Harmony of the Gospels, Commentary on gospel of John · Chapter 14

Harmony of the Gospels · Commentary on gospel of John · Chapter 14

p. 325Chap. 14.

1 LEt not your hearte bee troubled, you beleeue in GGD, beleeue also in mee.

2 In my fathers house there are many mansions: and if there were not, I had tolde you, I goe to prepare you a place.

3 And if I shall goe, I will prepare you a place, I will returne againe, and will take you vntounto me, that where I am, you may be also.

p. 3264 And whither I goe you know, and the way you know.

5 Thomas saith vntounto him, Lorde we know not whither thou goest, and howe can wee know the way?

6 Iesus saith vntounto him: I am the way and the truth and the life. No man commeth vntounto the father but by me.

7 If you had knowen mee, you had knowen my father also: and from this time you know him, and hauehave seene him.

1 Let not your heart bee troubled, It is not without good cause that Christe confirmeth his disciples with so many wordes. for whom there was such an hard and fearefull combate prepared. For doubtlesse this was no small tryall that they shoulde shortly after see him hanging vpō the crosse, in which sight there was nothing els but matter of extreeme dispaire. Therfore seeing y^t the time & houre of so great perturbatiō was at hand, he sheweth a remedie, least being ouercom they should fal down flat. Neither doth he encourage them only by exhorting them: but teacheth them also whence they must fet strength, to wit, from faith, whō they acknowledge him to be the sonne of God, which hath strength enough in himselfe to defend the saluation of his. VVe must alwayes marke the circumstance of the time, that Christ would hauehave his Disciples to stand stoutly and valiantly, when as all things might seeme to go hande ouer head. Therefore wee must also apply vntounto our selues this buckler to beare such bruntes. It cannot be but that we shall feele diuers motions: but we must be so striken that we fall not. Therefore the faithfull are said not to be troubled, because they leane vntounto the word of God, although they be brought into great straites, yet they stand strong and vpright.

Yee beleeue in God. It may also be read in the imparatiue mode, Beleeue in God, and beleeue in mee: yet the former reading agreeth the better, and is more vsuall. And heere is shewed the way to stand, as wee hauehave alreadie said: namely, if our faith doe leane vntounto Christe, and beholde him euen as if he were present, and did helpe vsus with his outstretched hand. But it is a maruell why faith in the father is placed in the former place. For he shoulde rather hauehave saide vntounto his disciples that they should beleeue in god after y^t they had beleeued in Christ: because, as Christ is the expres image of his father, so we must first cast our eyes vponupon him: & for this cause came he down vntounto vsus, that our faith myght begin at him, and then goe vp vntounto the father: but Christe had respect vntounto another thing. For all men confesse, that we must beleeue in God: and this is a sure axioma, whereunto all men subscribe without any more adoe: yet is there scarse one amongest an hundreth that beleeueth indeede, both because the bare Maiestie of God is too farre distant from vsus, and also because Satan casteth all manner of cloudes and mystes before our eyes, which can keepe vsus from beholding God. VVhereby it commeth to passe that when our faith seeketh God in his heauenly glory, and in light which no man can attaine vntounto, it vanisheth away, and also the flesh doth of his owne accord put into our heads a thousand immaginations, which may turne vsus away from beholding GOD aright. Therefore Christ setteth himselfe before vsus as a marke, whereunto if p. 327our faith bee directed, it shall finde a place in readinesse, where it may rest. For hee is the true Immanuel, who so soone as he is sought by faith he answereth vsus within. This is one of the principall points of our faith, that it must be directed vntounto Christ alone, least it wander here & there: that it must be staide in him, least it faint in temptations. And this is the true tryall of faith, when as we doe neuer suffer our selues to be pulled away from Christ, and the promises made in him. VVhen as the popish diuines do dispute cōcerning the obiect of faith, or rather do bable, they doe only make mention of God: they hauehave no respect vntounto Christe. Those that gather wisdome out of their inuentions, they must needes quaile at eueryevery small blast. Prowd men are ashamed of Christ his humilitie: therefore they flie vntounto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vntounto Christe, who appeareth to looke vntounto, to be an humble God: neither shall faith euer bee strong, vnlesse it seeke some stay in Christe his weakenesse.

2 In my fathers house. Because Christ his absence did cause the Disciples to sorrowe, hee testifieth that he goeth not away for this cause, that he may remaine separated from them: because they hauehave a place also in the kingdome of heauen. For it was requisite that this suspition shoulde betaken away, that Christ did ascende vntounto the father, that hee myght leaue his behinde him vponupon earth, and not care any more for them. This place was falsly wrested vntounto another sense: as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen. For he saith, that there are many mansions, not diuers or vnlike, but suche as are sufficient for many: as if he did say, that there is roome there, not only for himselfe, but also for all his Disciples.

If not, I had told you. The interpreters doe vary heere. For some doe reade it all in one text, thus, If there were not mansions prepared for you alreadie, I would hauehave tolde you that I goe before to prepare them for you. But I am rather of their minde, who distinguish it thus, If the heauenly glory were prepared for me alone, I woulde not deceiue you: therefore I woulde hauehave tolde you, that there is a place prepared for none but only for mee with the father. But it is otherwise: for I go before you to prepare a place for you. In my iudgement the text requireth that wee should reade it thus: for it followeth immediately after, And if I shall goe away, and prepare you a place: In which wordes Christe giueth vsus to vnderstande, that this is the ende of his departure, to prepare a place for his. The summe is, that the son… of God did ascende into heauen not for himselfe alone, that hee may dwell there apart: but rather that it may bee a common inheritaunce for all the godly, and that by this meanes the head may be ioyned with the members. Yet here ariseth a question, in what estate the fathers were after their death before Christ ascended into heauen, for they gather commonly that the faithfull soules were included in the Limbe, because Christ saith that there shall a place be prepared by his ascending into heauen. But we may easily answere, that he saith, that he will prepare this place against the day of the resurrection.

For mankinde is banished from the kingdome of God naturally: but p. 328the sonne who is the only heyre of heauen, hath taken possession in our name, that we may hauehave accesse thereunto through him. For we possesse heauen alreadie in his person through hope, as Paul teacheth. Ephe, 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen. Therefore the estate of the fathers after death is not distinguished from ours in this place: because Christ hath prepard a place both for them and vsus, into which he shall receiue vsus all at the last day. The faithful soules did looke vntounto the promised redemption as vntounto glasses before the reconciliation was finished, and they enioy blessed rest now, vntill the redemption be fulfilled.

