Harmony of the Gospels, Commentary on gospel of John · Chapter 5
Chap. 5
1 AFter this was the feast day of the Iewes, and Christe went vp to Ierusalem.
2 And there is at▪ Ierusalem beside the sheep market, a poole which is called in Hebrewe Bethesda, hauing fiue porches.
3 In these sate a great multitude, of sicke people, of blinde, lame, and withered, wayting for the mouing of the water.
4 For an angel went downe at a certaine time into the poole, and troubled the water: he therefore that went downe first after the troubling of the water, was made whole of what disease soeuer he was sicke.
5 And there was a man there who had passed thirtie eight yeeres in an infirmitie.
6 VVhen Iesus saw this man sitting, and knew that he had beene now long time sick, hee said vntounto him, wilt thou …e made whole?
7 The man that was sicke answered him: Syr, I hauehave not a man to put me into the poole when the water is troubled: but in the meane while whilest I come, an other steppeteh downe before mee,
8 Iesus saith vntounto him, Arise, take vp thy bed and walke.
9 And the man was by and by made whole, and he tooke vp his bed and walked: and the Sabboth was that day.
1 After this was the feast day. Although the Euangelist doeth not in plaine words expresse what day this was, yet we may well gesse that he meaneth VVhitsuntide, if so be that which is here recited was done immediately after that Christ came into Galilee. For he went from Ierusalem immediately after Easter, and going through Samaria, he made account that it was foure monethes vntill haruest: entring into Galilee, he healed the rulers sonne. The Euangelist addeth immediately after, that this feast day followed. Therfore the course and respect of tyme persuadeth vsus to thinke, that he speaketh in this place of Pentecost, although I will nor greatly striue about that matter. But Iesus came vntounto the feast day vntounto Ierusalem, partly because there was greater opportunitie to spread abroad doctrine, then, by reason of the cōcourse of people: partly because he must be obedient to the law, that he might deliuer all men from the bondage of the law, as we hauehave said els where alreadie.
2 A poole beside the sheepe market. The circumstance of the place is added: whence we gather that the myracle was not obscure or knowen vntounto a few only. For that the place was much frequented, both the fiue porches doe declare, and the nighnesse of the temple also did require thus much. Moreouer, the Euangelist saith flatly, that many sicke folkes layde there. As touching the worde it selfe, the learned do worthily reiect the vaine surmise of Ierome, who maketh Betheder of Bethesda, and interpreteth it an house of a flock. For there is in this place mention made of a poole which was nigh vntounto the sheep market. They also do it with reason who reade it Bethseda▪ as it were a place of fishing. Therefore their opinion is more sound who expound it a place of pouring out. For ashd doth signifie amongest the Hebritians a flowing. But the Euangelist dyd pronounce it Esda, after the maner of the Chaldeans, as the common vse of the tongue did then require.
For I thinke that the water was brought thither by conducts that the Priestes might draw thence. Vnlesse peraduenture the place was so called, because the water was powred out by pypes. In my iudgement it was called the sheepe market, because there were sheepe brought thither to be offered vp in sacrifice.
3 The multitude sate. It may bee that the sicke folkes laide in the porches to aske almes, when the people wēt that way, which went into the temple to worship. And they were also wont to buy sheepe there, whiche they would offer in sacrifice. In the meane while God did heale some number of them eueryevery feast day, that by this meanes he might set foorth the worship appointed in the lawe, and the holinesse of the temple. Notwithstanding this may seeme an absurd thing, that (seeing we do not reade that there was any such thing done at such time as religion did most of all florishe, yea, seeing that myracles were wrought only extraordinarily in the Prophetes time) the power and grace of God did appeare more plainely in myracles then they were wont, when thynges were so decayed and almost vtterly brought to confusion. I aunswere, that in my iudgement there were two causes: for seeing that the spirite which dwelt in the Prophetes was a sufficient witnesse to testifie Gods presence, religion had no need of any other confirmation at that time. For the law was established by signes more then needed, and God ceased not to confirme the commaundement which hee had giuen by innumerable testimonies. But when the time of Christ his comming drew neere, because they were destitute of Prophetes, their state was most miserable, and they were sore tempted on eueryevery side, they had need of this extraordinarie helpe, least they shoulde thinke that they were vtterly forsaken of God, and being thus discouraged should vtterly hauehave fainted & fallen away. For we know that Malachie was the last of the prophets, and therefore he concludeth his doctrine thus, chap. 4. 4. That the Iewes may remēber the law giuē by Moses, vntil Christ appeare. For it seemed to God a profitable thing, to let them be destitute of Prophetes for a season, to the ende they might more earnestly desire Christ, and receiue him with greater reuerence when he was reuealed. In the meane while least that the temple shoulde want testimonie, and the sacrifices, and al the worship from whence saluation shoulde come vntounto the worlde, the Lorde retained the Iewes by this gift of healing, that they might knowe that it was not in vaine that they were separated from other nations by God himselfe. For God did openly testifie by healing the sicke, as if hee had reached his hand out of heauen, that he did allow of this kinde of worship, which they had from the prescript of the lawe. Secondly, I doe not doubt but that by suche signes hee taught them that the time of redemption was at hande, and Christe the authour of saluation drewe neere, to the ende all mens mindes might the better be awaked. I suppose that this vse of myracles was at y• time double: first, that the Iewes might knowe that God was present with them, and so might remaine constant in the obedience of the law: secondly, that they might be bent to wayte for a newe and vnwonted estate. Of lame, blinde, withered. To the end we may knowe that they were no common diseases whiche the Lorde did cure, the Euangelist expresseth certaine kindes thereof. For the remedies which men can inuent cānot cure the halt, blind, & withered wythered. Truly it was a sorowfull sight to see in suche a multitude of men, a manifolde deformitie of members. Yet the glory of God dyd more clearely shine there, then in the beholding of a great and well ordered armie. For there is nothing more famous and excellent, then whē as the power of GOD doth amend and restore the wants of nature: there is also nothing more beautifull and sweete, then when as of his infinite goodnesse, he helpeth the miseries of man. Therefore the Lorde would hauehave that most noble Theater to be extant, wherein his maiestie might appeare, not only to those that were borne there aboutes, but also to all maner of strangers. And (as I said euen now) this was not the least ornament of the Temple, when as God by stretching out his hand, did make it knowen that he was present there.
