntill the last day. Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde, which cannot stand withou this life. And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ, addeth immediately after, that this age shall be vndeclarable. In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes, that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof.

10 Therefore the Disciples went againe vnto their owne home.

11 But Mary stood without weeping at the sepulchre, furthermore, when shee wepte she bowed her selfe downe into the sepulchre.

12 And shee saw two angels sitting in white garments, one at the head and another at the feete, where the body of Iesus was laide.

13 And they say vnto her, woman, why weepest thou? Shee saith vnto them, be∣cause they haue taken away my Lord, and I know not where they haue laid him.

14 VVhen she had saide thus, she turned backe and saw Iesus standing, and the knew not that it was Iesus.

15 Iesus saith vnto her, woman, why weepest thou? whom seekest thou? she thinking that it was the gardiner, saith vnto him, Sir, if thou hast taken him away, tell mee where thou hast laid him, and I will take him away.

10 Therfore they went. VVe may thinke that they went home as yet with doubting mindes. For although Iohn saith that hee beleeued yet that was no firme faith, but a confused feeling and perceiuing of the myracle, like to a dumpe or traunce, vntill they were better confirmed. And truly sound faith could not be conceiued by beholding only. More∣ouer, Christ did not reueale himselfe vnto them, vntill they were better awaked out of their earnall dulnesse. They shewed a laudable token of their zeale in making hast vnto the sepulchre: yet Christe was hidden from them, becuse they sought him too superstitiously.

11 And Mary stoode. The Euangelist beginneth now to shew how Christ appeared both to the women and also to the Disciples, to make knowen his resurruction. And although there be but one Mary men∣tioned in this place, yet it seemeth to me a thing like to bee true that the other women were with her also. For whereas some thinke that they were slid away for feare, it stādeth not with reason. They wil flie & es∣chewe contrarietie, which is none, as I said before. Now whereas the women stay still at the sepulchre after that the Disciples were returned into the citie, they are not greatly to bee praysed more then the other. For the Disciples carry with themselues consolation & ioy: but the wo∣men occupie themselues in superfluous and vaine weeping. Finally, on∣ly superstition togeather with carnall affection maketh them stay at the sepulchre.

12 She saw two angels. This is wonderfull mercy of the Lord, who for∣giueth

Mary and her fellowes so many assaultes: for he doth vouche∣safe them no small honour, in sending his Angels, and in manifesting himselfe at length: which the Disciples had not. And although the A∣postles and women were sick both of one disease, yet their dulnesse was lesse excuseable who hauing been so well and throughly taught, had profited so little. Certainely Christ did choose the women vnto whom he would reueale himselfe first, not without the Apostles shame. Fur∣thermore, it is vncertaine whether Mary knewe the Angeles, or shee thought y^t they were men. VVe know that white garments were a signe of the heauenly glory: So Christe had on white cloathing, when his maiestie did appeare vnto the three Disciples in the mountaine. Math. 17. 7. Luke sheweth the same thing of the Angell that appeared to Cornelius. Act. 10. 30. Neyther do I denie but that the men of the East countrie did vse linnen garments. But God shewed some singuler and vnwonted thing in the apparrell of the Angels, and gaue them markes whereby they might be discerned from men. Moreouer, Matthewe 28. 3. compareth the countenaunce of the Angell vnto lightning, which spake vnto the women. Yet it may be that he made them afraide onely by reason of the admiration: for it appeareth that they stood still being astonied. But so often as we reade that Angels haue appeared in the visible shape of men, and hauing on cloathes, this was graunted vnto the rudenesse of men. Yea, I doe not doubt but that they had very bodies indeede sometimes. But because it were superfluous to enquire whe∣ther these two angels had onely shapes of bodies or no, I will leaue it indifferent. It is sufficient for mee that they had mans shape giuen thē of the Lorde, that the women might see and heare them: and that they had on glorious and straunge apparrell, whiche distinguishing them from the order of men, did shewe some diuine and heauenlye thing.

One at the head and another at the feate. VVhereas Matthew maketh mē∣tion but of one Angell, it differeth not from Iohn his narration. For they spake not both together to Marie, but the one of them vnto whom the embassage was committed. Augustine his Allegorie is not firme e∣nough, that that placing of the Angels did shew that the gospel shuld be preached from the rising of the Sunne vnto the going downe thereof. This is therefore to bee noted that Christ began the glory of his king∣dome with such maiestie. For in that the Angels do honor his sepulchre, the ignominie of the Crosse is not only thereby abolished, but the hea∣uenly maiestie of Christ doth shine and appeare.

13 VVoman why weepest thou? VVee may easily gather out of the other Euangelistes, that the Angell spake more then thus: but Iohn gathe∣reth the summe briefly, because this was sufficient to testifie and declare that Christ was risen. This sentence is mixed with a chiding and a comfort. The Angell chideth Mary for her vnportunate weeping, yet he doth therewithall mixe ioy, whilest that hee saith that shee had no cause to weepe, because Christe is risen.

14 Shee saw Iesus standing. A question may bee moued heere, how this thing came to passe that Mary knoweth not Iesus, whom she ought to haue knowen most familiarly. Some doe thinke that hee appea∣red in a straunge fourme. But I doe thinke that the faulte was rather

in the womans eyes: as it is in Luke concerning the two Disciples. 24. 16. Therefore we will not say that Christe did chaunge himselfe into diuers shapes like Proteus. But that it is in the will of GOD, who gaue eyes vnto men, to blinde and dull the sight thereof, (so often as hee will) that in seeing they may not see: yea we haue in Marie a common patterne of the errours of mans minde. For although Christe came into our sight, yet wee feigne that he hath diuers shapes, so that our sense and vnderstanding conceiueth euery thing sooner then true Christe. For seeing that the sight of our minde is of it selfe deceitfull, it is also bewitched by Satan and the worlde, least it discerne any true thing.

15 Syr if thou hast taken him away. Shee calleth him Syr, according to the common custome of her nation. For the Hebrewes salute hus∣bandmen and other of base estate by this name, Syr. And we see that Mary smelleth as yet of nothing but of that which is earthly. Shee de∣sireth onely to haue Christe his body that shee may keepe it buried: but she omitteth the chiefest thing, to aspire vnto the diuine power of his resurrection: wherefore it is no maruell if such a grosse affection do bring a veile ouer her eyes.

16 Iesus saith vnto her, Mary Shee turned back and saith vnto him, Rabbini, which is to say, Master.

17 Iesus saith vnto her, touch me not: for I am not yet ascended vnto my father: but go vnto my brethren and tell them, I ascend vnto my father, and your father, and my God & your God.

18 Mary Magdalene came and tolde his Disciples, that shee had seene the Lord, & that he had spoken these thinges vnto her.

16 Mary. In that Christ suffered Mary to erre for a short time, it was profitable for vs vnto the certaintie of faith: and now hee reclay∣meth her from her errour with one worde. Hee had spoken vnto her before: but that was as it were the speech of an vnknowen man: ha∣uing nowe taken to himselfe the person of a master, hee calleth his Dis∣ciple by name: as we had before, in the tenth Chapter, and nienth verse, that a good sheepehearde calleth vnto himselfe all the sheepe of his flocke by name. Therefore this voyce of the Pastour entreth into the minde of Marie, it openeth her eyes, it stirreth vp all her senses, and so moueth them that shee submitteth her selfe by and by vnto Christe, so that we haue an image of our calling depainted in Mary. For this is the true entrance into the knowledge of Christ, if he knowes vs first: and secondly, if he inuite vs vnto himselfe familiarly, not with that common voyce whiche soundeth confusedly in all mens eares, but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father. Therefore Paule saith, Galathians 4. 9. After that yee knewe God, yee were knowen of him.

Furthermore, the efficacie of this worde appeareth thereby, in that Marie giueth due honor vnto Christ without delay. For y^e word Rabboni, is not only honourable, but it containeth also a profession of obedience. Therefore Marie testifieth that she is Christes Disciple, and she submit∣teth

and addicteth her selfe vnto him as vnto a master. This is a mar∣ueilous & a secret conuersion of mans minde, whenas God maketh the same quicke of sight sodainely, which was before dull and altogeather blinde, Furthermore, the example of Mary ought to serue for an exhor∣tation that how many soeuer Christe doth inuite vnto himselfe, they may answere him by and by. This worde Rabboni is a Chaldean worde, although they pronounce it Rabboni: but it is a common thing for words to bee changed, when as they are turned into another and a straunge tongue. And it is asmuch as, my Lorde, or Master. But their manner of speaking was such in Christes time, that the tooke Rabbi and Rabboni for master.

17 Touch me not. This seemeth to disagree with Matthew his nar∣ration. For he writeth plainely that the woman embraced Christs feet. Now seeing that he would haue the Disciples to grope and feale him, what was the cause that he forbad Mary to touch him? VVe may easily answere, if sobeit we know & holde that the woman were not driuen back frō touching Christe before that they were too busie in touching him. For in asmuch as it was necessary to take away all doubting, hee did forbid them to touch him: but when he saw them embrace his feete too busily, he did moderate and correct that rash zeale. For they did sticke in his corporal presence, neither did they know any other way & meanes to enioy him, then if he should liue togeather with them vppon earth. Therefore we must persuade our selues that they were not for∣bidden to touch him, vntill such time as Christ had seeme y^t he was re∣tained and kept in the worlde with their foolish and vnseasonable de∣sire. VVe must also note the reason which he addeth, because I am not yet ascended vnto the father. For he commandeth the women in these words, to suspend their desire vntill such time as he was receiued into heauen∣ly glory.

Finally, he sheweth the end of his resurrection, not suche an ende as they feigned & immagined with themselues, that being restored to life againe, he might triumph in the world: but rather that hee might take possession of the kingdome promised him by ascending into heauen, & that he might gouerne the Church out of the fathers hande by the power of his spirite. Therefore this is the meaning of the wordes, that the estate of his resurrection should not be full and in all pointes per∣fect, vntill he shoulde sit in heauen at his fathers right hande: and that therfore the womē did not wel, in that being cōtent with the one half of the resurrection, they desired to haue him to be present in the world. The profite of this doctrine is double: the first, that those must lift vp their mindes who will not erre in seeking Christ: the second, that they must shake off the earthly desires of the flesh, whosoeuer wil go toward him: as Paul teacheth, Col. 3. 1. 2.

Goe vnto my brethren. Some doe restraine this woorde brethren vnto the kinsfolks of Christ, but not well in my iudgement. For why should he rather haue sent them vnto them then vnto the Disciples? They answer, because Iohn testifieth in another place that they beleeued not. But I doe not thinke that Christ vouchsafed to bestow so great honour vpō those of whom mention is made there.

