Harmony of the Gospels, Summary of gospel of John – Commentary on gospel of John
The Argument vponupon Iohn.
IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians: and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vsus in Christe: to the ende we may learne (despising the worlde & the f…aile riches & pleasures therof) to desire this incomparable treasure with our whole hearte, and to imbrace the same being offered vntounto vsus. That is naturally engrafted in vsus all, which wee see the wicked doe, namely to reioyce inordinately in the vaine pleasures of the worlde, and to bee touched either with none, or els with a very slender feeling of spirituall good thinges. Therefore to the ende that God may reforme in vsus this fault, he calleth that message which he commandeth to be published cōcerning Christ, by this name Euangelium, or Gospel. For hee doth thereby tell vsus that true and perfect ioy can be had no where els: that without all doubt wee hauehave in him the blessed life, in all pointes perfect. Certaine there bee who extende this woorde Gospell vntounto all the free promises of God, which are also dispearsed in the lawe and the prophetes. Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vntounto men, and forgiue them their sinnes, doth also offer Christe, whose propertie it is wheresoeuer hee shineth, to spreade abroade the beames of ioy. Therefore I confesse that the fathers and wee are partakers of one and the same gospel, as touching the faith of free saluation: yet because the spirite doth vsually speake thus in the Scriptures, that the Gospel was published when Christe came: let vsus also retaine the same maner of speech, and let this bee the definition of the Gospel, which I hauehave set down, that it is, a solemne publishing or proclayming of the grace reuealed in Christe. In which respect the Gospel is called the power of God to saluation to all that beleeue, because God doth therein make manifest his righteousnesse. It is also called the embassage whereby he reconcileth men vntounto himselfe. Furthermore inasmuch as Christe is the pledge of Gods merciemercy, and of his fathers louelove towardes vsus, therefore is he also the proper matter of the Gospel. Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh, dyed, and was raysed vp againe from the death, and was at length receiued vp into the heauens, are properly called the Gospel. For although the new Testament be called by this name, according to that reason which of late I alleadged, yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vntounto vsus in the flesh, dyed, & ros… againe from the death, is so called by Synecdoche. But because the bare historie were not sufficient, yea, should profite nothing vntounto saluation, the Euangelistes doe not simplie shewe that Christe was borne, that hee died, and became the conquerour of death: but they doe also declare, to what ende he was borne, to what ende he died, and rose againe, and what fruite we reape thereby. Yet there is this difference amongest them that the other three set downe more at large, the life and death of Christe: but this Euangelist of ours, standeth more vponupon the doctrine, wherein both the office of Christe and the force of his death, and resurrection is declared. They doe not conceale that Christe came to the end he might bring saluation to the worlde, that he might make satisfaction for sinnes by the sacrifice of his death. Finally that he might in all points fulfill the function of a mediatour (like as Iohn doth also stande somewhat vponupon the historicall narration:) but the doctrine which sheweth vntounto vsus the force and fruite of Christ his comming, appeareth more plainly in this Euangelist then in the other.
And whereas it is all their drift to make Christe manifest, the former Euangelistes bring forth (that I may so speake) his body, and Iohn bringeth foorth his soule. VVherfore I vse commonly to call this Gospel, the key that openeth the gate vntounto the vnderstanding of the other. For whosoeuer shall perfectly vnderstande of what power and force Christe is, as it is heere in plaine wordes set downe, hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer. It is thought that Iohn was most of all mooued to write, for this cause, and to this ende, that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus, and this doth Eusebius and Hyerome report according to the opinion of the olde writers: but whatsoeuer was the occasion that caused him to write at that time, yet it is not to bee doubted but that God did farther prouide for his Churche. Therefore hee did so indite to the Euangelistes that which they shoulde write, that hauing deuided the partes amongst them, hee might make one perfect body. Nowe it is our dutie so to linke and knit together the foure, that wee suffer our selues to bee taught as it were with one mouth of them all together. VVhereas they hauehave placed Iohn the fourth in order, in this they had respect to the time wherein hee writ: but the contrary order is more profitable in reading: that beeing afterwarde aboute to reade in Matthewe that Christe was giuen vsus of the father, we may first learne out of Iohn to what end he was reuealed.