Harmony of the Gospels, Commentary on gospel of John · Chapter 20

Harmony of the Gospels · Commentary on gospel of John · Chapter 20

p. 432Chap. 20.

1 AND the first day of the Sabbothes, came Mary Magdalene earely in the morning, whenas it was yet darke, vntounto the sepulchre, and sawe the stone taken away from the sepulchre.

2 Then shee runneth and commeth to Simon Peter, and vntounto the other disciple, whō Iesus loued, and saith vntounto them. They hauehave taken the Lorde out of the sepulchre, and we know not where they hauehave laide him.

3 Therefore Peter and the other Disciple wente foorth and came to the sepulchre.

4 And they two ranne together, but the other disciple out ran Peter, and came first to the sepulchre.

5 And when he stouped downe, he saw the linnen cloathes lying, yet hee entred not in.

6 Then Simon Peter came following him, & entred in into the sepulchre, and saw the linnen cloathes lying.

7 And the kerchiffe that was vponupon his head not lying with the linnen cloathes, but wrapped together by it selfe in a place.

8 Then entred in the other disciple also, which came first vntounto the sepulchre, and saw, and beleeued.

9 For they knew not the Scripture as yet, that hee must ryse againe from the dead.

1 And the first day of the Sabboth. Because Christ his resurrection is the principall point of our faith and without which there is no hope of eternall life. Therefore the Euangelistes doe stand the longer about the prouing of the same: like as this Euangelist of ours gathereth many testimonies, wherby we may be fully certified that Christ is risen from the dead. Yet it may seeme an absurde thing that hee bringeth foorth no more substanciall witnesses. For he beginneth with a woman: but by this meanes was that fulfilled. 1. Cor. 1. 27. That God choseth that which is weake in the worlde, that he may confound the wisdome, and power, and glory of the flesh. There was no more earthly dignitie in the disciples, then in the woman which followed Christe: but because it pleased Christ to hauehave them to be the first witnesses of his resurrection, they are authenticall and of sufficient authoritie, and without all exception. There was nothing els that letted the Priestes and Scribes and all the people and Pilate, to know certainely that Christ was risen againe, p. 433but grosse and voluntarie blindenesse. Therefore they were all woorthy in seeinge not to see: Neuerthelesse, Christe reuealed hymselfe to a small company. But before we goe any farther, it is good to shewe how the Euangelistes agree togither, in whose woordes there appeareth some disagreement at the first light.

Iohn nameth Magdalene alone, Mathewe two, Marke three, Luke setteth downe no certaine number: but sayeth onelyonly that the women which followed Christe from Galilee came. But wee maye easily loose this knotte thus, that like as Mathewe putteth the names of two women, whiche were better knowen and more famous amongest the disciples, so Iohn is contented with the name of Magdalene alone: Neuerthelesse hee excludeth not the other: yea, wee may easily gather out of his woordes, that shee was not alone. For Marye sayeth shortly after in the plurall number, wee knowe not where they hauehave layed hym. Therefore, althoughe Iohn make no mention of her fellowes, yet hee telleth nothinge that is contrary to the other, who say that there were more. VVe may easily aunsweare concerninge the varietie of the time.

VVhen Iohn sayeth that shee came before it was day, vnderstande that they tooke their iourney when it was yet darke, and before they came to the Sepulchre, it was light day. And at nighte, after the Sunne was sette, when as the Sabboth was ended, they hadde bought the odours. And hither oughte the narration to bee referred. Otherwise there seemeth to be some shewe of contrarietie, in that Iohn sayeth that Marye spake vntounto him and Peter onelye: but Luke sayeth that shee came vntounto the eleuen Apostles, and that her speache seemed vntounto them a fained thing. But wee may easily aunsweare, because Iohn did omitte his other companions of sette purpose: for he and Peter came vntounto the Sepulchre only. In that Luke maketh mention of Peter alone, it is like to that which we spake of late, concerning Marye Magdalene and the other women. Furthermore, it is to be thought, that the other nine disciples were kepte backe with feare, least if they had come abroade in companies, they had beene seene too openly. Neither doeth that any whitte hinder, whyche Luke seemeth to graunt, that the other did despise the wordes of Mary, because hee addeth immediately after, that Peter ranne. VVherefore hee meaneth simplie, that they were as it were astonied at the first hearing: but at length when they were come to themselues againe, Peter followed her, that he might see.

And whereas Luke sayeth that Christe appeared vntounto Marye before shee hadde tolde the Disciples that the sepulchre was emptie, the course of the narration is tourned backewarde, whyche appeareth plainely by the texte. For hee addeth that, which Iohn testifieth came to passe before shee sawe Iesus. Neither is there any absurditie in this, seeinge that it is a common thing amongest the Hebritians to sette downe that first, which is later, in order of time.

The first day of the Sabaoths. The Euangelistes doe not shewe when and after what sort Christe did rise againe, because it was sufficient for them to expounde, when and to whom his resurrection was made knowen. Therefore he sayeth that Mary came the first day of the Sabaoths. It is woorde for woorde (one) but it is a common thing amongest the Hebritians, to put one in steade of first: because numbers begin with one.

p. 434And for as muche as eueryevery seuenth day was ordained to rest in: they called all the whole weeke the Sabaoth: giuing this honour to the holinesse of the daye, that they called the rest of the time by that name. Therefore the women came vntounto the sepulchre on the morrowe after the Sabaoth, for as much as they had bought odours the same day, (yet after the Sun was sette): and secondly, seeing that they were gone out of the Citie, when as it was yet darke (as it falleth out in fearful matters.) It was the first day of the Sabaoths in respecte of the next Sabaoth: because it was the beginning of the weeke, the ende whereof the Sabaoth was.

Therefore Simon Peter went foorth. It is a marueile, that seeinge there was suche a weake, and almost no faith, as well in the disciples as in the woman, there was so great zeale in them. And surely it cannot be, but that godlines enforced them to seke Christ. Therfore there remayned some seed of faith in their harts, but yet it was choked for a time, so that they knewe not that they had that which they hadde. So the spirite of God doth oftentimes worke in the elect after an hidden manner. In summe, we must holde that there was some hidden roote, from whiche we see fruit proceede. And although this feeling of godlinesse which they had, was confused and intangled in muche superstition, yet doe I giuegive it the name of faith vnproperly, because it was conceiued only of the doctrine of the Gospel, and tended to no other end, saue only vntounto Christ. Out of this seede came at length true and sincere faith, which hauing lefte the sepulchre, did ascend vntounto the heauenly glory of Christe. VVhen as the Scripture speaketh of the rudiments, and first of faith: it sayeth that Christe is engendered in vsus, and we againe in him. But the disciples are to bee accounted more then infants almost, whilest that they are ignoraunt of Christe his resurrection. Yet the Lorde nourisheth them as vnborne children in the wombe. They were before like children, and they were gone a little forward: but the death of Christ brought vponupon them such weakenesse, that they were to be begotten and fashioned againe, as Paule speaketh of the Galathians, fourth chapter, and ninthe verse. In that Peter who made lesse haste, goeth first into the sepulchre, lette vsus learne that there is more giuen vntounto many in the hinder ende, then appeareth in the forefront or beginning. And vndoubtedly we see many, who were very feruent and hotte in the beginning, faint and faile when they are come to the conflict: and others which were thought to be sluggish, to take to themselues fresh courages.