And now they muste needes graunt that Mary did that obediently

which she was commanded to do by Christ. But it followeth immedi∣ately that shee came to the Disciples: whereby wee gather that Christe spake of them. Moreouer, Christe knewe that the Disciples were ga∣thered togeather in one place, whom these men doe separate in their ••¦pinion. And it were an absurd thing that the Disciples shoulde bee neglected, whylest that certaine odde fellowes were regarded, who be∣ing gathered into one place, dyd stande betweene hope and feare.

Furthermore, Christ seemeth to haue borrowed this speeche out of the two and twentieth Psalme 23. where it is written, I will declare thy name vnto my brethren. For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place. Therefore I thinke that Marie was sent vnto all the Disciples: and I thinke that that was done to vp∣braide them, because they had been so slowe to beleeue. And truly they were not only worthie to haue women to bee their teachers, but euen Oxen and Asses, who had profited so little and almost nothing vnder the sonne of God, who vsed such diligence in teaching and instructing them continually. Yet this is a milde and gentle chasticement, why∣lest that Christ sendeth his Disciples thus vnto the womens schoole, that he may reclaime them vnto himselfe by them.

His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vnto the Apostles, of his resurrection. For the embassage▪ whiche is giuen them in charge, is the onely grounde∣worke of our saluation, and it conteineth the principall point of hea∣uenly wisedome. Although we must also note that this was an extra∣ordinarie and as it were an accidentall thing. They are commaunded to tell the Apostles that which they preached vnto all the whole world afterward, according to the function which was enioyned them: but the womē do not this as Apostles. Therfore they do falsely gather a law out of this place who permit women to baptize. Let this bee suffici∣ent for vs that Christ did shewe and vnfolde in them the infinite trea∣sures of his grace, whilest that hee did once make them teach the Apo∣stles: yet so that he woulde not haue that taken for an example, whi∣che was done by a singuler priuiledge, wee may see that chiefly in Ma∣ry Magdalene, whiche was captiue to seuen Diuels before: for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell.

If any man obiect that there was no cause why Christ shoulde pre∣ferre the women before his Apostles which were no lesse carnall and dull: I answere, that the difference betweene the Apostles and the wo∣men, is put and placed not in our will, but in the wyll of the iudge. A∣gaine, I say that they were more sharply to be chidden, who were not onely more taught then any other, but who being also appointed to be teachers of all the whole worlde, and being called the light of men, and the salt of the earth, Matthew the 5. chapter, 13. & 14. verses had so filthily fallen. In the meane season it pleased the Lorde to shewe some token of his power in these weake and contemptible instru∣ments.

I ascende vnto my father. By this word ascend he confirmeth that doctrine which I expoūded of late▪ to wit, y^t ••e rose againe for this cause not that

he might linger & stay vpon earth, but that hauing entred into the hea∣uenly life, he might drawe the faithfull with him thither. In summe, he forbiddeth the Apostles by this woorde, to stay in the bare resurrection onely, and he willeth them to goe forewarde, vntill they come vnto the spirituall kingdome, the heauenly glory, vnto God himselfe. Therefore there is great force in this word, I ascende, because Christe reacheth forth his hande vnto those that be his, that they maye not seeke felicitie anye where else, saue onely in heauen. For where our treasure is, there must our heart be also, Math. 6. 21. Christe sayeth that he ascendeth vpward, therefore we must ascende, vnlesse we will be separated from him. And when he addeth that he ascendeth vnto God, he doeth easily driue away what soeuer sorrowe and care the Apostles might conceiue, because of his departure: for he signifieth that he will alwayes be present with his, by his diuine power. By ascending, is noted the distance of place: but al∣though Christ be absent in body, yet because he is with God, his power which is spred abrode euery where, doeth manifestly declare and shewe his spirituall presence. For to what ende did he ascende vnto God, saue onely, that sittinge at his righte hande, hee might raigne in heauen and earth?

Finally, he meant by this speache to commende the diuine power of his kingdome, least the disciples shoulde ••ake the absence of hys fleshe heauily. And nowe the fruite and effecte of that brotherly coniunction mentioned of late, is expressed, whilest that Christe maketh God and the father common as well to vs as to himselfe. I (sayeth hee) doe as∣cend vnto the father, who is also your father. VVe heare in an other place, that we are made partakers of all the good thinges of Christ: but this is the foundation, that hee imparteth and maketh common vnto vs the fountaine it selfe of good thinges. This is questionlesse an vnestima∣ble good thing, that the faithfull may safely and surely perswade them∣selues, that he is their God, who is Christes God, that he is their father, who is Christes father. And they neede not to feare, least this hope and confidence be reproued for rashnes, when as it is grounded in Christ: or least it be a proud bragge, whiche Christe himselfe hath indited vnto vs with his owne mouth.

Furthermore, Christe calleth him his God, in asmuch as hauing taken vppon him the shape of a seruaunt, he abased himselfe. Therefore this is proper to his humane nature: yet it is applyed to the whole person, in respecte of the vnitie: because the same Christ is God and man. As tou∣ching the second member, we do also differ from him: for he is the sonne of God by nature, and we by adoption onely: but such is the stabilitie of the grace which we haue by him, that it cannot be shaken with anye en∣gines of Satan, but that we may alwaies cal him our father, who hath ad∣opted vs in his sonne.

19. The same daye at night, which was the first of the Sabaoth, and the dores were shut where the Disciples were gathered together for feare of the Iewes, came Iesus and stoode in the middest, and saide vnto them, Peace bee vnto you.

20. And when hee had saide thus, hee shewed them his handes and his side. There∣fore the Disciples reioyced when they had seene the Lorde.

21 Therfore Iesus saith vnto them againe, Peace be vnto you: as the father hath sente me, I do also send you.

22 And when he had said that, he breathed vpon them, and saith vnto them, Receiue the holy Ghost.

23 VVhose sinnes yee shal remit, they shal be remitted vnto them, and whose sinnes ye shal retaine, they shal be retained.

19 The same day at night. The Euangeliste declareth now that Chri∣stes resurrection was proued vnto the Disciples by the beholdinge and seeing of him. It happened not without the prouidence of GOD, that they were all gathered togeather in one place, that the matter myght be the more surelye and certeinelye beleeued. VVee muste note howe courteouslye and gentlye Christe dealte with them, who did only suffer them to doubt vntil night.

Moreouer, hee gaue them light, bringing vnto them a pledge of a new lyfe, when as the world wa•• darke. In that they were come togeather, it was a signe of fayth, or of a godly affection: in that, y^t they kepte them∣selues close, the doores being shutte, in this we acknowledge some infir∣mitie. For although the moste stronge, valyaunt, and constant menne are someties afrayde, yet wee may easilye gather that the Apostles were so afraide then, that they bewrayed their want of fayth. An example worth the marking. For although they doe not behaue themselues vali∣auntly, as they ought, yet they doe not flatter themselues in their infir∣mitie.

The seeke a secrete place, that they may escape daunger: yet they en∣courage themselues so, that they continue together: otherwise they shuld haue beene scattered abroad, and one should not haue beene so bolde, as to looke vppon another. Thus must we striue with the infirmitie of our fleshe, neyther must wee giue place vnto feare, whiche prouoketh vs to faynce and fall. Christ blesseth their zeale, when as hee appeareth vnto them being thus gathered together: and Thomas is iustlye depriued of the common grace of his brethren, beecause hee was departed from the banner of vnitie, like a wandring soldiour. Therefore let them, who are too feareful, learn to sharpen and exhort themselues to correct the feare of their flesh. And we must especially beware, that feare doe not scatter vs abroad.

And the doores were shut. This circumstaunce was added, because, it con∣teineth a token of Christes diuine power. For, whereas some think that some manne hadde vnlocked the doores for him, and that hee entred in after the manner of menne, it is altogeather contrary to the Euangelists minde. Therefore wee muste thus thinke, that Christ entred in miracu∣lously, that hee might shewe some token of his diuinitie, that hee mighte make his disciples more attentiue. Neuerthelesse, I do in no case graunt, that that is true, which the Papists affirm, that the body of Christ came through the doores, when they were shutte. They holde this for this cause, that they may not onelye make his glorious bodye like to a spi∣rite, but that that they may proue that it is vnmeasurable, and contained in no place.

But the woordes import no such thing: because the Euangelist saieth not that he entered in by the doores when they were shutte, but that he

stoode in the middest of his disciples, when as notwithstandinge, the doores were shutte, and he had no entraunce and way made him by the hand of man. VVe know that Peter came out of the prison when it was fast lockte: shall we therefore say that he came through the middest of the yron and plankes? Therefore away with these childishe subtelties, who haue in them no soundnesse, and bring with them many toyes and dotings. Let this be sufficient for vs, that Christ meant to establishe the credite of his resurrection, amongst his disciples by an excellēt myracle.

Peace be vnto you. This is a common forme of saluation vsed amongst the Hebrewes, who vnder this woorde Peace, doe comprehende all pro∣speritie and good thinges whiche are woont to be desired vnto blessed life. Therefore this saying importeth as much as if you shoulde say: Be it wel and happily vnto you. VVhich I speake for this cause, because some menne dispute Philosophically concerning peace and concorde in thys place: seeing that the onely intent and purpose of Christ is, to wish wel to his disciples.

20. He shewed them his handes. It was meete that this confirmation should he added, that it might be made knowen vnto them by all meanes, that Christe was risen againe. If any man thinke that it is vnmeete and con∣trary to Christes glory, that he beareth his woundes as yet after his re∣surrection: Lette him first of all consider that he rose againe not for hys owne, but for our sake: and secondly, that what soeuer maketh for our saluation, it is vnto him glorious. For in that he humbled himselfe for a season, his maiestie was no whit abated by that: Nowe seeing that these woundes, which are spoken of heere, doe serue to set forth the credite of the resurrection, they doe diminish no whitte of his glorye. And if anye manne shal gather heereby, that Christ hath as yet his side thrust throgh, and his handes pearced, he shalbe ridiculous: for asmuche as it is certeine that the vse of his woundes was but temporall, vntill the Apostles were fully perswaded that he was risen from death. VVhen Iohn saieth, that the Apostles reioyced, when they sawe the Lord, hee giueth vs to vnder∣stande, that al that sorow, which the death of Christ had brought to the Apostles, was driuen away by his new life. Hee saith againe, peace be vnto you, This second salutatiō seemeth to tend to none other end, saue only that the Lord may be so heard, as the greatnes and weightines of the things, wherof he was about to intreate, did deserue.

21. A•• my father hath sent me. By these wordes Christ doth as it were cō∣secrate his Apostles into the office, whereunto hee had ordained and ap∣pointed them before. They were sent before through out Iudea, but on∣ly like cryers, which commaunded the people to heare the chiefe teacher, and not as Apostles, which did take vppon them the continuall office of teaching. But now the Lord maketh them his embassadors, that they may erect his kingdom in the world. Therefore let this continue sure & cer∣teine, that the Apostles are now first of all appointed to be ordinary mi∣nisters of the gospel. His words import asmuch as if he shuld say, that he hath executed the office of a teacher hitherto: and that therfore sithence that he hath fulfilled his course, he doth now cōmit the same charg vnto thē. For he meaneth that his father had made him a teacher of y^e Church on this cōdition, that he might go before the rest for a time, and that he might then chuse into this place those, which might supply his place whē he was absent.