3 And if I shall goe away. The coniunction conditionall must bee resolued in to the aduerbe of time: as if he had saide, after that shall goe hence, I will returne to you againe. This returne must not be vnderstood of the holy Ghost, as if Christe did shew himselfe to the disciples againe in the holy Ghost. That is true in deede, that Christe dwelleth with vsus and in vsus by the holy spirite, but he speaketh in this place of the last day of iudgement, wherein he shall come at length to gather his togeather. And truly he prepareth a place for vsus dayly if we respect the whole body of the Church. VVhereupon it followeth that the day of our entring into heauen is not yet come.

4 And whither I goe. Because we hauehave neede of no small strength, that wee may patiently suffer our selues to bee so long separated from Christ, there is another confirmation added, that the Disciples do know that his death is no destruction, but a passage vntounto the father: and secondly that they know the way, wherin they may follow him, that they may come vntounto the societie of the same glory. VVee must diligently note both members, that we behold Christ with the eyes of faith in the heauenly glory, and blessed immortalitie: and secondly, that wee know that hee is the first fruites of our life, and that he hath set open the way before vsus, which was stopt before time.

5 Thomas saith vntounto him. Although Thomas his answere seemeth to disagree with Christ his saying at the first blush, yet was hee not determined any whit to discredite his master. Yet the question is, howe hee denieth y^t which Christ affirmed, I answere, that there is somtimes in the saints confused knowledges, because they knowe not the manner and reason of a thing that is certaine, and laid open before them. So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith, and yet Paul doth testifie, Ephe. 3. 5. that it was vntounto them an hidden mysterie. Therefore forasmuch as the Apostles beleeued that Christe did flit vntounto the father, and yet did not knowe how he should obtaine the kingdome, Thomas obiecteth for good causes, that they knewe not whither he went. Hee gathereth thence that the way is more obscure: for before wee enter into any course, we must knowe whither to goe.

6 I am the way. Althogh Christ answereth not directly vntounto the question whiche was asked him, yet he omitteth nothing which is profitable to be knowen. It was requisite that Thomas his curiositie should bee brideled, therfore Christ disputeth not in what estate he shalbe with the father: but he stādeth vpō a more necessarie point Thomas would willingly hauehave heard what Christ would do in heauē, likeas we are sometimes p. 329wearied with those curious speculatiōs. But it is more meet for vsus to be occupied about som other matter: to witte, how we may be partakers of the blessed resurrection. Furthermore, the summe of this sētence is, that whosoeuer enioyeth Christe, hee wanteth nothing, and that for this cause he striueth to goe beyond the farthest perfection, whosoeuer is not content with him alone. He setteth downe three degrees: as if hee did say, that he is the beginning, the middle, and the ende. VVhereupon it followeth that we must beginne at him, we must goe forward in him, and in him must we end. VVe neede not to desire any higher wisdome, then that which can leade vsus vntounto eternall life: he testifieth that this wisdome is found in him.

Now the way to obtaine lyfe is, that we become new creatures: he affirmeth also that this thing must be sought no where els, saue only in him, he telleth vsus furthermore that he is the way, wherby alone we may come thither. Therefore least he fayle vsus in any poynt, he giueth vsus his hande when we go astray: and he humbleth himselfe so farre, that he directeth euen sucking children: hauing professed himselfe to be a guide, hee leaueth not his in the middest of the race, but maketh, them partakers of the trueth. He maketh them reape the fruite thereof at length, then whiche there can no better or more excellent thing be inuēted. Seing that christ is the way, there is no cause why the ignoraunt and weake should complaine that he hath forsaken them: seeing that hee is the trueth and the life, he hath also in himselfe that, wherwith he is able to satisfie the most perfect. Finally Christ speaketh that now of blessednes, which I sayd of late, touching the obiecte of faith. All men doe rightly iudge and confesse, that blessednes consisteth in God alone: but they are deceiued afterward in this, that whilest they seeke God else where then in Christ, they pull him away after a sort from his true and perfect diuinitie. Some mē do take trueth in this place for the sauing light of the heauēly wisdom: othersom take it for the substance of life and of al spiritual good things, which may be set against shadowes and figures, as in the firste chapter grace and truth were made by Iesus Christ. I think y^t (trueth) ought to be taken for the perfection of faith, as (way) ought to be taken for the beeginning and first rudimentes. The summe is this, that if anye man turne aside from Christ, he can do nothing but erre: if any man stay not wholy vppon him, he shalbe fedde with nothing else but winde and vanity else where: if any man go beyond him, he shall finde death in steede of lyfe. No man commeth vntounto the father. This is the exposition of the sentence nexte going before: for hee is the way for this cause, because he leadeth vsus vntounto the father: he is the trueth and the life therfore, because we apprehende and lay hold on the father in him. This may be truely said concerning inuocation that no praiers are heard, saue onelye through Christes ayde and assistance: but because Christ intreate not in this place of prayer, vnderstand simply, that men do feigne vntounto themselues meere labirinths, so often as hauing left Christ, they striue to come vntounto God. For Christ proueth that he is the life, because wee possesse God in him alone, with whō is the foūtaine of life. VVherfore al diuinitie without Christ, is not only confused and vaine, but also foolish, false, and corrupt. For although there proceede somtimes excellent speaches from the Pholosophers, yet hauehave they nothing but that which is fraile, and also entangled with peruerse errours.

p. 3307. If you had knowne mee. He confirmeth that which we hauehave already sayde, that that curiositie is foolish and daungerous, when as menne that are not content with him, doe desire to come vntounto God by bie wayes. They confesse that there is nothing better then the knowledge of God: but when as he is nigh vntounto them, and insinuateth himselfe familyarlye, they wander through their owne speculations, and seeke him aboue the cloudes, whom they cannot afoarde to beholde being present. Therefore Christ reprehendeth the Disciples, beecause they doe not acknowledge that the fulnes of the godhead was reuealed vntounto them in him. I see, saith he, that you hauehave not known me hetherto rightly and lawfully, beecause you know not as yet the liuely image of the father, which is expressed in me.

And from this time. Hee addeth this, not onelyonly that hee may myttigate the bytternesse of the reprehension, but also that hee maye accuse them of vnthankefulnesse and sluggishnesse, vnlesse they consider and weigh, what is giuen him. For this is spoken rather in commendation of his doctrine, then that hee might extoll their fayth. Therefore hys meaninge is this, that they maye nowe beeholde GOD, if sobeit they open their eyes. In this woorde (seene) is expressed the certeintie of fayth.

