Harmony of the Gospels, Commentary on gospel of John · Chapter 10
Chap. 10.
1 VErily, verilie I say vntounto you, hee that entreth not into the sheepefolde by the dore, but climbeth vp some other way, he is a theefe and a robber.
2 And hee that entreth in by the dore, hee is the sheepehearde of the sh…epe.
3 VntoUnto him the porter openeth, and the sheepe heare his voyce, and he calleth his owne sheepe by name, and leadeth them out.
4 And when he hath sent out his owne sheepe, hee goeth before them, and the sheepe follow him: because they know his voice.
5 But a stranger doe they not follow, but flie from him: because they knowe not the voyce of strangers.
6 This similitude spake Iesus vntounto them: and they vnderstoode not what these thinges were whiche hee spake vntounto them.
1 Verily, verily I say vntounto you. Because Christe had to deale with the Scribes and Priestes who were accounted the pastours of the Churche: if he woulde hauehave his doctrine receiued, it was requisite that they should be dispoyled of the honour of this title. And furthermore, the small number of those that beleeued might hauehave muche discredited his doctrine. Therefore he auoucheth that they are not al to be accounted sheepheardes or sheepe, which vsurpe an outwarde place in the Church: but that the lawfull pastours are knowen frō the reprobate, & the true sheepe are knowen from the false by this marke, if he be the only marke whereat they doe all ayme, the beginning and the end. This admonition hath beene for all ages profitable, and is at this day moste necessarie.
There is no plague more hurtfull to ye church, then whē wolues creepe in, in shepheards clothing. VVe know also what great occasiō of offence it giueth when bastardes or degenerate Israelites, do boast themselues to bee the children of the Church, and vnderunder this colour do mocke ye faithfull. The Churche hath been almost throughout all ages subiect to both these euilles: but there is at this day nothing whiche doeth more trouble the ignorant and weake, then when they see the greatest enemies of the Gospel hauehave the sanctuarie of GOD in possession. For they are not easily perswaded that that is the doctrine of Christe, which the Pastours of the Churche doe so valiauntly and stoutly gainstand.
Againe, because the greater part is ledde about through diuers errours by false doctrines, whylest eueryevery one of them looketh vntounto and waiteth for another, no man almost suffereth himself to be brought into the right way. Therefore vnlesse wee wyll wilfully lay open our selues vntounto VVolues and Theeues, wee must take good heede that wee bee not deceiued with visured Pastours or sheepe. The name of the Churche is honourable, and that for good causes: but the more reuerence it deserueth, the more diligentlye muste wee marke the difference betwene the true Church and the false. Christ doth in this place flatly denie that those are to be accounted pastours, whiche boast themselues to be such, or that those are to be accounted sheep whiche make boast of the outward markes. Hee speaketh of the Iewishe Churche: and ours is not much vnlike vntounto it in this respect. VVe must also marke the ende of his purpose, whereof I hauehave spoken: namely, that weake consciences be not afraide or faint, when as they see those enuiously bent against the Gospell, who reigne in the Churche in steede of Pastours, that they doe not therfore start backe from the faith, because they hauehave but a few of the cōmon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ.
Hee that entreth not in. They deale foolishly in my iudgement which doe subtillie discusse eueryevery part of this parable. Let it therefore be sufficient for vsus to holde this summe, that seeing that Christe maketh the Church like to a sheepfolde, wherin God gathereth together all his children, he compareth himselfe to the dore, because there is no entrance into the Church, saue only through him. Heereupon it followeth that those are good sheepheardes, which lead men straightway vntounto Christ: that those are truly gathered into Gods sheepefolde, that they may bee reckoned in his flocke, who addict themselues to Christ alone. And all this is referred vntounto doctrine. For seeing that all the treasures of wisdome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vntounto any other, doth neither keepe the way, nor enter in by the dore.
Now whosoeuer will not refuse to hauehave Christ to be his teacher, hee shall easily acquit himself of that doubt (which maketh so many to stand in doubt) which is the church, and who are to be heard in steed of shepheards. For if those who are called shepeheards do assay to lead vsus away from Christe, we must flie from them, as Christ commandeth vsus, as frō theeues and wolues: neither must we linke our selues or hauehave any fellowship with any other flocke, saue with that which cōsenteth together in the pure faith of the Gospell. For this cause Christ exhorteth his disciples, to separate themselues from the vnbeleeuing multitude of all the whole nation, that they do not suffer themselues to be ruled by the wicked Priestes, and that they permit not themselues to be deluded with vayne names.
3 To him the porter openeth. If any man list to vnderstande God, I doe not gainstand him. Yea Christ seemeth in this place to set the iudgemēt of God against the false opinion of men, in allowing pastours: as if hee should say, the world truly doth for the most part delight in some, and doth willingly honour them: but God in whose hand the gouernment is, doth acknowledge and allow none other saue those whiche leade his sheepe this way. In that he saith, that the sheepe are called by name, I referre it vntounto the mutuall consent of faith: because the scholler and the teacher are coupled together with one spirite of God, that the teacher may goe before, the scholler may come after. VVhereas some do thinke that the priuate knowledge which the sheepheard ought to hauehave of eueryevery particuler sheepe, is hereby expressed, I know not whether it be firme enough or no.
4 Because they know his voice. Although he speake in this place of the ministers, yet will he not so much hauehave them heard, as God when hee speaketh by them. For we must marke the exception which he putteth, that he alone is a faithfull pastour of the Church, who gouerneth his sheepe vnderunder Christ his guiding. And we must note the reason, why the sheepe are said to followe: because they knowe to discerne the sheepeheardes from wolues by the very voyce: This is the spirite of discre…ion whereby the elect doe know the truth from the false inuentions of men. Therefore in the sheepe of Christ, there goeth before the knoweledge of the truth: then there is added thereunto an earnest desire to obey, that they may not only know what is truth: but receiue the same with all their heart. And hee doth not only commend the obedience of faith for this cause, because the sheepe do come quietly together when they heare the shepheards voyce: but also because the doe not giuegive care to strange voyces, neither are they scattered abroad when any man calleth them or rebuketh them.
6 This similitude. Behold why they did refuse the light of Christe, being pute vp with the light of wisedome: for they are ouer dull in a matter not very hard. In these wordes, They vnderstood not what those thynges …, &c. the reading is diuers amongst the Grecians, some bokes hauehave it worde for worde, They vnderstood not what things he spake. The other which I hauehave followed is more perfect, although the sense come all …o one ende. The third is, that they did not acknowlege him to be the sonne of god, who spake of himselfe: but this is not vsed very much.
7 Therfore Iesus said vntounto them againe, verily▪ verily I say vntounto you, that I am the dore of the sheepe.
8 All which came before mee, are theeues and robbers▪ but thy sheepe … not them.
9 I am the doore: if any man enter in by mee, he … saued: and hee shall goe in, and goe out, and shall finde pasture.
10 The theefe commeth not, saue only to steale, and kill, and destroy, I came that they may hauehave life, and that they may hauehave it more abundantly.