In which respecte, Paule, Ephe. 4. 11. saith, that hee made some Apostles, some Euangelistes, some Pastors, to gouerne the Church vntill the ende of the world.

Therefore Christe dooth testifie of all, that although his office of teaching was but temporall, yet the preaching of the Gospell lasteth no small time, but shall be eternall. And secondlye, to the end the doctrine, which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie, he commaundeth them to enter into the same function, which hee had of his father: hee giueth them the same person, and assigneth vnto them the same authoritie. It was meete that their ministerie should be established thus: for they were obscure men, and of the common sorte. Againe, admitte they were of great renoume and dignitie, yet we know that whatsoeuer men haue, it is farre inferiour to fayth.

VVherefore it is not without cause that Christ imparteth vnto his A∣postles the authoritie, which he hath receiued of the father, that he may by this meanes declare, that the preaching of the Gospel is enioined thē, not by man, but by the commaundement of God. But hee did not so put other in his place, that he doth leaue the principal maistershyppe, because the father would haue that to remaine in his power alone. Therfore he continueth and will continue for euer the onely teacher of the Church: but there is this onely difference, that he spake with his owne mouth so long as he was conuersant vpon earth, he spea•••• 〈…〉〈…〉 by his Apostles: Therefore this succession is such, that Chri•••• 〈…〉〈…〉 thing thereby, but his ••ight remaineth vntouched, and his honour 〈◊〉〈◊〉. For that de∣cree cannot be broken, whereby we are commaunded to heare him, and no other.

In summe, Christ meant not in this place to adorne menne, but the doctrine of the Gospell. Furthermore, wee must note that he intreateth of the preaching of the Gospell onely▪ For Christ sendeth not his Apo∣stles to make satisfaction for the sinnes of the worlde, to purchase righ∣teousnes, as hee himselfe was sent of the father. Therefore he toucheth not in this place any peculier thing that he had, but he doth only appoint ministers and pastours to gouerne the Church, and that vppon this con∣dition, that he may retaine the principall power: and that these menne may challenge to themselues nothing els but the seruice.

22. He breathed vppon them. Because no mortall manne is sitte for so harde and weightie a function, therefore Christ furnisheth his Apostles with the grace of his spirite. And truely it is a thing which passeth mans habilitie far, to gouerne Gods Church, to bringe the message of eternall saluation, to erect the kingdome of God vppon earth, and to lifte vppe menne vnto the heauens. VVherefore it is no merueile that there is no meete manne founde, vnlesse he be inspired with the holy Ghost. For no manne can speake any word concerning Christ, vnlesse the spirit directe his tongue: so farre off is it, that any manne is sufficient to fulfill fayth∣fully and hartily all the partes of such an excellent office. And this glo∣rye belongeth to Christ alone, to fashion and forme those, whome hee appointeth to be teachers of his Church. For the fulnesse of the spirite is powred out vppon him for this cause, that hee may giue it to euerye one

by measure. Againe, seeing that he remaineth the onely pastour of the Church, he must needes shewe forth the power of his spirite in his My∣nisters, whose diligence he vseth. VVhich thing he did also testifie by the externall signe, when hee breathed vppon his Apostles. For this shuld not agree, vnlesse the spirite didde proceede from him. VVherefore the sacriledge of the Papists is so muche the more detestable, who take to themselues the honour, whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge, when they make their Masse Priestes. But the thinge it selfe sheweth plainelye enough, how much their stincking breath dooth dif∣fer from the breathing of Christe: because they make nothinge else but Asses of horses.

Moreouer, Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued, but hee giueth it as it is his owne, seeing that it is common to his Father and him. Therfore they vsurpe to themselues the glorye of the diuinitie, whosoeuer do professe that they giue the spi∣rit by breathing.

And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes, whome hee calleth vnto the pastorall office, that they may be able to discharge their duetie and function, or at least that they may not come emptie and naked. VVhich thing, if it be true, the foolishe bragging of the Papystes is easilye refuted, who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce, cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops. They will haue vs beleeue that those are lawfull pastours of the church, and so consequentlye Apostles and Christes vicares, who are as it ap∣peareth, emptie of all the graces of the holy Ghost. But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by, and to iudge thereof, who gouerne the Churche of God, if we see them endu∣ed with the holy Ghost.

Notwythstanding, Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order. For it was meete that their authori∣tie shoulde be singular, who were chosen to bee the firste and chiefe to preache the Gospell. But and if Christe gaue them his spirite then by breathinge vppon them, the sendinge of the holy Ghost which follow∣ed afterwarde, seemeth to be superfluous. I aunsweare that the spirite was giuen the Apostles in this place in suche sort, that they were onely sprinkled with this grace, and were not endowed wyth the perfecte power thereof. For when the holy Ghoste appeared in fiery tongues vppon them, they were throughly renewed. And truely he doeth not so appoynte them nowe to preache his Gospell, that hee sendeth them straightway vnto the woorke: but rather (as it is else where, Actes 1. 4.) he commaunded them to rest. And if we weigh all things wel, he doeth not so much furnishe them with necessary giftes at this present time, as appoynt and make them instruments of his spirite againste the tyme to come. VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite, which he had promised so often. Furthermore, Christ coulde haue gi∣uen his grace vnto his apostles by secreat inspiration, yet would he adde

the visible breathing to confirme them the better. Christ tooke this signe from the common custome of the scripture, which doth commonly cō∣pare the spirit vnto winde. The reason of which similitude is briefly ex∣pounded before in the third chapter. But let the readers marke that the word is also ioyned with the externall and visible signe. For euen hence doe the sacraments borrow their force. Not because the force of the spi∣rit is included in the voice which soundeth in the eares: but because the effect of al those things, which the faithful haue, and gather, by, & of the sacramentes, dependeth vpon the testimonie of the word. Christ brea∣theth vpon the Apostles, they doe not only receiue the blast, but the spi∣rite also. And why? saue onely because Christ promiseth them the holye Ghost.

In like sort we put on Christe in Baptisme, we are washed with his bloud our old man is crucified, that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force, saue onely from the promise of Christ, who bringeth to passe and perfourmeth that by his spirit, which he promiseth in word? Therefore let vs knowe that whatsoeuer sacra∣mentes men haue inuented, they are nothing else but meere toyes, or fri∣uolous pastimes: because the signes can haue no trueth, saue onely when the word of God is present. And because they do neuer mocke thus in holy things, without wicked blaspheming of God, and the destructiō of their soules, they must take good heede of such iuglings of Satan. If any man obiect that that is not to be found fault with, which the popish bi∣shops do, when they consecrate their Masse priests with breathing, bee∣cause the word of Christ is there annexed to the signe: we may readilye answere, that Christ spak not to his Apostles, that hee might institute a continual sacrament in the Church; but that he would once declare and testifie that which we said of late, that the spirite commeth from him a∣lone: and againe, that he neuer enioyneth any office, but that he doth al∣so minister power vnto his ministers, and furnisheth them with hability. I omit that the Masse priests are made in popery to a far other, or rather a contrary end: to wit, to slea Christe daily: whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel. Neuer∣thelesse we must also hold that, that Christe alone dooth giue all those good things, which he figureth and promiseth. For hee doth not bid the Apostles receiue the spirit from the external breathing, but frō himselfe.

23. VVhose sinnes ye shal remit. It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel. For we must not separate this power, to forgiue sinnes, from the office of teaching, wher∣vnto it is annexed in one text. Christ had said a litle before, as the liuing father hath sent me so do I send you also: now dooth he declare to what end that embassage ••••ndeth, and what it meaneth. Hee doth only put in that which was necessary, that he giueth them the holy Ghost, least they shuld do any thing of thēselues. Therfore this is the principal end of the preaching of the Gospel, that men may be reconciled vnto God, whiche commeth to passe by the free forgiuenes of sinnes, as Paul also teacheth, 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation. The Gospel containeth many other things, but GOD doth this principally there, that he may receiue men into fauour, by not

imputing vnto them their sinnes. VVherefore if we wil shew our selues faithful ministers of the Gospel, we must endeuour this with al diligēce. For the Gospell differeth from prophane philosophy moste of all in this poynt: because it placeth mans saluation in the free forgiuesse of sinnes. For the other benefites of God doe flowe hence, that God dooth illumi∣nate vs, and regenerate vs by his spirit, that he reformeth and fashioneth vs after his owne image, that hee armeth vs with inuincible strength a∣gainst the world and Sathan. Therefore all the whole doctrine of god∣lines, and the spirituall blinding of the Church stayeth vppon this foun∣dation, that God doth adopt vs vnto himselfe freely, being purged from all our sinnes.

And Christ doth so enioyne vnto his Apostles the commaundement to forgiue sinnes, that hee dooth not translate and giue vnto them that which is his own. It is proper to him to forgiue sinnes. Hee doth not re∣signe vp this honour vnto the Apostles, inasmuch as it belongeth to him: But he biddeth them testifie the forgiuenesse of sinnes in his name, that he may reconcile menne vnto God by them.

•• Finally, he alone (to speake properly) doeth forgiue sinnes by hys A∣postles. Yet the question may be, seeing that he doeth only make them witnesses or preachers of this benefite, and not authours, why he doeth so highly extoll their power? I answeare that this was graunted for the establishing of our faith. There is nothinge more for our profite, then that we may safely perswade our selues, that our sinnes are not remem∣bred before God. Zacharias calleth this the knowledge of saluation, in his songe, Luke 1. 77. Seeing that God doeth vse the testimonie of men to proou•• the same, our consciences shall neuer be quiet, vnlesse they ac∣knowledge that God himselfe doeth speake in their person. Therefore Paule sayeth, 2. Corint. 5. 20. we exhort you that ye be reconciled vnto God, as if Christ did beseeche you by vs. Nowe doe we see why Christe doeth set foorth and adorne the ministerie which he enioyneth hys A∣postles with such an excellent title: to witte, that the faithful may be ful∣ly perswaded that that is sure and certain, which they heare concerning the remission of sinnes: and that they may make no lesse account of that reconciliation which is offred by the voice of men, then if God himselfe should reach foorth his hand out of heauen. The church reapeth moste plentifull frute of this doctrine daily, whilest that it vnderstandeth that her pastours are made the promisers of eternall saluation: and that shee needeth not to seeke for the remission of sinnes whiche is committed vnto them. Neither ought we therefore to make small accounte of thys incomparable treasure, because it is put in earthen vessels. But we are to thanke God, who hath vouchsafed to bestowe so great honour vppon men, that they represent his person and the person of his sonne, in testi∣fying the forgiuenes of sins. And let vs know, that whilest braine sicke men do despise this embassage, they tread vnder foot the bloud of christ. Againe the Papists are more then doltish, who wrest this place vnto their magicall absolutions. Vnlesse a man confesse his sins in the Priests eare, we must hope for no remission, as they say. For Christ would haue the Apostles to forgiue sinnes: but they cannot obsolue, vnlesse they knowe the matter: Therefore menne must needes confesse theyr sinnes. But their errour is ridiculous, whilest that they passe ouer the principall issue of the matter: to witte, that this authoritye is graunted the Apostles,

to auouch and defend the authoritie of the Gospel, the preaching wher∣of was committed vnto them. For Christe dooth not appoynte in this place confessionaries, that they may sifte and know euery sinne by secret whisperinges: but lowd preachers of the Gospel, that they may seale the grace of the purging gotten by Christe, in the heartes of the faythfull. VVherefore we must note the manner of forgiuing sinnes, that we may know what power this is, which is giuen the Apostles.

