Harmony of the Gospels, Commentary on gospel of John · Chapter 12

Harmony of the Gospels · Commentary on gospel of John · Chapter 12

p. 280Chap. 12.

1 IEsus therefore, sixe dayes before Easter came to Bethania, where Lazarus was, that had beene dead, whom he had raysed vp from the dead.

2 Therefore they made him a banquet there, and Martha serued: but Lazarus was one of those that sate as meate with him▪

p. 2813 Then tooke Marie a pounde of oyntment of Spicknard precious, the annoynted the feete of Iesus, and wiped them with her haire: and the house was filled with the sauour of the oyntment.

4 Therefore one of his disciples, Iudas Iscariot Simons sonne, whiche was about to betray him, said▪

5 VVhy was not this oyntmente solde for three hundred pence, and giuen to the poore?

6 This said he, not that he cared for the poore: but because he was a theefe, and had the bag, and did carry those thinges which were giuen▪

7 Therfore Iesus said, shee hath kept this vntill the day of my buriall.

8 For you hauehave the poore alwayes with you, but me yee hauehave not alwayes.

1 Iesus, &c. came to Bethania. VVe see that their iudgement was ouer rash, who thought that Iesus would not come, whereby wee are taught that we must not make such hast, but with patient and quiet minds stay vntill the opportunitie come whereof wee know not. Christ came first to Bethania, that he might goe thence to Ierusalem three dayes after. In the meane while his intent was to giuegive Iudas a fit time and place to betray him, that he might be a sacrifice readie, at the appointed houre. Neither is he ignoraunt what shall befall him, but goeth willingly to be offered vp. VVhereas he came to Bethania sixe dayes before Easter, we may gather out of Matthewe and Marke that hee stayed there foure dayes. Iohn doth not expresse the day wherein the banquet was made vntounto him, wherein he was annoynted by Mary, but it is likely that this was done not long after his ariuall. Furthermore, in that some do think that this was not the annoynting whereof Matthew and Marke make mention, they are deceiued therin. The respect of y^• time moueth them, because before the two Euangelists say, that Christ was annoynted, they make mention of two dayes. But the answere is easie, and that double. Iohn saith not that Christ was annointed the first day hee came. So that this might hauehave been done when as he was redie to depart. Althogh (as I hauehave said alreadie) the other coniecture is more lik to be true, that he was annoynted a day or two before his departure. For it is certaine that Iudas had barganed with the Priestes, before Christe had sent two of his disciples to prepare the passeouer: and it must needs be that there was one day betweene at the least. The Euangelists adde, that he waited a fit time to betray Christe, after that he had his hire. Therefore in that, hauing made mention of two dayes, they adde the historie of the annoynting, they set downe that first which was done last. The reason is, because that seeing they had recited the wordes of Christe: you know that after two dayes the sonne of man shalbe betrayed: they now adde that which was before omitted, howe and vponupon what occasion hee was betrayed by the disciple. It appeareth sufficiently that he was annointed at Bethania. Matthew and Marke say that he supt then with Simon the Leper, Iohn doth not expresse the house: but he doth sufficiently shewe that he supt at some other place then with Lazarus and Martha, whylest that he maketh Lazarus one of those that sate at meate: that is, that hee was inuited together with Christe. Neither is there any disagreement in this that Matthew and Marke do say that his head was annoynted, and our Euangelist his feete. The annoynting of the head was ordinarie, p. 282whereupon Plinie counteth it a poynt of too much ryot, that certain did annoynt the ancles. The three agree together in this, that Mary did annoynt Christ plentifully, and powred out great store of oyntmente. Therefore whereas Iohn speaketh of the feete, it is as much as if he had said, that all the whole body of Christ was annoynted euē vntounto the feet, For there is an augmentation in this word feet, which appeareth better by that which followeth, when he addeth, that Mary did wipe his feete with her hayre. And the house was filled with the smell. It was no simple liquor drawen out of Narde, but a compounde confection made of smellyng things: therefore it is no maruel if all the house were filled with the smel.

4 Therefore one of his Disciples saith. The murmuring of Iudas followeth, which Matthew attributeth vntounto the Disciples in generall, and Marke only to certaine of them. But that is an vsuall thing by Synecdoche to apply that vntounto many, which belongeth only vntounto one or a few. Although it seemeth to mee a thing like to bee true, that the murmuring began at Iudas alone, and that the rest were moued to consent vntounto him, as it is an easie matter for diuers affections to be kindeled in vsus by whisperings, as with fannes: and principally backbitinges (as we are too much bent vntounto sinister iudgements) doe take place in vsus. But the too too great credulitie and rashnes in beleeuing, which the spirit of God reproueth in the Apostles, teacheth vsus, and is vntounto vsus an example, that we be not too readie & credulous to heare malitious speeches.

5 VVhy was not this oyntment. A pound of common oyntment cost but (as Plinie doth testifie) ten pence: but the same man affirmeth that the highest price of the best oyntment was three hundred & ten pence. The Euangelistes agree together in this, that this was the most costly oyntment, wherefore it is not without cause that Iudas doeth valewe it at an hundreth pence, which summe amounteth vntounto fiftie poundes of French money, according to Budaeus his account. Furthermore, forasmuch as all daintinesse almost, hath included in it a superfluous ryot, the greater the losse of the money was the more colour had Iudas for his murmuring: as if he should hauehave said, if Mary had bestowed som small cost, shee should hauehave some excuse: but now seeing that she hath wasted a great summe of money vponupon a matter of no importance, hath she not done iniurie to the poore, who might hauehave been greatly relieued therewithal? Therfore her fact deserueth no pardon.

6 Because he was a theefe. The rest of the Apostles do condemne Mary, not of any euill affection, but rashly: but Iudas coloureth and couereth his wickednesse with an honest cloake, when he speaketh for the poore, for whom he cared not. By this example are we taught what a monstrous beast the desire to hauehave is: the losse which Iudas thought he had sustained, by hauing the matter of stealing taken from him, doeth driue him vntounto so great outrage, that he feareth not to betray Christe. And it is likely that he had not onelyonly lyed vntounto others, that the poore were de…rauded: but also that he flattered himselfe inwardly (as hypocrites are wont to doe) as if it had beene but a light offence to betraye Christ that he might thereby recompence the damage which he had receiued. This was one cause which moued him to betray Christ, that hee might pull againe vntounto himself the pray which had escaped him by som maner of meanes. For the indignation which he had conceiued by reason p. 283of the gaine which he had lost, caused him to determine to betray Christ. It it is a maruell that Christe woulde choose such a man to be his steward as he knew was a theef, for what other thing was this but to reach him an haulter to hang himselfe withal? Mortall man must make no other answere in this place, but that the iudgementes of God are a deepe dungeon. Neuerthelesse the fact of Christ must not be made a comon rule, that we commit the caring for the poore or any other office to a wicked & vngodly man. For God hath giuen vsus a law, wherein he hath set downe who those …e that must be called vntounto the gouernment of the Church and vntounto other offices, which law wee may not violate▪ Christ his estate was far vnlike vntounto ours, who seeing that he was the eternall wisdome of God, he suffered his secrete predestination to take place in the person of Iudas.

7 Suffer her. VVhenas Christ commandeth thē to let Mary alone, hee teacheth that those men do wickedly & vniustly who molest their neighbours without cause, & procure cōtention about a matter of nothing. Christ his answere is longer in the other Euangelists, yet the summe is al one, The annointing, wherwith Iudas found fault, is defended by this reason, because it was done to bury him. Therfore Christ doth not alow it to be an ordinarie worship, & which ought to be cōmonly vsed in the Church. For if he wold hauehave such dutie done vntounto him dayly, he would rather hauehave said any thing, then that this was giuen to his buriall. And truly God careth not for externall pompe: yea seeing that hee seeth that mans nature is too much bent vntounto carnall rites, he doth oftentimes cōmand vsus to be sparing & sober in these things: wherfore they mistake Christ very much, who infer out of his answer, that god is delighted in costly & gorgeous worshipping, seeing that he did rather excuse Mary, because she did vntounto him an extraordinarie dutie, which ought not to be made a common rule of worshipping God. Against the day of my buriall, &c. In that he saith that the oyntment was kept, his meaning is, that it was not powred out in vain, & out of season, but according to y^e circumstāce of y^e time. For that is said to be saued or kept, which is said vp safe, that it may be brought foorth in due time. For it is certaine that it any would hauehave burdened him before with sumptuous dainties, he would not hauehave su…ered him. And he saith not y^t Mary did this according, to y^e custome, but that she might doe him the last dutie. Furthermore, the annoynting of the bodies was thē no vain ceremony: but rather a spirituall signe, to set before the eies of men, the hope of the resurrection. The promises were as yet dark, Christ was not yet risen againe, who is for iust causes called y^e first fruits of those that rise againe. 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes, y^t they might direct thē vntounto christ, who was yet absent. Therfore the annointing of Christ was not superfluous thē, seeing that he should shortly after be buried. For he is annointed as if he should hauehave been laid in his graue. The disciples knewe not thus much as yet: and without doubt Mary was inforced at a sodaine, to doe that through the direction of the spirite, whereon she thought not before. Christ applieth that vntounto the hope of the resurrection, which they did so much disalowe, that the commoditie it selfe might reclaime them from wicked churlishnes. But how soeuer Christ would hauehave the childhood of the old people to be gouerned with such exercises, it were p. 284an absurd thing for vsus to assay the like now: neither coulde we doe it without doing iniurie to Christ, who hath driuen away such shadowes by his comming. Because his resurrection had not as yet fulfilled the figures of the lawe, it was requisite that his buriall shoulde bee adorned with the externall rite: the smell of his resurrection hath strength enough of it selfe now, without nard and oyntments, so that it quickeneth the whole worlde. And let vsus remember that in iudging concerning mens factes, we must stand to Christ his iudgement alone, before whose iudgement seat we must once stand.