5. Hee sawe the linnen cloathes lying. The linnen cloathes, were as it were things putte off, to make the resurrection of Christe more credible. For it was not to be thought that his body was stripped, that it might be caried vntounto some other place. Neither friende nor foe woulde hauehave done this. VVhereas he sayeth that his head was wrapped in a kerchiefe, thereby is refuted the vanitie of the Papistes, who faine that the whole body was sewed vppe in one sheete, whiche they cause the miserable common people to woorshippe. I omitte their ignorance in the Latine tongue, whereby it came to passe, that they called the cloath which couered the whole bodye, a napkin wherewith menne wipe sweat from their faces. I omit their impudencie, that they boast that they hauehave the same hande kerchiefe in fiue or sixe diuers places.

p. 435But this so grosse a lie is vntollerable, which is quite contrary to the historie of the Gospell. Heereunto is added that feigned myracle, whiche they feigned of the image & picture of Christs body painted vponupon the linnen cloath. I pray you if there had beene any such myracle wrought woulde the Euangelist hauehave passed ouer the same without making any mention therof, who reckoneth vp thinges which were of lesse importance so diligently? Therefore let that simplicitie be sufficient for vsus, that Christe hauing cast away the tokens of death, meant to testifie that hee put vponupon him the blessed and immortall life.

8 Hee saw and beleeued. That is a colde exposition, which some men bring, that Iohn beleeued that which he had heard of Mary, to wit, that the body of Christ was taken away. For you shall neuer find the word beleeue in this sense, especially whereas it is put simplie and without any thing added vntounto it. Neither is that any let that Peter and Iohn returne home againe doubting: for Iohn vsed this speech in some places before when he would note the going forward of faith.

And nowe Luke saith, 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort. VVhereby he signifieth that there came some greater and higher matter into his mind, then that whiche Marie had told him. They had oftentimes heard that of Christs mouth, which they sawe then with their eyes: but they had forgotten this: but beeing now admonished with the beholding of some new thing, they begin to think diuinely of Christ: although they be yet far from the pure and euident knowledge of faith. Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vntounto hym the beginning of beleeuing, when as hee sawe the signes of the resurrection of Christ.

Moreouer, hee amplifieth his owne and his brethrens fault: in that they had not onelyonly forgotten Christe his wordes, but they knewe not the scriptures. For he ascribeth the want of faith vntounto this ignorance, whence we may also gather a profitable admonition, that it is to be imputed vntounto our owne sluggishnesse when wee know not those thinges, which we shoulde hauehave knowen concerning Christe: because we hauehave not profited so much in the Scriptures as became vsus, whiche reueale the power of Christe to the full. That we may not fet an example any farther, the resurrection of Christe is shewed there obscurely, and darkely: but there are manyfest testimonies extant to attentiue Renders.

Paule proueth, Act. 13. 34. that Christe ought to hauehave risen agayne, because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnderunder his kingdome. Some vnskilfull man would thinke, that that is nothing appertinent vntounto the matter, which Paule bringeth: but whosoeuer doe holde the principles of faith, and are rightly exercised in the Scripture, doe easily knowe howe fitlie he reasoneth. For to the ende Christe may continually establishe vntounto vsus the grace of God, hee must needes liue continually. There bee many such like places, whiche I need not to gather nowe. Therefore let vsus be content with three, Psalm. 16. 10. we reade, thou shalt not suffer thine holy one to see corruption.

Peter and Paule expounde this prophesie of Christe: and that for p. 436good causes, sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe. Therefore Christe his immortalitie is auouched there. And it is not to bee doubted but that that sentence doth belong vntounto Christ: The Lorde said vntounto my Lord, sitte at my right hande vntill I make thy foes thy foote stoole. Psalm. 110. 1. And death shall not be destroyed vntill the last day. Therefore the kingdome is giuen vntounto Christe vntill the ende of the worlde, which cannot stand withou this life. And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ, addeth immediately after, that this age shall be vndeclarable. In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes, that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof.

10 Therefore the Disciples went againe vntounto their owne home.

11 But Mary stood without weeping at the sepulchre, furthermore, when shee wepte she bowed her selfe downe into the sepulchre.

12 And shee saw two angels sitting in white garments, one at the head and another at the feete, where the body of Iesus was laide.

13 And they say vntounto her, woman, why weepest thou? Shee saith vntounto them, because they hauehave taken away my Lord, and I know not where they hauehave laid him.

14 VVhen she had saide thus, she turned backe and saw Iesus standing, and the knew not that it was Iesus.

15 Iesus saith vntounto her, woman, why weepest thou? whom seekest thou? she thinking that it was the gardiner, saith vntounto him, Sir, if thou hast taken him away, tell mee where thou hast laid him, and I will take him away.

10 Therfore they went. VVe may thinke that they went home as yet with doubting mindes. For although Iohn saith that hee beleeued yet that was no firme faith, but a confused feeling and perceiuing of the myracle, like to a dumpe or traunce, vntill they were better confirmed. And truly sound faith could not be conceiued by beholding only. Moreouer, Christ did not reueale himselfe vntounto them, vntill they were better awaked out of their earnall dulnesse. They shewed a laudable token of their zeale in making hast vntounto the sepulchre: yet Christe was hidden from them, becuse they sought him too superstitiously.

11 And Mary stoode. The Euangelist beginneth now to shew how Christ appeared both to the women and also to the Disciples, to make knowen his resurruction. And although there be but one Mary mentioned in this place, yet it seemeth to me a thing like to bee true that the other women were with her also. For whereas some thinke that they were slid away for feare, it stādeth not with reason. They wil flie & eschewe contrarietie, which is none, as I said before. Now whereas the women stay still at the sepulchre after that the Disciples were returned into the citie, they are not greatly to bee praysed more then the other. For the Disciples carry with themselues consolation & ioy: but the women occupie themselues in superfluous and vaine weeping. Finally, only superstition togeather with carnall affection maketh them stay at the sepulchre.

12 She saw two angels. This is wonderfull mercy of the Lord, who forgiueth p. 437Mary and her fellowes so many assaultes: for he doth vouchesafe them no small honour, in sending his Angels, and in manifesting himselfe at length: which the Disciples had not. And although the Apostles and women were sick both of one disease, yet their dulnesse was lesse excuseable who hauing been so well and throughly taught, had profited so little. Certainely Christ did choose the women vntounto whom he would reueale himselfe first, not without the Apostles shame. Furthermore, it is vncertaine whether Mary knewe the Angeles, or shee thought y^t they were men. VVe know that white garments were a signe of the heauenly glory: So Christe had on white cloathing, when his maiestie did appeare vntounto the three Disciples in the mountaine. Math. 17. 7. Luke sheweth the same thing of the Angell that appeared to Cornelius. Act. 10. 30. Neyther do I denie but that the men of the East countrie did vse linnen garments. But God shewed some singuler and vnwonted thing in the apparrell of the Angels, and gaue them markes whereby they might be discerned from men. Moreouer, Matthewe 28. 3. compareth the countenaunce of the Angell vntounto lightning, which spake vntounto the women. Yet it may be that he made them afraide onelyonly by reason of the admiration: for it appeareth that they stood still being astonied. But so often as we reade that Angels hauehave appeared in the visible shape of men, and hauing on cloathes, this was graunted vntounto the rudenesse of men. Yea, I doe not doubt but that they had very bodies indeede sometimes. But because it were superfluous to enquire whether these two angels had onelyonly shapes of bodies or no, I will leaue it indifferent. It is sufficient for mee that they had mans shape giuen thē of the Lorde, that the women might see and heare them: and that they had on glorious and straunge apparrell, whiche distinguishing them from the order of men, did shewe some diuine and heauenlye thing.

One at the head and another at the feate. VVhereas Matthew maketh mē tion but of one Angell, it differeth not from Iohn his narration. For they spake not both together to Marie, but the one of them vntounto whom the embassage was committed. Augustine his Allegorie is not firme enough, that that placing of the Angels did shew that the gospel shuld be preached from the rising of the Sunne vntounto the going downe thereof. This is therefore to bee noted that Christ began the glory of his kingdome with such maiestie. For in that the Angels do honor his sepulchre, the ignominie of the Crosse is not only thereby abolished, but the heauenly maiestie of Christ doth shine and appeare.

