Harmony of the Gospels, Commentary on gospel of John · Chapter 1

Harmony of the Gospels · Commentary on gospel of John · Chapter 1

p. 61IN 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 darkenesse 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 eternall 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 power 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 vponupon 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 p. 7life 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 vntounto God, to say that he maketh himselfe knowen vntounto vsus by his worde. The other significations of this worde Logos are not so fit for this purpose. Logos doth signifie amongest the Grecians both a definition, a reason, and an account, but I will not subtilly play the Philosopher aboue the capacitie of my faith. And we see that the spirite of God is so farre from allowing suche subtiltie, that applying himselfe vntounto 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 vntounto God, the latter vntounto men. Seruetus the proudest knaue which Spayne euer brought foorth, feigneth that this eternall 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 goeth 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 beginning create heauen & earth, which notwithstanding are not eternal: because 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 vntounto the beginning of the heauen & 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 onelyonly to the sonne of God, but also to his euerlasting father, whom they spoile of his wisdome. If it be an haynous 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 without exceptiō that the word was with God, for he doth manifestly recall vsus frō al momēts of time. They which gather y^e perpetual stat… out of the p. 8Preterimperfectense of the Verb, they leane to a weake reasō. The word (was) say they, doth more expresse the continuall course, then if Iohn shoulde hauehave saide, hath beene. But they must reason more strongly in such waightie matters. And that one thing which I brought, ought to suffice vsus, that the Euāgelist sendeth vsus 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. Therfore 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 vnderunder 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 hauehave 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. VVherby 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 vntounto 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 subsistence in God. Therefore this place serueth to refute the errour of Sabellius, 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 otherwise defend the right and sincere doctrine against the wresting boughtes of the heretikes, they were inforced to inuent certain words, which notwithstanding were consonant vntounto 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 vponupon 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 onelyonly God, it followeth that Christe is of the same Essence with the father, and yet they differ in some point. But wee hauehave 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 p. 9deepely 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 beginning 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 diuinitie 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 vntounto Christe shalbe of small force with vsus, 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,Ro. …1. 36.Rom 1:36 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 father 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 vntounto him a minde in this his worke.

In this they saide well, because it is agreeable to the Scriptures, but because 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 vsus knowe that there is muche more said then our minde is able to conceiue. And without it was made nothing 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 require 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 vntounto 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 vntounto the former member. This is no vnnecessarie repetition 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 vntounto it, the preseruation of those things which were created: as if hee p. 10shoulde say that the power of that worde which appeared in the creation of the worlde, was not only sodam, or but for a moment, and passed 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 vntounto 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 hauehave any being shall straightway decay, or be brought to nothing. Finally, Iohn doth testifie that that commeth to passe through the benefite of the worde, which Paul Actes 17. 28. ascribeth vntounto God: namely, that in him we be, and moue, and liue. Therefore it is God that quickeneth vsus, 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 vntounto mē but such a life as was ioyned with the light of vnderstanding. Furthermore, 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 vsus. 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 consider 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 vsus this light, the fountaine whereof was the worde, it ought to be vntounto vsus in steed of a glasse, wherin we may cleerely see the diuine power of the worde.

5 And the light shineth in the darknesse. It might hauehave been obiected that men are called blinde in many places of the Scriptures, & that the blindnes whereof they are condemned is too well knowen, for they doe miserably vanish away in all their reason. For whence come so many Labyrynthis of errours which are in the worlde, saue only because men are carried away by their owne vnderstanding vntounto 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 p. 11obiection: and first of all doth tel vsus 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 hauehave light in eueryevery 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 power 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 ouerwhelmed 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 vntounto 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 vntounto himselfe by this small light which remaineth in vsus 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 oppresse & ouerwhelme his minde, that what light soeuer remaineth in it, it lyeth without effect being choked vp. And this thing is proued by dayly experience. For whosoeuer they be that bee not regenerate by the spirite of God, seeing that they excell in some reason, they do manifestly declare, that man is not only created to breath, but to vnderstand. But yet they come not vntounto 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 altogether destitute of saluation, vnlesse God put to his helping hande againe: 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 corrupt nature, hath two principall partes. For there is some seede of religion ingendered in all men: secondly there is ingrauen in their consciences a difference betweene good and euill. But I pray you what fruit ariseth heereof, saue this, that religion doth degenerate into a thousande monsters of superstitions: and the conscience ouerthroweth all iudgement: so that it maketh a mixture of vice and vertue. To be briefe, naturall reason will neuer bring men vntounto Christ, Nowe in that they are furnished with wisedome to gouerne the life, in that they are borne vntounto excellent artes and learning: all that likewise doeth vanish away without fruite. Furthermore, wee muste note that the Euangelist doeth onelyonly 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, p. 12and order of nature: the other whereby hee renueth and restoreth nature 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 hauehave once receiued, man was adorned especially with that excellēt gift of vnderstanding: and although by his fall hee hauehave 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, being lost and destroyed. Therefore they play the Philosophers preposterously and out of due time: who referre this light whereof the Euangelist maketh mention, vntounto 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 eueryevery 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 vntounto them power to be made the sonnes of God: namely vntounto 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 onelyonly shewe himselfe vntounto 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 hauehave 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 vntounto 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 myracles p. 13of 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 authour of his ministery. Nowe we must note (which thing I hauehave touched 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 authoritie to teach may be grounded no other where, saue onelyonly in God alone. Hee expresseth his name not onelyonly to point out the man, but because it was giuen him by the thing it self. For without doubt God had respect vntounto the function whereunto he assigned Iohn, when hee commaunded by the Angel that hee should be so called, that all men might thereby knowe that he was a preacher of the grace of God. For although Iehocanan may be taken passiuely, and so be referred vntounto the person, because Iohn was acceptable in the sight of God: yet notwithstandyng I doe willingly referre it vntounto the fruite whiche other men shoulde receyue by him.