8 For yee hauehave the poore alwayes. VVe must note that which I saide before, that the extraordinarie fact of Marie, is in this place distinguished from the common worship of Christe. VVherefore they are Apes and not true followers, who couet to worship Christ with pomp and sumptuous apparrell: as if Christe did allow that because it was once done, and not rather forbid it to be done afterward. VVhereas he saith that he will not be alwayes with his Diciples, it must bee referred vntounto the manner of his presence wherewith carnall worship and costly honour can agree. For in that he is present with vsus by the grace and power of his spirit, in that he dwelleth in vsus, in that he doth also feed vsus with his flesh and blood, this appertaineth nothing vntounto bodily worship. Therefore what pompe soeuer the Papists did inuent to worship Christ withall, they did bestow it vponupon him all in vaine, seeing that hee doth openly refuse it. VVhereas he saith that the poore shall be alwayes with vsus, although he toucheth therein the hypocrisie of the Iewes yet may we gather a profitable doctrine thence: that is, that the sacrifices whiche God alloweth, and which smell sweete, are those almes deedes wherewith the pouertie of the poore is holpen, and that there is no other cost rightly bestowed in worshipping of God.

9 A great companie of the Iewes knewe that hee was there, and came, not for Iesus his sake onelyonly: but that they myghte see Lazarus also whom hee raysed vppe from the dead.

10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death also.

11 Because many of the Iewes did depart because of him, and beleeued on Iesus.

12 On the morrow a great multitude, which came to the …east, whē they had …ard that Iesus came to Ierusalem,

13 They tooke braunches of Palme trees, and went out to meete him, and cryed, Hosanna, blessed is he that commeth in the name of the Lord, king of Israel.

14 And when Iesus had founde a young Asse, he sate thereon, as it is written, Feare n…t daughter of Syon, because thy king commeth sitting vponupon the colt of an Asse.

9 Therefore the multitude knewe. The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed & spoken of amongst all men, to the ende this might be a preparation vntounto more perfect faith after his death. The Euāgelist mētioneth especially, y^t that fresh myracle of Lazarus who was raysed vp from death was most famous, and because Christe did showe therein a singuler token of his diuinitie, god would hauehave many to see the same. VVhen as he saith that they came not for Iesus his sake only, but also because of Lazarus, hee p. 285meaneth not for Lazarus sake, as if they gaue him this honor apart, but that they might see a manifest token of Christ his power in Lazarus.

They tooke counsell togeather. This was more then furious madnesse, to goe about to kil him, who (as it did manifestly appeare) was raised from death by God. But this is the spirite of gyddinesse, wherewith Satan pricketh forward the wicked, so that they make no ende of their madnesse, although God doe set the heauen, the earth, and the sea agaynst them. For this so wicked a consultation is described for this cause, that we may knowe that the enemies of Christ were brought vntounto so great stubbornnesse, not through errour or madnes, but through furious wickednes, so that they were not afraid euē to make war against God himselfe: and secondly, that we may know that the power of God was nothing obscure in Lazarus his resurrection, to extinguish the which, vngodlines could inuent no other remedie, but to make away an innocent man by cruell and detestable death. But seeing that it is Satans whole drift to suppresse, or at least darken the workes of God: it is our dutie to be bent continually to meditate thereupon.

12 The next day a great companie. The other Euangelistes set downe this entrance of Christ more at large: yet this our Euangelist comprehendeth the summe of all. VVe must first of all note Christes purpose: namely, that he came to Ierusalem of his owne accorde, that hee might offer himselfe to die: for it was requisite that his death should bee voluntarie, because the wrath of God conceiued against vsus could be appeased by no other meanes saue only by the sacrifice of obedience. For hee knew what successe he should hauehave. Yet before he be crucified, he wilbe entertained and receiued of the people as a king, with some solemne rite: yea, he declareth manifestly that he beginneth his kingdome by going to die. Although his comming was celebrated by a great assembly of people, yet is it vnknowen to his enemies, vntill such time as he proued himself to be the true Messias, by fulfilling the prophesies (which we shall see in their place). For he would omit nothing which might serue to the perfect confirmation of our faith.

A great multitude which came to the feast. Therefore straungers were far more ready to do the dutie of godlines vntounto the sonne of God, then the citizens of Ierusalem, who notwithstanding ought to hauehave been an example vntounto others. For they had the sacrifices dayly: the temple was alwayes in their sight, whiche thing ought to hauehave kindeled in their heartes the desire to seeke God: there were the principall doctors of the Church, there was the sanctuarie of Gods light, Therefore theyr vnthankfulnes was too filthie, that hauing had such excercises from their childhood, they doe either refuse or els neglect the redeemer promised them frō the beginning. But this hath been a common vice almost in all ages, that men doe so much the more boldly despice God, the nigher & more familiarly he offereth himselfe vntounto them. But there was greater zeale and feruentnesse in the other, who hauing left their houses were come together to celebrate the feast day, so that they enquired diligently after Christ: & whēas they heare y^t he commeth into the Citie, they goe out to meete him, and to welcom him. Questionles they were raised vp to meet him in such sort, by y^e secret instinct of the spirit. VVe do not reade that this was done before: but as earthly princes do call p. 286their subiects vntounto them by the sounde of a Trumpet or the voyce of a Cryer, when they take possession of their kingdomes: so Christe gathered together this people by the vehement motion of his spirit, that they might salute him as a king. VVhen as the multitude would hauehave made him a king in the wildernes, he withdrew himself priuily into the moū taine: for at that time they thought vponupon no other kingdome, saue only such a one, during which they might hauehave their bellyes well filled, lyke brute beastes. Therfore Christe coulde not yeeld vntounto their foolish and disordered desire, vnlesse he would deny himselfe, and cast off that function, which was enioyned him by the father. But he doth now chaleng such a kingdome, as hee had receiued of his father. I confesse indeede that the common people, which went out to meete him, did not throghly know the nature of this kingdome: but Christe had respect vntounto the time to come. Neuerthelesse he suffered them to doe nothing, but that which did agree with the spiritual kingdome.

14. Boughes of palme trees, and they went out to meet him. The Palme tree was a token of victory and peace amongst the menne of olde: but they were also woonte to vse braunches of Palme trees, when they did asscribe the empyre vntounto any, or humbly craue pardon of one that was a conqueror. Notwithstanding it seemeth that these menne tooke braunches of Palme trees in their handes, as a token of mirth and ioy, seeinge they did entertaine a new king.

They cryed Hosanna. By this woorde they did testifie that they did acknowledge that Messias in Iesus Christe, whoe was promised in tymes past to the fathers, and at whose hands they were to hope for redemption and saluation. For the hundred and eighteenth Psalme, out of which this crye is taken, was made touchinge the Messias to this ende, that all the Saintes might feruentlye with continuall petitions desire his comming, and receiue him with great reuerence, when hee was reuealed and giuen. Therefore it is like to bee true, yea truelye it may be gathered, that this prayer was aunciente eueryevery where amongst the Iewes, and so consequentlye, that it was in euerye mannes mouth. Therefore these menne wished well vntounto Christe, the spirite of GOD goinge beefore theyr woordes, and they were chosen as cryers to make it knowne that the Messias was come.

This woord Hesanna being compounded of two Hebrew wordes, signifieth asmuch as Saue, or, make safe, I pray thee. The Hebritians pronounce it after another sorte, namely Hosiah-na: but it is an vsuall thinge for the pronunciation to be corrupted so often, as wordes are translated into another tongue. Notwithstanding although the Euangelists wrote in Greeke, yet retained they the Hebrewe worde, to the end they might the better declare that the multitude did vse a solemne forme of praier, which was first delyuered by Dauid, and receiued continually from time to time amongst the people of God, and was sanctified peculyerly vntounto that end and vse, that they might blesse the kingdome of Christ. To the same end tendeth that, which followeth immediately, Blessèd is he that commeth in the name of the Lord. For this is also an happy prayer, for the ioyfull and prosperous successe of that kingdom, whereupon the felicity and restoring of the Church of God did depende. But because Dauid seemeth p. 287rather to speake of himselfe, then of Christ in that Psalme, we must resolue this doubt first of all. Neyther is it any hard thing to do: for wee know to what end the kingdome was established with Dauid and hys posteritie namely, that it might be as it were a certeine entraunce into that eternall kingdome, which was to bee manifested at the appoynted time.

Neither was it for Dauid to stay in himselfe, and the Lorde doth euer now and then turne the eies of al the godly vntounto some other by the prophets. For whatsoeuer Dauid did say of himselfe, it is referred for good causes vntounto that king, which shuld arise according to the promise of his seede, to be a Redeemer. Hence hauehave we to gather a profitable admonition. For if we be members of the Church, the Lord dooth stirre vsus vppe euen at this day vntounto that self same desire, wherewith he would hauehave the faithfull to bee moued vnderunder the lawe: namelye with all our hearte to wish that the kingdome of Christ may flourish and hauehave good successe: and not that onelye, but that by prayer wee doe testifie this: and to the end we may be the more encouraged to pray, wee must note that he setteth downe the woordes, which we shall vse. VVoe bee therefore vntounto our sluggishnes, if we doe either extinguish with our coldnes, or choake with our luke warmnes that feruentnes, which God stirreth vppe. In the meane season let vsus know that our prayers shall not bee in vaine, whiche we make through Gods direction and instruction. OnelyOnly let vsus not be sluggish, or weary in asking: he wil be a faithfull gouernor of this kingdome, that hee may defend the same by his inuincible power and ayde. The maiesty thereof will continue and stande, though we do cease: but in that it doth not florish so gorgiously oftentimes, as it ought, but doth rather decay (as we see at this day horrible scattering abroad and disorder, yea wastenesse of the same) it is certeine that that happeneth throgh our sinnes. And in that there appeareth verye small or almost no restoring therof, or at least that it goeth but slowly forward, let vsus impute that vntounto our slouthfulnesse. VVee craue daylye of God, that his kingdome may come but scarse one of an hundreth beggeth this in earnest & feruently. Therefore we are iustly depriued of that blessing of God, which we cannot aforde to aske.

Moreouer we are taught by this word, that it is God alone that saueth and defendeth his Church: neither doth he challeng or commaunde any thing to be attributed vntounto him, saue that which is his owne. Therefore when as (hauing our tongues by him directed, we craue that he wil preserue Christ his kingdome, wee confesse that God himselfe is the onelye authour of safety, that this kingdome may stande in his estate. He vseth in this thing mens diligence, yet such as he hath framed and made meete with his owne hand. Secondly he vseth the helpe of menne to further or preserue the kingdome of Christ in such sorte, that he alone doth begin and accomplish all things through their meanes by the power of his spirite.