8. Philip saith vntounto him, Lord, shew vsus the father, and it sufficeth vsus.

9. Iesus saith vntounto him, am I so long with you, and hauehave you not knowne me? Philip, he that hath seene me, hath seene the father: and how saiest thou, shew vsus the father?

10. Beleeuest thou not that I am in the father, and the father in me? the words which I speake vntounto you, I speake them not of my selfe: but the father, which abideth in me, hee doth the workes.

11. Beleeue me, that I am in the father, and the father in me: if not, beleeue me for the workes sake.

22. Verely, verely. I saye vntounto you, hee that beeleeueth in mee the woorkes whiche I doe, hee shall also doe them, and hee shall doe greater then these: because I goe to my father.

13. And that which ye shal aske in my name, this wil I do, that the father may bee glorified in the sonne.

14. If you shal aske any thing in my name, I wil do it.

8. Shew vsus the father. It seemeth to be a very absurd thing, that the Apostles do so interrupt the Lord now and then. For to what end spak he saue onelyonly that he might teach them that thing, wherof Philip asketh & enquireth? yet is there no fault described in this place, which is not common to vsus aswel as to them. VVe say that we seeke God earnestly, when he standeth before vsus, we are blind.

9. Am I so long with you. Christ chideth Philip by good right, because he had not the cleare eies of faith. He had God present in Christ, yet did he not behold him. VVhat letted him, saue onelyonly his vnthankfulnes? So at this day they profit litle in the Gospel, who being not contente with Christ alone, are carried into wandring speculations, that they may seek God. This foolish desire ariseth of the contempt of Christ his humilitie, which is a very vnmeete thinge, seeing that hee representeth the infinite goodnes of his father in this poynt.

p. 33110. That I am in the father. I referre these wordes not vntounto the diuine essence of Christ, but vntounto the manner of reuelation. For Christ as touching his secrete godhead is no more known vntounto vsus then the father, but he is said to be the expresse image, because God did reueale himself wholye in him, for asmuch as his infinite goodnes, wisdome and power doe perfectly appeare there. And yet questionlesse the old writers doe not amisse, when as they fet a testimony hence to defend Christ his diuinitie with all. But because Christ doth not simply dispute, whoe hee is in him selfe, but whom and what maner a one we ought to acknowledge him to be, it is rather a title of his power then of his essence. Therefore the father is said to be in the sonne, because the full diuinitie dwelleth in him, and sheweth forth his power: againe, Christ is sayde to bee in the father, beecause hee sheweth by his diuine power that hee is one with him.

The wordes, which I speak. Hee proueth by the effect that we must seeke God no where else, saue onelyonly in him: for he affirmeth that his doctrine is a manifest and euident testimony of Gods presence, for asmuch as it is heauenly and diuine indeede. If any manne obiecte on the contrary that all the Prophetes are to be accounted the sonnes of God, because they spake diuinely, by the inspiration of the spirit, and had God for the authour of their doctrine, wee may easily aunswere, that wee must marke what the doctrine containeth. For the Prophetes doe sende theyr Disciples vntounto some other, but Christe retaineth them in himselfe. VVee must also note that which the Apostle teacheth in the firste Chapter to the Hebrewes, that God speaketh now from heauen by the mouth of his Sonne, who spake as it were, vppon the earth by Moses. I speak not (saith hee) of my selfe, that is as a manne onelyonly, or after the manner of menne: beecause …when as the Father sheweth foorth the power of hys spyrite in his doctrine, hee wyll hauehave vsus to acknowledge hys power in him. VVhen he saith, that the Father dooth the workes, this must not bee restrayned vntounto the myracles: for hee proceedeth rather in the former sentēce, that the maiestie of God doth shew it selfe in his doctrine. As if he shuld say, that this was a work of God in deede, whereby we may know assuredly that God did abide in him. Therefore by the works I vnderstande the token of Gods power.

11. Beeleeue mee that I am. Hee requireth firste at the disciples handes that they beleeue his testimonie, whilest that he affirmeth that hee is the Sonne of God. And beecause they were hitherto too slowe, hee touchcheth their sluggishnes by the way. If, saieth hee, you doe not beeleeue myne affirmation, and you make so small account of mee, that you doe not thinke my woordes worthye to bee beleeued, at leaste beholde that power, whiche is a visible image of Gods presence. That is a verye absurde thinge, not to depende whollye vppon Christes mouth, seeinge that al that ought to be imbraced without any doubting, whatsoeuer he hath shewed euen in one woorde. But Christ chideth his disciples in this place, because they profited so litle, when as they were so often tolde of one thing.

He teacheth not what is the nature of faith, but he telleth thē that he hath that which is sufficiēt euen to reproue the wicked and vnbeleeuers. In that he beateth in this againe, I in the father, and the father in me, it is not superfluous.

p. 332For we hauehave too good tryall of this, howe our nature dooth pricke vsus forward vntounto vaine curiositie. For when as we are gone without Christ, we shall onelyonly hauehave Idolles, which we our selues hauehave forged: but there is nothing in Christ, but that which is diuine, and which may retaine vsus in God.

12. Verely, verely, I say vntounto you. VVhatsoeuer he hath told the disciples of him selfe, as concerning their beholding, it was temporall. Therefore the cō solation had not beene perfect, vnlesse this member had beene added, especially seeing that our memory is so fraile in calling to minde Gods benefites. In which thing we hauehave no neede of any straunge examples. For when as God hath bestowed vponupon vsus al maner of good thinges, we will thinke that he liueth no longer, if he rest but one fortnight. For this cause Christ maketh mention not onelyonly of his present power, which the Apostles saw with their eyes, but hee promiseth that they shal continuallye feele the same afterward. And truly his diuinitie was declared not only so long as he was conuersant vponupon the earth: but after that he departed vntounto the father, the faithfull did trye sufficiente testimonies and tokens thereof. But either our blockishnesse or els our malytiousnes dooth hinder vsus, that we doe neither consider God in his works, nor Christ in the workes of God. Notwithstanding this troubleth many, in that the Apostle saieth, that they shal doe greater workes then he hath done. I omitte other answeres which vse to be made to this, being content with this alone. We must first marke what Christ meaneth: to witte, that that power whereby he proueth that he is the sonne of God, is so farre from being tied vntounto the presence of his body, that it shall be sette forth by more and greater experiments, when he is absent. There followed a wonderfull conuersion of the worlde immediately after Christe his ascention, wherein Christ his diuinitie did shew it selfe more mightely, then when hee was conuersaunt amongst men. So that we see that the approbatiō of Christ his diuinitie was not included in his persō, but that it was spread abroad throughout the whole body of the Church. But this dooing, wherof he maketh mention is neither proper to the Apostles onelye, nor common to eueryevery one of the godly, but it appertaineth vntounto the whol body of the Church.