13 VVoman why weepest thou? VVee may easily gather out of the other Euangelistes, that the Angell spake more then thus: but Iohn gathereth the summe briefly, because this was sufficient to testifie and declare that Christ was risen. This sentence is mixed with a chiding and a comfort. The Angell chideth Mary for her vnportunate weeping, yet he doth therewithall mixe ioy, whilest that hee saith that shee had no cause to weepe, because Christe is risen.

14 Shee saw Iesus standing. A question may bee moued heere, how this thing came to passe that Mary knoweth not Iesus, whom she ought to hauehave knowen most familiarly. Some doe thinke that hee appeared in a straunge fourme. But I doe thinke that the faulte was rather p. 438in the womans eyes: as it is in Luke concerning the two Disciples. 24. 16. Therefore we will not say that Christe did chaunge himselfe into diuers shapes like Proteus. But that it is in the will of GOD, who gaue eyes vntounto men, to blinde and dull the sight thereof, (so often as hee will) that in seeing they may not see: yea we hauehave in Marie a common patterne of the errours of mans minde. For although Christe came into our sight, yet wee feigne that he hath diuers shapes, so that our sense and vnderstanding conceiueth eueryevery thing sooner then true Christe. For seeing that the sight of our minde is of it selfe deceitfull, it is also bewitched by Satan and the worlde, least it discerne any true thing.

15 Syr if thou hast taken him away. Shee calleth him Syr, according to the common custome of her nation. For the Hebrewes salute husbandmen and other of base estate by this name, Syr. And we see that Mary smelleth as yet of nothing but of that which is earthly. Shee desireth onelyonly to hauehave Christe his body that shee may keepe it buried: but she omitteth the chiefest thing, to aspire vntounto the diuine power of his resurrection: wherefore it is no maruell if such a grosse affection do bring a veile ouer her eyes.

16 Iesus saith vntounto her, Mary Shee turned back and saith vntounto him, Rabbini, which is to say, Master.

17 Iesus saith vntounto her, touch me not: for I am not yet ascended vntounto my father: but go vntounto my brethren and tell them, I ascend vntounto my father, and your father, and my God & your God.

18 Mary Magdalene came and tolde his Disciples, that shee had seene the Lord, & that he had spoken these thinges vntounto her.

16 Mary. In that Christ suffered Mary to erre for a short time, it was profitable for vsus vntounto the certaintie of faith: and now hee reclaymeth her from her errour with one worde. Hee had spoken vntounto her before: but that was as it were the speech of an vnknowen man: hauing nowe taken to himselfe the person of a master, hee calleth his Disciple by name: as we had before, in the tenth Chapter, and nienth verse, that a good sheepehearde calleth vntounto himselfe all the sheepe of his flocke by name. Therefore this voyce of the Pastour entreth into the minde of Marie, it openeth her eyes, it stirreth vp all her senses, and so moueth them that shee submitteth her selfe by and by vntounto Christe, so that we hauehave an image of our calling depainted in Mary. For this is the true entrance into the knowledge of Christ, if he knowes vsus first: and secondly, if he inuite vsus vntounto himselfe familiarly, not with that common voyce whiche soundeth confusedly in all mens eares, but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father. Therefore Paule saith, Galathians 4. 9. After that yee knewe God, yee were knowen of him.

Furthermore, the efficacie of this worde appeareth thereby, in that Marie giueth due honor vntounto Christ without delay. For y^e word Rabboni, is not only honourable, but it containeth also a profession of obedience. Therefore Marie testifieth that she is Christes Disciple, and she submitteth p. 439and addicteth her selfe vntounto him as vntounto a master. This is a marueilous & a secret conuersion of mans minde, whenas God maketh the same quicke of sight sodainely, which was before dull and altogeather blinde, Furthermore, the example of Mary ought to serue for an exhortation that how many soeuer Christe doth inuite vntounto himselfe, they may answere him by and by. This worde Rabboni is a Chaldean worde, although they pronounce it Rabboni: but it is a common thing for words to bee changed, when as they are turned into another and a straunge tongue. And it is asmuch as, my Lorde, or Master. But their manner of speaking was such in Christes time, that the tooke Rabbi and Rabboni for master.

17 Touch me not. This seemeth to disagree with Matthew his narration. For he writeth plainely that the woman embraced Christs feet. Now seeing that he would hauehave the Disciples to grope and feale him, what was the cause that he forbad Mary to touch him? VVe may easily answere, if sobeit we know & holde that the woman were not driuen back frō touching Christe before that they were too busie in touching him. For in asmuch as it was necessary to take away all doubting, hee did forbid them to touch him: but when he saw them embrace his feete too busily, he did moderate and correct that rash zeale. For they did sticke in his corporal presence, neither did they know any other way & meanes to enioy him, then if he should liue togeather with them vppon earth. Therefore we must persuade our selues that they were not forbidden to touch him, vntill such time as Christ had seeme y^t he was retained and kept in the worlde with their foolish and vnseasonable desire. VVe must also note the reason which he addeth, because I am not yet ascended vntounto the father. For he commandeth the women in these words, to suspend their desire vntill such time as he was receiued into heauenly glory.

Finally, he sheweth the end of his resurrection, not suche an ende as they feigned & immagined with themselues, that being restored to life againe, he might triumph in the world: but rather that hee might take possession of the kingdome promised him by ascending into heauen, & that he might gouerne the Church out of the fathers hande by the power of his spirite. Therefore this is the meaning of the wordes, that the estate of his resurrection should not be full and in all pointes perfect, vntill he shoulde sit in heauen at his fathers right hande: and that therfore the womē did not wel, in that being cōtent with the one half of the resurrection, they desired to hauehave him to be present in the world. The profite of this doctrine is double: the first, that those must lift vp their mindes who will not erre in seeking Christ: the second, that they must shake off the earthly desires of the flesh, whosoeuer wil go toward him: as Paul teacheth, Col. 3. 1. 2.

Goe vntounto my brethren. Some doe restraine this woorde brethren vntounto the kinsfolks of Christ, but not well in my iudgement. For why should he rather hauehave sent them vntounto them then vntounto the Disciples? They answer, because Iohn testifieth in another place that they beleeued not. But I doe not thinke that Christ vouchsafed to bestow so great honour vpō those of whom mention is made there.

And now they muste needes graunt that Mary did that obediently p. 440which she was commanded to do by Christ. But it followeth immediately that shee came to the Disciples: whereby wee gather that Christe spake of them. Moreouer, Christe knewe that the Disciples were gathered togeather in one place, whom these men doe separate in their … pinion. And it were an absurd thing that the Disciples shoulde bee neglected, whylest that certaine odde fellowes were regarded, who being gathered into one place, dyd stande betweene hope and feare.

Furthermore, Christ seemeth to hauehave borrowed this speeche out of the two and twentieth Psalme 23. where it is written, I will declare thy name vntounto my brethren. For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place. Therefore I thinke that Marie was sent vntounto all the Disciples: and I thinke that that was done to vpbraide them, because they had been so slowe to beleeue. And truly they were not only worthie to hauehave women to bee their teachers, but euen Oxen and Asses, who had profited so little and almost nothing vnderunder the sonne of God, who vsed such diligence in teaching and instructing them continually. Yet this is a milde and gentle chasticement, whylest that Christ sendeth his Disciples thus vntounto the womens schoole, that he may reclaime them vntounto himselfe by them.

His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vntounto the Apostles, of his resurrection. For the embassage▪ whiche is giuen them in charge, is the onelyonly groundeworke of our saluation, and it conteineth the principall point of heauenly wisedome. Although we must also note that this was an extraordinarie and as it were an accidentall thing. They are commaunded to tell the Apostles that which they preached vntounto all the whole world afterward, according to the function which was enioyned them: but the womē do not this as Apostles. Therfore they do falsely gather a law out of this place who permit women to baptize. Let this bee sufficient for vsus that Christ did shewe and vnfolde in them the infinite treasures of his grace, whilest that hee did once make them teach the Apostles: yet so that he woulde not hauehave that taken for an example, whiche was done by a singuler priuiledge, wee may see that chiefly in Mary Magdalene, whiche was captiue to seuen Diuels before: for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell.