He that commeth in the name of the Lord. VVee must first marke what this phrase meaneth, To come in the name of the Lord. Hee commeth in the name of the Lord, who intrudeth not himself rashly, nor vsurpeth to himselfe the honour falselye: but being rightly called, hath GOD to be the guid and authour of his actions.

p. 288This title belongeth vntounto all y^e lawfull ministers of God. That Prophet commeth in the name of God, who being directed by the spirit of god, deliuereth that doctrine sincerely vntounto men, which he hath receiued from heauen. The king commeth in the same name, by whose hande god doth gouerne his people. But because the spirit of y^e Lord rested vponupon Christ, and he is the head of all, and because whosoeuer hauehave been appoynted to rule the Church, they hauehave been subiect to his power and gouernement: yea they are but streames flowing from this fountaine: he is properly said to hauehave come in the name of the Lord. Neither doth he only excel others in the degree of gouernment: but because god doth wholy reueale himselfe vntounto vsus in him. For in him dwelleth the Godhead bodily as saith Paule, Col. 2. 9▪ and hee is the expresse image of God: Finally, he is the true Immanuel. VVherefore he is saide to hauehave come in the name of God by a singuler kinde of right, because God reuealed himself by him not in part (as before time by the Prophets) but in whole. Therfore we must begin with him, as at the head, whēas we wil speake good of the ministers of God.

Now because the false Prophetes doe proudly boast of the name of God, and doe vaunt themselues vnderunder this false colour (whereas notwithstanding they are carried through the vehement motion of the Diuell to destroy the Church) we must vnderstand the opposition, that the Lord may scatter them abroade, and bring them to naught. So that we cannot blesse Christ but we must curse the Pope, and that sacrilegious tyrannie which he hath set vp against Christe. Hee shaketh his curses against vsus as thunder bolts and lightning with great force: yet may we safely contemne them as vaine and proud wordes. On the contrarie, the holy Ghoste setteth down in this place an horrible curse, wherwith he may be drowned euen in the deepe pit of hell, with all his glory and pompe. Neither hath he need of any high Priest, to pronounce a curse against him, seeing that Christ did once endow children with this power, when as hee confirmed their crie as the other Euangelists doe say.

14 And when Iesus had found a young Asse▪ The other Euangelistes doe more distinctly set downe this part of the historie: namely, that Christ sent two of his Disciples to fet the Asse. It was enough for Iohn who writ the last of all, briefly to note the summes of the things which were handeled by the rest alreadie. Hereby it commeth to passe that he omitteth many circumstances. And the show of contrarietie which troubleth many, is easily taken away. VVhereas Matthew saith, that Christe sate vponupon an Asse and her colte, it must bee taken as spoken by Sen…d…he. Some doe thinke that he sate first vponupon the she Asse, and afterwarde vponupon her colt, & frō this their surmise they draw an allegorie, that he sate first vponupon the Iewish people, which had been long time accustomed to beare the yooke of the lawe: and afterward he made the Gentiles subiect vntounto him as a wilde and young Asse. But that is simply true, that Christ did ride vponupon an Asse, which was brought together with his damme: & hereunto do the wordes of the Prophet agree, who hath a repetition which is common enough amongst the Hebritians, which expresseth one thing twice in diuers wordes, vponupon the Asse saith he, and vponupon the c…lte of the Asse accust…med to the yoke. Our Euangelist who studieth to be briefe, omitomitting p. 289the former member doth only bring in the latter. Furthermore, the Iewes themselues are enforced to expound the prophesie of Zacharie conteined in the nienth chapter & nienth verse, which was thē fulfilled of the Messias. And yet they doe mocke vsus, because being deceiued with the shadow of the Asse, we giuegive the honour of the Messias vntounto the sonne of Mary. But our faith leaneth vntounto farre other testimonies. Neither doe we whenas we say that Iesus is Christ, begin heere, because he came to Ierusalem sitting vponupon an As…e. For there appeared in him such glory as became the sonne of God, as wee hauehave had before in the first chapter. And his diuine power appeared chiefly in his resurrectiō. But we must not despice this confirmation, that God did by his wonderful prouidence as it were set open before all men as vponupon a stage, the prophesie of Zacharie which was fulfilled: by that entrance. Feare not. In this sentence of the prophete, as the Euangelist repeateth it, we must first note, that our mindes cannot be in quiet by any other meanes, and that we… are not deliued from feare & trembling by any other meanes, saue only when as Christ doth reigne amongst vsus. The Prophete vseth other wordes (for he exhorteth the faithfull to be light and glad) but our Euangeliste hath expressed howe our mindes reioyce with true ioy: namely, when as we are deliuered from feare, wherewith all men are tormented vntill such time as being reconciled vntounto God, they hauehave that peace, which proceedeth from faith. Rom. 5. 1. Therefore we hauehave this goodnesse through Christ, that being deliuered from the tyranny of Satan, the yoake of sinne being broken, giltinesse being dissolued, death being abolished, we doe freely make our boast, trusting to the ayde of our king, vnderunder whose tuition whilest we are, we need not feare any daunger, not that we are void of feare so long as wee liue in the worlde, but because that hope which leaneth vntounto Christ, surpasseth all feare. VVhē as Christ was as yet farre off, the Prophete commaunded the godly of that time to be mery and ioyfull, because he should come, Behold (saith he) thy king shall come, therefore feare not. Now sithence that he is come so that wee doe enioy his presence, we must so much the more valiantly wrastle with feare, that being safe from our enemies, wee may worship our king meekly and ioyfully. The Prophete spake in his time vntounto Syon: because the house and seate of the Churche was there, God hath now gathered vntounto himselfe a Church out of all the whole world: yet this promise is properly directed vntounto the faithfull, who submit themselues vntounto Christ, that he may reigne in them. In that he bringeth in Christ riding vponupon an Asse, he giueth vsus to vnderstand that his kingdom shalbe void of worldly pompe, gorgeousnesse, riches and might, and that it was requisite that that should be shewed by some externall figure to the end all men might openly acknowledge that it was spirituall.

16 These thinges knew not his disciples at the first: but when Iesus was glorified, thē they remembred that these things were written of him, and that they had done these things vntounto him.

17 The multitude therefore, which was with him, when he called Lazarus out of the graue, and raysed him vp from the dead, bare him witnesse.

18 Therfore the multitude met him, because they had hearde that hee had wrought this myracle.

p. 29019 Furthermore, the Pharisees said among themselues, yee see that yee preuaile not, beholde the world is gone after him.

16 These thinges knew not his Disciples. As the seede springeth not vppe so sone as it is cast into the ground, so the fruit of the works of God appeareth not by and by. The Apostles are the ministers of God to fulfill the prophesie, but they cannot tell what they doe. They heare the peoples crie, and that no confused crie, but that Christ was plainely saluted as a king: yet they doe not as yet vnderstand to what ende this is, or what it meaneth. Therfore it is vntounto them a vaine spectacle vntill such time as the Lorde doth open their eyes. VVhen as it is said, that they remembred at length, that these thinges were written of him, the cause of such grosse ignoraunce is noted, which went before knowledge: namely, because they had not the scripture to be their guide and teacher then, to directe their mindes vntounto the pure and right consideration. For we are blinde vnlesse the word of God doe goe before vsus. Although euen this is not sufficient, that the worde of God doth shine vntounto vsus, vnlesse on the other side the spirite doe illuminate our eyes, which should otherwise be blind euen in perfect light. Christ vouchsafed to bestow this grace vppon his disciples after his resurrection: because the full time was not yet come, wherein he poured out abundantly the riches of his spirit, vntill such time as he was receiued into the heauenly glory, as wee had in the vii. chapter ver. 39. Let vsus learne by this example to iudge of all things which appertain vntounto Christ according to the scripture, and not according to the prop…er sense of our flesh. Let vsus secondly marke that this is a peculiar grace of the spirite, that he doeth instruct vsus in tract of time, least wee be dull in considering vponupon the workes of God. I interprete this member, That these things were written of him, and that they had doone these thinges vntounto him, thus, that the disciples did then first of all remember that these thinges were not done vntounto Christ rashly, and that these men did not rashly mocke him: but that all this businesse was gouerned by the prouidence of God (because it was requisite that all these thinges should be fulfilled which were written. Therfore resolue it thus, They did these things vntounto him, as they were written of him.

17 The multitude bare him witnesse. Hee repeateth that againe which he had said alredie, that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause, because the rumour of the raysing againe of Lazarus from death was eueryevery where dispersed. Therefore these men had iust matter and cause ministred vntounto them, to giuegive the honour due vntounto Christe vntounto the sonne of Marie, seeing that such excellent power of his was made knowen vntounto them.

19 Yee see that ye preuaile not. By these wordes they pricke forwarde themselues vntounto greater madnesse. For it is a certaine vpbraiding of sluggishnesse, as if they shoulde say that the common people fell away vntounto Christ, because they themselues were too flacke and faint harted. This manner of phrase is common amongest desperate fellowes, when as they prepare themselues to assay euen the verye last and vttermost things. But and if the enemies be so stubbornly bent to do euil, we must be farre more constant in a good purpose.

p. 29120 And there were certaine of those that went vppe to worship on the holye day, Greekes.

21 Therefore those men came vntounto Phillip, which was of Bethsaida of Galilee, and requested him, saying, Syr wee will see Iesus.

22 Phillip came and tolde Andrew: againe, Andrew and Phillip tell Iesus hymselfe.

23 And Iesus answered them saying, the houre commeth, and now is, that the sonne of man must be glorified.

24 Verily, verily I say vntounto you, vnlesse the wheat corne when it is fallen into the earth, shall die, it abideth alone, but if it dye, it bringeth forth much fruite.

25 He that loueth his life shall destroy it: and he that hateth his life in this world, shall keepe it vntounto eternall life.

26 If any man will serue mee, let him follow mee: and where I am, there shall my minister bee also: and if any man shall serue mee, him shall the father honour.