Because I goe vntounto the father. The reason why the disciples shal do greatter things then Christ himself, is, because when he hath taken possession of his kingdome, he shal shew his power from heauen more fully: wherby it appeareth that there is no whytte of hys glorye deminished, beecause the Apostles wrought more excellentlye after his departure, whoe were onelyonly his instrumentes. Yea, by this meanes it appeareth that hee sitteth at the ryght hande of the Father, that eueryevery knee maye bowe before him. And he himselfe affirmeth shortly after that hee will bee the authour of all those miracles, which shal be wrought by the hands of the apostles.

13. And what ye shal aske. But the question is whether he were not the mediatour euen then or no, in whose name the father was to be intreated: I answere, that he executed the office of a mediatour more euidētly, after that he entred into the heauēly sanctuary, as we shal afterward declare in his place.

That the father may be glorified. This place agreeth with the sayinge of p. 333Paule, that eueryevery tongue may confesse that Iesus is Christe, to the glory of God the father, Philip. 2. 11. The end of all thinges, is the sanctification of the name of God. But the lawfull meanes to sanctifie it, is expressed in this place: to witte, in the sonne, and through the sonne. For seeing that the maiestie of God is hidden from vsus of it selfe, it shineth in Christ: seeing that his hand is hidden, we may see the same in Christ. Therefore it is not lawfull for vsus to separate the sonne from the father, in those benefites which the father giueth vsus, according to that, He that honoureth not the sonne, he honoureth not the father.

14. If you shall aske any thing. This repetition is not in vaine. All men see & perceiue that they are vnworthy to come vntounto God: yet, the greater part breaketh our as being madde, and speaketh vntounto God rashly & proudly. Afterward, when as that vnworthines, whereof I hauehave spoken, commeth into their mindes, eueryevery manne forgeth vntounto himselfe diuerse meanes. But when God willeth vsus to come vntounto him, hee setteth beefore vsus one Mediatour, by whom he will be intreated and be mercifull. And here the frowardnes of mans nature breaketh out againe: beecause the greater part ceaseth not, hauing left the way, to go about through crooked boughtes. This commeth to passe therefore, because the power and goodnes of God is laid hold vponupon in Christ onelyonly slenderly and malitiously. There is also a second errour, that we doe not consider that we are all excluded from comming to God worthily, vntill we be called by him: and that we are called onelyonly by the sonne. But and if one testimony be not sufficient for vsus, yet let vsus know, that seeing that Christ repeateth this againe, that we must pray the father in his name, he dooth as it were lay hand vppon vsus, least we spend our labour in vaine, in seeking other patrons.

15. If yee louelove me, keepe my commaundements,

16. And I wil pray my father, and he shal giuegive you another comforter, that hee may continue with you for euer,

17. The spirit of trueth, whom the world cannot receiue, because it seeth him not, neither knoweth him. But yee know him: beecause hee abideth with you, and shall bee in you.

18. I wil not leaue you as orphanes: I come vntounto you.

15 If you louelove me. That was true and sincere louelove, wherewith the disciples loued Christ, yet had it some superstitiō mixed with it, as it befalleth vsus oftentimes in like sort. For that was preposterous, in that they desired to keepe him stil in the world. To the end he may reform this fault, he willeth them to bend their louelove vntounto some thing else: to wit, that they bend their whole studye to keepe the preceptes which he had giuen. A most profitable doctrine, because there be but a few of those that seeme to themselues to louelove Christ, that worship him as they ought: yea, rather when they hauehave done some foolishe toy, they thinke all is well. But on the contrary, the true louelove of Christ is reduced in this place vntounto the keeping of his doctrine, as vntounto the only rule, wherby it must be tried. Moreouer, we are taught how corrupt our other affections are, seeing that euē our louelove toward Christ is not without fault, vnlesse it bee framed vntounto pure obedience.

p. 33416. And I will pray my father. This remedy was prepared to pacifie the sorrow, which they might conceiue by reason of Christ his absence: notwithstanding Christe promiseth therewithall, that hee will giuegive them strength to keepe his commaundementes: otherwise the exhortatiō had had but small strength. Therefore hee preuenteth it in time, and telleth them, that howsoeuer he be absent from them in bodye, yet will hee not suffer them to be destitute of helpe: because hee will be present with thē by his spirit.

He calleth the spirite in this place the gifte of the father, suche a gifte as he will obtaine by his praiers: he will promise else where, that hee giueth it. Both these thinges are saide truelye and fitly: for inasmuche as Christ is our mediatour and patrone, he obtaineth the grace of the spirit, of the father: inasmuch as he is God, he giueth it of himselfe. The meaning of this place is, I was giuen vntounto you of the father as a conforter, yet onelyonly for a season: now seeing that I hauehave fulfilled my course, I wyll desire that there may another be giuen you, which may not be temporal, but that he may continue with you for euer. This name comforter is giuen in this place both to Christ, and also to the spirite, & that by good right: for this office is common to them both, to comfort and exhorte vsus, and to defend vsus with their ayde and patronage. Christe was vntounto his a patrone, so long as he liued in the world: afterward hee committed them to the tuition and ayde of the spirite. If anye manne aske this question, whether we be not vnderunder the tuition of Christe at this daye, or no, wee may readily aunswere, that Christe is our patrone for euer, but not after a visible sorte. So long as hee was conuersant in the worlde, hee shewed himselfe openly to bee their patrone: but hee defendeth vsus nowe by his spirite.

Hee calleth him another comforter, beecause of the difference of good thinges, whiche wee receiue from them both. It was proper to Christ, to pacifie the wrath of God, to redeeme men from death, to purchase righteousnes and life, by purging the sinnes of the world: it is proper to the spirite to make vsus partakers aswel of Christe himselfe, as of all his good things. Although we may well gather the distinction of persons out of this place: for the spirit must needes differ from the sonne in some propertie, that he may be another.