7 I am the doore. Vnlesse this exposition had been added all the whole speech had been allegoricall. Now doth he more plainely expounde that which was the chiefest thing in the similitude▪ when he affirmeth that he is the doore of the sheepe. And the summe is this (as wee hauehave saide) that the head of all the spirituall doctrine wherewith soules are fed, is contained in him. VVherupon Paul one of the shepheards. 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words import asmuch, as if Christ had testified that it was he alone vntounto whome we must be gathered. Therfore he biddeth all those that desire to be saued, come vntounto him. VVherby he giueth vsus to vnderstand, that all theyr labour is but lost, whosoeuer do striue to come vntounto God leauing him: because there is but one gate that standeth open, and all other entrances whatsoeuer are stopt.
8 All which came before mee. It is worde for worde, All howe many soeuer. And those which restraine this vntounto Iudas of Galilee and such, mysse the marke in my iudgement very much, and are farre from Christ his meaning. For he doth generally set all false doctrines against the Gospell, and all false Prophetes against the godly teachers.
Moreouer, this sentence is extended euen vntounto the Gentiles and that not vnfitly, that whosoeuer from the beginning of the world hauehave professed themselues to bee teachers, and hauehave not studied to gather the sheepe vntounto Christe, they hauehave abused this title to destroy soules. This doth in no ease appertaine vntounto Moses & the Prophetes, who dyd only intende this, to establish the kingdome of Christe. For wee must note, that in the wordes of Christ, contrarie thinges are conferred togeather. But there shall bee so small disagreement founde betweene the lawe and the Gospell, that the lawe is nothing els but a preparation vntounto the Gospel.
To conclude, Christe doeth testifie that all doctrines whereby the worlde was led away from him, were so many deadly plagues: because without him there is nothing but horrible scattering abroad. In ye mean season we see what account God maketh of antiquitie, & what account we ought to make thereof so often as it is, as it were, set against Christ, For least any man should be moued, because there hauehave been teachers in all ages, who hauehave cared for nothing lesse, then to directe men vntounto Christ, Christ himselfe doth expresly set downe, that it skilleth not how many such there hauehave been, or how long ago it was since they began to come abroad, because this is to be considered, that there is but one only gate, which being left, they are theeues which dig through ye walle… or make hoales.
But the sheepe hearde them not. Hee doth now more plainely confirme that, which he spake euen nowe, vnderunder the forme of an allegorie: namely, that they were not of the Church of God, which were led away out of the way by seducers. This is said for this cause first, least when we see a great multitude of those, which goe astray, we should delight to perish by their example: and secondly, least we stumble when God giueth the reynes vntounto seducers to deceiue manie. For doubtlesse this is no small comfort, or slender matter of hope, when as wee knowe that Christ hath alwayes defended his sheepe amongest manifolde inuasions and lyinges in wayte of wolues and robbers, with his faithfull ayd, least any one shoulde fall from him. But here ariseth a question, when a man beginneth to be of the flocke of Christ. For wee see many wander through the desart, and goe astray during the most part of their life, which are at length gathered vntounto the folde of Christ. I answere, that the worde sheepe is taken two manner of wayes in this place: when Christ shall say heereafter, that he hath yet other sheepe, he comprehendeth all the elect of God, who were then nothing like vntounto sheepe: he doth nowe vnderstande the sheep which are marked with their sheepheards marke. VVee are by nature nothing lesse then sheepe, who are rather borne VVolues and Lions vntill the spirite of Christ doe tame vsus, and make vsus of wilde beastes and vntamed beastes, meeke sheepe. So that according to the secrete election of God, we are alreadie in his heart sheep, being not yet borne: we begin to bee sheep in our selues, by that calling, whereby he gathereth vsus into his sheepfolde.
Nowe, as for those that are called to be of the number of the faithfull, Christ affirmeth that they cleane faster vntounto him, then that they can bee carryed about with eueryevery blast of new doctrine. If any man obiect, that euen those which had addicted themselues vntounto Christe may erre, and that that is proued by often experience, and that this function is not in vaine inioyned a good pastour, Ezech. 34. ver. 12. to gather togeather the dispersed sheepe: I confesse indeede that this …alieth out oftentimes, that those which hauehave beene of the housholde of faith, may be estraunged for a time: but this is not contrarie to Christes meaning: because in as muche as they erre, they doo after a sort cease to bee sheepe.
Christ meaneth thus much simplie, that although all the elect of God be tempted with innumerable errors, yet are they retained in the obedience of pure faith, least they shoulde bee laid open as a pray vntounto Satan & his ministers, And this is no lesse a wonderfull woorke of God, when he gathereth togeather againe the sheep which are a little wandered, then as if they should still continue shut vp in the sheepefolde. That is alwayes and without ende true, that they are not ours, which go out from vsus. 1. Iohn. 2. 19. but that those which are of vsus, do continue with vsus vntill the ende. And this place ought to make vsus greatly ashamed. First in that we are so little acquainted with our sheepeheardes voyce, that there are scarse a few which doe coldly marke the same: and secondly, in that we are so slowe and sluggishe to heare the same▪ I speake of the good who are at least way tollerable: for a great many of those which boast themselues to be the Disciples of Christ, do frowardly kick against him.
Furthermore, in that so sone as the voyce of any stranger doth sound we are carryied hyther and thither: this inconstancie and lightnes doth sufficiently bewray vsus how little we hauehave profited in faith. But and if the number of beleeuers be smaller then is to be wi…ed, and secondly, if many of a fewe doe oftentimes fall away: the godly teachers hauehave a comfort whereon they may stay themselues, that they are heard of the elect of God, who are the sheepe of Christ. It is our dutie to doe our endeuour diligently, and by all meanes to goe about this, that all the whole worlde may growe together into the vnitie of faith, if it can bee possiblie brought to passe: in the meane while let v… bee content with our number.
… If any man enter in by mee. An excellent comfort for the godly, that so soone as they hauehave once embraced Christe, they heare that they are without daunger. For Christ promiseth vntounto them saftie and prosperous estate. Secondly he expresseth two partes and pointes, that they shall goe safely whither soeuer they hauehave neede: and secondly, they shall be fed to the …ull. By going in and comminge out, the Scripture doth oftentimes signifie vntounto vsus all the actions of life▪ as wee say in Frenche Aller et venir, for to bee conuersaunt. Therefore there is a double commoditie of the Gospel set foorth vntounto vsus in these woordes… that our soules shall finde food in it, which doe otherwise pinc away through hunger, & are only fed with winde: and secondly that it shalbe vntounto vsus a faithfull fortresse and strong holde against the inuasions of wolues and theeues.