20 And there were certaine. I doe not thinke that they were Gentiles, or vncircumcised: because it followeth shortly after, that they came to worship. And this was straitly forbidden by the lawes of Rome, and the procōsules and other Magistrates did sharpely punish it, if any man were founde, which fell vntounto Iudaisme, hauing left the worship of his Countrie. It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple. Secondly, the Iewes woulde neuer hauehave suffered the Gentiles to be mingled amongest them in that solemne worship of God: because they would hauehave thought that both the Temple and themselues and the sacrifices were polluted by this meanes. And although they came of the Iewes: yet because they dwelt farre beyonde the Sea, it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto. Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vntounto the feast, did intertaine Christe as a king: but that his fame was spread abroade also vntounto those that dwelte beyonde the Sea, whiche came from farre Countrie.

To worship. They might doe this also in their countrie, but Iohn speaketh of a solemne kinde of worship, which was ioyned with the sacrifices. For although religion and godlinesse were not tyed vntounto the Temple, yet was it not lawfull to offer sacrifices vntounto God any where els. Neyther had they the ark of the testimonie, which was a tokē of Gods presence any where els. EueryEvery man did worship God dayly spiritually at his owne house, yet was it requisite that the holy men whiche were vnderunder the lawe shoulde outwardly professe religion, and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde: and vntounto this end were the festiuall dayes appoynted. If so bee it these menne dyd take suche a longe iourney, not without greate charges and trouble, that they mighte not neglecte the externall profession of their godlinesse: what excuse can wee hauehave at this day, if wee doe not testifie that wee worshippe the true GOD, p. 292at our owne house? The worship of the lawe is ceased: yet the Lorde hath left vntounto his Church, Baptisme, the holy Supper, and the publike ryte of prayer, that in these the faithfull may exercise themselues, Therfore the neglecting of these things, doth bewray, that the studie of godlinesse is too cold in vsus.

21 They came vntounto Phillip. This is a signe of reuerence, that they goe not straightway vntounto Christ, but are desirous to hauehave Phillip to make a way for them that they may come vntounto him. For reuerence doeth alwayes bring foorth modestie of her selfe. And whereas the Papistes do hereby gather, that the dead must be called vponupon, that they may be our patrones with Christ and God the father, it is so ridiculous that it necdeth no refutation. The Greekes speake in presence of Phillip: he that calleth vponupon the dead from whom he is separated, how is he like vntounto them I pray you? But these are fruites of mans boldnesse, after that it hath once graunted to it self libertie to wander without the bounds of the worde of God. The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints: now to the ende they may get to themselues some false colour and cloake out of the worde of God, they corrupt and rack the scriptures, and are not afraide to set the same to be laughed at shamefully.

23 The houre commeth. Many doe expound this of his death, because the glory of Christ was thereby declared: therefore (as they thinke) Christ doth now shew that the time of his death was at hand. But I do rather referre it vntounto the preaching of the Gospel: as if he had said, that the knowledge of him should be immediately spread abroade throughout all partes of the world. So that he meant by this meanes to preuent that despayre or casting downe, into which his death myght bring his disciples. For he sheweth that there is no cause why they should bee discouraged, because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world.

Furthermore least this cogitation concerning his glory, doe vanish away shortly after, when as he shalbe adiudged to die, hanged vponupon the crosse, and at length buried: he preuenteth that in time, & sheweth that … the slaunder of his death doth no whit hinder his glory. He vseth a most fit comparison concerning this matter, vnlesse (saith he) the wheat corne shall die, or rot, it remaineth drie and barren. But the death of the seede doth quicken it better, that the fruite may come thence. In summe Christ compareth his death vntounto sowing, which whilest that it seemeth to tende to the destruction of the wheat, it is a cause of farre greater encrease. And although this admonition was most necessary at that instant, yet it hath a continuall commoditie in the Church, And it is meete that wee begin first at the head. That terrible showe of ignominie and curse, which appeareth in the death of Christ, doth not only darken his glory but also take it quite away out of our sight. Therefore wee must not sticke and abide in his death alone, but wee must also consider what fruite his resurrection brought foorth. So that nothing shall keepe backe his glory from shining eueryevery where. Afterward we must passe vntounto the members. For we doe not only thinke that wee perishe in death, but our life is also like vntounto a continuall death. Colloss. 3. 3.

p. 293Therefore we shall be quite vndone, vnlesse that comfort doe helpe vsus wherewith Paule lifteth vsus vp: If our outward man be corrupt, the inwarde man is renued from day to day, 2. Cor. 4: 16. Let this therfore be the continual meditation of the godly, whenas they are oppressed with diuers sorrowes and miseries, when as they are brough… vntounto the greatest straits, whenas they are pinched with hunger, nakednes or diseases, when as they are vexed with iniuries, when as they thinke that they shalbe continually swallowed vp of death, that this is the …owing which shall bring foorth fruite in due time,

25 he that loueth his life. Christ adioyneth an exhortation vntounto doctrine: for if we must die that we may bring foorth fruite, we must patiently suffer God to mortifie vsus. And because he setteth the louelove of life against the hatred thereof, we must vnderstand and know what it is to hate the life, and what to louelove it. He which is intangled with the immoderate desire of this life, and cannot leaue this world willingly, he is said to louelove his life: and he that contemning this life, doeth goe vntounto death with a valiant minde, is said to hate his life. Not that the life is simplie to be hated (which is for good causes reckoned amongest the chiefest benefites of God:) but because the faithfull must willingly cast away the same, when as it keepeth them backe from comming vntounto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden, when as he will make hast to go to som other place. To be briefe, it is not euill of it selfe to louelove this life, so that we be only as strangers in the same, being alwaies bent toward y^• mark. For this is the lawfull maner of louing the life, if wee continue in the same, so long as the Lorde thinketh good, and are alwayes readie to depart out of the fame at his will and pleasure: or (that I may conclude in a word) if carrying the same as it were in our hand, we do offer it vn to God as a sacrifice. VVhosoeuer is addicted vntounto this life, beyonde this, he destroyeth his life, that is, he throweth it into eternal destructiō. For y^• word perdere doth not signifie in this place to loose a thing, which we louelove dearely, but to destroy. This word anima, is vsually taken for the life. Some doe take it in this place for the place of the affections, as if Christe had saide, hee that yeeldeth too much vntounto the desires of the flesh, he destroyeth his soule. But this is too far fet: y^• other is more simple and plaine, that hee hath the best way to enioy his life continually, which neglecteth the same. Furthermore, to the end the sense may the better appeare, this clause in the worlde, which is only once expressed must be repeated twice, that the sense may be, that those men do but euil prouide for their life, which louelove the same in this world: & again that those men doe truly know howe they may saue their life, who despice the same in the worlde. And truly whosoeuer is tyed fast to the worlde, hee doth of his owne accord depriue himselfe of life, whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde. Therefore that is a beastly affection whiche reigneth in all the vnfaithfull, whiles that desiring to be, they include that their beeing, in the worlde. Hereby it commeth to passe that the more eueryevery man is bent to saue him selfe, the more doth the estraunge himselfe from the kingdome of God, (that is from the true life.) He that hateth his life. I hauehave already saide that this is spoken comparatiuely, because wee must despice the life so often p. 294as it hindereth vsus, from liuing vntounto God. For if the meditation of the heauenly life doe beare the greatest sway in our heartes, the worlde shal not be able to keepe vsus backe. Here is also answered the question which may be obiected in this place, many mē do stay them through despaire, or for other causes, and chiefly because they are wearie of their life: notwithstanding we will not say that these men doe prouide for their saftie and soules health: othersome die through ambition, which doe also throw thēselues headlong into eternall destruction. But Christ doth in plaine words in this place cōmend the hatred or contempt of the fraile life, which the faithfull do conceiue by the feeling of a better life. Therfore whosoeuer doth not looke vp into heauen, he hath not yet learned how to saue his life. Furthermore Christ added this latter member, to the end he might terrifie those that were too desirous of the earthly life: because if we be too much drowned with the louelove of the world, so that we cannot easily forget the same, we cannot walke towardes heauen. But for asmuch as Christ doeth so violently awake vsus, it were too absurd a thing to sleepe a deadly sleepe.

26 If any man shall serue mee. To the end death may bee the lesse bitter and troublesome vntounto vsus, Christe doth inuite vsus vntounto the same by his example. VVe shall be ashamed to refuse this honour, to become his disciples. But he admitteth vsus into the number of his children, vppon no other condition, but that we follow the way which he himselfe prescribeth. But he doth goe before vsus vntounto death. Therefore the bitternesse of death is assuaged, and doth become as it were sweete, whilest that the condition to die is common to vsus togeather with sonne of GOD. Therefore it is so farre off, that we must loath Christe for the crosses sake, that we must rather therefore desire to die. To the same end tendeth y^t which followeth, And where I am, there shall my minister be also. For he requireth, that his ministers refuse not to submit themselues to die, seeing that they see him goe before them. For it is not meete that the seruant be separated from his master. The futuretence in the woorde shalbe i… put in steede of the Imparatiue mode, after the manner of the Hebritian…. Some thinke that this is a consolation, as if Chist did promise, that they shalbe partakers of his resurrection, whom it greeueth not to die together with him. But that whiche I saide seemeth more like to be be true. For the consolation is added afterward, that the father shal not defraude Christ his ministers of their hyre, who hauehave kept him companie continually as well in life as in death.

27 Now is my soule troubled and what shall I say? Father saue mee from this … but therefore came I into this houre.

28 Father glorifie thy name. Therfore there came a voyce from heauen: I hauehave … glorified it, and will glorifie it againe.

29 Therfore the multitude which stood, and had heard, sayd, that it thundreth: other said, an Angel spake vntounto him.

30 Iesus aunswered and saide, this voice came not because of mee, but for your sake.

31 Nowe is the iudgement of this worlde: nowe shall the prince of this worlde bee cast out,

p. 29532 And if I shall be lifted vp from the earth, I will drawe all men vntounto my selfe.