4 For an Angel. It was indeed the proper and peculier worke of the Lord to cure the sicke: but as he was wont to vse the hande and diligence of Angels, so he committed this vntounto an Angels charge. In which respect Angels are called powers or might: not that God doth resigne vp his power vntounto them, and sit idle himselfe in heauen: but because by working mightily in them, he doth wonderfully make knowen his power vntounto vsus. Therfore those men do deale wickedly & peruersly, who feigne that the Angels hauehave something of their own, or who do make them Mediatours betweene God and vsus, in such sort, that they doe darken the power of God, being as it were set far of, whereas it doth rather shew it selfe to be present in them. Therefore we must beware of those doting speculations of Plato, because God is too farre distant from vsus, we must goe vntounto the Angels, that they may purchase fauour for vsus: whereas we ought rather to goe straightway vntounto Christ, that by his guiding, ayde, and commandement, wee may hauehave the Angels to be helpers and ministers of our saluation.
At a certaine time. God was able in one moment to heale them altogether: but as myracles hauehave their ende, so hauehave they also their meane, as Christ saith,Luk. 4. 26. 27. when so many were dead in ye time of Elizeus, there was but one only boy raysed vp againe: when as there were so many hungrie widdowes in the time of the drought,2. Kin, 4. 32 Elias did only help one in her neede.1. Kin. 17. 9 So it was sufficient for the Lorde to shew some token of his presence vponupon a few sick people. But the manner of healing whiche is described in this place, doth sufficiently teach vsus, that there is nothing more vnconuenient then that men should make the workes of God subiect to their iudgement. For, I pray you, what helpe and remedie coulde they looke for, by the troubling of the water? But the Lorde doth by such meanes accustome vsus vntounto the obedience of saith, when he doth thinges contrarie to our reason. VVe doe too too gredily follow those thinges which besides the worde of God doe please our reason. Therefore to the ende he may make vsus obey him, he obiecteth oftentimes those things, which are contrary to our reason. Therfore we do then declare and proue our readinesse to be taught,2. Kin. 3. 10. 11. when as shutting our eyes, we folow the bare worde, although we seeme to our selues that we shal hauehave no reward for our labour. The like example hauehave we in Naaman the Assyrian, whom the Prophet sent vntounto Iordan to hauehave his leprosie cured, but he contemned this at the first as a mocke, yet at length hee perceiueth in deed that God doth so worke contrary to mans reason, that yet notwithstanding he doth neuer deceiue or mocke vsus. In the meane while the troubling of the water was a manifest token that God doth vse the elements freely at his owne pleasure, and doth challenge to himselfe the effect of the worke For this is a vice too cōmon, to ascribe vntounto the creatures that which belongeth to God alone. But it shalbe a point of too much foolishnes to seeke the cause of health, in the troubled water. Therfore he doth so commend the external signe, that by the beholding of the same, the sicke may be compelled to looke vntounto him who is the only authour of grace.
5 And there was a certaine man. The Euangelist gathereth diuers circumstances which make the myracle more credible. The long continuance of the disease had taken away all hope of curing. He cōplained that hee was depriued of that remedie of the water: hee oftentimes went about to throwe himselfe into the water, but in vaine, he had no man to helpe him: heereby appeareth more plainely the power of Christe. To the same purpose serueth this, that hee was commaunded to take vp his bed, that all men might know that hee was healed by no other meanes, saue only by the benefite of Christe. For seeing that he ariseth sodenly being strong in all his limbs, whereof he was lame before such a sodaine change ought so much the more to stir vp and moue the mindes of the beholders.
6 VVilt thou …e made whole? He doth not aske the question as if he did doubt of the matter: but partly that he may kindle in him the desire of y• grace which was offered, partly that he might make the witnesses who were present more attentiue, whom the myracle might otherwise escape whilest they thought vppon some other matter, as it falleth out oftentimes in matters which chaunce on a sodaine. Therefore this preparation was necessarie for these two causes.
7 I hauehave not a man. This sicke man doth the same which almost al of vsus are wont to doe▪ … for he includeth Gods helpe in his cogitation, neither dare hee promise himselfe any more, then hee can conceiue in minde. And whereas Christ doth pardon his infirmitie, we may therin beholde his mercifulnesse, which eueryevery one of vsus tryeth dayly, whilest that we doe stick fast in the meanes which are nigh vsus. Hee doeth by stretching out his hand out of hidden places, contrary to our expectation, declare howe farre his goodnesse exceedeth our weakenesse and straightnes in faith. Furthermore, we must be instructed by this example, to suffer. Thirtie yeeres were a long time, wherein God did deferre his benefite, in helping this miserable man, which yet notwithstanding he determined to bestow vponupon him from the beginning. How long soeuer therefore he make vsus wayte, let vsus so grone vnderunder our miserie, that yet the y…ksomnesse of the long time doe not discourage vsus. For although there appeare no end, when as our miseries are prolonged, yet we must alwayes persuade our selues that God is a wonderfull deliuerer, who doth easily remoue all hinderances by his power.
9 And it was the Sabboth. Christ knewe well enough what great offence woulde followe immediately, when they should see the man goe bearing a burden.Ier. 17. 21. For the lawe doth in plaine wordes forbid to beare any burden vponupon the Sabboth day. But there was a double reason why Christe did set foorth such a spectacle, setting a part all respect of this danger: namely, that the common people might the better knowe the myracle: secondly that there might some occasion he ministred, and as it were a way made, for that excellent sermon which hee made immediatly.
Furthermore, the knowledge of that myracle was so greatly to bee esteemed, that he ought not to hauehave passed for offending the people, especially seeing that hee had in readines a lawefull excuse, wherewith though he did not pacifie the wicked, yet did he sufficiently refute their false slaunders. Therefore we must note this rule, that though the whole worlde do fret and fume against vsus, yet must wee publishe the glory of God, and preache his workes, so farre foorth as it is expedient for his workes to be knowen. Neither must we be wearied or discouraged, although this our desire fall not out so well as we would, so that wee set before our eyes that end whereof I hauehave spoken, and leape not ouer the boundes of our dutie.
10 Therefore the Iewes said vntounto him that was healed, it is the Sabboth: it is not lawfull for thee to take vp thy bed.
11 He answered them, hee that made mee whole, said vntounto mee, take vp thy bed and walke.
12 Therefore they asked him, what man is that, that said vntounto thee, take vp thy bedde and walke?
1… Furthermore, he that was healed, kn…we not who it was: for Iesus had withdrawen himselfe, because there was a multitude in the place.
14 Afterward, Iesus found him in the temple, and saith vntounto him, beholde, thou ar… healed, sinne no more, least a worse thing happen vntounto thee.
15 The man went and tolde the Iewes, that it was Iesus, who had healed him.
16 And therefore the Iewes did persecute Iesus, and they sought to slea him, because he did these thinges on the Sabboth day.