10 For the theef cōmeth not: By this saying Christ doth as is …, least the ministers of Satan doe enuiron vsus before we be aware, and are drowsse. For our too great securitie causeth vsus to stande open and naked on eueryevery side vntounto false doctrines. For whence commeth so great credulitie, and light beleefe, that they who ought to remaine stedfast in Christe are carried about through many errors, saue onelyonly because they doe not so beware and take heede of suche false teachers as they ought? Furthermore, our vnsatiable curiositie is so delighted in newe and straunge inuentions of men, that we runne wilfully like mad men vntounto wolues and theeues. Therefore it is not without cause that Christe doth testifie that false teachers, how flatteringly soeuer they doe insinuate thēselues▪ doe: alwayes offer deadly poyson, to the end we may be the more bent to driue them away. Like vntounto this is the admonition which Paule giueth. Collos. 2. 8. Take heede least any man spoyle you through philosophie, &c.
I am come. An other similitude, for seeing that Christ hath hitherto called himselfe a gate: and those true sheephe ardes which gather their sheep vntounto this gate: he doth now take vppon himselfe the person of a shepheard, and doth indeed affirme that hee is the onelyonly shephearde, so that this honour and title doth properly appertaine vntounto none other. For howe many faithfull shepheards of the Church soeuer therebe, yet because hee rayseth them vp, furnisheth them with necessarie gifts, gouerneth them with his spirite, worketh in thē, they doe no whit hynder him from being the only gouernour of his Church, and being the only most excellent pastour. For although he vse their ministerie, yet doth hee not cease from executing the office of a pastour by his power: and also they are masters▪ and teacher…, so that they take nothing away from his dignitie and office.
Furthermore, this woorde sheepheard, when it is applyed vntounto men it is subal…rnum (as they call it) or placed vnderunder another. And Christ doth so impart his honour vntounto his ministers, that hee doth yet notwithstanding remaine the only shepheard as well of them as of the whole flock. Nowe when as he saith, that he came that the sheepe may hauehave life, his meaning is, that they are only subiect to bee carryed away and deuouted by theeues and wolues, which keepe not themselues vnderunder his sheephooke. And to the end he may make them the more bold, he affirmeth that life is continuallie by little and little encreased and confirmed in those, which doe not depart from him. And truly the more that euerye man goeth forward in faith, the …igher he commeth vntounto the perfection of life, because the spirite … in him which is life.
11 I am the good … good sheepe hearde layeth downe his life for his sheepe.
12 But an … that is not the sheephearde, whose the sheepe are not see…th the wolfe comming▪ and forsaketh his sheepe, and flyeth: and the wolfe catcheth them, and … them.
13 But the … and careth not for his sheepe.
14 …
15 As the father knoweth mee, and I knowe the father, and I say downe my life for my sheepe.
11 A good sheepehearde layeth downe his life. He declareth by that singular affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them. Because he is so carefull for their safetie, that he spareth not his owne life: whereupon it followeth that they are more then vnthankfull, and an hundreth times woorthie to perish and to bee laide open vntounto all manner of harme, who refuse to be kept by so bountifull, louing a shepheard. Furthermore, that is most true which Augustine saith, that in this place is set before vsus, what is to be desired, what is to be fled, and what is to bee suffered in the gouernment of the Church. There is nothing more to be desired, then that the Churche may be gouerned by good and carefull sheepheads. Christ doth professe that he alone is a good shepheard, who first by him selfe and secondly by his instruments doth make the Church sound and safe. Therefore so often as thinges are set in good order, and fit men are made gouernours, there Christ playeth the sheepheard in deede. But there bee many Theeues and VVolues, who hauing on sheepeheardes, visures do wickedly despearse the Church: Christ affirmeth that suche are to be fled, by what name or title soeuer they be called, and howsoeuer they vaunt and bragge of their name. If the Church could be purged of hyrelinges, it should be in better case: but because by this meanes the Lord doth exercise the pacience of his faithfull children, and we are also vnwoorthie of that singuler benefite, that Christ shoulde appeare vntounto vsus in sincere pastours: they are to bee suffered, howsoeuer they be not allowed, and do mislike vsus for good causes. By hyrelings vnderstand those who retaine and keepe backe pure doctrine, and which do rather preach the truth by occasion then of any true zeale, as saith Paule. Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully. For like as Christ wold hauehave the Pharisees hard, because they did sit in Moses his chaire. Mat. 23. 3. so must we giuegive this honor vntounto the Gospel, that we despice not the ministers thereof, although they bee not very good. And because eueryevery little offence doth make the gospell vnsauery in our tast, least such daintines do hinder vsus, let vsus alwaies remē ber that which I said before, that if the spirite of Christ bee not of suche power and force in the ministers, that hee doe openly shew himselfe in them to be a sheepheard, then are we punished for our sinnes: and tha… in the meane season our obedience is tryed.
12 But the hireling and hee that is not the shepheard. Although Christ doth challendge the name of a shepheard to himselfe alone, yet doth he secretly graunt that it is in some respect common to the instruments in whom he worketh. For we know that many after Christ, were not afraid to shed their blood for the safetie of the Church, neither did the prophetes which were before Christes comming spare their liues. But in his owne person he setteth before vsus an absolute example, that he may prescribe a rule vntounto his ministers. For how filthie and shamefull is our slouthfulnes, if our life be more precious vntounto vsus then the safety of the church▪ before which Christ did not preferre his owne life? And that which is said in this place of giuing the life for the sheepe, is as a sure and principall signe of fatherly affectiō. Christ his mening was first to testifie vntounto vsus how singuler a tokē of his louelove towards vsus he shewed in his death: and secondly to prouoke al his ministers to folow his example. Notwithstanding we must note the difference betweene them and him, that he gaue his life for the price of satisfaction: hee shed his blood to purge our soules: he offered his body for a sacrifice whereby he might purge our sinnes, and pacifie Gods wrath which was stirred vp against vsus. But there cā be no such thing in ye ministers of the gospell, who hauehave all need to be purged, and whose sins are cleansed by that only sacrifice, and are reconciled vntounto God. But Christe disputeth not in this place of the efficacie of his death, or fruite thereof, that he may compare himselfe with others: but that he may declare how he was affected toward vsus: and secondly, that hee may inuite others to follow his example. In summe, as it was proper to Christ to purchase life vntounto vsus by his death, and to perfourme whatsoeuer the Gospell doth containe: so it is the common office of all pastours, to defend the Gospell and doctrine which they preach with the losse of their life, & by sealing the doctrine of ye gospell with their blood, to testifie that they teach not in vaine, that Christ hath purchased life for them and others. Notwithstanding here may a question be moued whether he is to be accounted an hyreling or no, whiche doth auoide the inuasion of the wolues for what cause soeuer he wil. This question was handeled in times past as if it had been in the present matter, when the Tyraunts did cruelly rage against the Churche. Tertullian and others in my iudgement, were too seuere in this point. The moderation which Augustine vseth is farre better, who doth so suffer Pastors to flie, if they do rather prouide for the common safetie by their flying, then betray the flocke committed vntounto them by forsaking it. And he sheweth yt this is done when as the Church is not destitute of …it ministers, and the enemies doe seeke the pastours life so particulerly, that his absence may mittigate their madnes. But & if the danger be cōmon, & it be rather to be feared, least the shepheard be thought to flie not for any wil he hath to prouide, but for feare least he loose his life, he affirmeth that that is in no case lawfull: because the example of his flight shall doe more harme, then his life can doe good hereafter. Let any man that is disposed, reade the hundreth and fourescore Epistle written vntounto Honoratus the Bishop. In this respect it was lawefull for Cyprian to flie, who was so little afraide of death, that he did valiantly refuse to redeeme the life which was offered vntounto him, by traiterous deniall. Only wee must hold this, that the Pastour must preferre his flocke, and consequently eueryevery particuler sheepe, before his owne life.