33 This spake he signifying what manner of death he shoulde die.

37 Now is my soule. This sentence seemeth at the first to disagree much with the speech next goyng before. That was a manifest token of an heroyicall hearte, to exhort his not only to dye, but also to die willingly when as the matter so requireth. Nowe in that he flyeth from death, he doth confesse his faintnesse of hearte. Yet notwithstanding wee reade nothing in this place but that which is most cōuenient, like as eueryevery mā is taught by his owne experience. If those wittie fellowes do laugh, it is no marueile: for doubtlesse this cannot be vnderstood without practise. But it was profitable, yea necessarie for our saluation, that the sonne of God should bee thus affected. VVee must chiefely consider in his death, the sacrifice wherewith hee pacified the wrath and curse of God.

Furthermore, that could not be, vnlesse he shoulde take to himselfe our giltinesse. Therfore it must needs be that that death which he dyed was full of horrour: because he could not make satisfaction for vsus, but that hee must needes feele the horrible iudgement of God. VVhence wee may better gather the crueltie of sinne, which the heauenly father did so sharply punish in his only begotten sonne. Therefore let vsus know that death was no sport or pastime to Christe: but that hee was throwen euen into extreame torments for our sake. Neither was it any absurde thing that the sonne of God should be thus troubled: for his diuinitie being hidden, and not shewing foorth his force, did after a sort rest, that it might make roome for the sacrifice. Christ himselfe dyd not only put vponupon him our fleshe, but also humane affections. These were indeed voluntarie affections in him: (because hee was not enforced to feare, but because he submitted himselfe willingly vntounto feare) yet notwithstanding wee must thinke that hee feared indeed and not feignedly. Although he was vnlike other men in this, in that he had his affections tempered to obey Gods iustice: as we hauehave said els where. Also there commeth another commoditie hence vntounto vsus. If there had beene no perturbation in Christe, by reason of the feare of death, which of vsus woulde, thinke that his example did appertaine vntounto himselfe. For doublesse it is not graunted vntounto vsus to die without feeling of sorrow & griefe, but whenas we heare that there was not in him hard strength, we encourage our selues to follow him. Neither doth the infirmitie of the flesh which feareth death, hinder vsus from adioyning our selues vntounto our captaine as companions, to striue and wrastle.

And what shall I say. Here we see plainely how deare a price the sonne of God did pay for our saluation, whilest that being brought euen into the greatest straites, he found not wordes, wherewith he might expresse the vehemencie of his griefe, neither yet counsell according to man. And (which did only remaine) he flieth vntounto prayers, and desireth to be deliuered from death. Againe, because he doth also see that he was appointed by the eternall counsell of God to be a sacrifice for sinnes, he doth by and by correct that petition which his huge sorrowfulnes had wroung out of him, and doth as it were with his owne hand pull backe himselfe that hee may stay himsefe wholy vponupon his fathers will.

p. 296VVe must note in this place siue degrees. For the complaint possesseth the first place, which breaketh out of his vnmeasurable sorrow: secondly, he perceiued that he had need of remedie, and least he be ouerwhelmed with feare, he asketh of himselfe, what he shoulde doe: thirdly, hee getteth himself vntounto his father, and desireth him to deliuer him: fourthly, he calleth backe that petition which hee knewe was contrary to his calling, and desireth to suffer whatsoeuer, rather then he should not fulfill that function which was enioyned him by his father: Lastly, beeing content with the Glory of God alone, he forgetteth all other thinges, and setteth nothing by them. But this seemeth to be vndecent for the sonne of God, that a petition doth escape him vnaduisedly, whiche hee must by and by call backe againe and renounce, that hee may obey the father. I confesse indeede that this is the foolishnes of the crosse, wherewith proud men are offended, & wherat they do stumble. But the more the Lorde of glory abased himselfe, the more manifestly doeth his louelove towarde vsus appeare. VVe must remember that which I said before, that the humane affections from which Christe was not free, were in him pure, and free from sinne: The reason is, because they were framed and tempered to obey God. Neither is any let but that Christe may feare death naturally, and yet may desire to obey God: namely according to diuers respects. Hence proceedeth that correction, But therefore am I come into this houre, For howe soeuer hee feareth death of it selfe: yet notwithstanding because he considereth to what ende he was sent, and what the office of a redeemer doth require, he offereth the feare which he had conceiued by the fealing of nature, to be gouerned of his father: or rather when he had tamed the …ame, being free and at libertie, he addresseth himselfe to doe that which God had commanded him to doe. If sobeit it was requisite that the affections of Christe whiche were free and pure from all vice shoulde be thus brought vnderunder, that hee might obey his father: how diligent must we be in this point, seeing that there are as many enemies of God in vsus, as there slow affections frō our flesh? Let this therfore be the meditatiō of the godly, y^t they do violence to themselues vntil they denie themselues. VVe must also note that we must not only bridle those affections which are flat contrarie to the will of God, but also those which do hinder the course of our calling, although they be not otherwise wicked or corrupt. To the ende this may the better appeare, we must place the will of God in the first degree: & the sincere & perfect will of man in the second, such as was that whiche God gaue Adam, & such as was that which was in Christe: in the last, ours, which is infected with sin. The will of God is a rule wherunto all that must be subiect which is lower then it is. Nowe the pure will of nature shall not rebell against God of it selfe: yet shall man bee preuented with many hinderances, although he be wholy framed to do that which is right, vnlesse he bring vnderunder his affections so, that they may obey god. Therfore Christ had but one and a single combate so that he ceased to feare that which he feared naturally, whenas he acknowledgeth that it doth please God, that it should be otherwise. But we hauehave a double combate, because we must wrastle with the stubbornnes of our flesh. Hereby it commeth to passe that euen the most valiant champions doe not get the vpper hand without a wound.

p. 297Father saue mee. VVe must keepe this order so often as we are vexed with feare, or tormented with sorrowe, that our hearts do straightwaies lift vppe themselues vntounto God: for there is nothing worse or more hurtfull, then to nourish that within, which tormenteth vsus, as we see a great part of the world gnawe themselues with blinde torments: and this is a iust punishment for slouthfulnesse in all those which arise not vppe vntounto God, that they feele no release and ease.

28. Father glorifie thy name. He sheweth by these wordes that he preferreth his fathers glory before all other things, yea he setteth nothyng by his life in respecte thereof. This is the true moderation of all our petitions, if we doe in such sort desire Gods glory, that all other things giuegive place thereunto. For this recompence oughte to satisfie vsus aboundantly, that we beare and suffer those thinges with a quiet minde, which are grieuous and troublesome vntounto vsus. And I hauehave glorified it. These woordes import as much, as if he had sayd, I will finish that which I hauehave begun: for doubtlesse God doeth not leaue the worke of his handes vnperfect, as it is in the Psal. 138. 8. And because God his intent and purpose was to preuent the offence of the crosse, he doeth not onelyonly promise that the death of Christe shall be glorious: but doeth also set out so many ornaments wherewith he had already adorned the same.

24. That it thundered. This is like to a monster, that the multitude was astonied and became amased, when as they sawe so manifest a myracle. Some doe heare that with deafe eares, as a confused noyse, which God vttered plainly. Other some were not so blockish: yet doe they greatly diminish the maiestie of the voyce of God, when as they faine that an Angell was the authour thereof. But the same is also common at thys day. For God speaketh plainly inough in the Gospell, and the force and efficacie of the spirite doeth shewe it selfe there, whiche ought to shake heauen and earth: but this doctrine is as cold amongst many, as if it did only proceede from a mortall man. VntoUnto other some the word of God is balde and barbarous like vntounto thunder. Notwithstanding, the question is whether that voyce sounded from heauen, in vain or no. I answer, that that which the Euangelist doeth heere ascribe vntounto the multitude, doeth only belong vntounto a part thereof. For there were some besides the Apostles, which were not so sinister interpreters: but the Euangelist hys meaning was briefly to note, what is wont most commonly to happē in the world: to wit, that whē the more part hearing God speak plainelye and alowd, it doth not heare.

30. Not for my sake. Had Christe no neede of confirmation, or did the father care lesse for him then he did for vsus? But we must holde that maxima▪ that like as Christ did put vponupon him flesh for our sake, so what good thinges soeuer he receiued of the father, they were bestowed vppon him for our sake. Againe, this is also true, that the voice came from heauen in respecte of the people. For doubtelesse hee hymselfe hadde no neede of anye externall myracle. Furthermore heere is a certeine secrete kynd of exprobration, that the Iewes are deaffe like stones, when as they heare the voice of God. For seeing that God speaketh for theyr sakes, theyr vnthankfulnesse hath no excuse, whilest that they doe not hearken.

31. Now is the iudgement of this world. The Lord hauing ended his combate, p. 298and hauing cōquered not only feare, but also death, he triumpheth. For he doth royally shew forth the fruit of his death, which might hauehave beene a cause of casting downe and discouragement vntounto his Disciples. Some thinke that this woord iudgement doth signifie reformation, other some thinke that it signifieth damnation. I doe rather agree with the former sorte, who expound it thus, that the world shall be restored into a good order. For the Hebrew word Misphat, which is translated iudgment, doth signifie good order. And we knowe that without Christe there is nothing but confusion in the world. And although Christ had begunne already to erect the kingdome of God, yet was his death the beginning of the well ordered estate, and was the perfect restoring of the worlde. Yet we must note that this good order cannot be had in the worlde, vnlesse the kingdome of Sathan be first abolished, and the flesh bee brought to nothing, and whatsoeuer is contrary to the righteousnes of God. Fynally mortification must needes goe beefore the newnes of the worlde. VVherefore Christ pronounceth that the prince of this world muste be cast out: because discipation & deformity proceed hence, because whilest that Sathan vsurpeth his tyranny, iniquitie dooth get the vpper hande. Therefore when as Sathan is once cast out, the world is reclaymed from backsliding, and is brought vnderunder the gouernment of God. If anye man demaund how Sathan was cast out in the death of Christ, who ceaseth not to make warre continually. I aunswere that this casting out is not restrained vntounto any small time, but that that excellent effect of Christes death is described, which appeareth dayly.