7 Hee came for a witnesse. He setteth downe briefly the end of his callyng: namely, that he myght prepare a church for Christ, like as whilest he did inuite all men vntounto 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 vsus 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 vntounto 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 vntounto 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 other 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 Euangelist intreteth in this place of the only and eternall fountain of illumination, 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 Angels or men, that hee is called the light. Furthermore, there is this difference, 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 brightnesse any where els. Therefore he calleth it the true light whereto it is proper by nature to shine. VVhichWhich lighteneth eueryevery man. The Euangelist standeth chiefly vponupon this point, to proue, and teach that Christe is the light, by y^• effect which eueryevery one of vsus feeleth in himself. He might hauehave disputed more subtilly, that Christe, as the eternall light, hath brightnes p. 14ingrafted in himselfe, and doth not set the same from any other: but he doth rather reclaime vsus vntounto the experience which all of vsus hauehave. For seeing that Christ doth make vsus 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 restraine the vniuersall note vntounto those who being regenerate by the spirit of God, are made partakers of the liuely light. Augustine induceth the similitude of a schoolemaster, who being but one, if he hauehave 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 onelyonly 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 before. For wee knowe that men hauehave 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 vntounto whome there commeth not some feelyng of the eternall light. But because there be certayne frantike and brainsicke fellowes, who wrest this place further, hauing rashly caught the same, that they may therby gather that the grace of illumination is offered vntounto all men in like sort: let vsus remember that the Euangelist intreateth in this place onelyonly of the common light of nature, which is farre inferiour vntounto faith. For doubtlesse no man shall enter into the kingdome of God with all the quicknesse and foresight of his minde: it is onelyonly the spirite of Christ that openeth the gate of heauen to the elect. Secondly, let vsus remember, that the light of reason which God gaue vntounto 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, because they were so blinde, as it were of their own accord, that the cause of the light which they did enioy was vnknowen vntounto them. And this reacheth vntounto all the ages of the worlde: because Christe did euerye where shewe his power before he was made manifest in the flesh. Therfore those dayly effects ought to hauehave 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 power. The summe is this, that Christ was neuer so absent from the world but that men beeing awaked with his beames, ought to hauehave lifted vp their eyes towarde him. Whereupon it followeth that the blame ought to be laid vponupon themselues.

11 Hee came into his owne. Heere appeareth the desperate frowardenesse and wickednesse of men, here appeareth more then wicked impietie, p. 15that 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 people 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 vponupon another man, because all mankinde was his owne proper inheritance. But they thinke more truely, (in my iudgement) who referre it vntounto the Iewes alone: for there is contained in it an hiddē comparison, wherby the Euangelist doth the more amplifie the vnthākfulnesse of men. The sonne of God had chosen to himselfe a dwelling place in one nation: when hee appeared there hee was reiected. Therefore 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 hauehave 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 hauehave 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 Euangelist saith, hee came thither. Therefore he doth signifie the newe and extraordinarie maner of his presence, whereby the sonne of God did reueale 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. Therefore Christe offered himselfe first to them as to his familie, and those who did appertaine vntounto his Empyre by a peculiar right. To the same ende tendeth that complaint which God maketh by Esay:Esay. 1. 3.Isa 1:3 The … knoweth 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 himselfe 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 vntounto 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 vntounto them. Therefore the Euangelist 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 vntounto Forrainers. This is that whiche Paul saith,Ro. 11. 12▪Rom 11:12 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.