If any man obiect that there was no cause why Christ shoulde preferre the women before his Apostles which were no lesse carnall and dull: I answere, that the difference betweene the Apostles and the women, is put and placed not in our will, but in the wyll of the iudge. Againe, I say that they were more sharply to be chidden, who were not onelyonly more taught then any other, but who being also appointed to be teachers of all the whole worlde, and being called the light of men, and the salt of the earth, Matthew the 5. chapter, 13. & 14. verses had so filthily fallen. In the meane season it pleased the Lorde to shewe some token of his power in these weake and contemptible instruments.

I ascende vntounto my father. By this word ascend he confirmeth that doctrine which I expoūded of late▪ to wit, y^t …e rose againe for this cause not that p. 441he might linger & stay vponupon earth, but that hauing entred into the heauenly life, he might drawe the faithfull with him thither. In summe, he forbiddeth the Apostles by this woorde, to stay in the bare resurrection onelyonly, and he willeth them to goe forewarde, vntill they come vntounto the spirituall kingdome, the heauenly glory, vntounto God himselfe. Therefore there is great force in this word, I ascende, because Christe reacheth forth his hande vntounto those that be his, that they maye not seeke felicitie anye where else, saue onelyonly in heauen. For where our treasure is, there must our heart be also, Math. 6. 21. Christe sayeth that he ascendeth vpward, therefore we must ascende, vnlesse we will be separated from him. And when he addeth that he ascendeth vntounto God, he doeth easily driue away what soeuer sorrowe and care the Apostles might conceiue, because of his departure: for he signifieth that he will alwayes be present with his, by his diuine power. By ascending, is noted the distance of place: but although Christ be absent in body, yet because he is with God, his power which is spred abrode eueryevery where, doeth manifestly declare and shewe his spirituall presence. For to what ende did he ascende vntounto God, saue onelyonly, that sittinge at his righte hande, hee might raigne in heauen and earth?

Finally, he meant by this speache to commende the diuine power of his kingdome, least the disciples shoulde …ake the absence of hys fleshe heauily. And nowe the fruite and effecte of that brotherly coniunction mentioned of late, is expressed, whilest that Christe maketh God and the father common as well to vsus as to himselfe. I (sayeth hee) doe ascend vntounto the father, who is also your father. VVe heare in an other place, that we are made partakers of all the good thinges of Christ: but this is the foundation, that hee imparteth and maketh common vntounto vsus the fountaine it selfe of good thinges. This is questionlesse an vnestimable good thing, that the faithfull may safely and surely perswade themselues, that he is their God, who is Christes God, that he is their father, who is Christes father. And they neede not to feare, least this hope and confidence be reproued for rashnes, when as it is grounded in Christ: or least it be a proud bragge, whiche Christe himselfe hath indited vntounto vsus with his owne mouth.

Furthermore, Christe calleth him his God, in asmuch as hauing taken vppon him the shape of a seruaunt, he abased himselfe. Therefore this is proper to his humane nature: yet it is applyed to the whole person, in respecte of the vnitie: because the same Christ is God and man. As touching the second member, we do also differ from him: for he is the sonne of God by nature, and we by adoption onelyonly: but such is the stabilitie of the grace which we hauehave by him, that it cannot be shaken with anye engines of Satan, but that we may alwaies cal him our father, who hath adopted vsus in his sonne.

19. The same daye at night, which was the first of the Sabaoth, and the dores were shut where the Disciples were gathered together for feare of the Iewes, came Iesus and stoode in the middest, and saide vntounto them, Peace bee vntounto you.

20. And when hee had saide thus, hee shewed them his handes and his side. Therefore the Disciples reioyced when they had seene the Lorde.

p. 44221 Therfore Iesus saith vntounto them againe, Peace be vntounto you: as the father hath sente me, I do also send you.

22 And when he had said that, he breathed vponupon them, and saith vntounto them, Receiue the holy Ghost.

23 VVhose sinnes yee shal remit, they shal be remitted vntounto them, and whose sinnes ye shal retaine, they shal be retained.

19 The same day at night. The Euangeliste declareth now that Christes resurrection was proued vntounto the Disciples by the beholdinge and seeing of him. It happened not without the prouidence of GOD, that they were all gathered togeather in one place, that the matter myght be the more surelye and certeinelye beleeued. VVee muste note howe courteouslye and gentlye Christe dealte with them, who did only suffer them to doubt vntil night.

Moreouer, hee gaue them light, bringing vntounto them a pledge of a new lyfe, when as the world wa… darke. In that they were come togeather, it was a signe of fayth, or of a godly affection: in that, y^t they kepte themselues close, the doores being shutte, in this we acknowledge some infirmitie. For although the moste stronge, valyaunt, and constant menne are someties afrayde, yet wee may easilye gather that the Apostles were so afraide then, that they bewrayed their want of fayth. An example worth the marking. For although they doe not behaue themselues valiauntly, as they ought, yet they doe not flatter themselues in their infirmitie.

The seeke a secrete place, that they may escape daunger: yet they encourage themselues so, that they continue together: otherwise they shuld hauehave beene scattered abroad, and one should not hauehave beene so bolde, as to looke vppon another. Thus must we striue with the infirmitie of our fleshe, neyther must wee giuegive place vntounto feare, whiche prouoketh vsus to faynce and fall. Christ blesseth their zeale, when as hee appeareth vntounto them being thus gathered together: and Thomas is iustlye depriued of the common grace of his brethren, beecause hee was departed from the banner of vnitie, like a wandring soldiour. Therefore let them, who are too feareful, learn to sharpen and exhort themselues to correct the feare of their flesh. And we must especially beware, that feare doe not scatter vsus abroad.

And the doores were shut. This circumstaunce was added, because, it conteineth a token of Christes diuine power. For, whereas some think that some manne hadde vnlocked the doores for him, and that hee entred in after the manner of menne, it is altogeather contrary to the Euangelists minde. Therefore wee muste thus thinke, that Christ entred in miraculously, that hee might shewe some token of his diuinitie, that hee mighte make his disciples more attentiue. Neuerthelesse, I do in no case graunt, that that is true, which the Papists affirm, that the body of Christ came through the doores, when they were shutte. They holde this for this cause, that they may not onelye make his glorious bodye like to a spirite, but that that they may proue that it is vnmeasurable, and contained in no place.

But the woordes import no such thing: because the Euangelist saieth not that he entered in by the doores when they were shutte, but that he p. 443stoode in the middest of his disciples, when as notwithstandinge, the doores were shutte, and he had no entraunce and way made him by the hand of man. VVe know that Peter came out of the prison when it was fast lockte: shall we therefore say that he came through the middest of the yron and plankes? Therefore away with these childishe subtelties, who hauehave in them no soundnesse, and bring with them many toyes and dotings. Let this be sufficient for vsus, that Christ meant to establishe the credite of his resurrection, amongst his disciples by an excellēt myracle.

Peace be vntounto you. This is a common forme of saluation vsed amongst the Hebrewes, who vnderunder this woorde Peace, doe comprehende all prosperitie and good thinges whiche are woont to be desired vntounto blessed life. Therefore this saying importeth as much as if you shoulde say: Be it wel and happily vntounto you. VVhichWhich I speake for this cause, because some menne dispute Philosophically concerning peace and concorde in thys place: seeing that the onelyonly intent and purpose of Christ is, to wish wel to his disciples.