10 It is the Sabboth. Forasmuch as it stoode all men vponupon to defend the religion of the Sabboth, they doe well, and for good causes accuse the man: but when as the excuse that hee made, doth not satisfie them, they doe nowe begin to offend therein: for they ought to hauehave loosed him when they knewe the cause. To beare a burden (as we hauehave said) was a breaking of the Sabboth; but Christ who laide the burden vppon his shoulders, did vnburden him with his authoritie. Therfore we are admonished in this place to beware of rash iudgement vntill wee doe throughly knowe the reason of eueryevery man… fact. VVhat thing soeuer is contrarie to the worde of God, without doubt it deserueth to be condemned: but because it oftentimes falleth out so, that we are deceiued in this point, let modestie goe before, together with a quiet inquisition, to the end our iudgement may be sound and sober. For because the Iewes being possessed with a wicked affection do not stay to make inquisition, they stop the gate against iudgement and moderation. But and if they had suffered themselues to be taught, the offence had not only been taken away, but they had been brought vntounto the knowledge of the gospel with farre more fruit.
Nowe wee see howe farre theyr sinne reached, and wherein they sinned: namely, because they dyd not admit a iuste defence And the defense is thus; that he that was healed did answere, that he dyd nothing, but that which he commaunded him to doe, who had authoritie and power to commaund. For although hee vnderstood not as yet who Christe was, yet was he persuaded that he was sent of God, because he had tryed his diuine power: and hee doth thereby gather that he was indowed with authoritie, so that he must needes obey him. But this also seemeth to be worthie of blame, that the myracle doth remooue him from the obedience of the law. Indeede I confesse he leaneth vntounto, and fighteth with a reason that was scarse stronge enough: yet the other doe offend double, in that they neither consider that this was an extraordinarie work of God, neither yet do suspend their iudgement vntyll such time as they hauehave heard the prophet that was furnished with the worde of God.
13 Hee knew not who it was. Christ woulde not hauehave the glory of so great a worke to vanish away. Yet woulde he hauehave it first to be knowē and famous, before such time as he would professe himselfe to be the authour thereof. Therefore he withdrew himselfe a little, that the Iewes might iudge of the thing it self, wt out any respect of person. Hence may we gather, that it cannot bee attributed to the faith of the man that hee was healed, who knoweth not his Phisition when he was cured: and yet it seemeth that he did this by the direction of faith in that he tooke vp his bed when he was commaunded. For mine own part, as I do not denie that there was in him some secrete motion of faith, so I say that it doth plainely appeare by the text, that he was destitute of sound doctrine, wherein he should rest, and of the pure light.
14 After this Iesus found him. These wordes doe more plainely shew, that Christ did not therefore lie hid for a time, that the memorie of his benefite might perish: for he doth now come abroad of his owne accorde, his meaning was only to hauehave the worke first knowen, and then to hauehave himselfe knowen to be the authour therof. Furthermore, this place conta…neth most profitable doctrine, for when Christ saith, Beh…lde thou art healed: His meaning is, that we doe wickedly abuse God his benefites, vnlesse we be moued vntounto thankefulnesse. Neither doth Christ cast that in his teeth, which he had giuen him: but doth only admonish the man and tell him that he was healed for this cause, that being mindfull of the grace receiued, he might worship God his deliuerer, duryng his whole life. Therefore as God doth instruct vsus vntounto repentance, and pricke vsus forward with light punishments: so hee doth exhort vsus vntounto the same with his goodnesse and clemencie. Yea this is the generall ende aswell of our redemption, as of all Gods gifts: to hauehave vsus wholy addicted and knit vntounto him.
Furthermore, this cannot bee, vnlesse we remember the pain and punishment which we hauehave alreadie escaped: and hee that hath obtayned pardon doe exercise himselfe in this meditation duryng his whole life. Also this admonition teacheth vsus that what harme soeuer we suffer, it is to be imputed to our sinnes. For doubtlesse calamities doe not come by chaunce▪ but they are so many light punishments to chasten vsus. Therfore we must first of all acknowledge the hand of God which smiteth vsus, … not imagine any blinde brunt of fortune in our aduersitie: secondly, we must giuegive God this honor, that seeing he … our best father hee taketh no pleasure in our miseries: and therefore that hee doeth neuer handle vsus roughly vnlesse he be offended with our sinnes. VVhen he forbiddeth him to sinne, he doth not require that he should be free from all sin: but there is a comparison made of his former life. For Christe doth exhort him hereafter to amend his life, and not to continue like to himself. Least any worse thing. If God can do vsus no good with light punishments, wherewith he being our most gentle father doth correct vsus, as tender & daintie children, he is compelled to put vppon him a new, and as it were a strange person. Therfore he taketh whips in hand to came our fiercenes withal, as he denoūceth in the law, Leui. 26. 14. 18. Deu. 28. 15. & Psa. 32. 9. Yea such testimonies are vsual in the scriptures. Therfore in yt we are often times punished with new miseries, we may thanke our owne stubbornnesse for that. For we are not like to vnbroken horses & mules: but we are more then vntamed beastes. Therefore it is no maruell if God doe as it were breake vsus in peeces with more cruel punishments, as with hammers, whom indifferent punishment cannot amend: for it is meete that they be broken who will not bend. To conclude, this is the vse of punishments, that we may be made to take better heed hereafter. If we stubbornly resist the first or second stroke, he will strike seuen fold harder: if hauing shewed some token of repentance for a short time, we do by and by returne vntounto our nature, he doth more sharply punish this our forgetfull lightnesse, that is full of sluggishnesse.
But it is worthie to be noted in this man, how mercifully and fauourably the Lord suffereth vsus. For suppose he drew nigh vntounto old age: yet must he needes be taken with the disease in the first flower of his age: and peraduenture he had been sicke from his childhood. Now consider how greeuous the punishment and paine of so many yeeres was. And certain it is that God cannot be accused of too great seueritie, because he did punish a man that was halfe dead, with so long sicknesse. Therefore in that we are lightly punished, let vsus learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments, for his infinite goodnesse sake. Let vsus also learn that there are no paines so fierce & cruell, but that the Lord can adde something thereunto, so often as he thinketh it good. And questionles miserable men doe oftentimes pull downe vppon themselues horrible & wonderfull tormentes, with their complaintes: whilest that they say that their plagues cannot be augmented. Are not these thinges hidden in my treasures saith the Lorde? Deut. 32. 34. VVe must also note how small fruite the chasticements of God do bring foorth in vsus. For if Christe his exhortation was not superfluous, we may gather thence that this mans soule was not yet well purged from all vices. And truly vices doe take deeper roote in vsus then that they can be plucked vp in one or two dayes. And the curing of the diseases of the soule is harder then that it is contented with the remedies of a small time.