… 32. VVhen I shalbe lifted vp. The maner of appointing this iudgment doth followe: namely, that Christ, when as he is lifted vp vponupon the crosse, shal draw al men vntounto him, that he may lift them vp from earth to heauen. The Euangelist saieth, that Christe did shew the manner of his death. Therfore it is not to be doubted but that the sence is this, that the crosse shalbe like to a chariot, wherein he may lifte vp all men vntounto the Father with him. He might seeme then to hauehave beene lifted vp from the earth, to the end he might hauehave nothing to doe with men afterward: but hee pronounceth, that it shall fall out farre otherwise: namely, that hee maye drawe them vntounto himselfe, who were fastned and wholly set vppon the earth. And although he allude vntounto the forme of his death, yet hee meaneth generally, that his death shalbe no breach, whereby he shall bee separated from men, but a new way to drawe the earth into heauen. In that he saith, all men, it is to be referred vntounto the children of God, who are of his flocke. Yet doe I agree with Chrysostome, who teacheth that Christ vsed the vniuersall word: because the Church was to be gathered aswell of the Gentiles as of the Iewes, according to that, there shall bee one shepheard, and one sheepefold, aboue 10. 16. The old latine translation hath, I wil draw all thinges vntounto me: and Augustine holdeth that it ought to be read so: but the agreement of al the Greeke bookes ought to be of greater force amongst vsus.

34 The multitude aunswered him, we hauehave heard out of the lawe, that Christe alldeth euer: and how saist thou then the sonne of man must be lifted vp? who is that same son of manne?

p. 29935. Therefore Iesus sayd vntounto them, yet a litle while is the light with you: walke whilst that yee hauehave the light, least the darknes catch you: and he that walketh in darknes, knoweth not whether he goeth.

36. VVhilst ye hauehave the light, beleeue in the light, that ye may be the children of the light. These thinges spake Iesus, and going away, he hid himself from them.

34 VVe hauehave heard out of the law. It is questionlesse that their intent was malitiously to cauill at the wordes of Christ: therefore he maketh them blinde in their owne wickednes, so that they can see nothing in the clear light. They deny that they must take Iesus for Christe, because he saide that he should die, whereas the law attributeth vntounto the Messias perpetuity: as if both these were not expresly set downe in the law, that when as Christ shal dye, his kingdome shal florish vntill the end of the world. These men take occasion to cauill, out of the seconde member. But the beginning of the errour was this, because they did esteme the gorgeousnes of the kingdome of the Messias, according to the sense of the fleshe. Hereby it commeth to passe, that they refuse christ, because he is not correspondent vntounto their surmise. VnderUnder this word law they do also comprehend the Prophets, and the present tence is put in steede of the future tence in this word abideth, according to the Hebrew phrase. This interrogation, who is that son of man? conteineth in it a mock, as if Christ did yeeld, being ouercome with that short refutation. VVhereby it appeareth how arrogant ignoraunce is. For it importeth as much as if they had said, go thy wayes now, and boast thy selfe to be Christe, seeing that thine owne confession proueth that thou art vnlike vntounto him.

35. Yet a litle while. Although the Lord doth gently admonish them with this answere, yet doeth he therewithal prick them sharply: for he chideth them, because they could not see in the light, and doth also denounce that the light shalbe taken from them shortly. VVhē as he saith that there remaineth but a smal time of light, he confirmeth that which he had already said concerning his death. For although he doth not meane the light of his corporal presence, but of the gospel: yet hee alludeth vntounto his departure, as if he shuld say, when as I shal then go away, I wil not cease to be light: so litle shal your darknes be able to impare me. VVhen as hee saieth that the light is present with them, he toucheth them by the way, because they passe ouer the light with shut cies. And therefore he giueth them to vnderstand, that they were vnworthy to hauehave their obiectiō answered, because they minister vntounto themselues matter of errour, of their owne accord. VVhen as he saith that the light shineth vntounto them only for a short time, it is a thing common to al the vnbeleeuers: for the scripture promiseth that the sonne of righteousnes shal arise vntounto the children of God, which shal neuer sit, Isai. 60. 19. The sunne shal not shine vntounto you hereafter by day, nor the moone by night: but the Lord shalbe vntounto you an euerlasting light. Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light. VVhichWhich thing was also the cause that such thick night & darknes did ouerwhelm the whole world, bicause there were but a few that vouchsafed to go forward when as the brightnes of the heauenly wisedom appeared vntounto them. Christ shineth vntounto vsus by the gospel to the end we may folow the way of saluatiō, whiche he sheweth. Therfore those men which do not vse the grace of God, do, asmuch as in them lieth, extinguish the light whiche is offered them. p. 300And (to the end he may the more terrifie them) he telleth them how miserable the estate of those men is, who being destitute of the light, doe wander during theyr whole life. For they cannot moue their foote forwarde without daunger of slyppinge or fallynge. And now Christe pronounceth that we are in darknes, vnlesse he giuegive vsus light. Hence gather of what force the quicknes of mans minde, in seeing things is, whā as she is her own mistreile and guid without Christ.

36. Beleeue in the light. Hee exhorteth them to possesse the lighte by fayth. For he calleth those the children of light, who like true heires doe enioy the same vntill the end.

These thinges spake Iesus. It may seeme a merueilous matter, why he withdrewe himselfe from them, who receiued him so willingly: but we may readily gather out of the other Euangelists, that this speach concerneth the enemyes, who were grieued at the godlye desire of good and playne men. For the straungers, which went out to meete Christ, followed him euen into the temple, where hee hit amongst the Scribes and the multitude of the Citie.

37. Furthermore, although he had wrought so many miracles before them, they beleeued not in him:

38. That the woordes of Isaias the Prophet might be fulfilled, whiche hee spake, Lorde, whoe hath beleeued our reporte? and vntounto whome is the aime of the Lorde reuealed?

39. Therfore they could not beleeue, because Isay saith, againe:

40. Hee hath blynded their eyes, and hardened theyr hearte, that they may not see with theyr eyes, and vnderstand with theyr heart, and be conuerted, and I may heale them.

41. These thinges, sayeth Iesaias, when hee sawe his glorye, and spake of him.

37. Although he had wrought. Least that shoulde hinder any manne, that Christ was despised amongst the Iewes, the Euangeliste remoueth this stumbling blocke, shewing that he was furnished with excellent and euident testimonies, which might make him and his doctrine to be of credit: but yet the blinde did not see the power and glorye, whiche shined plainly in the miracles. Therefore we must first of all holde, that Christ was not in the faulte, that he was not beleeued amongst the Iewes: because hee didde aboundantly testifie by manye miracles, who hee was: and that therefore it is an vniust thing, and contrary to reason, that their vnbeliefe should any whit discredit him. But because this self same thing might hauehave caused many to stand in doubte, whence this came, that the Iewes were so dull, that the visible power of God did moue them nothing, Iohn goeth further: namely, that faith ariseth not from the common sense of man: but that it is a singuler and rare gift of God: and that this was sayde before of Christe, that scarse a fewe shoulde beleeue the Gospell.

38. That the wordes of Iesaias. Iohn meaneth not that there was any necessity laide vponupon the Iewes by reason of the prophesie: neither did Iesaias vtter any thing, Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vntounto him out of the hidden treasures of his counsel. That shuld hauehave happened although the Prophet had said nothing: but because it p. 301was not known what shuld hauehave befallen them, vnlesse God had made it knowne by the mouth of the Prophet, the Euangeliste setteth beefore their eyes, as in a glasse, a matter, which was otherwise darke, and vncredible almost.

Lorde, who hath beeleeued. This sentence hath two members: in the former Esay hauing already begunne to speake of Christe, seeing that hee foreseeth, that whatsoeuer eyther he should speake, or the Apostles shuld afterward publish, it should be reiected of the Iewes: beeinge as it were astonyed with some great wonder, he cryeth out, Lorde, who shal beleeue our report? And in the second member he acknowledgeth what was the cause that they were so few: to witte, because men come not vntounto this by theyr owne industry: and God dooth not illuminate all men in generall, but dooth onelyonly vouchsafe to graunt the grace of his spirite vntounto a fewe. And if so be the obstinate vnbeliefe of many ought not to hauehave hindered the faythful amongst the Iewes, how few soeuer they were: the same reason ought also to perswade vsus, not to be ashamed of the Gospell, althogh it hauehave but a few Disciples: yet must we especially note that reason, which is added, that not their own wit, but the reuelation of God doth make men to be faythful. It is well knowne, that by this woorde arme, is meante the power of GOD. The Prophet telleth vsus that the arme of God, whiche is included in the Gospell, dooth lye hidde, vntyll suche time as it bee reuealed, and hee doth also testifie, that all menne generallye are not partakers of this reuelation. VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte, are lefte to theyr blindenesse, who in hearing cannot heare.

39. Therfore they could not beleeue. This is somwhat harder: beecause (as the wordes doe sound), the way was stopt before the Iewes, and the power to beleeue was cutte off, because that the prophesie of the Prophet had adiudged them vntounto blindnes, beefore they did chuse eyther of the two. I answere, that there is no absurdity, if it could not otherwise come to passe, then God had foreseene. But wee must note that the bare and and plaine foreknowledge of God is not the cause of things. Although we must not so much respecte the foreknowledge of God in this place, as his iudgment and vengance. For God doth not declare what he seeth from heauen menne wil doe, but what he himselfe wil doe: namely, that he will strike the wicked with dulnesse and giddinesse, that he may bee auenged of their wickednes. For here is set downe the nigh and inferiour cause why God wil hauehave his word, which is by nature wholsome, to be the cause of death and destruction vntounto the Iewes: to wit, because they had so deserued for their wickednes. It was impossible for them to escape this punishment, when as God had once determined to cast them off into a reprobate sense, and to turne vntounto them the light of his worde into darknes. For this latter prophesie is vnlyke to the former in this: because the Prophet doth testifie, that none doe beleeue, saue those, whome God dooth illuminate of his free good pleasure, the cause wherof doth not appeare. For seeing that all men are lost alike, God doth of his mere mercy and goodnes distinguish whom he thinketh good, from the rest. And here he maketh mention of the hardning of the heart, wherewith God did reuenge and punish the wickednes of the vnthankfull people. p. 302They which marke not these degrees, do wickedly confound and mixe together diuers places of scripture.