20. He shewed them his handes. It was meete that this confirmation should he added, that it might be made knowen vntounto them by all meanes, that Christe was risen againe. If any man thinke that it is vnmeete and contrary to Christes glory, that he beareth his woundes as yet after his resurrection: Lette him first of all consider that he rose againe not for hys owne, but for our sake: and secondly, that what soeuer maketh for our saluation, it is vntounto him glorious. For in that he humbled himselfe for a season, his maiestie was no whit abated by that: Nowe seeing that these woundes, which are spoken of heere, doe serue to set forth the credite of the resurrection, they doe diminish no whitte of his glorye. And if anye manne shal gather heereby, that Christ hath as yet his side thrust throgh, and his handes pearced, he shalbe ridiculous: for asmuche as it is certeine that the vse of his woundes was but temporall, vntill the Apostles were fully perswaded that he was risen from death. VVhen Iohn saieth, that the Apostles reioyced, when they sawe the Lord, hee giueth vsus to vnderstande, that al that sorow, which the death of Christ had brought to the Apostles, was driuen away by his new life. Hee saith againe, peace be vntounto you, This second salutatiō seemeth to tend to none other end, saue only that the Lord may be so heard, as the greatnes and weightines of the things, wherof he was about to intreate, did deserue.

21. A… my father hath sent me. By these wordes Christ doth as it were cō secrate his Apostles into the office, whereunto hee had ordained and appointed them before. They were sent before through out Iudea, but only like cryers, which commaunded the people to heare the chiefe teacher, and not as Apostles, which did take vppon them the continuall office of teaching. But now the Lord maketh them his embassadors, that they may erect his kingdom in the world. Therefore let this continue sure & certeine, that the Apostles are now first of all appointed to be ordinary ministers of the gospel. His words import asmuch as if he shuld say, that he hath executed the office of a teacher hitherto: and that therfore sithence that he hath fulfilled his course, he doth now cōmit the same charg vntounto thē. For he meaneth that his father had made him a teacher of y^e Church on this cōdition, that he might go before the rest for a time, and that he might then chuse into this place those, which might supply his place whē he was absent.

p. 444In which respecte, Paule, Ephe. 4. 11. saith, that hee made some Apostles, some Euangelistes, some Pastors, to gouerne the Church vntill the ende of the world.

Therefore Christe dooth testifie of all, that although his office of teaching was but temporall, yet the preaching of the Gospell lasteth no small time, but shall be eternall. And secondlye, to the end the doctrine, which proceedeth from the mouth of the Apostles maye hauehave neuer a whitte the lesse authoritie, he commaundeth them to enter into the same function, which hee had of his father: hee giueth them the same person, and assigneth vntounto them the same authoritie. It was meete that their ministerie should be established thus: for they were obscure men, and of the common sorte. Againe, admitte they were of great renoume and dignitie, yet we know that whatsoeuer men hauehave, it is farre inferiour to fayth.

VVherefore it is not without cause that Christ imparteth vntounto his Apostles the authoritie, which he hath receiued of the father, that he may by this meanes declare, that the preaching of the Gospel is enioined thē, not by man, but by the commaundement of God. But hee did not so put other in his place, that he doth leaue the principal maistershyppe, because the father would hauehave that to remaine in his power alone. Therfore he continueth and will continue for euer the onelyonly teacher of the Church: but there is this onelyonly difference, that he spake with his owne mouth so long as he was conuersant vponupon earth, he spea… … by his Apostles: Therefore this succession is such, that Chri… … thing thereby, but his …ight remaineth vntouched, and his honour …. For that decree cannot be broken, whereby we are commaunded to heare him, and no other.

In summe, Christ meant not in this place to adorne menne, but the doctrine of the Gospell. Furthermore, wee must note that he intreateth of the preaching of the Gospell onelyonly▪ For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde, to purchase righteousnes, as hee himselfe was sent of the father. Therefore he toucheth not in this place any peculier thing that he had, but he doth only appoint ministers and pastours to gouerne the Church, and that vppon this condition, that he may retaine the principall power: and that these menne may challenge to themselues nothing els but the seruice.

22. He breathed vppon them. Because no mortall manne is sitte for so harde and weightie a function, therefore Christ furnisheth his Apostles with the grace of his spirite. And truely it is a thing which passeth mans habilitie far, to gouerne Gods Church, to bringe the message of eternall saluation, to erect the kingdome of God vppon earth, and to lifte vppe menne vntounto the heauens. VVherefore it is no merueile that there is no meete manne founde, vnlesse he be inspired with the holy Ghost. For no manne can speake any word concerning Christ, vnlesse the spirit directe his tongue: so farre off is it, that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office. And this glorye belongeth to Christ alone, to fashion and forme those, whome hee appointeth to be teachers of his Church. For the fulnesse of the spirite is powred out vppon him for this cause, that hee may giuegive it to euerye one p. 445by measure. Againe, seeing that he remaineth the onelyonly pastour of the Church, he must needes shewe forth the power of his spirite in his Mynisters, whose diligence he vseth. VVhichWhich thing he did also testifie by the externall signe, when hee breathed vppon his Apostles. For this shuld not agree, vnlesse the spirite didde proceede from him. VVherefore the sacriledge of the Papists is so muche the more detestable, who take to themselues the honour, whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge, when they make their Masse Priestes. But the thinge it selfe sheweth plainelye enough, how much their stincking breath dooth differ from the breathing of Christe: because they make nothinge else but Asses of horses.

Moreouer, Christe dooth not onelye imparte vntounto his disciples the spirite whiche hee receiued, but hee giueth it as it is his owne, seeing that it is common to his Father and him. Therfore they vsurpe to themselues the glorye of the diuinitie, whosoeuer do professe that they giuegive the spirit by breathing.

And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes, whome hee calleth vntounto the pastorall office, that they may be able to discharge their duetie and function, or at least that they may not come emptie and naked. VVhichWhich thing, if it be true, the foolishe bragging of the Papystes is easilye refuted, who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce, cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops. They will hauehave vsus beleeue that those are lawfull pastours of the church, and so consequentlye Apostles and Christes vicares, who are as it appeareth, emptie of all the graces of the holy Ghost. But there is a certain rule prescribed vntounto vsus in this place to esteeme their callinge by, and to iudge thereof, who gouerne the Churche of God, if we see them endued with the holy Ghost.

Notwythstanding, Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order. For it was meete that their authoritie shoulde be singular, who were chosen to bee the firste and chiefe to preache the Gospell. But and if Christe gaue them his spirite then by breathinge vppon them, the sendinge of the holy Ghost which followed afterwarde, seemeth to be superfluous. I aunsweare that the spirite was giuen the Apostles in this place in suche sort, that they were onelyonly sprinkled with this grace, and were not endowed wyth the perfecte power thereof. For when the holy Ghoste appeared in fiery tongues vppon them, they were throughly renewed. And truely he doeth not so appoynte them nowe to preache his Gospell, that hee sendeth them straightway vntounto the woorke: but rather (as it is else where, Actes 1. 4.) he commaunded them to rest. And if we weigh all things wel, he doeth not so much furnishe them with necessary giftes at this present time, as appoynt and make them instruments of his spirite againste the tyme to come. VVherfore this breathing ought to be referred and extended for the moste parte vntounto that great and honourable sendinge of the spirite, which he had promised so often. Furthermore, Christ coulde hauehave giuen his grace vntounto his apostles by secreat inspiration, yet would he adde p. 446the visible breathing to confirme them the better. Christ tooke this signe from the common custome of the scripture, which doth commonly cō pare the spirit vntounto winde. The reason of which similitude is briefly expounded before in the third chapter. But let the readers marke that the word is also ioyned with the externall and visible signe. For euen hence doe the sacraments borrow their force. Not because the force of the spirit is included in the voice which soundeth in the eares: but because the effect of al those things, which the faithful hauehave, and gather, by, & of the sacramentes, dependeth vponupon the testimonie of the word. Christ breatheth vponupon the Apostles, they doe not only receiue the blast, but the spirite also. And why? saue onelyonly because Christ promiseth them the holye Ghost.