VVhose sinnes ye shal retaine. Christ addeth this second member, to terrifie the contemners of his Gospel, that they may know that they shal not es∣cape scotte free for this their pryde: Therefore, as the embassage of eter∣nal saluation and of lyfe was enioyned the Apostls, so were they armed with vengeaunce against al the wicked, who refuse the saluation which is offered them, as Paule teacheth, 2. Cor. 10. 6. But it is the latter in or∣der: because the true and natural end of preaching the Gospell oughte to haue beene shewed first. In that we are reconciled vnto God, this is proper to the Gospell: and it is an accidentall thing, that the vnbeleeuers are adiudged vnto eternall death. In like sorte Paule, after that hee de∣nounceth that vengeaunce vnto the vnbeleeuers, whereof I haue spoken of late, hee addeth immediately, after that your obedience shall be fulfil∣led. For he giueth vs to vnderstand that it is proper to the Gospel, to in∣uite al menne vnto saluation: and it is an accidentall thing, that it bryn∣geth destruction vnto some. Notwithstanding we must note, that who∣soeuer heareth the voice of the Gospel, vnlesse hee embrace remission of sinnes promised vnto him therein, he is wrapt in guiltines, and tied with eternall damnation. For as it is a liuely sauor vnto the children of God so it is the sauor of death vnto death, vnto those that perish. Not that the preaching of the Gospel is necessary to condemne the reprobate, seeinge that we are all lost by nature, and euery man bringeth & gètteth to him self new causes of death besides the heritable curse: but because their stub∣bernnes deserueth a far greater punishment, who despise the son of God willingly and wittingly.

24. And Thomas, one of the twelue, which was called Dydimus, was not with them when Iesus came.

25. Therfore the other disciples said vnto him, we haue seene the Lord. But hee sayde vnto them, vnlesse I shal see the print of the nailes in his hands, and shall thruste my fin∣ger into the prynte of the nayles, and shall thrust my hande into his side, I wil not bee∣leeue.

26. And eight dayes after his disciples were within againe, and Thomas was with them. Therfore Iesus came, when the doores were shut, and stoode in the midst, and said vnto them, Peace be v•• to you.

27. Then saieth hee to Thomas, bringe thy finger hyther, and see my handes: and brynge in thy hande, and thruste it into my side, and bee not vnfaythfull, but faith∣full.

28. Thomas aunswered and said vnto him, My Lord and my God.

29 Iesus saith vnto him, Thomas, because thou hast seene me, thou hast beleeued. Bles∣sed are those, which haue not seene, and yet haue beleeued.

24. And Thomas. The vnbeliefe of Thomas is rehearsed in this place, that the faith of the godly may be the better confirmed thereby. He was not

only slow and hard to beleeue, but also stubberne. His hardnesse caused Christ to offer himself to be seene, & also felt in the same shape againe. By this meanes, not only he, but we, had a new help to testify Christ his resurrection. But the stubbernes of Thomas is vnto vs an example, that this frowardnesse is ingendered almost in all men, that they doe hinder themselues of their owne accord, when as the entrance vnto saith is set open. 25. Vnlesse shal see. The fountain of the vice is noted in this place, because euery mā wil be wise according to his own sense, & doth beare too much with himselfe. These words do nothing agree with faith: but it is a sensual iudgement (that I may so cal it). Therfore this befalleth all mē, who are addicted to thēselues, that they leaue no place for the word of God. It skilleth not whether you read it: the place, or figure, or print of the nailes. For it may be that the scriueners haue tourned tupon. into topon, or on the cōtrary, yet the sense is not altered therfore. Therfore let the readers chuse whether they had lieuer. 26. Bring in thy finger. We haue already spoken once of Christ his entrance, and his forme of salutation which he vsed. Furthermore, in that Christ doth so readily graunt Tho. that which he asked so wickedly, & so consequently doeth bid him feele his hands, & handle the wound of his side, we gather hereby how dili∣gently he prouided both for his & our faith. For he had not respect vn∣to Tho. only, but vnto vs also: least any thing should be wanting to the establishing of our faith. The dulnes of Tho. is wonderful & mōstrous: being not content when he saw Christ, he wold also haue his hands to be witnesses of his resurrection. So that he was not only stubberne, but also proud & reprochful against Christ. He ought at least to haue been confounded with shame, & to haue ben afraid, so sone as he saw Christ. But he thrusteth in his hand boldly and without feare, as if he were not guilty of any fault. For we may easily gather out of the words of the E∣uangelist, that he came not to himselfe again before such time, as he was conuicted by the touching it self. So whilest that we giue lesse honor to the word of the Lord then is meete, there cōmeth vpon vs by litle & li∣tle vnawares a worse stubbernes, which bringeth with it, cōtempt of it: yea it taketh from vs all reuerence of him. VVherefore we must take so much the more paines to bridle the wantonnes of our wit, and nature, least whilest that euery man doth giue himselfe greater liberty to resist, then is lawful, he shut the gate of faith against himself, after that all fee∣ling of godlines is as it were, extinguished. 28. My Lord and my God. Tho∣mas is awaked at length out of his dreame: and he crieth out throughe admiration, as men are wont to do, who returne vnto themselues after that they haue beene beside themselues, My Lord and my God. For the abrupt sentence hath greater force: and it is not to be doubted but that he brake out into these words, being enforced with shame, that he might therby condemn his sluggishnes. Furthermore, this so sodaine an outcry doth shew that faith was not quite extinguished in him, although it was choked. For he handleth not Christ his diuinity in his side or hands: but he gathereth much more by, & out of these signs, then they shew. Whēce commeth this, saue only because he returneth to himself sodainly out of forgetfulnes & drousines? Therfore it appeareth that that is true which I said euen now, that the faith which semed to be abolished, did lie hid in his hart, as if it had been couered. The same thing doth also befal many sometimes: for they are wanton for a time, as if they had cast away the

feare of God, so that there appeareth in them no faith: but so sone as they are chastned with some light chastisement of God, they come to thēselues againe, when the fiercenesse of the flesh is brought vnder. Certainly a dis∣ease should not be sufficient of it selfe to teach godlinesse, whence we ga∣ther, that so soone as the impediments are purged, the good seede which lay hid, beginneth to appeare. VVhereof there was an excellent example in Dauid: for we see howe carelesly he triumpheth after that he hath ob∣tained hys lust: all men would haue thought that faith had been quite a∣bolished out of his minde at that time. But he is so sodainly called into the way by suche a short admonition of the Prophet, that we may readi∣ly gather some small fire, although it were couered, yet was in his minde, which did without delay break forth into a flame. As touching men they are guilty euen as if they had dispoiled themselues of faith & of al the gra∣ces of the holy Ghost. But it cōmeth to passe through the vnmeasureable goodnes of god, that the elect do not so run hedlōg into alienatiō. Wher∣fore we must take good heed that we fall not away frō the faith. Yet we must perswade our selues that god doth kepe back his elect wyth an hid∣den bridle, that they fal not deadlily, & that he doth myraculously nourish alwaies in their harts, some sparcles of faith, which he setteth on fire after∣ward with a new blast of his spirit in due time. But this cōfession hath 2. members. Tho. confesseth that christ is his lord: then he climeth higher, & calleth him his god also. We know in what sense y^• scripture calleth christ Lord: to wit, because he is made by his father the chief moderator and go∣uernor, who hath al things vnder his gouernment, before whō euery knee must bow. And finally, because he is his fathers vicegerent in gouerning y^e world. So that this name lord, belōgeth properly vnto him, in as much as he is the mediator reuealed in the flesh, and the head of the church. But so sone as Th. knew the lord, he is by & by caried vp vnto his eternal diuini∣ty, & that for good causes: for Christ came down vnto vs for this cause, & was first of al abased, then afterward he was placed at the right hād of the father, he obtained the gouernment & lordship of heauen and earth, that he might lift vs vp vnto his diuine glory & the glory of his father. Wher∣fore to the end our faith may come vnto the eternall diuinity of Christ, it must begin at that knowledge, which is nigher & more easie. So y^t it was truly said of some mā, that we are brought & led from christ, as he is mā, vnto christ, as he is god: because our faith goeth forward in such sort by de¦grees, that laying hold vpō christ in earth, as he was born in the stable, hā∣ged vpō the crosse, it may passe vnto the glory of his resurrection: and frō thēce at lēgth vnto his eternal life & power, wherin his diuine maiestly shi∣neth. Neuertheles we must know this, y^t we cānot rightly know that christ is the lord, but that the knowledge of his diuinity succedeth immediately. Neither is it to be douted but that this ought to be the common cōfession of al the godly, which we see Christ alloweth. Doutles, he wold not haue suffred the honor to be giuē rashly and falsly vnto himself, being taken frō his father: yet he doth flatly allow that which Th. said: wherfore this one place is sufficiēt to refute the madnes of Arrius sufficiently. For it is altogi∣ther vnlawfull to imagine two Gods. Moreouer the vnitie of person in Christ, is expressed in this place, whē as the same Christ is called god and lord. He calleth him his twise with great force, that he may declare that he speaketh according to a liuely & earnest feeling of faith. 29. Thomas because. Christ reprehēdeth nothing in Tho. saue only that he was so slow to be∣leue,

so that he had need to be drawn vnto the faith violētly by the expe∣riences of his senses, which is quite contrary to the nature of faith. If any man obiect, that there is nothing more vnconueniēt, then that faith shuld be called a perswasion conceiued by touching & seeing: we may easily an∣swer out of y^t which I haue already said. For Th. was not simply brought by touching or seeing to beleue that christ was his god: but being awaked, he remēbred the doctrine which he had almost forgottē before. For dout∣les faith cannot flow frō the bare experiments of things, but she must haue her beginning frō the word of god. Therfore christ chideth Tho. for this cause, because he did not giue such honour vnto his worde as he ought, & that he tied faith which cōmeth by hearing, and ought earnestly to be set vpon the worde, vnto the other senses.