VVhose the sheepe are not. Christ seemeth in this place to make all men hyrelings without exception, besides himself alone. For seeing that he is the only shephearde, it is not lawful for any of vsus to call the sheep which he feedeth his owne. But let vsus remember that those, which are mooued with the spirite of Christ, doe account that their owne, which is their heades: and that not to the ende they may vsurpe vntounto themselues power, but that they may faithfully keepe that which is committed vntounto them. For he that is truly ioyned vntounto Christ, will neuer account that straunge vntounto him, which was so deare vntounto Christe. That is it which he saith afterwarde, that the hyroling doth … because hee careth not for the sheepe: as if he should say, that he is not touched though the flocke be scattered, because he thinketh that it doth nothing appertaine vntounto him. For he yt regardeth the hyre and not the flock, how craftily soeuer he deale in time of the quiet estate of the Churche, hee will at length shew some manifest token of his falshood, when he is to encounter with the aduersarie.
14 And I know my sheepe. He doth againe commend his louelove toward vsus in the former member: for knowledge ariseth of louelove, and carrieth with it a care: notwithstanding hee doth also giuegive vsus to vnderstande, that he careth not for those which doe not obey the Gospel, as he repeateth in the second member, and confirmeth that which hee said before, that his sheepe doe also know him.
15 As the father knoweth mee. It is not appertinent, neither is it expedient to enter into these thornie speculations, howe the father knoweth his wisedome: because that Christ doth simplie make hymselfe the meane betweene God and vsus in as much as he is the bond of our coniunction with him: as if he shoulde say, that it is as vnpossible that hee shoulde forget vsus, as that the father should cast him off, or despice him. In the meane season he requireth a mutuall dutie of vsus: because like as he bestoweth all that habilitie which hee receiueth of the father to defend vsus, so will hee hauehave vsus to bee obedient, duetifull, and wholy addicted vntounto him selfe: like as he is wholie the fathers and referreth all vntounto him.
16 And I hauehave other sheepe, which are not of this folde: th… must I also bring, and they shall heare my voyce, and there shall bee one sheepefolde and one sheepeheard.
17 Therfore doth the father louelove me, because I lay downe my life, that I may take is againe.
18 No man taketh it from mee, but I lay it downe of my selfe: I hauehave power to lay it downe, and hauehave power to take it againe. This commandement hauehave I receiued of my father.
16 I hauehave other sheepe. Although some men doe referre this vntounto all in generall, as well of the Iewes as of the Gentiles, who were not as yet the Disciples of Christ: yet do I not doubt but that he had respect vntounto the calling of the Gentiles. For he calleth the gathering together of the olde people a sheepefolde, which beeing taken from the other people of the worlde, did growe to bee the peculiar people of God and to bee one body▪ For God had so adopted vntounto him the Iewes, that he did appoynt vntounto them rites and ceremonies as certaine boundes, least they shoulde bee myxed with the vnbeleeuers. Although the free couenaunt of eternall life made in Christ, was the doore of the folde. Therefore hee calleth those, other sheepe, which had not the same marke, but were of another sort. The summe is, that the pastorall office of Christ is not shut vp within the corners of Iurie, but that it reacheth father.
That which Augustine saith is true in this place, as within ye Churche there be many wolues, so without there by many sheepe: but it agreeth not in all pointes with this place: where the outward face of the church is intreated of: because the Gentiles who were for a time straungers, were at length brought vntounto the kingdome of God togeather with the Iewes. Notwithstanding I confesse that it agreeth in this point, because Christ calleth the vnbeleeuers sheepe, who could be accounted nothing lesse in themselues then sheep. And he doth not only by this word teach what they shalbe, but he doth rather refer it vntounto the hidden election of the father, because we are sheep vntounto God, before we can perceiue that he is our shepheard: like as in another place it is said that we were his enemies at such time as he loued vsus Rom. 5. 9. 10. In which respect Paul doth also say that we were knowen of God before we knew him. Gal. 4. 9.
Them also. His meaning is, that the election of God is stedfast and sure, so that nothing can perish which he will hauehave to be saued. For calling did at length in his time reueale the secrete counsell of God, wherby men are ordeined vntounto life: and certainely it is effectuall, whylest that he doth regenerate vntounto himself by his spirit, those to be his sonnes, who were before begottē of flesh & blood. Notwithstāding here ariseth a question how the Gentiles were brought to bee gathered vntounto the Iewes. For it was not meete that the Iewes should cast away the couenant which god had made with the fathers yt they might offer thēselues to serue Christ▪ & againe, that it was not conuenient that the Gentiles should take vponupon them the yoke of the lawe, that being ingrafted into Christ they might become companions of the Iewes. Here must wee marke the distinction betweene the substance of the couenant and the externall additions. For the Gentiles coulde by no other meanes submit themselues vntounto ye faith of Christ, saue only by imbracing that eternall couenant, wherein the saluation of the worlde was grounded. By this meanes were the Prophesi…s fulfilled: Straungers shall speake the language of Canaan, Isay 19. 18. And againe, seuen Gentiles shall catch holde on the cloake of one Iewe, and shall say, we will walke with you▪ Zach. 18. 23. And againe, they shall come from far, and go vp into the mount Syon. And therefore was Abraham called the father of many nations. Gen. 17. 5. because they should come from the East & VVest which should sit downe in the kingdome of God with him. Mat. 8. 11. And as touching the ceremonies, they are the middle wall whiche Paul saith was taken away. Ephe. 2. 14. So that wee were ioyned vntounto the Iewes into the vnitie of faith as touching the substance: and the ceremonies were abolished, least there should be any thing which might keepe them back from ioyning hands with vsus.
And there shall be one flock. That is, that al the children of god may grow into one body▪ as we doe all confesse one catholike faith, and one body must of necessitie hauehave one head onelyonly. There is one God (saith Paule) one faith, one baptisme. Therefore we must be one as we are called into one hope. Eph. 4. 4. And although this stock doth seeme to be diuided into diuers fouldes, yet are the faithfull which are dispearsed throughout the whole world enclosed with common hedges: because the … is preached vntounto all, the same sacraments are in vse, there is the same forme of prayer, and those thinges which are requisite in the profession of faith. Marke the meanes wherby the flocke of God is gathered togeather: namely, when there is one shepheard of all, and his voyce is hearde. The meaning of which wordes is this, when as the Church is subiect to Christ alone, is subiect to gouernment, and taketh heed vntounto his doctrine, then is the estate thereof well ordered. If the Papistes can shew vsus any such thing amongst them, let them inioy that title of the Churche whereof they boast so muche, but and if Christe bee silent there, his Maiestie be troden vnderunder foote, his holy ordinaunces be mocked: what other thing is their vnity, but a diuelish conspiracie, which is worse and more execrable then all disorder and flattering abroade? Therfore let vsus remember that we must alwayes begin at the head. For which cause, when as the Prophetes doe describe the restoring of the church, they doe alway ioyne Dauid the king with God as if they should say, that there is neither any church, where God doth not reigne, neither any kingdome of God, where the honour of a shepheard is not ascribed vntounto Christ.