In like sort we put on Christe in Baptisme, we are washed with his bloud our old man is crucified, that the righteousnes of God may reigne in vsus. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force, saue onelyonly from the promise of Christ, who bringeth to passe and perfourmeth that by his spirit, which he promiseth in word? Therefore let vsus knowe that whatsoeuer sacramentes men hauehave inuented, they are nothing else but meere toyes, or friuolous pastimes: because the signes can hauehave no trueth, saue onelyonly when the word of God is present. And because they do neuer mocke thus in holy things, without wicked blaspheming of God, and the destructiō of their soules, they must take good heede of such iuglings of Satan. If any man obiect that that is not to be found fault with, which the popish bishops do, when they consecrate their Masse priests with breathing, beecause the word of Christ is there annexed to the signe: we may readilye answere, that Christ spak not to his Apostles, that hee might institute a continual sacrament in the Church; but that he would once declare and testifie that which we said of late, that the spirite commeth from him alone: and againe, that he neuer enioyneth any office, but that he doth also minister power vntounto his ministers, and furnisheth them with hability. I omit that the Masse priests are made in popery to a far other, or rather a contrary end: to wit, to slea Christe daily: whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel. Neuerthelesse we must also hold that, that Christe alone dooth giuegive all those good things, which he figureth and promiseth. For hee doth not bid the Apostles receiue the spirit from the external breathing, but frō himselfe.

23. VVhose sinnes ye shal remit. It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel. For we must not separate this power, to forgiue sinnes, from the office of teaching, whervnto it is annexed in one text. Christ had said a litle before, as the liuing father hath sent me so do I send you also: now dooth he declare to what end that embassage …ndeth, and what it meaneth. Hee doth only put in that which was necessary, that he giueth them the holy Ghost, least they shuld do any thing of thēselues. Therfore this is the principal end of the preaching of the Gospel, that men may be reconciled vntounto God, whiche commeth to passe by the free forgiuenes of sinnes, as Paul also teacheth, 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation. The Gospel containeth many other things, but GOD doth this principally there, that he may receiue men into fauour, by not p. 447imputing vntounto them their sinnes. VVherefore if we wil shew our selues faithful ministers of the Gospel, we must endeuour this with al diligēce. For the Gospell differeth from prophane philosophy moste of all in this poynt: because it placeth mans saluation in the free forgiuesse of sinnes. For the other benefites of God doe flowe hence, that God dooth illuminate vsus, and regenerate vsus by his spirit, that he reformeth and fashioneth vsus after his owne image, that hee armeth vsus with inuincible strength against the world and Sathan. Therefore all the whole doctrine of godlines, and the spirituall blinding of the Church stayeth vppon this foundation, that God doth adopt vsus vntounto himselfe freely, being purged from all our sinnes.

And Christ doth so enioyne vntounto his Apostles the commaundement to forgiue sinnes, that hee dooth not translate and giuegive vntounto them that which is his own. It is proper to him to forgiue sinnes. Hee doth not resigne vp this honour vntounto the Apostles, inasmuch as it belongeth to him: But he biddeth them testifie the forgiuenesse of sinnes in his name, that he may reconcile menne vntounto God by them.

… Finally, he alone (to speake properly) doeth forgiue sinnes by hys Apostles. Yet the question may be, seeing that he doeth only make them witnesses or preachers of this benefite, and not authours, why he doeth so highly extoll their power? I answeare that this was graunted for the establishing of our faith. There is nothinge more for our profite, then that we may safely perswade our selues, that our sinnes are not remembred before God. Zacharias calleth this the knowledge of saluation, in his songe, Luke 1. 77. Seeing that God doeth vse the testimonie of men to proou… the same, our consciences shall neuer be quiet, vnlesse they acknowledge that God himselfe doeth speake in their person. Therefore Paule sayeth, 2. Corint. 5. 20. we exhort you that ye be reconciled vntounto God, as if Christ did beseeche you by vsus. Nowe doe we see why Christe doeth set foorth and adorne the ministerie which he enioyneth hys Apostles with such an excellent title: to witte, that the faithful may be fully perswaded that that is sure and certain, which they heare concerning the remission of sinnes: and that they may make no lesse account of that reconciliation which is offred by the voice of men, then if God himselfe should reach foorth his hand out of heauen. The church reapeth moste plentifull frute of this doctrine daily, whilest that it vnderstandeth that her pastours are made the promisers of eternall saluation: and that shee needeth not to seeke for the remission of sinnes whiche is committed vntounto them. Neither ought we therefore to make small accounte of thys incomparable treasure, because it is put in earthen vessels. But we are to thanke God, who hath vouchsafed to bestowe so great honour vppon men, that they represent his person and the person of his sonne, in testifying the forgiuenes of sins. And let vsus know, that whilest braine sicke men do despise this embassage, they tread vnderunder foot the bloud of christ. Againe the Papists are more then doltish, who wrest this place vntounto their magicall absolutions. Vnlesse a man confesse his sins in the Priests eare, we must hope for no remission, as they say. For Christ would hauehave the Apostles to forgiue sinnes: but they cannot obsolue, vnlesse they knowe the matter: Therefore menne must needes confesse theyr sinnes. But their errour is ridiculous, whilest that they passe ouer the principall issue of the matter: to witte, that this authoritye is graunted the Apostles, p. 448to auouch and defend the authoritie of the Gospel, the preaching wherof was committed vntounto them. For Christe dooth not appoynte in this place confessionaries, that they may sifte and know eueryevery sinne by secret whisperinges: but lowd preachers of the Gospel, that they may seale the grace of the purging gotten by Christe, in the heartes of the faythfull. VVherefore we must note the manner of forgiuing sinnes, that we may know what power this is, which is giuen the Apostles.

VVhose sinnes ye shal retaine. Christ addeth this second member, to terrifie the contemners of his Gospel, that they may know that they shal not escape scotte free for this their pryde: Therefore, as the embassage of eternal saluation and of lyfe was enioyned the Apostls, so were they armed with vengeaunce against al the wicked, who refuse the saluation which is offered them, as Paule teacheth, 2. Cor. 10. 6. But it is the latter in order: because the true and natural end of preaching the Gospell oughte to hauehave beene shewed first. In that we are reconciled vntounto God, this is proper to the Gospell: and it is an accidentall thing, that the vnbeleeuers are adiudged vntounto eternall death. In like sorte Paule, after that hee denounceth that vengeaunce vntounto the vnbeleeuers, whereof I hauehave spoken of late, hee addeth immediately, after that your obedience shall be fulfilled. For he giueth vsus to vnderstand that it is proper to the Gospel, to inuite al menne vntounto saluation: and it is an accidentall thing, that it bryngeth destruction vntounto some. Notwithstanding we must note, that whosoeuer heareth the voice of the Gospel, vnlesse hee embrace remission of sinnes promised vntounto him therein, he is wrapt in guiltines, and tied with eternall damnation. For as it is a liuely sauor vntounto the children of God so it is the sauor of death vntounto death, vntounto those that perish. Not that the preaching of the Gospel is necessary to condemne the reprobate, seeinge that we are all lost by nature, and eueryevery man bringeth & gètteth to him self new causes of death besides the heritable curse: but because their stubbernnes deserueth a far greater punishment, who despise the son of God willingly and wittingly.

24. And Thomas, one of the twelue, which was called Dydimus, was not with them when Iesus came.

25. Therfore the other disciples said vntounto him, we hauehave seene the Lord. But hee sayde vntounto them, vnlesse I shal see the print of the nailes in his hands, and shall thruste my finger into the prynte of the nayles, and shall thrust my hande into his side, I wil not beeleeue.

26. And eight dayes after his disciples were within againe, and Thomas was with them. Therfore Iesus came, when the doores were shut, and stoode in the midst, and said vntounto them, Peace be v… to you.