17. The spirit of trueth. Christ adorneth the spirit with an other title: to witte, that hee is a teacher of trueth. VVhereuppon it followeth, that vntill such time as we be inwardly taught by him, all our mindes are taken with vanitie and lying. VVhome the world cannot receiue. This opposition dooth amplifie the excellencie of the grace, which God dooth vouchsafe to bestowe vppon those alone that be his. For his meaning is, that it is no small gyft, whereof the world is depriued. In which sense Isaias saieth also, 60. 1. Behold darkenes shall couer the earth, and a myste the people: but the Lorde shall arise vppon thee. For Gods mercy towarde the Church deserueth so much the greater praise, whilest that hee lifteth vppe the same aboue the whole world. Notwithstanding, Christe dooth therewithall exhort the disciples, that they doe not driue away frō them the grace of the spirite, beeing pufte vppe with the sense and vnderstanding of the fleshe. Earthly menne count all that but a dreame, whatsoeuer the Scripture saieth, concerninge the holye Ghoste, beecause why lest p. 335they trust to their owne reason, they despise the heauenlye illumination. Although this pride dooth reigne eueryevery where, which extinguisheth the light of the holy spirite asmuch as is possible: yet let vsus, who acknowledge our owne pouertie, knowe, that what sound vnderstanding soeuer wee hauehave, it proceedeth from no other fountaine. Neuerthelesse the woordes of Christe doe declare, that nothing canne be perceiued concerninge the holye spirite, by humane sense, but that hee is knowne by the experience of fayth alone. The worlde (saieth hee) cannot receiue the spirit, beecause it knoweth him not: but yee knowe him, beecause hee abydeth with you. Therefore it is the spirite aloane, whiche reuealeth himselfe vntounto vsus, by dwellinge in vsus, beeing otherwise vnknowne and vncomprehensible.

18. I will not leaue you as Orphanes. This place teacheth what menne are, and what they are able to do, when they are depriued of the ayde of the spirit: to witte, they are fatherlesse children, layd open to all manner deceites and iniuries, vnfitte to gouerne themselues: finally, vnfitte of them selues to doe any thing. The onelyonly remedy of so great want is, if Christe doe gouerne vsus by his spirit, which thing he promiseth he wil do. Therefore the Disciples are firste admonished of their owne weakenes, to the ende they may distrust themselues, and depende vppon Christe his ayde alone. Secondly, he putteth them in good hope by promising a remedie: because he saith, that he wil not faile them. VVhen as he saith, I wil come vntounto you, he declareth how he dwelleth in his, and fulfilleth all thinges: to witte, by the power of his spirit. VVhereby it appeareth also, that the grace of the spirite is an excellent and euident testimonie of hys diuinitie.

19. Yet a litle, and the world shal see me no more, but you see me, because I liue, and you shal liue.

20. In that day yee shall knowe that I am in the Father, and you in mee, and I in you.

19. Yet a litle. He proceedeth in the commendation of the peculiar grace, which ought to hauehave sufficed the disciples to lighten, yea, quite to remoue their sorrowe. VVhen as (saieth hee) I shall be remoued out of the sight of the world, I will neuerthelesse be present with you. And to the ende we may enioy this secrete beholding of Christe, wee must not esteeme his presence or absence by the sense of the flesh, but we must endeuour to behold his power with the eyes of faith. VVhereby it cōmeth to passe that the faithful hauehave Christe alwayes present with them by his spirite, and doe also beholde him, how farre soeuer they be distant from him in body▪ because I liue. There may be a double sense and meaning of these words: eyther that this sentence may be a confirmation of the next member, or that it may be read by it selfe, that the faithfull shall liue for this cause, because Christ liueth. I do willingly embrace the former sense, out of which notwithstāding this other doctrine is gathered, that the life of Christ is the cause of our life. He dooth first of al note the cause of the difference, why he shalbe seene of his, & not of the world: because Christ cānot be seene, saue only according to the spiritual life, wherof y^e world is depriued. The world seeth not christ, it is no merueil: for death is y^e cause p. 336blindnesse. But so soone as a man beginneth to liue by the spirit, he is also endowed with eyes to see Christ. And this falleth out therefore, beecause our life is also ioyned with Christe his life, and floweth thence as from a fountaine. For we are dead in our selues, and the life wherein we flatter our selues is most wicked death. Therefore when wee are occupied about obtaining life, we must turne our eies toward Christ, & must translate his life vntounto our selues by faith, that our consciences may be fully assured, that we are free from al daunger of death, so long as Christe liueth: for that is sure and certeine that his life is no life, when his members are dead.

20. In that day. Many referre it vntounto the daye of Pentecost: but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit, vntill the laste resurrection. They beganne to know already, but it was a certeine slender rudimente or first instruction, because the spirit had not wrought so effectuallye in them as yet. For the wordes tende to this end, that it cannot bee knowne by an idle spectulation, what maner spiritual and mistical vnion that is, which is betweene him and vsus, and againe betweene him and the father: but that this is the onelyonly way and meanes to know the same, when as he powreth out his life into vsus by the hidden woorking of the spirite, and that is the experiment of faith, whereof I spake a litle before. And wheras the Arrians abused this testimony in times past, that they might proue that Christ was God onelyonly by participation and grace, their cauill is easily aunswered. For doubtlesse Christ entreateth not simply of his eternall essence, but he commendeth that diuine power, which was reuealed in himselfe. For as the father hath giuen vntounto the sonne the fulnesse of all manner of good thinges, so againe the sonne hath powred out himselfe into vsus. VVee are saide to bee in him, beecause when as wee are engrafted into his body, we are made partakers of righteousnesse, and of all his good things: hee is said to be in vsus, because hee dooth plainely declare by the efficacie of his spirit, that he is vntounto vsus the authour and cause of life.

21. He that hath my preceptes, and keepeth them, it is he that loueth me: and hee that loueth me, shalbe loued of my father, and I wil louelove him, and will reueale my self vntounto him.

22. Iudas saith vntounto him, not Iudas Iscariotes, Lord, what is done, that thou wilt shew thy self vntounto vsus, and not vntounto the world?

23. Iesus aunswared and saide vntounto him, if anye manne louelove mee, hee will keepe my woorde, and my father will louelove him, and wee will come vntounto him, and wil abide with him.

24. He that loueth not me, keepeth not my sayings: and the word which you hauehave heard is not mine, but his that sent me.

2…. Hee that hath my preceptes. Hee repeateth the former sentence agayne, because the true tryall of our louelove toward him, consisteth therin, if we keepe his commaundementes. VVhereof he putteth the disciples so often in minde, least they misse the marke: because we are most bent to fall awaye vntounto carnall affection, so that wee louelove something else then Christ vnderunder the name of Christ. VVherunto appertaineth that of Paul p. 337likewise, 2. Corin. 5. 16. Although we hauehave knowne Christe according to the flesh, yet doe we know him so no more. Therfore let vsus be a new creature.