p. 16But their vngodlinesse did no whit hurt Christ: because he did erect the seate of his kingdome elswhere, and hee called all people in generall vntounto the hope of saluation, who seemed before to be reiected of God. Hee gaue vntounto 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 inuention of the Papistes. For they doe most wickedly corrupt this place: because they vnderstande, adoption to be giuen vsus only vponupon this condition, if it shall please vsus 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 water. 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 vntounto vsus, and that it is in our chose to enioy, or refuse 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 vsus 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 vsus the grace of adoption potentially, but euen actually, (as they say). And truly the Grecians doe sometimes take exousia for axioma: because the sense doth best agree with this place. And the circumlocution which the Euangelist vseth, 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 vntounto 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 certaine middle facultie, which may take away the full and perfect effecte, but hee meaneth rather that Christe gaue vntounto the vncleane and vncircumcised, that which seemed to bee vnpossible. For there was an vncredible alteration of thinges wrought at that time, when Christe raysed 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 vsus 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 ingrafted 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 vntounto vsus, 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 power is giuen to those who doe nowe alreadie beleeue, and it is certaine 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 p. 17thing only by beleeuing to be made the childe of God, if hee will: because 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 onelyonly an habilitie to choose, offered, seeing that they doe nowe obtaine that selfe same thing about which they are occupyed. And although the Hebretians doe oftentimes take name for power. yet there is heere a relation vntounto the doctrine of the Gospel. For we doe then rightly beleeue in Christe when he is preached vntounto vsus, I speake of the ordinarie meanes whereby the Lorde bringeth vsus vntounto faith. And this must be diligently noted, because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine. Like as amongest the Papistes there is nothing more common then this woorde (beleeue) whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel. Therfore Christ offereth himselfe vntounto vsus 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 hauehave 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 arrogateth 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 hauehave 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 iudgement. 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 better, 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 vsus, that wee are accounted the children of God: but because the Lorde, of his owne wyll, that is, of his free louelove begate vsus. Heereupon it followeth, first, that faith proceedeth not from vsus, but that it is a fruite of spirituall regeneration. 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 regeneration 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 agree p. 18because we doe both conceiue the incorruptible seed by faith, wherby we are borne againe into a newe and diuine life: and yet notwithstanding 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 regeneration, and an entrance into the kingdome of God, that it may number vsus amongest his children. For whereas the spirite doth illuminate our mindes, that doth now appertaine vntounto the renuing of vsus. By this meanes faith doth flowe from regeneration as from a fountaine. But because we receiue Christ by the same faith, who doth sanctifie vsus by his holy spirite, therefore it is saide to be the beginning of our adoption. Although there may another more plaine & redie distinction be brought. For when the Lorde inspireth faith, hee begetteth vsus againe secretely, & by a secrete meanes which we knowe not. And beeing indued with faith, we lay holde vponupon 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 vsus 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 hauehave faith. And if sobeit the inheritaunce of eternall life be the fruite of adoption, wee see howe the Euangelist ascribeth 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 vponupon them.

14 And the woorde was made fleshe, and dwelt amongest vsus: 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 merueilous 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 hauehave 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 vntounto 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 speaketh 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 vponupon 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 & brittle p. 19nature. 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 vponupon him the body of man only without the soule: for wee may gather out of infinite testimonies, 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 confusedly, that neyther his diuinitie remained in hym, neyther was he cōpassed 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 sacriligies. 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 vntounto 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 vponupon it fleshe.

Finally, the sonne of God began to bee man in suche sorte, that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time. And dwelt. They that expounde that the fleshe was vntounto Christe as an house they doe not vnderstande the meaning of▪ the Euangelist. For doubtlesse he doth not here assigne vntounto Christe a perpetuall abiding amongst vsus: but he saith that he was conuersant amongest vsus for a season. For the word (escen…sen) which hee vseth is fet from tabernacles. Therfore it doth signifie nothing els saue this, y^t Christ did execute p. 20that functiō vponupon earth which was inioyned him, or that he did not appeare one moment onelyonly, 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 alone, 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 hauehave 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 vnderunder 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.Ephe. 5. 8Eph 5:8 As when Paule saith, walke as the children of light, hee will hauehave vsus to testifie by our workes in deede this selfesame thing▪ that wee are the children of light. Therefore 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 vntounto 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 vsus in actiue, then in the speculatiue knowledge of him, whiche thing wee must diligently obserue. Truely when Christe went vponupon the waters drie foote, when he did driue away Diuels, & did declare his power by other myracles, it might hauehave 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:Act. 7. 55Acts 7:55 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 expounded 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, therfore 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 vntounto 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▪ wherby he ought to hauehave 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 ….