Blessed are those that haue not seene, and haue beleeued. Christ commendeth faith in this place for this cause, because resting vpon the woord alone, it doeth not depend vpon the sense & reason of the flesh. Therfore he doth briefly define the force & nature of saith: to wit, that it staieth not in the present sight, but pierceth vnto the heauēs, that it may beleeue those things which are hiddē from the sense & perceiuing of mā. And truly, we must giue god this honor, that his truth be vnto vs of sufficient credit of it self. Faith hath in deed her sight, yet such as doth not abide below in y^e world & in earthly obiects, in which respecte it is called the euidence of inuisible things, or of things which appeare not, Heb. 11. 1. And Paule, 2. Cor. 15. 7. setting it a∣gainst sight, doeth signify that it sticketh not in considering the estate of things present, neither doth it looke hither and thither vnto those things which appear in the world, but it dependeth vpon the mouth of god, and that trusting to the word of God, it ouercōmeth the whole world, that she may fasten her anker in heauen.

The summe is, that there is no true faith but that which beinge groun∣ded in the woord of God, doeth rise vnto the inuisible kingdom of God, that it may surpasse all humane apprehension. If any man obiect that this saying of Christ disagreeth with that other, Math. 13. 16. where he pro∣nounceth that the eyes are blessed, whiche see him present: I answeare that Christ doeth not speake in that place of the corporall beholding and sight only, as in that place: but of the reuelation which is cōmon to all the godly, sithēs that he appeared vnto the world to be the redemer therof. He cōpareth the apostles with the holy kings and prophets, who were holden vnder the dark shadowes of the law of Moses. But now he sayth that the condition of the faithful is better, because there shineth vnto them a more perfect light: yea, because the substance & truth of the figures is giuen thē. Many wicked men saw christ then with the eies of the flesh, who were ne∣uer a whit the happier therefore: but we who neuer saw Christ with our eyes, do enioy that blessednesse which Christ commendeth. VVhereupon it followeth that the eyes are called blessed, who consider spiritually that heauenly and diuine thing, which is in him. For we do at this day behold Christ in the Gospel, as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies. VVher∣fore, if we couette to see that in Christe, which may make vs happye and blessed, let vs learne to beleeue when we see not. That which is wrytten, 1. Pet. 1. 8. agreeth with these woordes of Christe, where the faithfull are commended, which loue Christe whome they haue not seene, and reioyce

with an vnspeakeable ioy, although they beholde him not. And whereas the Papists doe wrest these woordes to approoue their transubstantia∣tion, it is more then friuolous. They bidde vs beleeue that Christe is in the shape and likenesse of breade, that we may be blessed. But we know that Christe did intende nothinge lesse, then to make faith subiecte to the inuentions of menne: which if it goe but a little beyond the boundes of the woorde, it is no more faith. I•• wee must beleeue all things which wee see not, then shall our faith be tied to all monsters which it pleaseth menne to inuent, to all fables which they lust to blunder out. Therfore, to the end this saying of christ may take place, that must first be proued out of the woord of God, which is called in question. They alleage the woord in deede for their transubstantion, yet if it be wel expounded, it maketh nothing for their doting and folly.

30. Many other myracles wroght Iesus before his disciples, which are not writtē in this boke.

31. But these thinges are wrytten, that yee may beleeue, that Iesus is Christe the Sonne of God: and that beleeuing, yee may haue life in his name.

30. Many other. Vnlesse this preuention had been added, the readers might haue thought that Iohn had omitted none of the myracles which Iesus did, & that he hath the perfect & ful hystory of al things here. Therfore Iohn doth testify first, that he did only wryte certain things of many: not because the other were vnworthy to be recited, but because these were sufficient to edify faith. And yet it doth not follow thereupon, that they were wrought in vaine, because they were profitable for that age. Se∣condly, although we doe not knowe at this day what they were, yet we must not set light by them, because we vnderstand that the Gospell was sealed with great aboundance of myracles. 31. And these thing••. By these wordes he signifieth vnto vs, that he wrote so much, as ought to satisfie vs: because it is abundantly sufficient to confirm our faith. For he meant to preuent the vaine curiosity of men, which cannot be satisfied, & bea∣reth too much with it self. Furthermore, Iohn knew wel what the other Euangelists had wrytten. And seeing that he intēded nothing lesse then to abolish their wrytings, without doubt he doth not separate their nar∣ration from his. Yet it seemeth to be an absurd thing, that faith is foūded and grounded in myracles, which ought wholely to ••eane vnto the pro∣mises of God & his word. I answear that myracles haue none other vse giuē them in this place, saue only that they may be helps & shoares vnto faith. For they serue to prepare the minds of men, that they may y^e more reuerently heare & receiue the word of god. For we know how cold & slowe our attentiuenesse is, vnlesse it be pricked forward by some other thing. And again, there is no smal authority added vnto the doctrine re∣ceiued, then, when the Lord reacheth out his mighty hād out of heauen to vnderprop the same, as Marke sayeth, 16. 20. that the apostles taught the Lord working togither, & confirming the word with signes folow∣ing. Therfore although faith doth leane properly vnto the word of god, and doth looke vnto the word, as vnto the only marke: yet myracles are not in vaine, so that they be referred vnto the word also, and directe our faith thither. VVe haue sayd else where, why myracles are called signes: to witte, because the Lord stirreth vs vp by them to consider hys power, whilest that hee sheweth some newe and straunge thinge.

That Iesus is Christe. He vnderstandeth Christe, as he was promised in the lawe and the Prophets: to witte, the mediatour betweene GOD and

men, the chiefe Embassadour of the father, the onely restorer of the worlde, and the authour of perfecte felicitie. For Iohn did not take the bare title, that he might therewithall adorne the sonne of God: but hee comprehended vnder the name of Christe all those offices whiche the Prophets doe assigne vnto him. Therefore we must consider him as hee is described vnto vs in that place. VVhereby that doeth more plainlye appeare which we sayde of late, that faith doeth not sticke in myracles, but is brought straightway vnto the worlde. For it is all one as if Iohn should haue sayd that that was proued by myracles, which the Prophets taught some times by woord of mouth. And we see that the Euangelists themselues doe not stande simply in reckening vp myracles, but are ra∣ther occupied in doctrine, because myracles shoulde of themselues pro∣cure nothing but a confused woondering. VVherefore this is the mea∣ning of the wordes, that these things are wrytten that we may beleeue, in as much as faith may be holpen by myracles. He addeth the sonne of God, because no fitte man coulde haue beene founde amongest the common sort of men, to doe so great things: to witte, to reconcile the father vnto vs, to purge the sinnes of the worlde, to abolish death, to pull downe the kingdome of sathan, to bring vnto vs true righteousnesse, and saluation. But seeing that this woorde (Sonne,) belongeth vnto Christ only, it fol∣loweth that hee is not the sonne of GOD by adoption, but by nature: wherefore the eternall diuinitie of Christe is contained in this woorde. And certainly, he that knoweth not Christ to be God by suche manifest testimonies which are extant in the Gospell, because he is blinde in per∣fecte light, he is not woorthy to see the sunne and the earth.

That beleeuing, yee may haue eternall life. This effecte of faith is added also to bridle mennes lust, and desire, that they maye not couette to knowe more thinges then are sufficient to obtaine life. For what wickednesse were this, not to be content with eternal saluation, and to desire to passe the bounds of the kingdom of heauen. And in this place Iohn repeateth the principal poynt of his doctrine, that we obtaine eternal life by faith: because being dead without Christe, we are restored to life by his grace alone. Concerning which thing we haue spoken inough before in the third and fift chapters. In that he sayde rather the name of Christ, then Christ, we haue shewed the reason of this speach before in the first chapter 12. Let the reader repaire thither, if he thinke good, least I become tedious by repeating the same things oftentimes.

Chap. 21.

1. AFterwarde Iesus shewed himselfe againe to his disciples at the sea of Tyberias, and he shewed himselfe thus.

2. Symon Peter, and Thomas which is called Dydimus, were gathered togither, and Nathaniel which was of Cana 〈◊〉〈◊〉 Galilee, and the sonnes of Zebedeus, and two other of his disciples.

3. Symon Peter sayeth vnto them, I goe to fishe, they saye vnto him, and wee come also with thee: They went out and entred straightway into a shippe, and that night they caught nothing.

4. But when the morning was nowe come, Iesus sloode vppon the shoare: neuerthelesse,

the disciples knewe not that it was Iesus.

5. Iesus sayeth vnto them: Children haue ye any mea••? They answeared him no.

6. But hee sayde vnto them: Cast out the nette on the right side of the shippe, and yee shall finde. So they cast it out, and nowe they were not able to drawe it for the multitude of fishes.

7. Therefore that disciple whome Iesus loued, sayde vnto Peter: It is the Lorde. VVhen Simon Peter hearde that it was the Lorde, he girded his coate to him, (for he was naked) and did cast him, else into the sea.

8. But the other disciples came by shippe (for they were not farre from lande, but about two hundreth cubites,) they drew the nette of fishes.

9. Therefore so soone as they came on lande, they sawe ••cales layed there, and fishe layed vppon them, and breade.

10. Iesus sayeth vnto them: Bring of the fishes which yee caught nowe.

11. Simon Peter went vppe, and drewe the nette vnto the la••de, full of great fishes, an hundreth and three and fiftie, and although they were so many, the net was not broken.

12. Iesus sayeth vnto them, come, ••ine. And none of the disciples durst aske him, who ar•• thou? Seeing they knewe that it was the Lorde.

13. Therefore Iesus came, and tooke bread, and giueth them, and fishe likewise.

14. This is nowe the thirde time that Iesus shewed himselfe to his disciples, after that he was risen from the deade.

1. Afterwarde he shewed himselfe. The Euangelist standeth yet vppon the proouing of the resurrection of Christe, and he telleth that he appeared vnto seuen disciples: amongst whom he reckeneth Thomas, not so much for honours sake, as that his testimonie is so muche the sooner to be be∣leeued, the more obstinate his vnbeliefe was. The Euangelist is long i∣nough, because he gathereth all the circumstances whiche make to the certainty of the hystorie. VVe haue sayd else where that the lake of Ti∣berias, is called the see after the maner of the Hebrewes.

3. I goe to fishe. VVhereas Peter giueth himselfe to fishinge, it ought not to be thought to be contrary to his office. He was ordained an Apo∣stle by breathing, as we sayd of late: but he stayed vntill such time as he was indued with ••ewe power. For he was not yet commaunded to ex∣ercise the office of teaching, but he was onely admonished of the calling to come, that he and the rest might vnderstand that they were not cho∣sen in vaine from the beginninge. In the meane while they doe as they were woont, and as became priuate men. Paule did get his liuing wyth his handes, in the middest of the course of his preaching: but that was in another maner of respecte. For the time was so deuided, that his ma∣nuall labour coulde not drawe him away from teaching: but Peter and his companions, doe giue themselues wh••lelye to fishing, because they were free from all maner of publike function.