27. Then saieth hee to Thomas, bringe thy finger hyther, and see my handes: and brynge in thy hande, and thruste it into my side, and bee not vnfaythfull, but faithfull.

28. Thomas aunswered and said vntounto him, My Lord and my God.

29 Iesus saith vntounto him, Thomas, because thou hast seene me, thou hast beleeued. Blessed are those, which hauehave not seene, and yet hauehave beleeued.

24. And Thomas. The vnbeliefe of Thomas is rehearsed in this place, that the faith of the godly may be the better confirmed thereby. He was not p. 449only slow and hard to beleeue, but also stubberne. His hardnesse caused Christ to offer himself to be seene, & also felt in the same shape againe. By this meanes, not only he, but we, had a new help to testify Christ his resurrection. But the stubbernes of Thomas is vntounto vsus an example, that this frowardnesse is ingendered almost in all men, that they doe hinder themselues of their owne accord, when as the entrance vntounto saith is set open. 25. Vnlesse shal see. The fountain of the vice is noted in this place, because eueryevery mā wil be wise according to his own sense, & doth beare too much with himselfe. These words do nothing agree with faith: but it is a sensual iudgement (that I may so cal it). Therfore this befalleth all mē, who are addicted to thēselues, that they leaue no place for the word of God. It skilleth not whether you read it: the place, or figure, or print of the nailes. For it may be that the scriueners hauehave tourned tupon. into topon, or on the cōtrary, yet the sense is not altered therfore. Therfore let the readers chuse whether they had lieuer. 26. Bring in thy finger. We hauehave already spoken once of Christ his entrance, and his forme of salutation which he vsed. Furthermore, in that Christ doth so readily graunt Tho. that which he asked so wickedly, & so consequently doeth bid him feele his hands, & handle the wound of his side, we gather hereby how diligently he prouided both for his & our faith. For he had not respect vntounto Tho. only, but vntounto vsus also: least any thing should be wanting to the establishing of our faith. The dulnes of Tho. is wonderful & mōstrous: being not content when he saw Christ, he wold also hauehave his hands to be witnesses of his resurrection. So that he was not only stubberne, but also proud & reprochful against Christ. He ought at least to hauehave been confounded with shame, & to hauehave ben afraid, so sone as he saw Christ. But he thrusteth in his hand boldly and without feare, as if he were not guilty of any fault. For we may easily gather out of the words of the Euangelist, that he came not to himselfe again before such time, as he was conuicted by the touching it self. So whilest that we giuegive lesse honor to the word of the Lord then is meete, there cōmeth vponupon vsus by litle & litle vnawares a worse stubbernes, which bringeth with it, cōtempt of it: yea it taketh from vsus all reuerence of him. VVherefore we must take so much the more paines to bridle the wantonnes of our wit, and nature, least whilest that eueryevery man doth giuegive himselfe greater liberty to resist, then is lawful, he shut the gate of faith against himself, after that all feeling of godlines is as it were, extinguished. 28. My Lord and my God. Thomas is awaked at length out of his dreame: and he crieth out throughe admiration, as men are wont to do, who returne vntounto themselues after that they hauehave beene beside themselues, My Lord and my God. For the abrupt sentence hath greater force: and it is not to be doubted but that he brake out into these words, being enforced with shame, that he might therby condemn his sluggishnes. Furthermore, this so sodaine an outcry doth shew that faith was not quite extinguished in him, although it was choked. For he handleth not Christ his diuinity in his side or hands: but he gathereth much more by, & out of these signs, then they shew. Whēce commeth this, saue only because he returneth to himself sodainly out of forgetfulnes & drousines? Therfore it appeareth that that is true which I said euen now, that the faith which semed to be abolished, did lie hid in his hart, as if it had been couered. The same thing doth also befal many sometimes: for they are wanton for a time, as if they had cast away the p. 250feare of God, so that there appeareth in them no faith: but so sone as they are chastned with some light chastisement of God, they come to thēselues againe, when the fiercenesse of the flesh is brought vnderunder. Certainly a disease should not be sufficient of it selfe to teach godlinesse, whence we gather, that so soone as the impediments are purged, the good seede which lay hid, beginneth to appeare. VVhereof there was an excellent example in Dauid: for we see howe carelesly he triumpheth after that he hath obtained hys lust: all men would hauehave thought that faith had been quite abolished out of his minde at that time. But he is so sodainly called into the way by suche a short admonition of the Prophet, that we may readily gather some small fire, although it were couered, yet was in his minde, which did without delay break forth into a flame. As touching men they are guilty euen as if they had dispoiled themselues of faith & of al the graces of the holy Ghost. But it cōmeth to passe through the vnmeasureable goodnes of god, that the elect do not so run hedlōg into alienatiō. Wherfore we must take good heed that we fall not away frō the faith. Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle, that they fal not deadlily, & that he doth myraculously nourish alwaies in their harts, some sparcles of faith, which he setteth on fire afterward with a new blast of his spirit in due time. But this cōfession hath 2. members. Tho. confesseth that christ is his lord: then he climeth higher, & calleth him his god also. We know in what sense y^• scripture calleth christ Lord: to wit, because he is made by his father the chief moderator and gouernor, who hath al things vnderunder his gouernment, before whō eueryevery knee must bow. And finally, because he is his fathers vicegerent in gouerning y^e world. So that this name lord, belōgeth properly vntounto him, in as much as he is the mediator reuealed in the flesh, and the head of the church. But so sone as Th. knew the lord, he is by & by caried vp vntounto his eternal diuinity, & that for good causes: for Christ came down vntounto vsus for this cause, & was first of al abased, then afterward he was placed at the right hād of the father, he obtained the gouernment & lordship of heauen and earth, that he might lift vsus vp vntounto his diuine glory & the glory of his father. Wherfore to the end our faith may come vntounto the eternall diuinity of Christ, it must begin at that knowledge, which is nigher & more easie. So y^t it was truly said of some mā, that we are brought & led from christ, as he is mā, vntounto christ, as he is god: because our faith goeth forward in such sort by degrees, that laying hold vpō christ in earth, as he was born in the stable, hā ged vpō the crosse, it may passe vntounto the glory of his resurrection: and frō thēce at lēgth vntounto his eternal life & power, wherin his diuine maiestly shineth. Neuertheles we must know this, y^t we cānot rightly know that christ is the lord, but that the knowledge of his diuinity succedeth immediately. Neither is it to be douted but that this ought to be the common cōfession of al the godly, which we see Christ alloweth. Doutles, he wold not hauehave suffred the honor to be giuē rashly and falsly vntounto himself, being taken frō his father: yet he doth flatly allow that which Th. said: wherfore this one place is sufficiēt to refute the madnes of Arrius sufficiently. For it is altogither vnlawfull to imagine two Gods. Moreouer the vnitie of person in Christ, is expressed in this place, whē as the same Christ is called god and lord. He calleth him his twise with great force, that he may declare that he speaketh according to a liuely & earnest feeling of faith. 29. Thomas because. Christ reprehēdeth nothing in Tho. saue only that he was so slow to beleue, p. 451so that he had need to be drawn vntounto the faith violētly by the experiences of his senses, which is quite contrary to the nature of faith. If any man obiect, that there is nothing more vnconueniēt, then that faith shuld be called a perswasion conceiued by touching & seeing: we may easily answer out of y^t which I hauehave already said. For Th. was not simply brought by touching or seeing to beleue that christ was his god: but being awaked, he remēbred the doctrine which he had almost forgottē before. For doutles faith cannot flow frō the bare experiments of things, but she must hauehave her beginning frō the word of god. Therfore christ chideth Tho. for this cause, because he did not giuegive such honour vntounto his worde as he ought, & that he tied faith which cōmeth by hearing, and ought earnestly to be set vponupon the worde, vntounto the other senses.