p. 2116 And wee hauehave 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 continuall 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 preached 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 meaneth 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 disciples vntounto 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 manifestation. 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 gyueth 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 degree 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 other. With God truly is the well of life, of righteousnesse, of vertue, of wisdome: but this Well is hydden from vsus and wee cannot attaine thereunto. But plentie of all these things was laide open to vsus in Christ, that wee may fet them thence. For he is readie to flowe vntounto vsus 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: although this sentence consisteth vponupon moe members. For it sheweth first that all of vsus 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. Secondly, hee telleth vsus that so soone as we are departed from Christ wee doe in vaine seeke euen one droppe of goodnesse: because God woulde hauehave all goodnesse whatsoeuer to remaine in him alone. Therefore we p. 22shall 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 vsus 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 onelyonly, who were made partakers of all his good thinges after that Christe was reuealed in the fleshe. Certaine it is, that all the godly men who liued vnderunder 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 vnderunder the lawe: and that so soone as Christ was reuealed in the fleshe, they were powred out in great aboundance euen vntounto the full: Not that anye of vsus 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 vntounto 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 hauehave shewed before what I like best: namely, that Iohn doth in this place compare vsus with the fathers, that by this comparison▪ hee may amplifie that which is giuen vsus. And grace for grace, It is well knowen howe Augustine expoundeth this place: namely that al good things are giuen vsus 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 vsus. 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 vponupon vsus, they doe in like sort flowe from this fountaine. 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 vntounto their iudgement; who say that wee are watered with the graces which are powred out vppon Christe. For that which we reco…e of Christe, hee doth not onelyonly giuegive it vsus as God, but the father hath bestowed it vponupon him, that it might flowe vntounto vsus as through a conduit. This is the oyntmente wherewith hee was annoynted, that hee myght annoynt vsus all togeather with hym, wherevppon hee is called Christe, wee Christians.

p. 2317 Because the lawe was giuen by Moses. It is a preuention wherein hee preuenteth a contrarie obiection. For Moses was so greatly esteemed amongest the Iewes, that they did hardly admit any thing that was contrary to him. Therfore the Euāgelist teacheth, how far inferior the ministerie of Moses was to the power of Christe. And also this comparison 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 vntounto 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 vntounto 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 distinguish 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 followeth, 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 vntounto Christe. Furthermore, this truth consisteth in that, that we obteine grace through Christe, which the lawe could not giuegive vsus. Therefore 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 vnderunder this worde whatsoeuer belongeth vntounto the spirituall righteousnesse. And the partes thereof are two, that God doth reconcile himselfe vntounto vsus 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 confirme 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 vntounto vsus 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 eueryevery one of vsus p. 24doth receiue those thinges which God doth offer vntounto vsus, 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 vsus to vnderstande generally, seeing that God dwelleth in light which none can come vntounto, 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 comparison: namely, how farre better our estate is then the estate of the fathers: because God who layde hid before in his secrete glory, hath now made himselfe after a sort visible. For certainely when as Christe is called the expresse image of God, that doeth appertaine vntounto 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 vntounto vsus, which had otherwise beene hydden. Therefore he setteth foorth the manifestation of God which came vntounto vsus by the Gospel, whereby hee distinguisheth vsus from the fathers, and he putteth vsus before them, Like as Paule also intreateth more at large in the third and fourth of the second to the Corinthians. For he saith y^t there is no veale any more as vnderunder 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 vsus: I answeare, that that is not simply or preciselie denyed to them, which is attributed vntounto vsus, but that there is a comparison 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 vsus 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. Therfore they hauehave respect vntounto their time, in the meane while they sawe not God, saue only as he was couered with many boughtes. That was a singuler 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 reuelation was not yet come.