To hauehave the preceptes of Christ, signifieth to be well instructed in them: and to keepe them, is to frame a mans selfe and his life according to their rule. He that loueth me. Christe speaketh as if men did preuent God with theyr louelove, which is an absurde thing: for when as we were enemies, he reconciled vsus vntounto himselfe, Rom. 5. 10. And the woordes of Iohn, 1. Io. 4. 10. are well knowne, not that we loued him first, but that he loued vsus first. But he disputeth not in this place of the cause and the effect. Therfore it is falsely gathered that the louelove, wherewith we embrace Christ, goeth before the louelove of God towards vsus in order. For Christes only meaning is this, that all those shall bee blessed, which shall louelove him, beecause they shall be loued of him and his father againe: not that God beginneth to louelove thē then first of al, but because they hauehave some testimony of his fatherly louelove engrauen in their heartes. To the same end tendeth that mē ber, which followeth immediately, I will show my selfe vntounto him. Knowledge goeth before louelove I confesse, but Christe meant thus much, that hee wyll graunt vntounto the pure woorshippers and obseruers of his doctrine, that they shall goe forward dayly in fayth: that is, I will make them drawe neerer & more familiarly vntounto me. Gather hence that the fruite of godlynes is going forwarde in the knowledge of Christe. For he that hath promised that he will giuegive vntounto him that hath, reiecting hypocrites, hee maketh all those to goe forward in the faith, whoe hauehave imbraced the doctrine of the Gospel from their hart, and do frame themselues wholy to obey him.

And heereby it commeth to passe that seeing many goe backward, we can scarse see eueryevery tenth person go forward in the right course: beecause the greater part is vnworthy to hauehave Christe to reueale himself vntounto it. Note here, that greater knowledge of Christ is set before vsus, as a singuler reward of our louelove toward Christe: wherupon it followeth that it is an vncomparable treasure.

22. Iudas saieth vntounto him. It is not without cause that hee asketh whye Christ containeth his light amongst a fewe, who is the sonne of righteousnes, by whom all the whole world ought to be lightened. Therefore it seemeth to be an vnmeete thing, that hee should shew forth his bright beames onelyonly vntounto a few, and should not spread abroade his brightnesse euerye where without difference. Christe his aunswere dooth not expounde the whole question: beecause there is no mention made there of the first cause, why Christe dooth keepe himselfe close from the more parte, when as he reuealeth himselfe vntounto a fewe. For, to say the trueth, hee founde all menne a like at the beeginning: that is, altogeather strangers from him, wherefore hee canne chuse none that loueth him: but he chuseth of his enemies, that he may bende their heartes to louelove him: but hee chuseth of his enemies, that hee maye bende their heartes to louelove him. Yet would hee not touch that difference at this present, beecause it serued not for his purpose. His meaning was to exhort his Disciples vntounto the earnest study of godlines, that they might goe forward the better in the fayth. Therefore he was contented to distinguishe them by this marke from the worlde, that they keepe the doctrine of the gospel.

p. 338And this marke followeth the beginning of fayth, because it is the effect of calling. Christ had admonished the disciples else wher of his free calling, and hee putteth them in minde of the selfe same thing afterwarde: hee dooth now onelyonly bydde them studie to keepe his doctrine, and to lead a godly life.

Furthermore, Christ sheweth in these woordes, how we doe rightly obey the Gospell: to witte, when our dueties and externall actions doe arise from the louelove of him. For the handes, the feete, and the whole bodie labour in vaine, vnlesse the louelove of God doe reigne in the heart, that it may gouerne the externall members. Now, forasmuch as it is certeine that we doe keepe Christes commaundementes, inasmuch as wee louelove him: it followeth that the perfect louelove of him canne be found no where in the world: because there is no man that canne keepe his commaundements perfectly. Yet God accepteth their obedience, who desire with a sincere endeuour to attaine vntounto this marke.

23. My father will louelove him. VVe hauehave already declared that the louelove of GOD is not placed in the seconde order, as if it didde followe our godlynesse, as the cause of louelove: but that the faithfull may be fully perswaded, that God accepteth that obedience, which they doe to the Gospel: and they maye euer nowe and then looke for newe encreasings of giftes.

VVee will come vntounto him. whiche loueth mee: that is, hee shall perceiue that the grace of GOD abydeth in him, and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of louelove, not of that eternall louelove, wherewith hee embraced those that were not yet borne beefore the creation of the worlde: but after that he fealeth the same in our heartes, when as he maketh vsus partakers of his adoption. Moreouer hee meaneth not the firste illumination: but those degrees of fayth, whereby the faythfull muste goe forwarde continuallye, according to that of Matthew, 13. 12. To him that hath, shal be giuen. Therefore the Papistes doe falsly gather out of this place the double louelove wherewith we louelove GOD. They fayne that wee louelove GOD naturally before hee dooth regenerate vsus by his spirit: and that by this preparation wee deserue the grace of regeneration. As if the scripture dooth not teach euerye where, and experience it selfe dooth crye, that wee are altogether turned awaye from GOD, and infected and filled with the hatred of him, vntill suche time as hee chaung our hearts. Therfore we must note that purpose of Christ, that he & his father will come, that they maye confirme the faithfull in the perpetuall hope of grace.

24. Hee that loueth not mee. Beecause the faythfull are mingled amongste the vnfaythfull, and they muste needes bee tossed with diuerse stormes, as in the raginge seaes: Christe confirmeth them againe with this admonition, that they bee not carried awaye with euil examples: as if hee shoulde saye, regarde not the worlde, so that you depende thereuppon: beecause there will alwayes bee some, which will despyse mee and my doctrine: but holde faste that grace euen vntyll the ende, which you hauehave once embraced. Neuerthelesse, hee giueth vsus also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes, p. 339which is in it, when as it perisheth in blindnesse, when it bewrayeth wicked hatred against Christe through the contempte of true ryghteousnesse.

And the woorde, which yee heare. Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde, hee purchaseth aucthoritie to his doctrine againe, when as hee testifieth that it is of God, and that it is not feigned by manne vppon the earth. And in this consisteth the strength of our fayth, if wee knowe that God is our guide, and that wee are grounded no where else, saue onelyonly in his eternal trueth. Therfore howsoeuer the worlde dooth goe madde with frowardnesse, yet let vsus followe Christe his doctrine, which mounteth aboue the heauen and earth.

VVhen as hee saieth, that his woorde is not his, hee applieth himselfe vntounto the Disciples: as if hee should say, that it is not of manne, beecause hee delyuereth that faythfully, which is enioyned him of his father. Neuerthelesse, wee knowe that in asmuche as hee is the eternall wisdome of GOD, hee is the onelye fountaine of all doctrine, and that all the Prophetes spake by hys spirite, whiche were from the beegynning.