Blessed are those that hauehave not seene, and hauehave beleeued. Christ commendeth faith in this place for this cause, because resting vponupon the woord alone, it doeth not depend vponupon the sense & reason of the flesh. Therfore he doth briefly define the force & nature of saith: to wit, that it staieth not in the present sight, but pierceth vntounto the heauēs, that it may beleeue those things which are hiddē from the sense & perceiuing of mā. And truly, we must giuegive god this honor, that his truth be vntounto vsus of sufficient credit of it self. Faith hath in deed her sight, yet such as doth not abide below in y^e world & in earthly obiects, in which respecte it is called the euidence of inuisible things, or of things which appeare not, Heb. 11. 1. And Paule, 2. Cor. 15. 7. setting it against sight, doeth signify that it sticketh not in considering the estate of things present, neither doth it looke hither and thither vntounto those things which appear in the world, but it dependeth vponupon the mouth of god, and that trusting to the word of God, it ouercōmeth the whole world, that she may fasten her anker in heauen.

The summe is, that there is no true faith but that which beinge grounded in the woord of God, doeth rise vntounto the inuisible kingdom of God, that it may surpasse all humane apprehension. If any man obiect that this saying of Christ disagreeth with that other, Math. 13. 16. where he pronounceth that the eyes are blessed, whiche see him present: I answeare that Christ doeth not speake in that place of the corporall beholding and sight only, as in that place: but of the reuelation which is cōmon to all the godly, sithēs that he appeared vntounto the world to be the redemer therof. He cōpareth the apostles with the holy kings and prophets, who were holden vnderunder the dark shadowes of the law of Moses. But now he sayth that the condition of the faithful is better, because there shineth vntounto them a more perfect light: yea, because the substance & truth of the figures is giuen thē. Many wicked men saw christ then with the eies of the flesh, who were neuer a whit the happier therefore: but we who neuer saw Christ with our eyes, do enioy that blessednesse which Christ commendeth. VVhereupon it followeth that the eyes are called blessed, who consider spiritually that heauenly and diuine thing, which is in him. For we do at this day behold Christ in the Gospel, as if he were present before vsus. In which sense Paul sayth vntounto the Galathians 3. 1. that he is crucified before our eies. VVherfore, if we couette to see that in Christe, which may make vsus happye and blessed, let vsus learne to beleeue when we see not. That which is wrytten, 1. Pet. 1. 8. agreeth with these woordes of Christe, where the faithfull are commended, which louelove Christe whome they hauehave not seene, and reioyce p. 452with an vnspeakeable ioy, although they beholde him not. And whereas the Papists doe wrest these woordes to approoue their transubstantiation, it is more then friuolous. They bidde vsus beleeue that Christe is in the shape and likenesse of breade, that we may be blessed. But we know that Christe did intende nothinge lesse, then to make faith subiecte to the inuentions of menne: which if it goe but a little beyond the boundes of the woorde, it is no more faith. I… wee must beleeue all things which wee see not, then shall our faith be tied to all monsters which it pleaseth menne to inuent, to all fables which they lust to blunder out. Therfore, to the end this saying of christ may take place, that must first be proued out of the woord of God, which is called in question. They alleage the woord in deede for their transubstantion, yet if it be wel expounded, it maketh nothing for their doting and folly.

30. Many other myracles wroght Iesus before his disciples, which are not writtē in this boke.

31. But these thinges are wrytten, that yee may beleeue, that Iesus is Christe the Sonne of God: and that beleeuing, yee may hauehave life in his name.

30. Many other. Vnlesse this preuention had been added, the readers might hauehave thought that Iohn had omitted none of the myracles which Iesus did, & that he hath the perfect & ful hystory of al things here. Therfore Iohn doth testify first, that he did only wryte certain things of many: not because the other were vnworthy to be recited, but because these were sufficient to edify faith. And yet it doth not follow thereupon, that they were wrought in vaine, because they were profitable for that age. Secondly, although we doe not knowe at this day what they were, yet we must not set light by them, because we vnderstand that the Gospell was sealed with great aboundance of myracles. 31. And these thing…. By these wordes he signifieth vntounto vsus, that he wrote so much, as ought to satisfie vsus: because it is abundantly sufficient to confirm our faith. For he meant to preuent the vaine curiosity of men, which cannot be satisfied, & beareth too much with it self. Furthermore, Iohn knew wel what the other Euangelists had wrytten. And seeing that he intēded nothing lesse then to abolish their wrytings, without doubt he doth not separate their narration from his. Yet it seemeth to be an absurd thing, that faith is foūded and grounded in myracles, which ought wholely to …eane vntounto the promises of God & his word. I answear that myracles hauehave none other vse giuē them in this place, saue only that they may be helps & shoares vntounto faith. For they serue to prepare the minds of men, that they may y^e more reuerently heare & receiue the word of god. For we know how cold & slowe our attentiuenesse is, vnlesse it be pricked forward by some other thing. And again, there is no smal authority added vntounto the doctrine receiued, then, when the Lord reacheth out his mighty hād out of heauen to vnderprop the same, as Marke sayeth, 16. 20. that the apostles taught the Lord working togither, & confirming the word with signes folowing. Therfore although faith doth leane properly vntounto the word of god, and doth looke vntounto the word, as vntounto the only marke: yet myracles are not in vaine, so that they be referred vntounto the word also, and directe our faith thither. VVe hauehave sayd else where, why myracles are called signes: to witte, because the Lord stirreth vsus vp by them to consider hys power, whilest that hee sheweth some newe and straunge thinge.

That Iesus is Christe. He vnderstandeth Christe, as he was promised in the lawe and the Prophets: to witte, the mediatour betweene GOD and p. 453men, the chiefe Embassadour of the father, the onelyonly restorer of the worlde, and the authour of perfecte felicitie. For Iohn did not take the bare title, that he might therewithall adorne the sonne of God: but hee comprehended vnderunder the name of Christe all those offices whiche the Prophets doe assigne vntounto him. Therefore we must consider him as hee is described vntounto vsus in that place. VVhereby that doeth more plainlye appeare which we sayde of late, that faith doeth not sticke in myracles, but is brought straightway vntounto the worlde. For it is all one as if Iohn should hauehave sayd that that was proued by myracles, which the Prophets taught some times by woord of mouth. And we see that the Euangelists themselues doe not stande simply in reckening vp myracles, but are rather occupied in doctrine, because myracles shoulde of themselues procure nothing but a confused woondering. VVherefore this is the meaning of the wordes, that these things are wrytten that we may beleeue, in as much as faith may be holpen by myracles. He addeth the sonne of God, because no fitte man coulde hauehave beene founde amongest the common sort of men, to doe so great things: to witte, to reconcile the father vntounto vsus, to purge the sinnes of the worlde, to abolish death, to pull downe the kingdome of sathan, to bring vntounto vsus true righteousnesse, and saluation. But seeing that this woorde (Sonne,) belongeth vntounto Christ only, it followeth that hee is not the sonne of GOD by adoption, but by nature: wherefore the eternall diuinitie of Christe is contained in this woorde. And certainly, he that knoweth not Christ to be God by suche manifest testimonies which are extant in the Gospell, because he is blinde in perfecte light, he is not woorthy to see the sunne and the earth.

That beleeuing, yee may hauehave eternall life. This effecte of faith is added also to bridle mennes lust, and desire, that they maye not couette to knowe more thinges then are sufficient to obtaine life. For what wickednesse were this, not to be content with eternal saluation, and to desire to passe the bounds of the kingdom of heauen. And in this place Iohn repeateth the principal poynt of his doctrine, that we obtaine eternal life by faith: because being dead without Christe, we are restored to life by his grace alone. Concerning which thing we hauehave spoken inough before in the third and fift chapters. In that he sayde rather the name of Christ, then Christ, we hauehave shewed the reason of this speach before in the first chapter 12. Let the reader repaire thither, if he thinke good, least I become tedious by repeating the same things oftentimes.