15 The man went. He meant nothing lesse then to purchase enuy vntounto Christ: and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would honor his phisition with due honor. The Iewes do vomite out their poyson in this, that they doe not only accuse Christ for breaking the Sabbaoth, but doe also burst out into extreame crueltie.
17 And Iesus answered them, my father worketh vntill this time, and I worke.
18 For this cause therefore the Iewes sought the rather to kill him, because he did not only breake the Sabboth, but did also call God his father, making himself equall with God.
19 Therefore Iesus answered, and said vntounto them, verily, verily I say vntounto you, the son can doe nothing of himselfe: saue that which he shall see the father do, which things when he doth, the sonne doth these in like sort.
17 My father. VVe must mark what manner of defence Christ vseth. He doth not answere, that the law concerning the keeping of the Sabboth was temporal, and such as was now to be abrogated but doth rather say that he had not broken the Sabboth: because this is a worke of God. It was indeed a shadowish ceremonie, whereof Christe made an end by his comming, as Paule teacheth, Col. 2. 16. 17. But the state of this present cause consisteth not in that. For men are only commanded to rest from their owne workes: therfore circumcision which is a work of God, and not of men, is not contrarie to the Sabboth▪ Christ standeth vponupon this point, that the holy rest is not troubled with the woorkes of God, which rest was commanded in the law of Moses. And by this reason he doth not only excuse his own fact, but his also that bare his bed, for it was an appurtenance and as it were a part of the myracle: because it was nothing els but an approuing of the same. Secondly, if thanksgiuing and the preaching abroade of the glory of God be, to be reckoned among the workes of God, it was no breaking of the Sabboth with foote and hande to set foorth the grace of God. Yet Christ doth chiefly speake of himselfe, with whom the Iewes were more offended. In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power. He affirmeth that he is the sonne of God, and that the maner of working is common to him and his father. I doe not nowe at large dispute what was the vse of the Sabboth, & for what causes it was commaunded. As touching this present place, the religion of the Sabboth is so farre from breaking and hindering the course of the workes of God, that it doth rather graunt place to them alone. For why doth the lawe commaunde men to rest from their owne workes: saue only that they may applie all their senses being emptie and free, to consider vponupon the workes of God? Therefore hee is a wicked ouerthrower of the lawe, and also a false interpreter, who doth not graunt vntounto the workes of God a free kingdome in the Sabboth. If any man doe obiect that the example of God is set before men, that they may rest the seuenth day: the answere is easie, that men are not like vntounto God in that point, because hee kept holy day, but because that ceasing from the troublesome actions of this world, they doe aspire vntounto the heauenly rest. Therefore the Sabboth of God is no loytering, but a sound perfection which bringeth with it the quiet estate of peace. Neither is that any hinderance which Moses saide, Gen. 2. 2. that God made an end of his workes. For his meaning is, that when God had finished the frame and worke of the worlde, he did consecrate that day, which men shoulde bestowe on the meditating vppon his workes. In the meane while he ceaseth not by his power to vpholde the worlde which he hath made, to gouerne it by his counsell, to nourish… it with his goodnesse, and to determine all thinges at his pleasure in heauen and earth. Therefore the creation of the worlde was finished in sixe dayes: but the gouernment of the same is perpetuall, and GOD doth worke continually in defending and preseruing the order thereof: as Paule teacheth,Act. 17. 28 that in him we liue, we moue and hauehave our being. And Dauid teacheth that all thinges doe stande,Psa. 104. 29 forasmuch as the spirite of God giueth life vntounto them, and that they doe fayle so sone as they shalbe destitute of his force. Neither doth God only defende nature being created by him, with his generall prouidence only, but hee ordereth, & moderateth eueryevery part thereof. And he doth especially keepe & gouern by his ayde the faithfull, whom he hath taken into his tuition. And I woorke. Christe hauing omitted the patronage & defence of the present cause, hee declareth the ende and vse of the myracle: namely, that he may bee thereby knowen to bee the sonne of God. For this was his purpose in all his words & deedes, to shew himselfe to be the authour of saluation. This is proper to the diuinitie,Heb. 1. 3. which he challengeth to himselfe: as saith also the Apostle, that he susteineth all thinges by his mightie becke. And he doth testifie that he is God for this cause, that beeing reuealed in the flesh, he may execute the office of Christe: so that he affirmeth that hee came from heauen, because he would hauehave it knowen, especially why he descended into the earth.
18 For this cause therefore. Hee was so farre from pacifiyng their rage with this defence, that he did rather prouoke the same. Neither was hee ignorant how malitious their wickednes, and how hard their stubbornnesse were: but this was his chiefe drift to profite a fewe of his who were then present: and secondly, to bring to light their incurable wickednesse. And he hath taught vsus by example, that we must neuer yeelde vntounto the furie of the wicked, but endeuour so much as neede requireth to defende the truth of God, though all the worlde gainsay vsus, and murmur against vsus. Neyther is there any cause why the seruauntes of God should be greeued, if so be it they hauehave not so good successe as they would wish: seeing yt euen Christ himself had not such successe. Neither is it any maruell if Satan doe so much more violently rage in his members and instruments, the more that the glory of God doth shew it selfe. In the former member, when the Euangelist saith that they were displeased with Christe, because he had broken the Sabboth, he speaketh according to their meaning. For I hauehave alredie taught that the matter was otherwise. The principall cause of indignation is, because he calleth god his father. And indeede Christ his intent was to hauehave God to bee taken for his father after a peculiar sort, that hee might exempt himselfe from the common order of other men. He made himselfe equall with God seeing that he did attribute vntounto himselfe the continuall working. And Christe is so farre from denying of this, that he doth more plainly confirme the same. VVhereby is refuted the madnes of the Arrians, who did confesse that Christe was God in such sort, that they thought that he was not equall with the father. As if there coulde any inequalitie be found in the one and simple essence of God.
19 Therefore Iesus answered. VVee see as I hauehave saide, that Christe is so farre from refuting that which the Iewes did obiect, althogh it were slā derous, yt he doth more plainely proue that it was true. And first of al he stādeth vpō this point, that yt was a work of god wher wt ye Iewes found that they may perceiue that they must striue with God, if they proceede to condemne that which must of necessitie be ascribed vntounto him. This place was in times past diuersly tost betweene the true fathers & the Arrians. Arrius did gather thereby that the sonne was lesser then the father. because he could doe nothing of himselfe. The fathers did obiect that the distinction of person is only meant by these words, that it might be knowen that Christ is of the father, and yet notwithstanding that he is not depriued of the internall power of working. But they were both deceiued: for neither are these words spoken cōcerning the bare diuinitie of Christ: and those thinges which we shall see by & by doe not belong of themselues & simplie vntounto the eternall worde of God, but doe only agree with the son of God inasmuch as hee is reuealed in the flesh. Let vsus therefore set Christ before our eyes, as he was sent of the father to be the redeemer of the worlde. The Iewes did consider in him no farther thing, then his humane nature. Therefore he affirmeth that hee healed not the sicke man, as he was man: but by his diuine power whiche laid hid vnderunder the visible fleshe. This is the estate of the cause, wheras they fastening their eyes vponupon the flesh did contemne Christ, hee biddeth them ryse higher, and behold God. All the speech is to be referred vntounto this matching of contraries, that they are greatly deceiued, who thinke that they hauehave to deale with a mortall man, whilest that they accuse Christ for his workes which were meere diuine. Therefore doth he so earnestly affirme, that in this worke hee differeth nothing from the father.