They tooke nothing that night. Christe suf••ered them to take paynes in vaine all night, to make knowen and to sette ••oorth the credite of the myracle. For if they had caught any thing, Christes power shoulde not haue beene so manifestly knowen in the continuall successe: but whilest that labouring in vain all night, they do sodainly enioy a great draught, they haue iust occasion giuen them to acknowledge the grace of the Lorde. God doeth also oftentimes exercise the faithfull in lyke sorte,

that he may commende vnto them his blessing. If we shoulde alwayes haue good successe, so often as we set our hād to worke, no man almost would thanke the blessing of God for this, that hee hath some rewarde and recompence of his worke: all men would make boast of their owne industrie, and kisse their owne handes: but whereas they wearye them∣selues sometime in vaine, when they reape better frute afterwarde, they are enforced to acknowledge some extraordinarie thing. So it commeth to passe that they begin to giue the praise of the prosperous successe vn∣to the grace of God.

6. Cast out the net on the right side. Christ doth not commaund them ac∣cording to the right and authority of a Lord and maister: but he coun∣selieth them as some one of the cōmon people. And y^e disciples hauing nede of counsel, do readily obey him, though they know him not. If they had heard any such thing before the first casting, they woulde not haue obeyed so readily▪ whiche I speake for this cause, least any man shoulde maruel that they were so duetiful, seeing they were already ta••••ed with long and vaine wearisomnesse. Although this was no small testimony of patiēce, that they labour after the day was light, though they had had bad successe all the night. And surely, we must constantly waite for the blessing of God, that we may giue place to the same. For nothinge is more preposterous, then to pluck back the hand frō the worke straight∣way, vnlesse it appeare to be frutefull. Peter his nakednesse doth testifie that they laboured seriously. But they refuse not to make triall of a new castinge, least they neglecte anye opportunitie. And in that they obey Christe his commandement, it cannot be ascribed vnto faithe, for they heare him as a manne whome they knowe not. Nowe, if our calling be vnto vs troublesome, because our labour which we take, seemeth to vs to be barren: yet when the Lorde exhorteth vs to goe forwarde con∣stantly, we must be of good courage, we shall haue at length happy suc∣cesse, yet in due time.

7. Therefore that disciple. The Euangelist teacheth by his owne exam∣ple, that so often as thinges fall out better then we looked for, we must lift vp our mindes vnto God, because we must straightway remember that this benefite came from his grace, who is the authour of all good∣nesse. This godly acknowledging of Gods grace, which was engrafted in the minde of Iohn, brought him vnto the knowledge of Christ also. For he knoweth not Christe by sight: but because he is perswaded that the aboundance of fish was offered them by God, he gathereth that it is Christ by whome their hands were directed. But like as faith is first in Iohn, so by and by Peter passeth him in zeale, when as he throweth him∣selfe into the lake, setting a part all respecte of daunger, the rest doe fol∣lowe him by shippe. They come all vnto Christe at length: but Peter i•• caryed with singuler zeale aboue all the rest. But it is to be douted whe∣ther he came to the banke walking or swimming. Lette it be sufficient for vs to knowe this, that in that he tooke his iourney, hauinge left the shippe, it was no headlong force of rashnesse: but he went before the rest according to the measure of his zeale. They were not able to drawe it. Firste of all, Christe-shewed one token of hys power in suche a plentifull draught of fish: and he shewed another, in y^t he kept the net whole by his

hidden power, which must needes haue burst otherwise. Now heereun∣to are added other circumstaunces, that the disciples finde hotte coales vpon the banke, that there are fishes, that there is also breade laied ready there. As touching the number of the fishes, we must not seeke any high mysterie, in that Augustine doth subtilly make and forge the law and the Gospel of the numbers recited: but if a manne doe well and throughly examine it, he shall finde that it is but a childish toye.

10. Bring of the fishes. Although the net was filled in a moment, with∣out any great labour of theirs, yet Christe assigneth the draughte vnto them. So we call bread ours, yet whilest we craue to haue it giuen vs, we confesse that it proceedeth from Gods blessing.

12. None of the disciples durst. The question may be, what letted them, whether shame proceeding from reuerence, or some other thing. But & if Christ sawe them doubt, he ought to haue preuented their doubting, as he doeth oftentimes else where. I answear that there was none other cause of shame, saue onely because it was euident inoughe that it was Christ. For we are woont to aske concerning doubtful and darke mat∣ters. Therefore the Euangeli••t giueth vs to vnderstande, that they aske not Christ, because they were afraide to doe him iniurie, he had so ma∣nifestly reuealed himselfe.

14. This is nowe the thirde time. The number of three is referred vnto the distance of time. Christe hadde already appeared more then seuen times: but what soeuer was done in one day, it is comprehended vnder one manifestation. Therefore he signifieth that Christe appeared vnto the disciples at diuers times, that he might make his resurrection to be beleeued.

15. Therefore when dinner was done, Iesus sayeth vnto Simon Peter: Simon the sonne of Iohn, louest thou me more then these? He sayeth vnto him: yea Lord, thou knowest that I loue thee. He sayeth vnto him: Feede my lambes.

16. He sayeth vnto him againe the seconde time: Simon the sonne of Iohn, louest thou me? He sayeth vnto him, yea Lord: Thou knowest that I loue thee. He sayeth vnto him: Feede my sheepe.

17. He sayeth vnto him the thirde time. Simon the sonne of Iohn, louest thou mee? Peter was sorye because he sayde to him the thirde time, leuest thou me? and he sayd vnto him, Lorde thou knowest all things: Thou knowest that I loue thee. Iesus sayeth vnto him: Feede my sheepe.

18. Verely, verely, I say vnto thee: VVhen thou wast yonger, thou girdedst thy selfe, and walkedst whether thou wouldest: but when thou shalt waxe olde, thou shalt stretche out thine hande, and an other shall girde thee, and shall leade thee whither thou wilt not.

19. And this sayd he: signifying with what death he should glorifie God. And when he had thus spoken, he sayeth vnto him: Followe me.

15. Therefore when they had dined. The Euangelist declareth nowe how Peter was restored vnto that degree of honour from whiche hee fell. That vnfaithfull deniall whereof we haue hearde, had made hym vn∣woorthy of the Apostleshippe. For howe coulde he be a fitte teacher of faith, who had fallen away from the same filthily? Hee was made an a∣postle: to witte, with Iudas.

But so sone as he forsoke his place, he was also depriued of the honor

of the Apostleship. Therefore the libertie of teaching, and his autoritie also are restored vnto him now, both which he had lost throgh his own fault. And least the infamy of his fal shuld any whit hinder him, Christe wipeth away and blotteth out the remembrance thereof. Such a kind of restoring againe was necessary both for Peter, and also for his hearers: for him, to the end he might the more stoutly do his dutie, being certein of the calling, which was enioyned him againe: for thē, least the blot stic∣king in his name, might be an occasion of despising the Gospell. It is also very profitable for vs at this day, that Peter shuld come forth vnto vs, as a newe man, whose shame was abolished, which might hinder his dig∣nitie..

Simon, the sonne of Iohn, louest thou me? Christ signifieth by these words, that no man can serue the Church faithfully, and take paines in feedinge the flocke, vnlesse he looke higher then vnto men. For first the office of fee∣ding is of it selfe painefull and troublesome, seeing that there is nothing more hard, then to keepe menne vnder Gods yoake, whereof many are weake, many light and froward, some slow & sluggish, some hard, chur∣lish & vnapt to be taught. Now Satan layeth in their way all the stum∣bling blocks he can, that he may thereby discourag a good pastor. Here∣vnto is added the vnthankfulnes of many: and other causes of wearisō∣nes. Therfore no man shal euer go forward constantly in this office, saue he, in whose heart the loue of Christ shal so reigne, that forgetting him∣self, and addicting himself wholy vnto him, he may ouercome al impedi∣ments. Paul declareth that he was so affected, 2. Cor. 5. 14. whē he saith, the loue of Christ bindeth vs, considering this, that if one died for al, thē were al dead. And although he meaneth that loue, wherewith Christ lo∣ued vs and whereof he shewed a token in his death: yet he adioineth the mutual affection, which ariseth by the feeling of so great a benefit. And againe, he marketh the wicked & false teachers, which trouble y^e church with this mark, that they loue not the Lord Iesus, 1. Cor. 16. 22. There∣fore let those which are called to gouerne the Church remember, that if they couet to execute their office wel and rightly, they must begin at the loue of Christ. In the meane season Christ doth testifie plentifully what account he maketh of our saluation, whilst that he cōmendeth the same vnto the pastors so singularly: and hee affirmeth that this is vnto him a token and testimonie, how dearly they loue him, as if they care for the same carefully. There could no more effectual thing be spoken, to encou∣rage the ministers of the Gospel, thē when they heare y^t no office is more acceptable to Christ, then that which is emploied in feeding his flock. Al the godly may draw no small comforte thence, when they heare that they are so deare and precious to the sonne of God, that he putteth them as it were in his roume. And the same doctrine ought to make the false teachers not a litle afraid, who ouerturne the gouernment of the church: because they shall suffer no small punishment at Christes handes, whoe pronounceth that he is violated by them.