We must also note that the fathers did alwayes turne their eyes towarde 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 affection of their hearte vntounto 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. p. 25Therefore 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 hauehave 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 vntounto him, who art thou? that we may giuegive an answere to those that sent vsus: 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 descend vntounto a more famous testimonie, which was giuen to the embassadours 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 asked 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 hauehave all prosperitie, why would they hauehave 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 beginnyng: 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, vntounto 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 vponupon 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 people, that no man did bring in any new and forraine rites, Therefore it appeareth that the fame of Iohn was published abrode, which mooued, p. 26the mindes of all men. And this was gouerned by the wonderfull prouidence 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 former 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 vponupon 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 worthily 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 restraine this vntounto Christe. For whereas the article is added it is of no force in this place: and the Embassadours doe sufficiently declare afterwardes, that they meant another Prophete then Christe, for they gather it thus, If thou be neither Christe, nor Elias, nor a Prophet. Therefore 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 authoritie to his doctrine: and doth also extoll the excellencie of the office 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 onelyonly Christes cryer. This shall appeare more plainely by a similitude. Whosoeuer they bee that are sent Embassadours about light matters, they hauehave the name and authoritie of Embassadours, if sobeit they hauehave particular things giuen them in charge. Such were all the Prophetes, who being furnished with particuler Prophesies, did exercise the Propheticall function. 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 hauehave the businesse giuen him in charge to dispatche: shall not the former Embassage be accounted a portion and part of the principall Embassage? So fared it with Iohn, vntounto whom God had enioyned nothing els, but to prepare Disciples 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 p. 27wildernesse. Wherefore the difference dependeth heereupon, that a voice crying that a way may be prepared for the Lorde, is not a Prophete hauing a diuers function and such as is proper to him, but a Minister that is vnderunder another (that I may so speake) and his doctrine a preparation to heare another master. By this meanes although Iohn was more excellent then all the Prophetes, yet is he not a prophet.

23 The voyce of … crying in the wildernesse▪ Because Iohn had taken the office of a teacher vponupon 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 people 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 friuolous, cra…tily to play the Philosophers concerning this woorde voyce which some doe. Iohn is called a voyce, because the function of crying was inioyned him. Esayas truly calleth the miserable waystnesse of the Churche a wildernesse, which seemed to denie a returne vntounto the people: as if hee shoulde say that the way was stopped against the people that was in captiuitie, but the Lorde would finde a way through places 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 vntounto 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 moued a question concerning Baptisme. The common Ministers woulde hauehave 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.

p. 2825. 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 eueryevery man to institute the vse of Baptisme. All power shoulde hauehave beene in the hande of the Messias: they had conceiued 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 inioyned them. Therefore they conclude that it is vnlawfull noueltie, that Iohn doth baptise, seeing that he is not instituted of God to bee a publike person. But they are deceiued in this, that they doe not acknowlege him to be that Elias of whom Malachie maketh mention:Mal. 4. 5.Mal 4:5 although hee deny that he was that Elias of whom they dreamed.

26 I baptise with water. This might hauehave 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. Furthermore, the perfect contradiction is not expressed in this place: because the spirituall baptisme of Christe is not plainly set against the externall 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 administration of the externall signe, and that al the force and efficacie is in the power 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 vntounto 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 vntounto him, attributing all thinges vntounto 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 perfourme that which baptisme doth represent, and that we hauehave 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 vntounto 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. Therfore 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 p. 29do 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 ministerie can be knowen, vntill they come vntounto 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 possible 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 before 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 vntounto Iohn his baptisme: and this was his ordinarie 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 interpret it an house of passage, vnlesse peraduenture the opinion of those men doe better please you, who referre this vntounto the memorable passage of the people when as God set open a way through the middest of the waters vnderunder 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 vntounto 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: although I doe not muche stande aboute the pronounciation of the worde.

29 The next day Iohn sawe Iesus comming vntounto 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 vntounto 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 vponupon him.

33 And I knew him not: but hee that sent mee to baptise with water, hee saide vntounto me: vponupon whom thou shalt see the spirit descending, and remaining vponupon 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 before p. 30of 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 baptisme 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 vntounto him. Behold… the lambe of God. He declareth the principall office of Christe briefly, but plainely: namely, that hee doth reconcile men vntounto GOD, by taking away the sinnes of the worlde. Christe bestoweth other benefites vponupon vsus, but this is the chiefest, and that whereuppon the rest doe depend, that by pacifyinge the wrath of God, he maketh vsus to be accounted iust and pure. For al the streames of good thinges doe flowe from this fountaine, that God doth receiue vsus into fauour by not imputing our sinnes. Therefore to the ende that Iohn may bring vsus vntounto Christ, he beginneth at the free pardon of sinnes which we hauehave through him.

Furthermore, in this worde (lambe) he alludeth vntounto the olde… sacrifices of the lawe. Hee had to doe with the Iewes, who being accustomed vntounto sacrifices, coulde no otherwise bee taught concerning the purgyng of sinnes, then by settyng a sacrifice before them. And whereas there were diuers kindes, there is but one onelyonly mentioned in this place by Synecdoche, and it is likely that Iohn had respect vntounto 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 remission 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 superstitiously 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 sacrifices 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 vntounto 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 exception are giltie of vnrighteousnesse before God, they hauehave neede of reconciliation. Therefore when Iohn speaketh generally of the sinne of the worlde, his meaning is to bring vsus to some feeling of our owne miserie, and to exhort vsus to seeke some remedie.