20 For the father loueth the sonne, and sheweth him all things which he doth: and he will shew him greater workes then these, that you may maruel.
21 For as the father rayseth vp the dead, and quickeneth, so the sonne also quickneth whom he will.
22 For the father iudgeth no man: but he hath giuen all iudgement to the sonne,
23 That all men may honour the sonne as they honour the father: hee that honoureth not the sonne, honoureth not the father that sent him.
24 Verily, verily, I say vntounto you, that he which heareth my wordes and beleeueth in him that sent me hath eternall life: and shal not come into iudgemen.: but hath passed from death to life.
20 For the father loueth. All men see howe hard and farre set the exposition of the old writers is. God (say they) loueth himselfe in his son. But this doth very well belong vntounto Christ being clothed with the flesh, to be beloued of his father. Yea we know that hee was distinguished by this excellent title aswell from angels as frō men, This is my welbeloued son. For we know that Christ was elected,Mat. 3. 17. that in him might be resident the whole louelove of God that it might flow thence vntounto vsus as frō a full fountaine. For Christ is beloued of God the father as hee is the head of the church. He teacheth that this louelove is the cause why the father worketh al things by his hand. For when he saith that al things are shewed vntounto him, by these words is to be vnderstood the cōmunication or participation: as if he should say, as the father hath powred out his mind into mee, so hath he poured into me his power, that in my works y• diuine glory may appeare: so yt mē cā seek no diuine thing, which they may not find in me. And truely we shall in vaine seeke for the power of GOD without Christe.
Hee sheweth him greater workes then these. His meaning is that the myracle which he shewed in the curing of the man, was not the chiefest of the workes which were giuen him in charge by his father. For he had only giuen them a small tast there, of that grace, whereof he is properly both the minister and the authour: to wit, that hee may restore life to the worlde. VVhen he addeth that, yee may maruell, hee toucheth by the way their vnthankfulnesse, because they did contemne that so excellent a token of the power of God: as if he should say, how dull and blockish soeuer you bee, those thinges which God shall bring to passe by mee hereafter, shall enforce you to wonder whether you will or no. Yet it seemeth yt this was not fulfilled, seeing that we know that in seeing they sawe not, like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God. I answere, that Christe spake not in this place of their affection, but did onelyonly note how valiantly he would afterwardes proue himselfe to be the sonne of God.
21 For as the father. He doth here briefly set downe what manner of office was giuen him of his father. For although he seemeth to choose one kynde: yet is it a generall doctrine, wherein he sheweth that hee is the authour of life. And it containeth in it self, life, and righteousnes, and all the giftes of the holy Ghost, and all the partes of our saluation. And truly it was requisite that this myracle shoulde be such a special testimonie of Christes power, that it might bring foorth that common fruite: namely, that it might open the gate vntounto the Gospell. VVe must farther note after what sort Christ giueth vsus life. For he found vsus all dead: therefore it was needefull that he shoulde begin at the resurrection. Yet notwithstanding it is not superfluous that he ioyneth two wordes together: Because it were not sufficient for vsus to bee deliuered from death, vnlesse Christ did restore life vntounto vsus fully and perfectly. Furthermore, he maketh not this life common to all men. For he saith, that he giueth life to whom he will, wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vponupon certaine men, that is, the elect.
22 For the father. He doth now more plainly expresse the general thing it selfe, that the father doth gouerne the worlde in the sonnes person, & doth by his hand rule. For the Euangelist taketh iudgement, for gouernement and power according to the phrase of the Hebrewe tongue. Now we know what is the summe, that the father hath deliuered the kyngdome to Christ, that he may gouerne heauen and earth at his pleasure. But this may seeme to bee a very absurd thing, that the father hauing resigned vppe the right of his gouernment shoulde sit idle in heauen like some priuate man. The answere is easie, that this is spoken not so much in respect of God as of men. For there is nothing changed in God whilest that hee hath made Christe the chiefe king and Lord of heauen & earth. For hee himselfe is in the sonne and he worketh in him. But because when as we will ascende vntounto God, all our senses doe by and by faile, Christe is set before our eyes, as the visible image of God, who can not bee seene. There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen, seeing that God doth prouide for our infirmitie, when he sheweth himselfe nigh vntounto vsus in the person of Christ: But rather when as we hauehave to deale concerning the gouerning of the worlde, the estate of our selues, the heauē ly ayde of our saluation, let vsus learne to turne our eyes vntounto Christe alone (like as al power is commited vntounto him, and in his face appeareth god the father who shold otherwise be hid far away) least ye bare maiestie of God doe swalow vsus vp with his infinite brightnesse.
23 That all men may honour. This member doth sufficiently confirme that which I touched of late, that GOD doth not so reigne in the person of Christ as if he were at ease in heauen, as sluggish kings are wont to do: because he doth declare his power in Christ, and doth shewe himselfe to be present. For what other thing doe these wordes signifie, that al may honour the sonne, saue only that the father will bee acknowledged and worshipped in the sonne? Therefore it is our dutie to seeke God the father in Christ, there to beholde his power, there to worship him. For (as it followeth immediately after) hee that honoureth not the sonne, defraudeth god of his lawfull honour. All men do confesse that God is to be worshipped, and this sense being naturally ingrafted in vsus, hath taken suche deepe roote in our heartes, that no man dare absolutely denie God his honour: in the meane while the mindes of men do vanish away by seeking God without the way. Hence came so many feigned gods, hence came so many peruerse worshippings. Therefore we shall finde the true God no where els saue only in Christ, neyther shal we worship him aright any other way saue only by kissing the sonne,Psal. 2. 12. as Dauid teacheth. For (as Iohn witnesseth els where 1. Iohn 2. 12.) he that hath not the sonne he lacketh the father also. The Turkes and Iewes doe with gorgeous titles adorne the God whome they worship, but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction. Therefore whosoeuer wil hauehave his worship to be approued of the true God, let him not turne aside from Christe. Neither was the estate of the fathers vnderunder the lawe any other. For although they did beholde Christ obscurely vnderunder shadowes, yet GOD did neuer reueaie himselfe without Christe. But nowe since that Christe was reuealed in the sleshe and made our king, all the worlde must bow their knees vntounto him, that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande, he that imagineth God without Christe, hee lameth him of the one parte of hymselfe.