17 Therfore doth the father louelove mee. There is an other higher cause for which the father loueth the sonne. For the voyce was not heard in vain from heauen. That he was the welbeloued sonne in whom God was well pleased. Mat. 3. 17. But because hee was both made man for our sake, and the father loued him to this end that he might reconcile vsus vntounto himselfe: it is no maruell that he doth affirme that he is loued therfore: because our saluation is more deare vntounto him, then his owne life. And this is a wonderful commendation of Gods goodnesse toward vsus, and such as ought worthilie to cause vsus to louelove him wholy, in that hee doth not only powre vponupon vsus the louelove which is due to his only sonne, but referreth it vntounto vsus as vntounto the finall cause. And truly Christ had no need to put vppon him our flesh, that in it he might be beloued, but that by redeeming vsus, he might be a pledge of his fathers mercy.
That I may take it againe. Because the death of Christe whereof the Disciples heard, might make thē not a little sorowfull, yea might greatly shake their faith, he comforteth them with the hope of his resurrection which should immediately ensue: as if he should say, that he woulde not die vponupon this condition, that he may be swallowed vp of death, but that he may rise againe a conquerour straightway. And we must at this day so thinke vponupon the death of Christ, that we doe therewithall remē ber the glory of his resurrection. So that we do acknowledge him to hauehave been life, because hauing entred into combate with death, he hath ouercome the same mightily, and tryumphed victoriously.
18 No man taketh it from mee. The other comfort wherwith the disciples may vphold thēselues in the death of Christ is this: that he dyeth not against his will, but doth willingly offer himselfe for the sauegarde of his …ocke. Furthermore, he doth not only deny that men hauehave power to put him to death, saue only in asmuch as he will suffer them: but he doth also exempt himselfe from all manner force of necessitie. VVe stand in another state, who must of necessitie die, because of sin. Christe himselfe was also borne a mortall man: but this was voluntarie submission, and not any bondage laid vponupon him by some other. Therefore Christes intent was to fortifie his disciples, least that seeing him shortly after caried away to be put to death, they shold hauehave bin discouraged, as if he had been oppressed of his enemies: but that they might acknoweledge that he did die to redeeme his flocke, through the wonderfull prouidence of God. There is a continuall profite in this doctrine, that the death of Christ is a continuall sacrifice for our sinnes therfore: because it was a voluntarie sacrifice, according to that saying of Paul, Rom. 5. 19. These wordes, I lay it downe of my self, may be expounded two maner of wayes, either that Christ putteth his life from him, hee himselfe remayning perfect (as if any man should put off his cloathes) or that hee dyeth of his owne accord.
This commandement. Hee calleth vsus vntounto the eternall counsell of God the father, to the end we may know that he was so carefull for our saluation, that he gaue vsus his only sonne, how great soeuer hee bee. And Christ himselfe, who came into the world that he might shew himselfe, obedient vntounto the father, sheweth that this is the only marke wherat he aymeth in all thinges, to prouide for vsus.
19 There was a dissention therefore againe amongest the Iewes for these sayings.
20 And many of them saide, hee hath a Diuell, and is madde▪ why doe yee heare him?
21 Othersome saide, these are not the wordes of one that hath a Diuell: can a Diuell open the eyes of the blinde?
22 And it was at Hierusalem the feast of the dedication, and it was winter.
23 And Iesus walked in the Temple, in the porch of Solomon.
24 Therefore the Iewes compassed him about, and saide vntounto him. Howe long doest thou holde our soule in doubt? If thou be Christ tell vsus freely.
25 Iesus answered them, I hauehave tolde you, and yee beleeue not: the workes which I doe in my fathers name these testifie of me.
26 But yee beleeue not because yee are not of my sheepe, as I said vntounto you,
27 The sheepe which are mine, doe heare my voice: and I know them, and they follow mee.
28 And I doe giuegive vntounto them eternall life, and they shall not perish for euer: neither shall any man take them out of my hand.
29 My father which hath giuen them mee, is greater then all; and no man can take them out of my hand▪
30 I and the father are one.
19 There was a dissention. This was the fruite of Christe his Sermon, that he gathered vntounto him selfe some disciples: but because his doctrine hath also many aduersaries, there ariseth thereupon a dissention, so that they are diuided amongest them selues, who were before as it were one body of the Churche. For they did all with one consent professe, that they worshipped the God of Abraham, and followed the lawe of Moses.
Nowe so soone as Christe doth appeare, they beginne to disagree because of him. If that had beene a true profession, Christe (who is the principall bond of charitie, & whose office it is to gather together those things which are scattered abroade) should not hauehave broken their agreement. But he did discouer the hypocrisie of manye by the light of his gospell, who vnderunder a false colour did boast that they were the people of God. Euen so at this day the frowardnesse of many, doeth cause the Church to be troubled with dissention, and contentions to waxe who…. And yet those which trouble the peace, doe lay the blame vponupon vsus, and call vsus Schismatikes and contentious persons. For the Papistes doe chiefly lay this crime to our charge, that our doctrine hath disturbed the quiet estate of the Churche. But and if they would meekely submitte themselues vntounto Christe, and yeeld vntounto the truth, all motions shoulde shortly bee pacified. But seeing that they doe fret and fume againste Christe, and will not suffer vsus to bee quiet vppon any other condition, vnlesse the truth of God bee extinguished, and Christ be banished from his kingdome, they doe vniustly burden vsus with the crime of dissention, which all men see is to be imputed vntounto them.
It is to bee lamented truly that the Church is pulled in peeces with inward and ciuill discorde: but it is better that there bee some which separate them selues from the wicked, then that all doe agree togeather in the contempt of God. Therefore wee must alwayes in diuisions marke who those bee which departe from GOD and his pure doctrine,
20 He hath a Diuell. They slaunder Christe with as odious a slaunder as they possiblie can, that all men may be afraid, and refuse to heare him. For the wicked, doe furiously, and with shut eyes, breake out into the proude contempt of God, least they be compelled to yeelde vntounto him, yea they prouoke others vntounto the like madnesse, that no worde of Christ may be heard with silence. But the doctrine of Christ is well enough able, to defende it selfe against all slaunders. And this doe the faithfull meane by their answeare, when as they say that these are not the words of one that hath a Diuell. For it is as much as if they should require that iudgement might be giuen according to the thing it selfe. For the troth (as the prouerbe is) doth sufficiently defende it selfe. And this is the only ayde and stay of our faith, that the wicked shall neuer be able to bring to passe, but that the power and wisdome of God shal shine in the gospel.