40. He blinded their eies. This place is taken out of the sixt chapter of Iesaias, where the Lorde telleth the Prophet by times, that his paynes which he shall bestow in teaching, shall hauehave no further fruit, saue onelyonly that the people shall be made worse. Therefore he saith first, Go and tel this people: In hearing, heare ye, and heare not. As if he should say, I send thee to speake vntounto those that are deaffe. Afterwarde hee addeth, Make blinde the heart of this people, &c. In which wordes he giueth vsus to vnderstand, that he appointeth his worde to be a punishment vntounto the reprobate, to the end their blindnes may be made the thicker thereby, and they may be the deeper drowned in darkenes. It is an horrible iudgmēt of God, when as he doth so ouerwhelme the mindes of menne with the light of his doctrine, that they are depriued of all vnderstanding…: yea, when as he bringeth darknes vppon them by their onelyonly lyght. Furthermore, we must note that that is a thing, which befalleth the woorde of God accidentally, that it doth blinde menne. For there is nothing more vnconuenient, then that trueth should differ nothing from lyinge, that the bread of life shuld become deadly poyson, and that the disease shuld be encreased with the medicine. But that is to be imputed vntounto the wickednes of man, which turneth life into death. Furthermore, wee must note, that the Lord doth sometime make mens mindes blinde himselfe, when as he depriueth them of iudgement and vnderstanding: somtimes by Sathan and the false Prophetes, when as hee maketh them foolyshe through their iuglinges: and somtimes also by his ministers, when as the doctrine of saluation is vntounto them hurtfull and deadly. But so that the Prophets doe apply themselues diligently in their function, and commit the fruit of their labor vntounto the lord, althogh it fal not out as they wold wish, they must not faint and faile. Let this be rather sufficient for them, that they know that God alloweth their labour, although it be vnprofitable to men: yea, that that smell of doctrine, whiche the wicked make deadly to themselues, is good and sweete to God, as Paule doth testifie, 2. Cor. 2. 15. The heart is sometimes taken in the scripture for the place and seate of the affections: but in this place (as in manye other) by thys word is meant the intellectiue part of the soule (as they call it.) In lyke sorte Moses saieth, Deut. 29. 4. The Lord hath not giuen thee an hearte to vnderstand.

That they may not see with their eyes. Let vsus remember that the Prophet speaketh of the vnbeleeuers, who hadde now already refused the grace of God.

It is certeine that all menne are such by nature, vnlesse the Lorde did frame those whom he hath chosen vntounto his obedience: therfore the condition of men is lyke and indifferent from the beginning: but after that the wicked rebelled against GOD of their owne accorde and through their own wickednes, this vengeaunce taketh place, that beeing cast into a reprobate sense, they cease not to runne more & more into their owne destruction. Therefore in that the Lorde will not hauehave them to be conuerted, it floweth from their fault, because they themselues were vntounto themselues the authours of dispayre. By these words of the Prophet wee are taught briefly after what sort we beginne to turne vntounto God; namelye, p. 303when as he lighteneth our heartes, which must needes bee turned away from him so long, as they are ouerwhelmed with the darknesse of Sathan. On the other side, such is the force of the diuine light, that it pulleth vsus vntounto it, and transformeth vsus into the image of God. The fruite of the conuersion is added, which is healing. By which woord the Prophet meaneth prosperous estate, the blessing of God, and consequentlye deliuerance out of al miseries, which procede from the wrath of God. Now, if this befal the reprobate contrary to the nature of the word, we muste mark the opposition of the contrary vse: namely, that the woord is preached vntounto vsus, to that end that it may illuminate vsus so, that we may know God aright, that it may turne vsus vntounto God, and reconcile vsus vntounto him, to the end we may be blessed and happy.

41. These thinges saieth Iesaies. Least the readers should thinke that this testimony is cited out of season, Iohn telleth them plainely, that the Prophet was not a teacher for one age onelyonly, but that the glory of Christe was rather reuealed vntounto him, that hee might beare witnesse of those thinges, which should happen in the time of his reigne. For to what end serued the propheticall reuelations, saue only that they might deliuer, as it were, with their handes that which they hadde receiued of GOD. The Euangeliste taketh this for a thing which all menne doe graunte, that Iesaias saw the glory of Christe, whence he gathereth, that hee applyed his doctrine vntounto the estate of that kyngdome, whiche shoulde bee.

42. Notwithstanding many, euen of the rulers beleeued in him: but they did not confesse, because of the Pharises, least they should be cast out off the Synagogue.

43. For they loued the glory of men more then the glory of God:

44. But Iesus cried and said, he that beleeueth in me, beleeueth not in me, but in him that sent me.

45. And he that seeth me, seeth him that sent me.

46. I came as a light into the world, to the end that eueryevery one that beleeueth in me, may not abide in darknes.

42. Notwithstanding. Seeinge that the Iewes didde so frowardlye reiecte Christe with so confused a noyse and fearcenesse, it myght seeme that they hadde all conspired together. Notwithstandinge the Euangeliste saieth, that euen in the middest of so great maddenesse of the nation, there were many that were well minded. This is an example of the grace of God worthy to bee remembred: for impiety, after it hath once gotten the vpper hande, it is a certeine vniuersall plague, which infecteth all the partes of the body with the infection thereof. Therefore it is a singuler gift of God, when as some remaine sounde in the middeste of a people that was so corrupt. Although the same grace of God appeareth euen at this daye in the world: for how much soeuer vngodlynesse and the contempt of God doe rage eueryevery where, and an infinite companye doe endeuour vtterly to banish the doctrine of the Gospel, yet it findeth many bie places where to rest: whereby it commeth to passe, that fayth hath as it were her resting places, least shee should be quite banished out of the world.

The woorde euen is of great force: for the Gospell was so deadlye p. 304hated amongst the rulers, that it is an vncredible thinge, that anye one shuld be found there, whiche was so faythfull: so much the more was the power of the spirit to be wondred at, which pearced in thyther, where there was no entraunce. Although this was not the faulte of one age onelyonly, that the rulers were stubborne & rebellious against Christe: for honor & riches & dignitie, hauehave pride almost alwaies to keepe thē company. VVherefore it is a hard matter for those menne to be tamed with willing humility, who beinge puft vppe with arrogancye, doe scarse acknowledge themselues to be men. Therefore what man soeuer is excellent in the word, let him if he be wise, not trust too much to his greatnes, least it be to him an hinderaunce. VVhereas hee saieth, that they were many, you must not so take it, as if they were either the more parte, or the halfe: for being compared vntounto others, whereof there was a great multitude, they were but a few: but the same were many, if they were cō sidered in themselues. Because of the Pharisees. Hee seemeth to speake vnproperly, when as he separateth faith from confession. For with the hearte man beeleeueth vntounto righteousnes, with the mouth confession is made vntounto saluation: neither can it be but that faith being once kindled in the heart, she must put forth her flame. I aunswere, that in this place is declared how weake their faith was, who were so lukewarm, or rather cold. To be briefe, Iohn meaneth that they embraced the doctrine of Christ, because they knew it did proceede from GOD: but yet there was no liuely fayeth in them, and such a faith as was endowed with that power, which was requisite: because Christ giueth not vntounto those that be his the spirit of feare, but of constancy, that they may be bold freely and without feare to confesse, that which they hauehave learned of him. Although I doe not think that these were altogether dumbe: yet because their confession was not free enough, the Euangelist in my iudgement doth flatly denye that they made confession of their faith. For that was a lawfull profession, openly to giuegive their names vntounto Christ. VVherefore let no man flatter himselfe, who couereth and cloaketh his faith in any point, least he incurre the hatred of men. For how much soeuer they hate the name of Christe, yet that feare is not to bee excused, which compelleth vsus to turne aside, euen but a litle from the confessing thereof. Note also that there is lesse strength and constancy in the rulers: because ambition doth reigne in them for the most parte, then which there is nothing more seruile. And (that I may be briefe) earthly honours do as it were bind men with golden fetters, so that they cannot doe their duety freely. Therefore those that be base and of low estate must be therewith so much the rather contented: because they are free from manye (at least the worste) snares. Neuerthelesse great and noble men must striue with their estate, least it be vntounto them an hinderance, and keepe them backe from submitting themselues vntounto Christ. Iohn saieth, that they were afrayde of the Pharisees: not that it was lawful for any man to call himselfe the Disciple of Christ for the other Priests and Scribes: but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale. Zeale to defend relygion is an excellent vertue: but when as there lyeth hypocrisie vnderunder it, there canne bee no worse plague. VVherefore wee must the more instantly desire the Lord to gouerne vsus with the certeine and sure rule of his spirit.

p. 305Least they should be cast out of the Synagogue. Beeholde what was the thing that hindered them: to witte, the feare of infamy: because they shuld hauehave beene cast out of the Synagogue. Furthermore, heereby appeareth howe great the frowardnes of men is, which doth not onelyonly corrupt the beste ordinaunces of God: but turneth them into deadly tyranny. Excōmunication ought to hauehave beene a string and sinow for holy discipline, that they might hauehave a punishment in readines, if any manne did despise the Church. But it was brought to that passe, that whosoeuer did confesse that he was Christes, he was banyshed from the company of the faithfull. Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication, that he may practise the lyke tyrannie: he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly, but dooth also endeuoure to throwe downe Christ out of his heauenlye seate. And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction, wherewith Christ didde adorne hys Church.

43. For they loued. The Euangelist doth in plaine words set downe, that these men became not superstitious: but did onelyonly auoide reproach amongst men. For if ambitiō was of more force amongst them, then the feare of God, it followeth that they were set free from the vaine feare of cōsciēce. Now let the readers mark of what great ignominy their fearfulnes is condemned with God, who dissemble and cloake their fayth amongst men, for feare of enuy. VVhat is more preposterous, yea what is more beastly, then to preferre the vaine praises of men, before the iudgemente of God? And yet he pronounceth, that they are all possessed with suche madnesse, who auoide the enuy of menne, when as the pure faith must be confessed & that for good causes: for, when as the Apostle, He. 11. 27. doth commend the inuincible constancy of Moses, he saieth, that he waxed hardye, as if he had seene him that was inuisible. In whiche woordes hee giueth vsus to vnderstand, that when as any man hath fastened his eyes vppon God, his heart shall be strong and more hard then the Adamant.