24 Hee that heareth my worde. Here is expressed the manner and order of the worship, least any man should thinke that it is placed in some externall ryte onelyonly, and in frioulous ceremonies. For the doctrine of the gospel is vntounto Christ as a scepter wherewith he doth gouern the faithful which are put vnderunder him by the father. And this definition is principally to be noted. There is nothing more common then the false profession of Christianitie. For euen the Papistes who are the most deadly enemies of Christ, doe yet notwithstanding too boldly brag of his name: but Christe doth in this place require no other honor at our hands, saue only that we obey his gospel. VVherupon it followeth that what honor soeuer ye hypocrites do giuegive vntounto Christ, it is nothing els but ye traiterous kisse of Iudas. Although they call him king an 100. times, yet doe they spoile him of his kingdom & al power, whilest that they do not beleeue his gospel. He doth also set foorth the fruit of obedience, when he saith Hee hath eternall life, to the ende we may be more willing to performe the same. For who ought to be so hard hearted, but he will submit himselfe willingly vntounto Christ, hauing the reward of eternall life set before him? and yet we see how few he winneth vntounto himself with this so great boūtifulnes. Such is our frowardnes that we had rather willingly perish, then submit our selues vntounto the son of God, yt we may be saued through his goodnesse. Therefore Christ comprehendeth both these thinges in these wordes: both the rule of the godly and sincere worship, which he requireth at our handes, and the way whereby he hath restored vsus vntounto life. For it were not sufficient for vsus to vnderstand that which he taught before: namely, that he came to rayse the dead, vnlesse we did also know how he doth deliuer vsus from death. He affirmeth that wee doe obtaine life by hearing his doctrine, vnderstanding by the woorde (heareth) faith, as it doth immediately shew it selfe. And faith hath not his place in the eares, but in the heart.
Furthermore we hauehave els where declared whence so great force of faith commeth. VVe must alwayes consider what the gospel offereth vsus. Neither is it any maruell, that he that receiueth Christe with all his merites, is reconciled vntounto God, and is absolued from the giltinesse of death: that he that is indued with the holy spirite, is cloathed with the heauenly righteousnesse, that he may walke in newnesse of life. Rom. 6. 4. The clause which is added, Beleeueth in him that sent mee, serueth to establish the authoritie of the Gospell, whylest that Christ doth testifie that it came from God, and was not forged by man. Like as in another place he denieth that that is of himselfe which he speaketh: but that it is commanded him of his father, afterward in the xiiii. chapter, and x. verse Hee commeth not into iudgement. Heerein is contained a secrete opposition betweene guiltinesse, whereunto we are all naturally subiect, and the free acquitting which we hauehave through Christ. For vnlesse all were in danger of damnation, to what end should it serue to exempt those that beleeue in Christ? Let this therefore be the meaning of these words, that we are out of danger of death, because we are absolued through the benefite of Christe. Therefore howsoeuer Christ doth sanctifie vsus and regenerate vsus by his spirite into newnesse of life: yet the free remission of sinnes is here specially touched, wherein alone consisteth the happinesse of men.
For he beginneth to liue indeed, who hath god to be merciful vntounto him, and howe should God louelove vsus vnlesse he did pardon our sinnes? He hath passed. VVhereas certaine latine copies hauehave it in the future tence, Hee shall passe, it proceedeth from the ignorance and rashnesse of some man, who not vnderstanding the Euangelist his meaning, did graunt himself greater libertie thē was meet. For there is no doubtfulnes at all in the Greeke worde. And he saith not vnfitly that there is a passage made from death alreadie, because both the vncorruptible seede of life is in the children of God, after that they are called, and they doe alreadie sitte downe with Christe through hope in the heauenly glorye, and hauehave the kyngdome of GOD certainely appoynted within them selues. For although theyr life be hidden, yet do they not therefore cease of to possesse it through faith:Col. 3. 3. although they are beset rounde about with death, yet they doe not therefore cease to bee quiet: because they know that they are safe enough through the ayde of Christe. In the meane while let vsus remember that the faithfull are now in such sort in life, that they doe alwayes beare about them the matter of death: but the spirit which dwelleth in them is y• life, which shall at length abolish the relikes of death. For that saying of Paule is true, that death, is the last enemye that shalbe destroyed.1. Cor. 15. 26. Neither doth he here intreate either of the perfect abolishing of death, or the full exhibiting of life. But although life bee onelyonly begunne in vsus, yet Christe doeth affirme that the faithfull are so sure thereof, that they ought not to bee afraide of death: neyther is it any maruell, seeing they are ingrafted into him, who is the fountaine and VVell of lyfe that can neuer be drawen drie.
25 Verilie, verily I say vntounto you, that the houre shall come, and nowe is, when the dead shall heare the voyce of the sonne of GOD: and they that shall heare shall liue.
26 For as the father hath life in himselfe, so he hath also giuen vntounto the sonne to hauehave life in himselfe.
27 And hee hath gyuen him power to doe iudgement, because hee is the sonne of man.
28 Maruell not at this: because the houre shall come, wherein all they which are in the graues shall heare his voyce,
29 And shall come foorth, they that hauehave done good, vntounto the resurrection of life: and they that hauehave done euill, vntounto the resurrection of iudgement.