25. Those things hauehave I spoken vntounto you whilst I am with you.

26. But the comforter, the holye spirite, whome my Father shall sende in my name, hee shall teache you all thinges, and shall tell you all thinges, whiche I hauehave tolde you.

27. Peace I leaue with you, my peace I giuegive vntounto you, not as the worlde giueth, giuegive I it vntounto you. Let not your heart be troubled nor feare.

28. You hauehave heard what I hauehave said vntounto you, I go, and I come vntounto you: if you did louelove me, verely you would reioyce, because I hauehave said, I go vntounto the father, because the father is greater then I.

25. These thinges hauehave I spoken. Hee addeth this for this cause, that they maye not bee discouraged, although they hauehave not profited in the faith as they oughte. For hee didde then spreade abroade the seede of doctrine, whiche laye hydde for a tyme in the Disciples. Therefore he exhorteth them to hope well, vntill that doctrine bring forth fruit, which maye seeme to bee vnprofitable nowe. In summe, hee testifieth that they hadde plentifull matter of comforte, in the doctrine which they had hearde. And if so beit, it appeare not vntounto them by and by, hee byddeth them bee of good courage, vntyll the spirite, which is the inwarde mayster, doe speake the selfe same thing in their heartes. This admonition is verye profitable for vsus all. Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth, there commeth vppon vsus loathsomenesse, and it irketh vsus to bestowe labour in vaine, in thinges which are obscure.

But we must bring ready docilytie or easines to be taught, wee muste giuegive eare, and retaine attentiuenes, if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee hauehave neede of patience, vntyll the spirite doe reueale that, whiche wee seemed to hauehave hearde and reade oftentymes in vaine. VVherefore lette not the desire to p. 340learne quail… in vsus, neither fall into dispaire, when as we doe not by and by vnderstande Christe his meaninge, when he speaketh. Lette vsus know that this is spoken to vsus all, the spirite shall tell you at length those thinges which I hauehave spoken. Isaias 29. 11. denounceth this punishment vntounto the vnbeleeuers, that the woord of GOD is vntounto them as a closed booke: but the Lorde dooth also oftentimes humble those that bee his by this meanes. Therefore wee must waite paciently and meekely for the time of the reuelation, neither must we refuse the worde therefore. And seeing that Christ dooth testifie that this office is proper to the holy Ghost, to teach the Apostles that which they had alreadye learned out of his mouth: it followeth that the outward preaching is in vaine and nothing worth, vnlesse the teaching of the spirit be added thereunto. Therefore GOD hath a double manner of teaching: for hee soundeth in our eares out of the mouth of manne, and he speaketh vntounto vsus within by his spirite: and he dooth that sometimes in one moment, sometimes at diuerse times, as seemeth best to him. Marke what those all thinges be, which he promyseth the spirit shall teache. Hee shall tell you or hee shall bring into your memory all thinges, whatsoeuer I hauehave tolde you. VVhereuppon it followeth that hee shall not forge any newe reuelations. VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning, vnderunder colour of the spirite. Mahomet and the Pope hauehave a common principle of religion, that the perfection of doctrine is not contained in the scripture, but that there is a certeine higher thing reuealed by the spirit.

Out of the same sinke hauehave the Anabaptistes and Libertines drawne theyr dotinges in our time. But that is a seducing spirite, not the spirite of Christe, whiche bryngeth in anye inuention, whiche agreeth not with the Gospell. For CHRIST promyseth a spyr…te, whiche shall confirme the doctrine of the Gospell as a subscriber. I hauehave declared beefore what it is, to sende the spirite in the fathers name.

27. Peace I leaue with you. By this word peace he meaneth the prosperous successe, which menne are woont to wish one to another, when as they meete togeather, or one parteth from another. For this word peace importeth thus much in the Hebrew tongue. Therefore he alludeth vntounto the cōmon custome of his countrey: as if he shuld say, I leaue you my farewel. But he addeth immediately after, that this peace is of far more valewe, then it is vsually amongst menne, who hauehave peace in their mouth for the most parte onelyonly for the cold ceremonies sake: or if they do wish it vntounto any manne in good earnest, yet canne they not giuegive it in deede. But Christ telleth them that this peace is not placed in the bare & vaine wish, but is ioyned with the effect. The summe is this, that hee departeth in body, but his peace continueth with his disciples, that is, that they shall be alwayes blessed through his blessing.

Let not your heart be troubled. He correcteth their feare againe, which the disciples had conceiued by his departure. He saieth, that they hadde no cause to feare, beecause they doe onelye wante his corporall presence, and doe enioye his true presence by the spirite.

Lette vsus also learne to be contente with this manner of presence: neyther p. 341let vsus pamper the flesh, which doth alwayes tie God vntounto the externall inuentions thereof.

28. If yee did louelove me. VVithout doubt the Disciples loued Christ, yet otherwise then they ought. For there was some carnal thing mixed with it, so that they could not suffer him to bee taken away from them. But and if they had loued him spiritually, there coulde nothing hauehave pleased them better then this, that he should returne vntounto the father. Beecause the father is greater th…n I. This place was diuersly wrested. The Arrians to the ende they might proue that Christ was a secondary God, did obiect that he was lesser then the father, the fathers which held and maintayned the trueth, to the end they might cutte off all occasion of such a cauill, did say that this ought to bee referred vntounto his humane nature. But as the Arrians did wickedly abuse this testimonie, so the answere of the fathers was neither right, neither yet agreeable. For there is no mention made in this place either of the humane nature of Christe, ne yet of hys eternall diuinitie, but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vsus and God. And truely because wee are not able to attaine vntounto the highnes of GOD, Christe came downe vntounto vsus, to the end he might lift vsus vp thither. You were, saith hee, to reioyce that I returne vntounto my father, because this is the last mark, whereat you must ayme.

Hee dooth not declare in these woordes what hee differeth from the father in himself: but to what end he came down vntounto vsus, that he might vnite vsus vntounto God, vntill we come thither, wee stande as it were in the midle of the race. And wee doe also imagine onelye halfe a Christe and a rent Christ, vnlesse he bring vsus vntounto God. That place of Paule is like to this, 1. Cor. 15. 24, where as he saide, that Christ should delyuer vppe the kingdome to God and the father, that God maye be all in all. Christ reigneth not onelyonly in his humane nature, but in asmuch as hee is God reuealed in the flesh. How shall he then put off the kingdome? To wit, because the diuinity which appeareth now only in the face of christ, shal thē be reuealed in it self. There is this only difference, because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes, the beames whereof beganne to shine after Christ his ascention.