2… And it was at Ierusalem the feast of the dedication. As if he shold say, innouations: because the temple which was polluted, was consecrated againe by meanes of Iudas Machabeus: and then was it ordeined, that there shoulde be a yeerely feast and famous day of the new dedication: that they might, remember the grace of God, which made an end of Antiochus his tyrannie. And Christ appeared then according to his custom in the Temple, that his preaching might bring foorth greater store of fruite in a great assemblye of men. The Euangelist calleth Salomons porche the temple: not that it was the sanctuarie, but onelyonly an appurtenance of the temple. Neither doth he meane the olde porch which was sometimes built by Salomō (which was quite pulled down by the Chaldeans) but that which peraduenture first the Iewes when they were returned from the captiuitie of Babylon, had called by that name, beeing built according to the patterne of that olde one, that it might hauehave the greater dignitie: and secondly Herode the builder of the new temple.
24 Therefore the Iewes did compasse him about. It is questionlesse that they did subtillie set vponupon Christ at least those yt were the principall authours of this counsell & purpose. For the cōmon people might without fraud desire, that Iesus would make it openly knowen, that he was sent of God to be a deliuerer: but some there were which did go about craftily and captiously to stirre vp this voice in the multitude, that he might either be murdred in the tumult, or els that the Romans might lay hands vponupon him. VVhereas they complaine that they stand in doubt, they doe thereby pretend that they did so vehemently desire the promised redēption, that the desire of Christ doth continually trouble & molest their mindes. And this is the true affection of godlines, that that can no where els be found, which can satisfie our minds and truly pacifie them, saue only in Christ, as he himselfe saith, Come vntounto me, all yee that are weary and loaden, and I will refresh you, and your soules shall find rest▪ Mat. 11. 28.
Therfore those that come vntounto Christ must be so prepared, as these men do feigne themselues to bee. But they doe vndeseruedly accuse Christ, as if he had not hytherto established their faith: for they themselues were to blame that they had not attained vntounto sound and perfect knowledge of him. But this is a perpetuall thing amongst the vnbeleeuers, that they had rather wauer to and fro, then be grounded in the certaine and sure worde of GOD. So wee see at this day manye men, who seeing, they shut their eyes of their own accord, they do spread abroade the clowdes of their doubting, whereby they may darken the cleare light of the Gospel. And also we see many light spirits, who flying through friuolous speculations, do finde no certaine station and resting place during their whole life. VVhen as they desire Christ to make himselfe knowen openly or freely, and boldly, their meaning is that he do not insinuate himselfe any longer, ouerthwa…ly, and as it were by certaine long circumstances. So that they accuse his doctrine of obcuritie, which was notwithstanding plaine and shrill enough, vnlesse it had fallen amongst deaf men. This history teacheth vsus that wee cannot escape the deceits and slaunders of the wicked, if wee be called to preach the Gospel. VVherfore we must watch diligently, & not be moued herewithall as with some new matter, when the same shall befall vsus, whiche befell our master.
25 I hauehave told you. The Lord doth not dissemble that he is Christ, and yet notwithstanding he doth not teach them as if they were apt to learne: bot doth rather cast in their teeth their malice and wickednesse, wherin they were become obstinate: because they had profited nothing hitherto, being taught by the word and works of God. Therfore he blameth them for that, that they did not know him, as if he should say, my doctrine is easie enough to be vnderstood of it selfe: and you are in the fault, because you do wickedly and maliciously resist God. Hee doth afterward speak of works, that he may proue that they are guilty of double stubbornnes. For besides his doctrine, they had an euident testimonie in his myracles, vnlesse they had been vnthankfull vntounto God. Therfore he repeateth that twise, that they did not beleeue, that he may manifestly proue vntounto them, that they are wilfully deafe, when they shoulde heare his doctrine, and blind, when they shold behold his works, which is a token of extreeme and desperate wickednes. He saith that he hath done workes in the fathers name, because this was the ende thereof, that he might make the power of God knowen by them: whereby it might be made manifest that he came from God.
26 Because you are not of my sheep. He sheweth an higher cause why they doe neither beleeue his myracles, nor doctrine: namely, because they are reprobates. And we must note Christ his purpose. For because they did boast that they were Gods Church, least theyr vnbeliefe should any whit discredite the Gospell, he pronounceth that the gift of beleeuing is speciall, and truly it is necessarie that men be knowen of God that men may know him, as saith Paule, Galat. 4. 9. Againe, it must needes be that those whome God regardeth not, must alwaies continue turned away from him. If any man murmur and say, that the cause of vnbeliefe is in God, because it is in his power alone to make sheepe: I answere that he is free from all fault, seeing that men do only of voluntarie wickednesse reiect grace, God doth purchase vntounto himselfe so muche credit as is sufficient: but wilde beastes doe neuer waxe tame, vntill suche time as they be chaunged into sheepe by the spirit of God. They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vponupon God, which is proper to their nature. In summe, Christe giueth vsus to vnderstande, that it is no maruell if there bee but a fewe that obey his gospell, because they are cruell and vntamed beastes, whosoeuer are not brought vntounto the obedience of faith by the spirite of God. VVherefore it is an vnmeete and absurd thing, that the authoritie of the gospell should depend vponupon the faith of men: but rather let the faithfull consider, that they are so much the more bound vntounto God, because whereas others do continue in blindnes, they are drawē vntounto Christ by the illumination of the spirite. Moreouer, the ministers of the gospel hauehave in this place wherewith they may comfort themselues, if their labour bee not profitable to all men.
27 My sheepe. He proueth by an argument drawen from contraries that they are not sheepe, because they obey not the Gospell. For God doth call those effectually whom he hath chosen: so that Christs sheepe, are tryed by faith And truly this name sheepe is therfore giuen vntounto the faithful: because they submit themselues vntounto God to be gouerned by the hand of the chiefe shepheard, and hauing laid away their former wildnesse, they shew themselues easie to be guided and obedient.
This also is no small cōfort for godly teachers, that howsoeuer the greater part of the worlde doth not hearken vntounto Christe, yet hath hee his sheepe, whom he knoweth, and of whom he is knowen againe. Let them endeuour so much as in them lyeth to bring the whole world vntounto Christe his sheepfold: but when it falleth not out as they would wish, let them be content with this one thing▪ that those shalbe gathered together by their diligence, who are sheepe. The rest I hauehave expounded before.