p. 31Now in that the benefite is offered vntounto all men, it is our duetie to imbrace the same: so that all men may be fully assured that there is nothing that hindereth them from finding reconciliation in Christ, if sobeit they hauehave faith to be their guide, to bring thē vntounto 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 consciences did accuse them, they went about busily to deserue pardō. Thēce came so many kinds of sacrifices, whereby they thought God was pacified, yet were they deceiued. I confesse truly that all corrupt rites of pacifying, came from an holy beginning: namely, because God had ordeined sacrifices to direct men vntounto Christe. But notwithstanding euerie man had inuented to himselfe a way of his owne, whereby to please God: but Iohn calleth vsus backe vntounto Christe alone, and teacheth vsus that God is only mercifull vntounto vsus through his Benefite: because he alone taketh away sinnes. VVherefore hee leaueth nothing for sinners to doe, but only to flie vntounto Christe, whereby he ouerthroweth all humane satisfactions, 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 vponupon him wherewith we were oppressed (as it is said that he bare our sinnes vponupon the tree: and I say as saith that the correction of our peace was laid vponupon him:) or that he doth abolish sinnes. But because this latter dependeth vponupon 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 vsus, yet as touching the iudgement of God it is none, because it is abolished by the grace of Christ, and is not imputed vntounto vsus. 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 reconciled the father vntounto vsus by the benefite of his death. For this doth he meane by the woorde lambe. Let vsus therfore knowe that we are then reconciled to God by the grace of Christe, if we runne vntounto his death, and doe perswade our selues, that he being fastened vntounto 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 vsus to vnderstand that he was before him in respect of time, that he might prepare a way for Christ,Mal. 3. 1.Mal 3:1 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 vntounto 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. Therfore y^• honor came not by chaunce which the father gaue him, but was due to his eternall Maiestie. But I hauehave touched this phrase a little p. 32before: 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 testimonie 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 vntounto this function, that I might reueale him vntounto Israel. VVhichWhich thing the Euangeliste expoundeth 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 whatsoeuer 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 vntounto 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 spirite, shee is called the spirite by Metonymia, not that she is in deed the spirite, 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 vntounto 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 vntounto vsus. Yet mayest thou not thinke that the spirite was included vnderunder 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 body of Christe is not tyed to the bread, but yet we do inioy the participation thereof.

Nowe heere may a question bee moued why the spirite did then appeare vnderunder the shape of a doue. VVe must alwayes hold the proportion of the signes with the truth. VVhen as the spirite was giuen to the Apostles,Act. 2. 3.Acts 2:3 there appeared firie and clouen tongues, because the preaching of the Gospell should be spread abroade throughout all tongues, and shoulde hauehave firie force, But God meant in this place openly to represent that mildnesse of Christe, which Isaias commendeth Smoking Flaxe shall hee not quenche, Isay. 42. 1Isa 42:1and a …haken reede shall hee not breake. For the spirite was then first seen to discend vponupon him, not that he was voyd therof before, but because hee was then called vntounto dignitie as it were with that solemne 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 p. 33yet come. And when hee woulde manifest himself, he began with baptisme. 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, vponupon whom you see the spirite descending, and remaining vponupon 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 vponupon Christ, that hee myght water all his with his fulnesse. I touched before briefly, what it is to baptise with the spirite: namely, to giuegive Baptisme his effect, leaste it bee vaine and voyde: which thing the spirite doth by his power.

33 VponUpon 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 baptisme: 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 vsus in our office. Therefore Iohn had done iniurie to God, and his baptisme, if hee had saide thus to any other saue onelyonly 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 beginning of the knowledge came from God, yet neuerthelesse this question 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 vntounto him as vntounto the sonne of God. I doe willingly subscribe vntounto 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. OnelyOnly, Iohn saw the spirite, but for other rather then for himselfe. Bucer citeth that place of Moses …itly: This shall bee to you a signe, Exo. 3. 12.Exod 3:12that hauing gone three dayes iourney, yee shall sacrifice vntounto 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 confirmation fet from the latter. So that this was added as an ouerplus vntounto the former reuelation, which was shewed vntounto Iohn.

34 I sawe and testified, He meaneth that he vttereth nothing that was doubtfull: because God would hauehave those thinges to bee well and throughly knowen vntounto him, whereof he shoulde afterwarde bee a witnesse vntounto the worlde. And this is worthie the noting, that he did testifie, that Christe, was the sonne of God, because Christ should be the giuer of the holy ghost, because the honor and office to reconcile men vntounto 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,

p. 3437 These two disciples hearde him speake, and they followed Iesus.