Feede my Lambes. The scripture applyeth this word feede vnto al manner of gouernment, metaphorically: but because the spiritual gouernment of the Church is handeled in this place, it is profitable to note, vppon what partes the office of a pastour consisteth. For doubtlesse there is not anye idle dignitie depaynted out vnto vs in this place: neither dooth Christe

giue vnto mortall man anye gouernment, which hee may exercise at his pleasure confusedly. VVe haue seene before, chap. 10, that Christ is pro∣perly, the only pastor of the church. VVe haue also seene, why he taketh this name to himself: to wit, because he gouerneth his sheep with the do∣ctrine of saluatiō, and so consequently doth feede them, because that it is the true foode of the soule. And now, because he vseth the help of men to preach his doctrine, he doth also giue them his name, or at least make them partakers of the same. Therfore those are accoūted lawful pastors before God, who gouerne the Church vnder Christe their head, by the ministerie of the word: whēce we may easily gather, what burdē Christ laieth vpon Peters shoulders, and vpon what condition hee setteth him ouer his flock. VVherby the wickednes of the Romanistes is sufficiently and plainely refuted, who wrest this place to establish the tyrannye of their popedom. It was said (say they) vnto Peter before al other, feede my sheepe. VVe haue already declared, why it was rather spoken to him, thē to the rest: to wit, that being free from al sinister note & mark, he might be free to preach the gospel: and therfore Christ maketh him a pastour thri••e: that the three denials, wherby Peter had purchased to himself eter∣nal infamy being abolished, they may no whit hinder his Apostleship: as Augustine Chriso, Ciril, & many other do prudently note. But there is nothing giuen Peter in these words, which is not in like sort common to al the ministers of the gospel. Therefore the Papistes doe in vaine hold that he is the chief for this cause, because he alone is called especially. But admit we graunt that he had some honour giuen 〈◊〉〈◊〉 priuatelye, I pray you how wil they proue that he was placed in the primacy? Admitte he were the chief amongst the Apostles, shal it therfore follow streightway there vpon, that he was the vniuersal byshoppe of al the whole worlde? Moreouer, whatsoeuer Peter receiued, it dooth no more apperteine vnto the Pope, then vnto Mahomet. For by what right doth he boast & brag that hee is Peters heire? Againe, what manne of sound iudgement wyll graunt vnto him, that there is any heritable right giuen or set downe by Christ in this place? Yet will he be accounted his successour, woulde to God he were. None of vs is contrary to him, but that he may both loue Christe, and haue a great care to feede his flocke: but when the loue of Christ is neglected, & the office of feeding is reiected, it is too vnmeete and too foolish a thing to boast of succession. And like as when Christe commaunded Peter to feede, he meant not to erect a throane for an idol or for an hangman of soules, out of which he might miserablye torment the Church: so hee did brieflye teach what manner gouernment of his Church he allowed. So that the visor is plucked from the faces of al the horned Byshoppes, who being onely contente with stagelye pomp, and the vaine title, doe challenge to themselues byshoplyke right and auto∣ritie.

16 Feede my sheepe. Christ doth not commit al generally aswel to Peter as to others to be fed: but only his lambs or sheepe. And he defineth in an other place, who those be, which he accounteth to be of his flock. My sheepe, saith he, heare my voce, and follow mee, the voice of a straunger do they not hear. Good teachers must do their diligēce to gather al vnto Christ: and because they cannot discerne betweene the sheepe and wild

beasts, we must all of vs trie, whether they can be tamed who are more like wolues then sheep, or no. Yet when they haue don al they can, theyr labour shall profite none but the elect sheepe. For easines to bee taught, and faith, proceede thence, because the heauenly father deliuereth those to his sonne to obey him, whom he hath chosen before the creation of the worlde. But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel, saue those which are meek and apt to be taught, for Christ doth not in vaine compare his disciples vnto lambs and sheepe. But we must also note that they are tamed by the spirite of God, who were Beares and Lions by nature.

17 Peter was sory. VVithout doubt Peter did not perceiue Chri∣stes drift in asking him so often. Therfore he thinketh that he is accused by the way, as if he answered not from his hearte. But we haue alre••die shewed that it was no superfluous repetition. Againe Peter had not yet tryed sufficiently, how deeply the loue of Christ must be rooted in their mindes, who must ouercome innumerable straites: he learned afterward by long vse that it was not in vaine that he was so througly examined. Furthermore, those are taught in his person who are about to take vp∣on them the charge and gouerning of the Church, not to sift themselues lightly, but that they must examine themselues throughly with what zeale they are endowed, least they recoyle or faint in the middest of the course. We are al likewise taught that we must take it paciētly, if at any time the Lorde doe examine vs more roughly: because hee hath iust causes to doe the same which we know not.

18 Verily, verily I say vnto thee. After that Christe hath exhorted Peter to feede his sheep, he doth also arme him, to enter that warfare whiche was at hand. So that he doth not only require faith & diligence at his handes, but an inuincible minde and courage in dangers, and constancie in bearing the crosse: finally, he commaundeth him to be readie to suf∣fer death when need shall require. And although the condition of all pastours be not alike, yet this admonition agreeth & belongeth vnto thē all in some respect. The Lord spareth many, and abstaineth from theyr blood, being content with this one thing, that whilest they liue they cō∣secrate thēselues faithfully & wholy to him. But because Satā doth euer now & thē stir vp new & manifold cōbates, they must needs be prepa∣red to die, whosoeuer doe take vpon them the office of feeding: for as much as they haue to deale not onely with sheepe but also with wolues. As concerning Peter Christ would haue him foretold of his end, that he might alwayes thinke vpon this, that hee should establish that doctrine with his blood, whereof he was made a minister. Although Christ see∣meth in this place not only to haue respected him, but also that he ador∣ned him with the title of a Martyr, in presence of the ot••er Disciples, as if he should haue said, that he should be another manner of champion, then he had shewed himselfe.

VVhen 〈◊〉〈◊〉 wast younger. Age seemeth to be appointed to rest & be idle: wherfore old men are set free frō publike burdens, & they are made dis∣charged souldiers. Therfore Peter might haue promised himself a quiet estate of life in that age: but on the contrary Christ saith, that the order of nature shall bee changed, so that hee who liued after his owne will whē he was young, shalbe gouerned by another mans wil whē he is old

and that he shall suffer violent gouernment. But we haue in Peter an ex∣cellent glasse of our common estate. Many men liue pleasantly and commodiously before they be called by Christ: so soone as they haue giuen him their name and are receiued to bee his Disciples, or at least shortly after are drawen vnto great and greeuous combats, vnto a trou∣blesome life, vnto great perils, and sometimes vnto death it selfe. Al∣though this be an hard estate, yet must we painfully suffer the same. Ne∣uerthelesse y^e Lord doth so temper the crosse wherwith he will haue his seruants tryed, that hee beareth with them so long vntill their power waxe rype, for he doth well know their infirmitie, beyonde the meane and measure whereof he vrgeth them not. So did hee pardon Peter, so long as he sawe that he was tender & weake. Therfore let vs learne to offer our selues vnto him euen vntill the last breath, so that hee giue vs strength: wherein the filthy vnthankfulnes of many appeareth. For the more meekely the Lorde dealeth with vs, so much the more doe we ac∣custome our selues to liue delicately. So that there is scarce one founde amongst an hundred, which doth not murmur and repine, if he be han∣deled more roughly after that he hath been long borne with. But wee ought rather to haue considered the gentlenesse of God in that hee spa∣reth vs for a time. So Christ saith that so long as he was conuersant vp∣on earth, his Disciples liued merily, as if they had been present at a ma∣riage, for whom fastinges and teares were afterwarde prepared. Math. 9. 15.

Another shall girde thee. Many do thinke that the manner of his death is signified hereby, because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended, wherewith a man ordereth himselfe and his life. Thou gyrdedst thy selfe, that is, thou clothedst thy selfe as it pleased thee, but this libertie of fashioning and framing thy apparrell shall be taken from thee. Furthermore, it is better not to know what maner of death Peter suffered, then to beleeue doubtfull fables.

Shall leade thee whither thou wilt not. The sense is, that Peter shoulde not die in his bed, but by violence and the swoord. But this seemeth to be an absurd thing that Christ saith, that his death shall not be voluntarie. For as there is no constancie in that Martyr, whiche is carryed to death a∣gainst his will, so is he worthie of no prayse. But this ought to be refer∣red vnto the disagreement that is betweene the flesh and the spirite. For we doe neuer obey God with so free an affection, but that the world & flesh doe drawe vs as it were with cordes vnto the contrary: wherefore Paule complaineth thus. Rom. 7. 19. That good which I woulde, I doe not. Againe, we must note that the feare of death is naturally engraf∣ted in all men: because it is contrarie to nature to be willing to bee dis∣solued. And therefore although Christe himselfe was framed wholy to obey God with his whole heart, yet he craueth to be pardoned that hee myght not die. Furthermore, Peter feared the torments which shoulde proceede from the crueltie of men: therefore it is no maruell if he were somewhat afraide of death. But he did more plainely declare thereby, the obedience which he had perfourmed to god, in that he suffered death willingly, which he would gladly haue escaped of himselfe: because he knew that he pleased God by this meanes. Neither should there haue

beene any pacience without the suffering of the mind. And this doctrine is very profitable to be knowne: for it styrreth vs vp to pray; because we coulde neuer ouercome the feare of death without the singuler ayde of God. And therefore there remaineth nothing, but that we humbly offer our selues to be gouerned by him. Again, it serueth to stay vp our minds, least they fall and fainte quite, if at any time it so fal out, that we quake and tremble in persecutions. Those which feigne that the Martyrs were touched with no feare, they take to themselues matter of dispaire by their owne feare. But there is no cause why our infirmitie should terrifie vs from following their example, the like wherof they haue tried, so that they could not triumph ouer the enemies of the trueth, without fighting with themselues.

19. Signifying with what death. This Periphrasis is of great weight. For although al the godly ought to ayme at this marke, that they may glo∣rifie God aswell in their life, as in their death, yet Iohn meant to adorne their death with a peculier title, who seale the Gospel of Christe with their bloud, and glorifie his name: as Paule teacheth, Philip. 1. 20. Now it is our duetie to gather what fruit the death of Peter brought forth. For it is to be imputed to our sluggishnes, if our faith be not confirmed ther∣by, and vnlesse, we go towarde the same marke, that God may be glo∣rified by vs. If the Papistes hadde considered this end in the death of the Martyres, that sacrilegious and detestable inuention shoulde neuer haue come into their minde, that it serueth to pacifie Gods wrath, and that it must be paied price for sinnes.

And when he had said. In this place Christ expoundeth to what end that foretelling of his violent death did tend: to witte, that Peter might prepare himselfe vnto patience. VVhen, saith he, thou must suffer death as I did, follow thy captaine. And to the ende Peter may the more wyl∣lingly obey God, when he calleth him vnto the crosse, Christ setteth him selfe before him as his captaine. Neyther is it a generall exhortation, wherewith he inuiteth and biddeth Peter follow him, but he doth only intreate of the maner of his death. And this one thing doth mittigate all the bitternes that is in death, when as the sonne of God setteth himselfe before our eyes with his blessed resurrection, which is our triumphe a∣gainst death.

20. And as Peter looked backe, he sawe the disciple, whom Iesus loued, following, who leaned also at supper vpon his breast, and said, Lorde, who is he that betraieth thee?

21. Therefore, when Peter hadde seene him, hee saide vnto Iesus, Lord, what shal he doe?

22. Iesus saith vnto him, If I will that he stay till I come, what is that to thee?

23. Now this word went abroade among the brethren, that that disciple shoulde not die: and Iesus said not vnto him, that he should not die: but if I wil that he tarry till I come, what is that to thee?

24 This is that disciple that beareth witnesse of these things, and wrote these things: and we know that this testimony is true.

25. There are also many other thinges, which Iesus did, which if they shoulde bee all written, I think that the world should not bee able to cont••ine the bookes that shoulde bee written.