To the ende the matter may appeare more plainelye, wee muste yet speake somewhat more grosly, Christ doth not compare his fathers diuinitie with his owne in this place: neither doth he compare his humane nature with the diuine essence of the father: but he rather compareth his present estate with the heauenly glory, whereunto he should be receiued immediately, as if he shuld say, you desire to kept me in the world, but it were better for me to ascēd into heauē. Therfore let vsus learne to behold Christ abased in the flesh, so that he may leade vsus vntounto the fountayne of blessed immortalitie. For he is not made our guide, that he may only lift vsus vp vntounto the sphere of the Sunne or the Moone, but that he may make vsus one with God.

29. And now I hauehave told you beefore it come to passe, that when it is come to passe, you may beleeue.

p. 34230. I do not any more speak many things vntounto you: for the prince of this world commeth, and he hath nothing in me.

31. But that the world may know that I louelove the father, and as the father hath commanded me, so I do: arise, let vsus go hence.

29. And now I hauehave told you. It was requisite that the Disciples should be oftentimes admonished of this matter: beecause it was an hydden mystery farre exceeding all humane capacitie. Hee saieth, that he foretelleth that which should come to passe, that they may beleeue, when it is come to passe. For this was a profitable confirmation of their faith, when as they did call to minde Christe his prophesies, and saw that fulfilled, which hee spake beefore. Yet this seemeth to be a kynd of grauntinge: as if Christe should say, because you are not as yet able to receiue such an hidden mysterie, I pardon you, vntil the thing be come to passe, which shal be vntounto you in stede of an interpreter, to expoūd this doctrin. Therefore although he seemed for a season to singe vntounto deaffe menne, yet it appeared afterward that his words were not as it were spread abroade in the aire, but that the seede was sown vppon the ground. And as Christ speaketh in this place of his word, and the euent of thinges: so his death and resurrection and ascention grow togeather into one with his doctrine, so that they ingender faith in vsus.

30. I do not any more speake many thinges with you. His meaning was to make the Disciples giuegive care vntounto him, by this woorde, and more deeplye to imprinte in their mindes his doctrine. For ynough of a thing causeth for the moste parte loathsomnesse, and that is more feruentlye desired, which we hauehave not at hande, and that is more willingly receiued, which shall be by and by taken away. Therefore hee denounceth that hee wyll shortly departe, to the ende they may be the more desirous to heare his doctrine. And although Christ doth not cease to teach vsus during the whole course of our life, yet this sentence may be also applyed vntounto our vse, because for asmuch as our lyfe is but short, we must vse the opportunitie.

For the prince of this world commeth, and hath nothing in mee. Hee might hauehave sayde simply and slattly that hee should dye shortly, and that the houre of his death is nowe at hande: but hee vseth some circumlocution, to the ende hee may fortifie theyr mindes, least being terrified with suche as vnseemely and horryble kinde of death, they fainte. For, to beleeue in Christe crucified is nothing else, but to seeke lyfe in hell. He saieth firste, that this power is graunted vntounto Sathan: then afterwarde hee addeth, that hee will yeelde for this cause, not beecause hee is enforced with necessitie, but that hee may obey the Father. The deuill is called the prince of this worlde, not beecause hee hath any kingdome separated frō God as the Manichees did feigne, but because hee exerciseth his tyrannye in the worlde through Gods permission. Therefore so often as we heare this Epithite giuen vntounto Satan, let vsus be ashamed of our miserable estate. For howe proude soeuer menne bee, they are the bondslaues of Sathan, vntyll they be regenerate by the spirite of Christe. For all mannekinde is comprehended in this place vnderunder this worde worlde. For there is one delyuerer, which delyuereth vsus from this horrible slauery. And seeings p. 343that this punishment was layde vppon the sinne of the first manne, likeas it encreaseth dayly, and is worse and worse, because of new sinnes, let vsus learne to hate both our selues and our sinnes. VVe are so holden captiue vnderunder Sathan his gouernment, that yet notwithstang this seruitude dooth not make vsus blamelesse, seeing that it is voluntary. Furthermore, wee must note that that is attributed vntounto the deuill in this place, whiche is done by wicked men: for seeing that they are carryed by the violente motion of Sathan, that is worthily accounted his worke, whatsoeuer they doe.

Hath nothing in me. Because it came to passe through the sinne of Adam, that Sathan hath the rule of death, hee could not hauehave touched Christ, who was free from al sinne, vnlesse he had willingly submitted himself. Although I suppose that these words reach farther, then they are wonte to be expounded: for the interpreters say thus, Sathan findeth nothing in Christ, because there is no matter of death in him, forasmuch as hee is cleane from al spots of sinne. But in my iudgement Christ doth not onlye speake of his cleannesse in this place, but also of his diuine power, which was not subiect to death. For it was requisite that the Disciples shoulde knowe, that he yeelded not through infirmitie: leaste they shuld not thinke so honourably of his power as they ought. But that former sentence is also included in this general sentence, that he is not bound to Sathan in dying the death. VVhence we gather that he tooke our turne, when as he submitted himselfe vntounto death.

31. That the world may know. Some doe read it al in one text, that the world, & arise, let vsus goe hence, that the sentence may bee perfect. Othersome read these woordes aparte, and they thinke that there is some thing lacking heere. Because it skilleth not much as concerning the sense, whether you chuse, I leaue it in the middest. VVee must chiefly note this, that the decree of God is placed here in the chiefest place, least we shoulde thinke that Christ was so carryed away vntounto death by the violence of Sathan, that there did any thing befall him besides the counsell and purpose of God. For it is God that hath ordayned his sonne to be a Mediatour, and who would hauehave the sinnes of the world to be purged by his death. To the ende this might come to passe, hee suffered Sathan to triumph ouer him for a season as a conquerour. Therefore Christ resisteth not Satan, that he may obey his fathers decree, and so consequently that hee maye offer his obedience for the price of our righteousness. Arise, let vsus goe hence. Some doe thinke that Christ went into some other place, when hee had saide thus, and that he spake those thinges which follow, whilest he walked: but forasmuch as Iohn addeth afterwarde that Christe went out, it seemeth to be more likely that Christ meant to exhort the disciples to shewe the lyke obedience vntounto GOD, whereof they sawe such an excellent patterne in him and not that he brought them forth in the same moment.