25 Verily, verily I say vntounto you. Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation: we doe first of all hereby perceiue how carefull hee was for vsus: and secondly, how greatly it skilleth that the credite of the gospel be well and throughly established and grounded. Truly hee seemeth to tell in this place a certaine vncredible thing, when as this effect of faith is declared whereof Christ intreateth: therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely, that it is able to rayse vp the dead. It is euident enough that he speaketh of the spirituall death. For they that referre it vntounto Lazarus and the sonne of the widdow of Na…m, and such like, they are refuted by the text it selfe. Christe telleth vsus first that wee are all dead, before he doth quicken vsus. And hereby it appeareth of what force the whole nature of man is vntounto the obtaining of saluation, VVhen as the Papistes will set vp their free will, they compare it to the Samaritane, whom the robbers left halfe dead in the way. As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence, whereby Christ doth flatly adiudge vsus to death. And truly seeing that we are estraunged from God through sinne, after the falling away of the first man, whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction, they doe nothing els but deceiue themselues with vaine flatterings. I graunt truly, that there remaineth some life in the soule of man: (for both the vnderstanding, and will, & all the senses are so many partes of life) but because there is no part of life, which doth aspire vntounto the heauenly life, it is no maruell if the whole man, as appertaining vntounto the kingdome of God, bee iudged dead. And Paule declareth this death at large (Ephe. 2. 1. and 4. 17.) when as hee saith that we are estraunged frō the pure & sound reason of the minde, and that being enemies vntounto God with all the affection of our hearte, and aduersaries of his iustice, that we wander in darkenesse beyng blinde, we are giuen to wicked concupiscence. If there be no force in a nature, that is so corrupt, to desire righteousnesse, it followeth that the life of God is quite extinguished in vsus. So that the grace of Christ, is the true resurrection from death. Furthermore, we hauehave this grace giuen vsus by the gospell: not that the outwarde voyce hath so great force, which doth oftentimes beate the eares in vaine, but because Christ doth speake vntounto our heartes within by his spirite, that wee may receiue by faith the life that is offered vsus. Neither doth he intreate in this place generally of al the dead: but he meaneth only the elect, whose eares God doth bore through and open, that they may heare the voyce of his sonne, that it may restore them to life. Yea Christ doth distinctly in his words cōmend vntounto vsus a double grace, when he saith, The dead shall heare the voyce of the son of God, and they that shall heare shall liue. For it is no lesse contrary to nature for the dead to heare, then to bee called againe to life from which they were fallen. Therefore both of these are properties of the secrete power of God. VVhen he saith, The houre shall come and now is, he speaketh as of a thing before vnaccustomed. And truly the publishing of the Gospell, was a newe and sodaine resurrection of the worlde. If any man aske this question whether the worde of God did not alwayes giuegive life to men, or no: wee may readilie answere, that the doctrine of the lawe and the prophetes, forasmuch as it was appointed for God his people, it rather had this office to nourish those in life who were begotten to God, then to bring them backe againe from death. But the estate of the Gospel was otherwise, whereby the Gentiles who were before aliants from the kingdome of, God separated from God, depriued of all hope of saluation, were gathered into the fellowship of life.
26 For as the father. Hee sheweth by what meanes his voyce hath so great force, to wit, because he is the fountaine of life, and doth powre out the same by his voyce into men. For wee should not hauehave life from his mouth, vnlesse the cause and originall thereof were in his power. For God is not only said to hauehave life in himselfe, because he liueth alone through his owne and inward power: but because hauing in himselfe the fulnes of life, he quickeneth all thinges, And this truly doth properly appertaine vntounto God, as it is Psal. 36. 9. VVith thee is the VVell of life. But because the maiestie of God as it is set far off frō vsus, might be like to an hidden & secrete spring, therfore did it shewe it selfe in Christ. Therfore we hauehave a readie and common well out of which wee may draw. This is the meaning of the words, because God would not hauehave life to be hidden with him, & as it were buried, he therefore powred it out into his sonne, that it might flowe vntounto vsus. Hence wee gather that this title is properly ascribed to Christ: inasmuch as he was manifested in the flesh.
27 And hath giuen him power. Hee repeateth this againe that the gouernment was giuen of the father, that hee may hauehave full power of all things both in heauen and earth, exo…sia doth in this place signifie dignitie and iudgement is taken for gouernment, As if he should say, that the sonne is made of his father a king, that he may gouerne the world, and exercise his fathers power. The reason which followeth immediately, is principally to be noted. Because he is the sonne of man. For his meaning is, that hee commeth vntounto men adorned with so great power, that he may impart vntounto them that which he receiued of his father. Some do think that that which is here spoken is all one with that of Paule, Phil. 2. 7. That Christe when he was in the forme of God, did make himselfe of no reputation taking vponupon him the shape of a seruant, and did humble himselfe vntounto the death vponupon the crosse, VVherefore God hath also highly exalted him, and giuen him a name aboue all names, that eueryevery knee may bowe before it. &c. But I doe make it to reache farther, that Christe inasmuch as hee was man, was appointed of the father to be the authour of life, that we might not seeke farre for it. For Christe did not take it to himselfe, as if he needed the same: but that he might inrich vsus with his plentie. The summe is, that that was reuealed vntounto vsus in Christ as he was man, which was hidden in God, & that the life which before could not be attained vntounto, is now in readines. And whereas some doe knit this reason vntounto the member following, hauing pulled it away from his owne text, it is farre set, and contrary to Christ his meaning.
28 Maruell not at this. He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection. For it is no harder matter for the bodies to be raysed vppe then for the soules. I answere that here is no cōparison made betwene the greater & the lesser according to the thing it selfe: but according to the meaning of men. For, as they are carnall, they maruell at nothing but that which is carnall and visible. Hereby it cōmeth to passe that they doe carelesly passe ouer the resurrection of the soule: & do more wōder at the resurrectiō of ye flesh. And also this our blockishnes causeth those things to be more of credite, which can be seen wt the eyes, thē those whiche cā be cōceued by faith only, because he maketh mētiō of the last day, yt restraint is no lōger added, And now is: but he doth absolutely say that y• time shal once be. And here meteth vsus another obiectiō, for althogh the faithful do wait for the resurrectiō of the bodies, yet can they not leane vntounto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death, because the bodies shall in time to come ryse out of the graues. And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is (as they say) vnknowē? I answere, that Christ doth in this place boast of his power amongst the reprobate, that he may declare that the perfect restoring of all things was commanded by the father, as if he shold say, that which I say I hauehave now begun, I wil once finish before your face. And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel, that is a certaine beginning of the last resurrection.
Furthermore, because it conteineth all mankinde, hee doth by and by distinguish betwene the elect and the reprobate. VVhichWhich partition doth declare that as the reprobate are now cited vntounto iudgement by the voyce of Christ, so they shalbe once brought by the same voice, and be presented before his iudgement seate. But why doth hee only name those who are shut vp in the graues, as if others shoulde not be partakers of the resurrectiō, whether they perished by shipwrack, or were deuoured of beasts, or were consumed to ashes? because the dead vse commonly to be buried, he vnderstandeth by Synecdoche all those who dyed long agoe. And this is more forcible then if he had said the dead only. For the sepulchre doth as … it were withdrawe those from the world, whom death hath alreadie depriued of breath and light.Mat. 24. 31. The voyce of the sonne of God doth signifie the sound of the trumpet,2. Cor. 15. 52. which shall sounde at the commandement, and through the power of Christ. For whereas the Angell shalbe the cryer or apparitour, 1. The. 4. 16. That is no let why that may not be attributed vntounto the iudge which is doone through his authoritie, and as it were in his person.