28 And they shall not perish for …uer. This is an vncomparable fruit of faith, that Christ commaundeth vsus to be sure, certaine, & voyde of care, when as we are gathered into his sheepfold by faith. But wee must also note vntounto what proppe this certaintie leaneth: namely, because hee wil be a faithfull keeper of our saluation: for he doth testifie that it is in his hand. And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father. An excellent place, whereby we are taught that the saluation of all the elect is no lesse sure, then the power of God is inuincible▪ Furthermore, Christe would not speake this rashlye and in vaine: but his meaning was to make vntounto his a promise, which may remaine surely fixed in their mindes. Therefore we gather that this is Christ his drift in these wordes, that the faithfull and elect may be sure of their saluation. VVe are compassed about with strong enemies, and so great is our weakenesse, that we are not farre from death eueryevery moment: yet because he is greater (or mightier) then all, whiche keepeth that whiche is committed vntounto him to keepe in our behalfe, there is no cause why we should feare, as if our life were in daunger: we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vntounto freewill, vntounto their owne power, and vntounto the merites of workes. Christe doth teache those that bee his farre otherwise, that they remember that they are in this worlde as in the middest of a wood amongest many robbers: and that besides that they are vnweaponed, and alwaies as a pray, they do also acknowledge that they hauehave the matter of death shut vp in them: so that they doe walke in safetie, trusting vntounto the keeping of God alone. Finally, our saluation is therfore certaine and sure, because it is in the hand of God, because our faith is both weake, and we are too too readie and bent to fall. But God who hath taken vsus into his hand, is strong enough, so that hee is able to driue away all the engines of our enemies with the breath of his mouth alone. It is profitable for vsus to looke vntounto this, least the feare of temptations doe discourage vsus. For Christ did intende to shewe some meanes, howe the sheepe mighte bee safelye conuersaunt amongest wolues.
And no man can take them out of my fathers hande. The copulatiue is heere put in steed of the illatiue. For Christe gathereth out of the inuincible power of God, that the saluation of the godly is not subiect to the will of their enemies: because then must God of necessitie be ouercome, who hath vsus vnderunder the tuition of his hand.
30 I and my father are one. His intent was to preuent the scoffes of the wicked: for they might obiect that the power of God did nothing appertaine vntounto him, so that he might promise vntounto his Disciples the sure ayde thereof. Therefore hee doth testifie that hee and his father are so ioyned togeather, that hee and his sheepe shall neuer want his ayde.
The old writers abused this place, that they myght proue that Christ was consubstantiall with the father. For Christ doth not dispute concerning the vnitie of substance: but concerning the agreement whiche he hath with the father: namely, that whatsoeuer Christe doth it is confirmed by the power of the father.
31 Therfore the Iewes tooke vp stones againe to stone him.
32 Iesus answered them, I hauehave shewed you many good workes from my father: for which of them doe yee stone mee?
33 The Iewes answered him, saying, we do not stone thee for thy good workes sake, but for thy blasphemie: and because thou whereas thou art a man, doest make thy selfe a God.
34 Iesus answered them, Is it not written in your lawe, I hauehave saide yee are Gods?
35 If hee called them Goddes, vntounto whom the worde of GOD was spoken, and the scripture cannot bee broken:
36 Doe yee say that hee doth blaspheme, whom the father hath sanctified, and sente into the worlde, because I said, I am the sonne of God?
31 Therefore the Iewes tooke vp stones againe. As Godlines doth enflame him with the zeale of God in defending his glory whome the spirit… of God doth gouerne: so vnbeliefe is the mother of fury: and the Diuell doth so pricke forward the wicked, that they desire nothing but slaughter. This end and issue doth shew with what minde they asked Christ: for the open confession, whereof they feigned themselues to be desirous doth by and by make them mad: and yet notwithstanding it is not to be doubted but that when as they were thus violently carryed to oppres Christ, they did it vnderunder colour of iudgement: as if they did this according to the prescript of the law, where GOD commaundeth that false prophetes be stoned Deut. 13, 5.
32 Many good workes. Christ doth not onelyonly in this place denie that there is any cause why they should thus rage: but he doth accuse them of vnthankfulnesse, because they did so vniustly recompence Gods benefites. He saith that hee had deserued well at their handes, not for one worke or two only, but that he had been beneficiall vntounto them in many thinges: Secondly, he proueth vntounto them that they were not onelyonly vnthankefull vntounto him, but rather to God, when he calleth himselfe the fathers minister, who hath brought his power to light, that it might bee knowen vntounto them. For when he saith from the father, his meaning is, that God was the authour thereof. The summe is this, God his intent was to bee made knowen vntounto you by mee, he hath bestowed excellent benefites vponupon you by my hand: trie mee as muche as you will, I hauehave done nothing amongest you, but that which is worthie of thankes and prayse. Therefore it must needes bee that you will furiously persecute in mee now, the giftes of God. And the interrogation is more forceable to pricke their consciences withall, then if he had spoken simplie affirmatiuely.
33 Not for thy good workes sake. Howsoeuer the wicked doe make open warre with God, yet will they neuer offend without an honest colour. Therefore when as they rage against the sonne of God, beeing not yet content with this crueltie, they doe of their owne accord accuse him, and make themselues patrones and reuengers of Gods glory.
VVherefore it is necessarie that a good conscience bee vntounto vsus a brasen wall, whereby wee may be able to beate backe the reproches and slaunders, wherewith we are strongly assaulted. For howsoeuer their wickednesse be brauely painted, and howsoeuer they slaunder vsus and cause vsus to be euill thought of for a time, if we feight in Gods cause, he wil not denie himselfe, but will defende his truth. But because the wicked doe neuer want cloakes and colours to burden the seruants of God, and there is also added thereunto most hard impudencie, so that when they are ouercome they cease not to speake euill: wee hauehave neede of meekenesse and patience to hold vsus vp and vnderproppe vsus vntyll the ende.
The scripture referreth this woorde blasphemie which is generally taken amongest profane writers for eueryevery rayling, vntounto God, when any poynt of his Maiestie is derogated and slaundered.
Because thou whereas thou art a man. There be two sorts of blasphemies either when God is dispoyled of his owne honour, or when any thing is forged vponupon him which is vnmeete for, or contrarie to his nature. Therefore they hold and auouch that Christ doth both blaspheme, and commit sacriledge, because he being a mortall man doth vsurpe to himselfe Gods honour. And this had been in deed a true definition, if Christ had been nothing els but man: they doe only offend in this, that they do not vouchsafe to behold his diuinitie which appeared in the myracles.