Therefore hence commeth that softnesse, which maketh vsus fall awaye vntounto vnfaithful disimulation, because al our senses waxe dull in beholding the world. For the sincere beholding of God should by and by put away al the smokes of honour and riches. Let them now go shake theyr eares, who thinke that the wicked denying of Christ is but a lighte and veniall sinne, seeing that the spirit pronounceth on the contrary, that this is a more filthy monster, then if the heauen and earth shuld go together. To louelove the glory of men, doth signifie in this place, to be desirous to be esteemed of amongst men. Therefore the Euangeliste meaneth that those men were so addicted vntounto the woorlde, that they hadde rather please menne then God. Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime, hee dooth also declare that excommunication was litle sette by: because the high Priestes did abuse it contrarye to equitie and ryghte. VVherefore lette vsus knowe that all is but a vaine terrifyinge, what cursinges and excommunications soeuer the Pope dooth thunder out againste vsus, when as wee knowe assuredly that hee goeth aboute nothinge else, saue onelye to leade vsus away from Christ.

p. 30644. And Iesus cryed. This sentence tendeth to this ende, that Christe may encourage his vntounto the iust and vnbowable constancy of saith: yet there is contained herein a reprehension, whereby he meant to correcte that wicked feare. The crying serueth to make this more vehemēt, because it is not a doctrine onelyonly, but an exhortation also to prick them forward. The sum is this, that the faith in Christ doth not leane vntounto any mortal man, but vntounto God: because it findeth nothing in Christ, but that which is diuine: yea, it beholdeth God in his face. Thence he gathereth that it is an absurd thing that it shuld faint and quaile, as being doubtful. For we cannot do God greater iniury, then if his trueth bee not sufficiente for vsus. Therefore that man hath rightly profited in the Gospel, who leaning vntounto this confidence & hope, that he beleeueth not men, but God, doth persist strong and quiet against al the engines of Satan: therefore to the end we may giuegive God his honour, let vsus learne that we must stande in the faith not only when as the world doth faile, but also when as Satan doth trouble and supplant whatsoeuer is vnderunder heauen. The faithful are said not to beleeue in Christ, when as they doe not abyde in beholdinge him as hee is manne. For when as hee compareth himselfe in this place with the father, he commaundeth vsus to hauehave respecte vntounto the power of God, beecause the weakenes of the fleshe hath of it selfe no strength. VVhen as he shall afterward exhort the disciples to beleeue in him, hys wordes shall hauehave another meaning. For God is not set in that place against man: but Christ is set in the midst withal his giftes, which ought to hauehave sufficient force to retaine our fayth.

45. And he that seeth me. Take this sight for knowledge. For, to the ende he may set at rest the consciences, who should otherwise be subiecte to many tossinges and turmoylinges, he calleth vsus vntounto the father. For the stabilitie of faith is certeine and firme for this cause, because it is aboue the world. And when as Christ is truely known, the glory of God shineth in him, so that we maye knowe assuredly that the faith which wee hauehave in him doth not depend vponupon man: but that it is grounded in the eternal God, because it riseth from the flesh of Christ vntounto his diuinity: which thing if it be so, it must not only be setled continually in the hart, but also it must vtter it self in the tongue without feare, when need shal require.

46. I came as a light. To the end hee may make his disciples the more stout and strong, he proceedeth yet in preaching the certeinty of fayth. And he doth first of all testifie that hee came into the worlde, that hee might be a light, whereby men may be deliuered from darknes and errours: and also assigneth the meanes to attaine vntounto so great goodnes, saying, that whosoeuer beleeueth in me, &c. Furthermore hee accuseth them all of vnthankefulnes, who being taught by his Gospel, doe not separate themselues from the vnbeleeuers. For the more excellēt this good thing is, to be called out of darknes into light, the lesse excuse hauehave they, who choake the light that is kindled in them with their slouthfulnes & cō tempt. These wordes are of great force, I came as a light into the world. For althogh Christ was a light from the beginning, yet doth he not in vain adorne himself with this title, that he came to fulfill the function of the light. And (to the ende we may hauehave distinct degrees) hee teacheth that he is rather a light vntounto others, then vntounto himself: and secondly, not only p. 307to Angels, but also to men: thirdly, that he was reuealed in the flesh, to the end he might shew forth perfect brightnes. The vniuersall word seemeth to be put in of set purpose, partly to the end he might make this goodnesse common vntounto all the faithfull without exception, partelye that he might shew that the vnbeleeuers do therfore perishe in darknes, because they flye from the light of their own accord. Nowe, if all the wisdome of the world be gathered togeather, there shall not be founde one sparkle of true light in that huge heape, but it shall be rather a lump without forme: for as much as it is proper to Christ alone to deliuer vsus out of darknes.

47. And if any man shal heare my words, and shal not beleeue, I do not iudge him: for I came not to iudge the world, but to saue the world.

48. He that reiecteth me, and doth not receiue my words, hee hath one that shal iudge him: the word which I hauehave spoken, it shal iudge him in the last day.

49. Because I hauehave not spoken of my self: but the father that sent me, he gaue mee a commandement, what I shal say, and what I shall speake.

50. And I know that his commandement is eternal life. The things therfore which I speake as the father hath told me, so speak I.

47. If any man shall heare my woordes. After that he hath entreated of his grace, and exhorted those that are his, vntounto constancie of faith, he beginneth now to nettle the rebellious. Although he doeth in this place also mitigate the seuerity, whereof their vngodlinesse is woorthy, who do as it were of sette purpose reiecte God: For he omitteth to iudge them, because hee came rather to saue all men. VVe must first of all vnderstande that he speaketh not in this place of all manner of vnbeleeuers, but of those, who willingly and wittingly doe reiecte the doctrine of the Gospell which is shewed them. VVhy then will not Christ condēne them? because, hauing laid away the person of a iudge in this place, to the end all menne may be the more encouraged to repent, he offereth saluation vntounto all men in generall, and holdeth his armes abroade to embrace all men. Although in the meane season he amplifieth the fault with no smal circumstance, if they refuse so gentle and sweete an inuitation. For it is as much as if he had said: Behold, I stand to cal all men, and hauing forgotten the person of a iudge, this is mine only purpose, to allure al men, and to deliuer those from destruction, who seeme to be twise destroyed already. Therefore no man is condemned for the contempt of the Gospel, saue he, who despising the louely message of saluation, would of his owne accorde bring destruction vppon himselfe. The worde (iudge) (as appeareth by the contrary, saue,) is heere taken for to condemne. And thys ought to be referred vntounto the proper and naturall office of Christ. For in that the vnbeleeuers are more greuously condemned for the Gospels sake, it is an accidentall thing, and not naturall to the same, as we hauehave else where sayde.

48. He that reiecteth me. Least the wicked shoulde flatter themselues, as if they might play the wātōs against Christ freely, he addeth in this place in horrible denunciation, that though he say nothing, yet is the doctrine p. 308sufficient to condemne them, like as he saieth else where, that they hauehave no neede of anye other iudge then Moses, of whome they made theyr boast, aboue: 5. 45. The meaning therefore of the wordes is this, I beeing enflamed with an earnest desire to hauehave you saued, doe abstaine from mine own authority in condemning you, and am whollye bente to saue that whiche is loste: but you maye not therefore thinke that you are escaped out of the hand of God. For howsoeuer I hold my peace, that word which you hauehave despised, is a fitte iudge.

And doth not receiue my wordes. The latter member expoundeth the former for because hypocrisie is naturally engrafted in men, they canne do nothing more readily, then onelyonly in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men. VVherefore we must marke this definition, that Christ is reiected, when as we doe not imbrace the pure doctrine of the Gospell. The Papistes doe with full and open mouth blunder out the name of Christ: but so soone as his sincere trueth is brought abroad, there is nothing which is more detested amongst them, such men kysse Christe, as did Iudas. Therfore let vsus learne to include him in his word, and to giuegive him the worship of obedience, which he requireth only. The word which I speake. The authority of the Gospell coulde not hauehave had greater commendation giuen it, then when as the power of iudgement is attributed vntounto it. For, according to these words, the last iudgment shal be nothing else, but an approbation of the doctrine of the Gospell. Christe him selfe shal goe vppe into his iudgement seate: but hee affirmeth that hee wil giuegive sentence according to the word whiche is now preached. This denuntiation ought to make the wicked sore afrayd, when as they shall not be able to escape the iudgment of that doctrine, which they do now so proudly floute. Notwithstanding Christ his meaning is, that they are now depriued of feeling, when as he maketh mention of the last iudgement. For he telleth them that that punishment shal then manifestly appeare, which they doe now mocke. Againe, the godly may gather hence an inestimable comforte, that howsoeuer they are condemned of the world, yet do they not doubt, but that they are acquited in heauen, beecause wheresoeuer the faith of the Gospell hath a place, the iudgemente seate of God is erected there to saue. There is no cause why wee should passe for the Papists with their peruerse iudgements, so long as we trust to this right: because our faith doth surpasse the Angels.

49. Because I speake not of myselfe. Least the outwarde shape of manne should any whitte impaire the maiesty of God, Christ dooth euer nowe and then call vsus vntounto the Father. For this cause dooth hee so often make mention of the Father. And truely seeing that it is wickednes to translate any iot of Gods glory vntounto any other, it must needes be, that that word came from GOD, whereunto the iudgement is ascribed. In this place Christ distinguisheth himselfe from the Father, not simplye, according to his diuine persō, but rather according to the flesh, least his doctrin being esteemed after the maner of men, shuld be of lesse weight & importāce, But and if the consciences were subiect to the doctrine and lawes of mē, this reason shuld not agree, which Christ bringeth. My word (saith he) shal iudge, because it came not frō mā, according to that saying of Ia. 4. 11. There is one lawgiuer, &c. Moreouer we gather hence, what monstrous sacriledge p. 309this is, that the Pope durste tye mennes soules vntounto his inuentions: for by thys meanes hee taketh more to hymselfe, then the Sonne of God, whoe sayeth, that he speaketh onelye according to his Fathers appointmente.

50. His commaundement is eternal lyfe. Hee commendeth againe the fruite of his doctrine, to the ende al menne may the more willingly submitte themselues thereunto. And nowe it is meete that the wicked doe feele Gods vengeaunce, whom they now refuse, and wil not hauehave to be vntounto them the authour of life.