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

39 Hee saith vntounto 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 vntounto the ende of his course, he was wont to be earnest in this point, that he might deliuer vp the light vntounto Christe. His constancie likewise maketh his testimonie to be of greater credit. But in this that one day after 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 onelyonly two obscure men that were of low estate: but this also serueth 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 leadeth men principally: namely, that they may finde remission of sinnes in him. And like as Christ did of set purpose offer himself vntounto the disciples, that they might come vntounto him: so doth he nowe gentlie encourage 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 vntounto two, doth now appertaine vntounto all. VVherefore wee neede not to feare that Christ will withdraw himselfe from vsus, or will deny vntounto vsus an easie accesse, if so be it he see vsus desirous to come vntounto him, & to make towards him: but that he will rather stretch foorth his hande to helpe vsus. And how shall he not meet those that come vntounto 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 moued with the title that Iohn giueth him, they account him in steede of a Prophet & Doctor: which is the first step vntounto 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 inflame vsus 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 vsus 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 continual disciples, yet questionlesse hee instructed thē more fully that night, that he might hauehave them wholy addicted vntounto him shortly after.

p. 3539 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 vntounto them, who driue of without ende, from day to day: because it is neuer commodious for vsus 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 vntounto him, we hauehave found the Messias, which by interpreting is called Christe.

42 Therefore he brought him vntounto 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 vntounto the end of the chapter is this, that we may know how disciples were brought vntounto christ by litle & litle. Here he speaketh of Peter, he wil speake afterward of Phillip & 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 eueryevery side. Andrew hath scarce one sparkle, & yet doth he lighten his brother therewith. VVoe be vntounto vsus 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 Isaya… requireth of the children of God: namely that eueryevery man do take his neighbour by the hand:Esay. 42. 3.Isa 42:3 and then that he say: Come let vsus goe vp into the mountaine of the Lord, & he shal teache vsus. 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 hauehave Peter who was about to be the far more excellent, to bee brought vntounto the knowledge of Christ, by the meanes and ministerie of Andrew. Let none of vsus 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 vntounto Christe for the contempt wherewith he despiseth man.

41 VVe hauehave found the Messias. The Euāgelist turneth this worde Messias into Greeke, that he might make that knowen vntounto 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, vnderunder whō they should hope for perfect & eternal felicitie: especially seeing that they had tried the vnstable earthly kingdome of Dauid. Furthermore, as God raysed them vp being brought down & oppressed with diuers sorrowes, vntounto the waiting for the Messias, so did hee more manifestly declare vntounto them that his cōming drew neere. For the prophesie of Daniel excelleth the rest, & is more plain as touching the name of Christ, for he doth not attribute the same vntounto kings, as doe the prophets before him, but he maketh it proper vntounto 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.

p. 3642 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 according 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 prophesie, 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 giuegive him. Therfore he setteth foorth with a title now, the grace wherewith he determined to indue 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 doltishe canon vnderunder the name of Anacletus, which changing the Hebrewe name with the Greeke, & making no difference betweene Cephale & Cepha, 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 hauehave hoped for: and therein doth he set foorth his grace vntounto 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 vntounto him, follow me.

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

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

46 Nathanael saide vntounto him, Can there any good thing come out of Nazareth? Phillip said vntounto 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 vnfruitfull, 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 p. 37doth quicken the same, it must needs be that all the senses must so bemoued, 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 vsus. But Phillip followed Christe after a particuler maner: for he is commaunded to follow not only as eueryevery one of vsus, 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 manyfestly in the three Apostles. VVe knowe how sharpely Christ threatned and cursed that Citie els where. VVherefore in that some of that wicked and cursed nation are receiued by God into fauour: it is to bee accounted, as if they had been brought out of hell. And whereas hee vouchsafeth to aduaunce those vntounto so great dignitie, whome he had deliuered out of that deepe dungeon, that hee maketh them Apostles, that is a most excellent benefite, and a benefite worthie to bee remembred.

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 kingdome of Christe had been mightie and very gorgeous from the begynning. 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 furthermore his modestie, that the coueteth and goeth about no other thing saue only to hauehave some to learne with him of the cōmon master of al men. VVe hauehave 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 vntounto 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 eueryevery one of vsus doe our indeuour to keepe our selues within our bonds. Neyther doth the Euangelist 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 hauehave Christe made knowen. He calleth Iesus the sonne of Ioseph, foolishly, he maketh him a Nazarite, vnskilfully: but in the meane season he bringeth him vntounto none other, but vntounto the sonne of God that was borne in Bethlaim: neithey doth hee forge any false Christe: but he will only hauehave 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 vntounto Christe, that heare vsus. 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 depriue him of his power. So that they shewe a shadow in steed of Christ. p. 38VVere it not better to stammer grosly with Phillip, and to retaine the true Christe, then to bring in a feigned Christ by an eloquent & craftie kinde of speeche? On the other side there be at this day many poore idiots, who being ignorant of eloquence and rhethorike, doe notwithstanding teach Christe more faithfully, then all the Pope his Diuines, with their deepe speculations. Therefore this place teacheth vsus that we must not hautilie refuse it, if the simple and vnlearned speake anye thing of Christ vnfitly: so that they direct vsus vntounto Christ. But least that we be drawne away with the false glosses of men from Christe, let vsus alwayes hauehave this remedie in readinesse, that we …t the sincere knowledge of him from the lawe and the prophetes.