20. Peter turned backe. VVee haue in Peter an example not onelye of our superfluous, but also of our hurtful curiositie, that we are drawne a∣way from our own duetie with beholding of other men. For this is al∣most a thing bred in vs, that by requiring an account rather of an other mans life, then of our owne, we doe thereby get vaine starting hoales. For we do of our own accord deceiue our selues with this colour of ex∣cuse, that others are not better: as if their sluggishnes did discharge vs. And there is scarse one amongste an hundreth, that dooth consider of what force that saying of Paule is, Galat. 6. 5. Let euery man beare his owne burden. VVherefore there is a common reprehension of all men in the person of one man, who looke hither and thither, how menne be∣haue themselues: but they regard not what is inioyned them by GOD. Therein are they chiefly deceiued, whilest that they carelesly passe ouer this, what the priuate and perticuler calling of euery man doth require. God will chuse one of tenne, whom hee may either exercise with great troubles or with huge labors: he wil suffer the other nine to be quiet, or at least he wil exercise them but lightly. Againe, he handleth not all men after one sorte, but he trieth euery one, as seemeth best to himselfe. Ther∣fore seeing there be diuerse sortes of christian warfare, let euery manne learne to keepe his owne order, neither let vs aske after this or that, like idle persons, when as the heauenlye captaine calleth euery one of vs: whose commaundement we must so obey, that we must forget all other thinges.

VVhom Iesus loued. This Periphrasis was put in for this cause, that we maye know for what cause Peter was enforced to moue the question, which is here recited. For he thought that it was an absurd thing, that he alone is called, Iohn being omitted, whom Iesus had loued so intirelye. Therefore this question of Peter wanted not some colour, whye there was no mention made of Iohn, as if Christes minde toward him hadde beene chaunged. Yet Christe cutteth off the cause of his curiositie, when he answereth that it is nothing to him what other shall do, whilest that he must obey the calling of God.

22 If I will haue him to tarry. VVhere as this sentence was commonly cut off, and they read the former member affirmatiuely, I will haue him to tarry so till I come: it came to passe through the faulte of the Scriuener•• and not through the errour of the interpreter. For doubtlesse hee could not bee deceiued in the Greeke word: but one letter might easily creepe in amongst the Latinistes, which might alter the whole sense. Therefore the whole sentence is an interrogation, and ought to be read in one text. For Christ meant to lay hold vpon the Apostle, that he might keepe him within the boundes of his calling. It is nothing to thee, neither oughtest thou to enquire concerning thy fellow in office, what shall become of him: let me alone with that: aske onely of thy selfe, and make thy selfe ready to follow whither thou art called: Not that all care for our bre∣thren is superfluous: but that it ought to haue a measure, that it bee care, and not curiositie, which hindereth vs. Therefore let euery manne haue respect vnto his neighbours, if by any meanes he bee able to draw them vnto Christ with him, and not that hee maye bee stayed with theyr stumblyng blockes.

23 Therefore this worde went abroad. The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode, that Iohn should neuer die. Furthermore, hee meaneth those that were present when the woordes were spoken, that is, the Apostles: not that this worde brethren appertaineth vnto them a∣lone, but because they were as it were the first fruites of the holy vnitie. And it may bee he speaketh of other beside the eleuen who were then with them.

By this woorde went out, hee signifieth that the errour was spread heere and there: which notwithstanding as it seemeth, continued not long amongest them: but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ, all grosse surmises beeing abolished. But that happeneth dayly which Iohn reporteth of the Apostles: neither is it any marueile: for if the inward and houshold Disciples of Christe were so deceiued, how much more shall they bee readie to fall, who were not so familiarly taught in Christes schoole? But let vs also note whence this vice proceedeth. Christ teacheth vs profitablie to edifiyng, and that plainely, but we turne light into darkenes by our wicked inuentions, which we fet from our owne reason. Christ would affirme no certaine thing of Iohn, but doth onely challendge to himselfe full power ouer him, of life and deathe. So that the doctrine was of it selfe plaine and profitable, but the Disciples doe forge and imagine more then was spoken.

VVherefore to the end we may bee free from the like daunger, let vs learne to be wise soberly. But such is the wantonnesse of mans na∣ture, that it runneth headlong into vanitie with mayne force. VVhere∣by it came to passe, that euen this errour whereof the Euangelist war∣ned in plaine wordes to beware, did neuerthelesse reigne in the world. For they babled that when he had commaunded them to dig him a se∣pulchre, and had gone into the same, it was founde emptie the next day. Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught, & refuse all other strange inuen∣tions.

24 This is that disciple. Because Iohn had hytherto spoken of himselfe in the third person, he expresseth now that he was the partie: to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh. But least any man shoulde suspect his speech, as if it were framed fauourably because he was beloued of Christ, he preuenteth this obiection, saying, that he had passed ouer moe thinges then were written: and yet hee speaketh not of all manner actions of Christe, but only of such as apper∣tained vnto his publike office. Neither ought this hyperbole to seeme absurd: seeing those are borne with, which are commonly vsed in profane writers, we must not onely consider the number of the work•• of Christ, but also the weight and greatnesse thereof is to bee weighed. The diuine maiestie of Christ, which swalloweth vp not onely the sen∣ses of men with the infirmities thereof, but also the heauen and earth, that I may so speake, did shewe foorth his brightnesse wonderfully there.

If the Euangelist beholding the same doe crie out beeing astonied, that the whole world cannot comprehend the iust narration, who can mar∣ueile? Againe, hee is not to be reprehended if he vse a common olde ••i∣gure to set foorth the excellencie of Christes works. For we know how God applieth himselfe vnto the common maner of speech for our igno∣rances sake, yea how he doth somtimes as it were, stammer. In the mean while wee must remember that which we had before, that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith, and also to giue saluation. Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters. And surely forasmuch as they were ordained by God to be vnto vs witnesses, as they did their duties faithfully, so it is our part to depend wholy vp∣on their testimonies on the other side: and to desire no more then they haue set downe. Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God, least they shoulde leade vs with an huge heape of thinges, and yet that making c••oyse, they mighte deliuer so much as he knewe was expedient, who is God, only wise, and the only fountaine of wisedome, to whome bee prayse and glory for euer and euer. Amen.

The loue of God ouercommeth all thinges.

Notes

• * 1.1

  Ro. ••1. 36.
• * 1.2

  Esay. 1. 3.
• * 1.3

  Ro. 11. 12▪
• * 1.4

  Ephe. 5. 8
• * 1.5

  Act. 7. 55
• * 1.6

  Mal. 4. 5.
• * 1.7

  Mal. 3. 1.
• * 1.8

  Act. 2. 3.
• * 1.9

  Isay. 42. 1
• * 1.10

  Exo. 3. 12.
• * 1.11

  Esay. 42. 3.
• * 1.12

  Ge. 28. 12.
• * 1.13

  Psal, 4. 12▪
• * 1.14

  Psal. 68. 10.
• * 1.15

  Mat. 13. 15.
• * 1.16

  2. Cor. 3. 4
• * 1.17

  Iam. 2. 17. and 26.
• * 1.18

  Pro. 21. 2.
• * 1.19

  1. Cor. 13. 4
• * 1.20

  Deu 13. 3.
• * 1.21

  Mat. 24. 24
• * 1.22

  2. The. 2. 9.
• * 1.23

  1. Cor. 15. 36.
• * 1.24

  Psal. 104, 24.
• * 1.25

  1. Cor. 2. 14.
• * 1.26

  1. Cor. 4. ••8.
• * 1.27

  Esay. 2. 2.
• * 1.28

  Gal. 3. 1.
• * 1.29

  1. Cor. 10. 3
• * 1.30

  Eph. 1. 5.
• * 1.31

  Ro. 5. 10.
• * 1.32

  2. Cor. 10. 16.
• * 1.33

  Rom. 3. 4
• * 1.34

  Eph. 5. 29.
• * 1.35

  Ge. 34. 29.
• * 1.36

  Iudg. 9. 45.
• * 1.37

  Exo. 2. 12.
• * 1.38

  Num. 25. 8
• * 1.39

  Gen. 22. 2.
• * 1.40

  Esay. 2. 3.
• * 1.41

  Gal. 4. 9.
• * 1.42

  Heb. 9. 1.
• * 1.43

  Isay. 6. 1.
• * 1.44

  Mat. 16. 3.
• * 1.45

  Gal. 4. ••
• * 1.46

  1. Cor. 1. 22.
• * 1.47

  Luk. 4. 26. 27.
• * 1.48

  2. Kin, 4. 32
• * 1.49

  1. Kin. 17. 9
• * 1.50

  2. Kin. 3. 10. 11.
• * 1.51

  Ier. 17. 21.
• * 1.52

  Act. 17. 28
• * 1.53

  Psa. 104. 29
• * 1.54

  Heb. 1. 3.
• * 1.55

  Mat. 3. 17.
• * 1.56

  Psal. 2. 12.
• * 1.57

  Col. 3. 3.
• * 1.58

  1. Cor. 15. 26.
• * 1.59

  Mat. 24. 31.
• * 1.60

  2. Cor. 15. 52.
• * 1.61

  Tit. 2. 14.
• * 1.62

  Phil. 2. 15.
• * 1.63

  2. Cor. 3. 13.
• * 1.64

  ••eut. 13. 3
• * 1.65

  2. Th. 2. 10
• * 1.66

  1. Cor. 1. 3
• * 1.67

  Eph. 5. 20.
• * 1.68

  Deut. 8. 3.
• * 1.69

  Mat. 15. 37
• * 1.70

  Ioh. 18. 6▪
• * 1.71

  Mat. 12. 39.
• * 1.72

  1. Cor. 10. 3.
• * 1.73

  1. Cor. 2. 8
• * 1.74

  2. Tim. 2. ••5.
• * 1.75

  Rom. 1. 16.
• * 1.76

  Mal. 2. 7.
• * 1.77

  Phil. 2. 7.
• * 1.78

  2. Cor. 5. 17
• * 1.79

  Galat. 6, 15.
• * 1.80

  Luk. 11. 27.
• * 1.81

  Ioh. 16. 8.
• * 1.82

  Deut. 13. 3.
• * 1.83

  Mat. 7. 7.
• * 1.84

  Mich. 5. 2.
• * 1.85

  2. Tim. 2. 23.
• * 1.86

  Ier, 20. 7
• * 1.87

  ••say. 50. 7.
• * 1.88

  Ephe. 2. 17.
• * 1.89

  Gen. 27. 38.
• * 1.90

  Esay. 55. 6.
• * 1.91

  Esay. 49. 8.
• * 1.92

  Isay. 55. 1
• * 1.93

  Rom. Cap. 8. 10.
• * 1.94

  Esay. 11. 4.
• * 1.95

  Deut. 17. 9.
• * 1.96

  Deut. 17. 7.
• * 1.97

  Gen. 3. 7.
• * 1.98

  ••. Cor. 4. 4.
• * 1.99

  Eph. 2. 2.
• * 1.100

  1. Pet. 5. 8.
• * 1.101

  ••. Cor. 4. 4.
• * 1.102

  1. Sam. 2. 30.