34 Is it not written. Hee refuteth the crime that was laide to his charge, not by denying that he was the sonne of God: but by defending that this was well said. Although he doth rather applie this his answere vntounto the persons, then throughly expound the matter it selfe. For hee thought it sufficient for him at this present, to refute their wickednesse. Hee doeth rather by the way insinuate, then plainely expresse in what sense he calleth himselfe the sonne of God. And the argument which he vseth is not taken from things that are equal, but from the greater to the lesser. The scripture calleth them Goddes on whom the Lorde hath laid an honourable function: therfore he is farre more worthie of this title of honor whom God hath separated, to excel all other men. VVherupon it followeth that they are wrong & malicious interpreters, which admit the former, and doe take an occasion of offence in the latter. The testimonie which Christ cite this in the Psa. 82. 6. VVhere God chideth ye kings and iudges of the earth, who abuse their gouernment and might tyrannously to their owne lust, to oppresse the miserable, and to commit all manner wickednesse. And he vpbraideth them, that beeing vnmindefull whence they had so great dignitie, they doe profane the name of God. Christ applieth this vntounto this present matter, that they are called Gods, because they are Gods ministers to gouerne the worlde. In the like respect the scripture doth also call the Angels Gods, because by thē the glory of God shineth abroade in the worlde. VVee must note this phrase vntounto whom the worde of God was spoken, for his meaning is, that they were appointed by the certaine commaundement of God. VVhence we gather, that empyres and gouerments did not rashly begin, neither yet through mans errour, but that they were appointed by the will of god: because he will hauehave ciuill order kept amongst men, and hauehave vsus gouerned by authoritie & lawes. In which respect Paule saith, Ro. 13. 2. that they rebel against God whosoeuer do resist the power: because ther is no power but of God. If any man obiect, that other callings are of God also, and that he alloweth them, and that yet notwithstanding husbandmē, and neatheardes, and coblers are not called Gods: I answere, that this is no generall thing, that all those shoulde be called Gods, who are called vntounto some certaine kinde of life: but Christ speaketh of kinges, whome God hath extolled vntounto an higher degree, that they may rule and excell. To be briefe, let vsus know that Magistrates are called gods for this cause because God hath committed vntounto them the gouernment. VnderUnder this worde lawe, Christ doth camprehend all the doctrine, where…y GOD did gouerne the old Church. For because the Prophetes were only in…terpreters of the lawe, the Psalmes are also worthilie accounted an addition or appurtenance of the lawe. That the scripture cannot be broken, importeth as much as that the doctrin of the scripture cannot be violate.
36 VVhome the father hath sanctified. All the godlly hauehave a certaine common sanctification: but Christ challengeth to himselfe in this place a farre more excellent thing: namely, that he alone was separated from all other, that in him the power of the spirite and the maiestie of God might shew themselues: like as he said before (chap. 6, 27.) that he was sealed by the same father. And this is properly referred vntounto Christ his person in as much as he was reuealed in the flesh. Therefore these two are ioyned togeather, that he was sanctified, and sent into the world. But we must also vnderstand to what ende and vponupon what condition hee was sent: namely, that he might bring saluation from God, and that he myght in all respectes prooue and shewe himselfe to be the sonne of God.
You say that he doth blaspheme. The Arrians did in times past wrest this place, that they might proue that Christ was not God by nature, but that he had the diuinitie as it were at the will and pleasure of another. But this errour may easily be refuted: because Christ doth not in this place dispute, who he is in himselfe, but what hee ought to bee knowen to be by his myracles in mans flesh. For doubtles we can neuer comprehend his eternall diuinitie, vnlesse we imbrace him, in as much as he was giuen by the father to bee a redeemer. Moreouer we must remember that whiche I touched before, that Christ doth not plainly and openly (as amongest his Disciples) testifie who hee is, but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies.
37 If I doe not the works of my father, beleeue me not.
38 And if I doe them, although you beleeue not mee, beleeue the workes: that you may know and beleeue, that the father is in me, and … in him.
39 Therfore they sought againe to apprehend him: and hee escaped out of theyr hande.
40 And hee went againe beyond Iordan, into the place where Iohn did first baptise, & …ayed there.
41 And many came vntounto him and said, Iohn truly did no myracle: but what thing… soeuer Iohn said of him were true.
42 And many beleeued in him there.
37 If I doe not the workes. Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification, and whatsoeuer did depende thereupon, he doth againe repeate these myracles, wherein hee had shewed a most manifest token of his diuinitie. And it is a kind of grauntyng: as if he should say, I will not hauehave you vponupon any other condition bounde to beleeue mee, then if the thing it selfe appeare manifestly: you may freely reiect me, if God doe not openly testifie of me. Hee calleth those works the fathers, which were in deed diuine, wherein there appeared greater power, then that they coulde bee ascribed vntounto man.
38 And if I doe the workes of my father. Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt, because they giuegive no honour vntounto the manifest workes of God. And there is a second graunting, when he saith, although I suffer you to doubt of the doctrine, at least it shall not be lawfull for you to denie that the workes which I hauehave shewed are of God. Therefore you doe openly reiect God and not man. And in that he setteth knowledge before faith, as if it were inferiour in order, he doth it for this cause, because he had to doe with vnbeleeuing and froward men, who doe neuer yeeld vntounto God, vnlesse they be ouercome and enforced by experience. For the robellions will knowe before they can beleeue. And yet notwithstanding God doth so farre foorth beare with vsus that the knowledge of his workes may and doth prepare vsus vntounto faith. But the knowlege of God & of his hydden wisdome, doth follow faith in order: because the obedience of faith openeth vntounto vsus the gate of the kingdome of heauen.
The father is in mee. He repeateth the same thing which hee had saide before in other wordes, I and the father are one. This is the drift of al, that in his administration he differeth not from his father. The father, saith he, is …: that is, the diuine power doth shew it selfe in me. And I am in the father. That i… I doe nothing without his direction and authoritie, so that there is a mutuall coniunction betweene mee and the father, Neither doth he speake in this place of the vnitie of the essence, but of the reuealing of the diuine power in Christes person, whereby it did appeare that he was sent of God.
39 Therefore they sought to take him. VVithout doubt that they might pull him out of the temple to he stoned by and by: for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes, this could by no other meanes come to passe, saue only by the wonderfull power of God. VVhereby wee are taught that we are not laide open vntounto the lust of the wicked, whiche God doth restraine with his bridle so often as he thinketh good.
40 Hee went bey…d Iordan. Christ went ouer Iordan, least hee should fight continually without any great fruite. Therefore he hath taught vsus by his example, that we must vse opportunitie. Concerning the place wherunto he departed, reade the 2. chap. ver. 28.
41 And many came vntounto him. This concourse doth shew that Christe sought not the wildernesse, to the end he might foreslowe his office, but that he might erect the sanctuarie of God in the wildernes, seeing that Ierusalem (which was his owne seate) had obstinately refused him. And truly this was an horrible vengeance of God that seeing that the temple which was chosen of God, was a denne of theeues, the Church of God was gathered together in a base place.
Iohn truly. They gather that Christe was more excellent then Iohn because he wrought so many notably myracles, whereas Iohn did no myracle: not that we ought alwayes to iudge by myracles, but because myracles being ioyned vntounto doctrine are of no small importance, as we hauehave sometimes alreadie saide. Furthermore, this speeche is vnperfect: for they compare Christe with Iohn, but they doe onelyonly expresse the one member. Secondly, they take this for a thing which all men do graunt, that Iohn was a great prophet of God, and that he was endewed, with the singular grace of the spirit. Therfore they reason fitly, that Christ, was to be preferred before Iohn: because this came to passe only by the certaine prouidence of God, that Iohn who was otherwise the greatest Prophete, should yet notwithstanding bee set foorth by no myracle: whereby it is proued, that there was respect had of Christe in that, that there might the more account bee made of him. And whatsoeuer thinges. It seemeth that they said not thus, but that it is added by the Euangelist, that hee might teache vsus that they were persuaded by a double reason to beleeue in Christ: because they did in deed see that the … which Iohn bare of him was true & the myracles did purchase vntounto him more dignitie.