46 Out of Nazareth. At the first Nathanael starteth backe, being offended with the countrie of Christe, as it was declared by Phillip. But he is first deceiued with the speech which Phillip vttered without consideration. For he taketh that for a certaintie, which Phillip thought foolishly. Thē there foloweth a preposterous iudgemēt proceeding frō the hatred and contempt of the place. VVe must mark them both diligently. This holy man had almost stopt his way before himselfe▪ that hee coulde not come vntounto 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 vsus from comming to Christe, with such lettes. For he causeth many lyes to bee spreade abroade daily, which may either cause vsus 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 vsus to contemne Christe. For wee see what a stumbling stone the humilitie of the crosse is vntounto 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 vsus foorthwith. Come and see. Nathanael suffered his double errour to be corrected with this saying of Phillip. Therfore let vsus first shewe our selues easie to be taught, and obedient as dyd hee: then, let vsus not refuse to enquire, whereas Christe him selfe is readie to take from vsus those doubtes which trouble vsus. They erre greatly whiche read this sentēce affirmatiuely, for how coldly should this be spoken? Secondly, wee know that the Citie Nazareth was not then had in any reputation: and the answere of Phillip doth sufficiently declare that that was a worde of doubting and distrust.

47 VVhen Iesus saw Nathanael comming vntounto him, he saith of him, behold an Israelite indeed in whom is no guile.

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

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

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

51. Then he said vntounto him, verily, verily I say vntounto you, after this you shall see heauen open, and the angels of God ascending and descending vponupon the sonne of man.

p. 394… Beholde an Israelite indeede. In this that Christe prayseth Nathanael… he doth it not for his sake: but vnderunder his person he setteth downe a common doctrin. For seeing that most mē do boast of the name of the faithfull, when as they are nothing lesse then faithful: it is worth the labour to hauehave 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 enemies of the gospel. Therefore least the common … almost of all estates should discourage or trouble any, he warneth & telleth them betimes, that there are few true Israelites, of many that pretende the name of Israelites. Furthermore, because this is also the definition of christianitie, we must not passe ouer this place: lightly. But to the end we may briefly 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 hypocrisie 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 vntounto other men, but vntounto 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 hauehave 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, whervnto 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, because he saw Nathanael vnderunder the figge tree: But there is another reason: for like as it is proper to God to knowe men that were neuer seen, so also to see those that appeare not vntounto 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 vsus p. 40when we thinke not of him: and so it must needes bee that he bringeth vsus 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 vntounto a farther thing: he had already hearde that he was the Messias: vntounto this doctrine doth he adioine the confirmation that was giuen: and he holdeth also another principle, that the sonne of God shall not come, but only to shew himselfe a king vntounto 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 vsus, and to what ende hee was sent of his father. Heereby it commeth to passe that the Papistes hauehave only a shadowed 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 vntounto 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 vsus exercise our faith by the hearing of the woorde according as did Nathanael: let vsus 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 vntounto him and the rest greater arguments of confirmation. Moreouer, this was a speciall thing, for one man, to be seene vnderunder a fig tree, of Christ, who was absent and far from that place but nowe hee bringeth a proofe, which should be common vntounto all men: and therfore … turneth his talke as it were abruptly from one man vntounto 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 certaine continuall thing which should alwaies be extant in his kingdome. …esse that the Angels did somtimes appere vntounto 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 vntounto vsus. 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 vsus before, it was truely opened in Christ, Heereof was there a visible figure shewed aswell to Stephen and the three disciples in the mount, as vntounto the other disciples in the asce…tiō of Christ▪ But all the signes whereby God sheweth himself to be present with vsus, doe appertaine vntounto the opening of heauen, most of all when hee maketh p. 41vsus partakers of himselfe vntounto life. The other mēber cōcerning the Angels followeth. They are saide to ascende and descende, that they may be ministers of Gods liberalitie towarde vsus. Therefore in this maner 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 vsus. They are said to ascend & descend vponupon 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 vntounto the ladder whiche was shewed vntounto the Patriarche Iacob in sleep,Ge. 28. 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 vntounto vsus now, that we may be Citizens 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.