29 They that hauehave done good. Hee pointeth out the faithfull by good workes, like as hee teacheth that the tree is knowen by his fruite, Mat. 7. 19. 20. And he commendeth their good workes which they began to doe after they were called. For the thiefe, vntounto whom Christe promised life vponupon the crosse, who was giuen vntounto wicked facts during his whole life, doth euen at the last gaspe as it were, desire to do that which was right. And because he is borne againe a new man, and of the bondslaue of sinne beginneth to be the seruante of righteousnesse all the former course of his life was neuer called to an account before God. Moreouer, euen those sinnes with the gyltinesse wherof the faithfull doe binde them selues dayly, are not imputed vntounto them. Fo… there was neuer any in the worlde who without pardon can be iudged to hauehave liued well. Yea, there shall no worke at all be accounted a good worke, saue that whose faultes God doth pardon: seeing they are al vnperfect and corrupt. Therfore they are called in this place doers of good workes, whom Paul calleth studious, or zealous of the fame. And this estimation dependeth vponupon the fatherly mercifulnesse of God,Tit. 2. 14. who doth freely allow that which did deserue to be reiected. VVhereas the papists doe gather out of these places, that eternall life is repayed vntounto the merites of workes, it is easily refuted. For Christ doth not intreate of the cause of saluation: but he doth only distinguish the elect from the reprobate by their marke. And this doth he that he may exhort & inuite his children vntounto holinesse and innocencie▪ Indeede wee doe not denie, that faith which iustifieth vsus is ioyned with the desire of liuing well and righteously: but we do only teach that our hope can rest no where els saue only in the mercy of God.
30 I can do nothing of my selfe: as I heare, I iudge, and my iudgement is iust: because I doe not seeke my will: but the will of the father who sent me.
31 If I testifie of my selfe, my testimonie is not true.
32 There is another who doth testifie of me, and I knowe that the testimonie is true, which he doth testifie of mee.
30 I can do nothing of my selfe. It were superfluous in this place to dispute subtilly, whether the sonne of God can do that of himselfe or by the help of some other which belongeth vntounto his eternall diuinitie: neyther would he hauehave vsus to be occupied about such subtile matters. Therefore there was no cause why the old fathers should so trouble thēselues about the refuting of ye false slander of Arrius: that knaue did obiect that the sonne is not equall with the father, because hee can doe nothing of himselfe. The holy men doe answere that the sonne doth by good right acknowledge that he hath receiued of the father whatsoeuer hee hath, of whome, in respect of person, he taketh his beginning. But first of al Christ doth not here speake of his bare diuinitie: but as he was clothed with our slesh, he teacheth that he is not to be esteemed according to the outward shewe, because he hath some higher thing then man. Secondly, we must marke with whom he hath to doe. It was his intent to refute the Iewes, who did goe about to set him against God. Therefore he denyeth that he doth any thing according to the manner of men, because he hath God to be his guide and gouernour, who dwelleth in him. VVe must alwayes remember this, that so often as Christ doth speake of him selfe, he taketh only to himselfe, that, which is proper to man: because he hath respect vntounto the Iewes who did falsly say that he was as one of the common sort of men. In like sort whatsoeuer is aboue man, that doeth he referre vntounto the father. This worde iudge doth properly belong vntounto the doctrine: yet doth it also appertaine vntounto all the administration. As if he should say that he hath the father to bee his authour in all thinges, that his will is vntounto him as a rule: and that therefore hee is a reuenger.
And my iudgement is true. He concludeth that his woordes and deedes are not to be reprehended, because he suffereth not himselfe to doe any thing but that which his father commaundeth him. For that ought to be sure and certaine without all controuersie, that all that is right what soeuer doth spring and flow from God. This modestie ought to be the first maxima of godlinesse amongest vsus, so reuerently to thinke of the workes and worde of God, that the name of God only ought to be sufficient to proue his iustice and righteousnesse: but there bee but a fewe founde who can be persuaded that God is iust, vnlesse they be compelled. I graunt that God doth shewe vntounto vsus his righteousnesse by experience: but to restraine the same vntounto the sense of our flesh, so that we can think no otherwise of the same, then our wit doth tel vsus, is too licentious impietie
Let this then bee a certaine and vndoubted consequent, that that is right and true, whatsoeuer is of God, and that it cannot be but that god must be true in all his wordes, iust and righteous in all his workes, wee are also taught that this is the only way to doe well, to take nothing in hande vnlesse God be our guide and helper. And if the whole worlde do ryse against vsus afterwarde, let this inuincible defense suffice vsus, that he erreth not that followeth God. Because I seeke not mine owne will. Christe doth not in this place set his owne will against his fathers will, as being contrarie things: but doth onelyonly refute their vaine surmise who thought, that he was rather enforced with humane boldnesse, thē gouerned with the authoritie of God. Therefore he denieth that he hath any desire of his owne, and such a desire as is separated from the commaundement of his father.
31 If I testifie of my selfe. Hee doth not in this place any whit discredit his owne testimonie, which in another place he stoutly defendeth, but it is a maner of graunting. For, because Christe was sufficiently instructed and furnished by another, hee passeth not for beeing beleeued himselfe. If, (saith he) according to the common custome of men, you beleeue not my witnesse which I beare of my selfe, let it be so, let my testimonie be of no force. And we knowe that that is not accounted true and lawfull which eueryevery man saith of himselfe, although he doe otherwise speake the truth: because no man is a sufficient witnesse in his owne cause. And although it be vniust dealing that the sonne of God should be reckoned in this number of men, yet will he rather yeeld some part of his right, that he may ouercome his enemies with the authoritie of God.
33 You sent vntounto Iohn and he bare witnesse of the truth.
34 But I receiue no witnesse of man: but I speake these thinges that you may bee sa…e.
35 He was a burning and a shining light: and yee woulde reioyce for a time in his light.
36 But I hauehave a greater testimonie, then of Iohn: for the workes which the father hath giuen mee to doe, the same workes whiche I doe, doe testifie of mee, that the father hath sent mee.
33 You sent vntounto Iohn. Before he vttereth the testimonie of God, hee vrgeth them with the answere of Iohn, which they coulde not iustly discredite or distrust. For to what purpose serued it to sende vntounto him, vnlesse they woulde stand to his wordes? For they doe sende as vntounto a Prophet of God: therefore they feigne that his voyce is vntounto them in steed of an oracle. And although there is another concession or graunt contained in this, yet Christ doth plainely cast in their teeth, that it was nothing but malice that did hinder them and keepe them backe from beleeuing. Therefore we see that this circumstance maketh much to the matter, that they sent vntounto Iohn, and did aske of him as beeing desirous to learne, who was the Messias: and yet they set light by his answere.
34 I receiue not witnes from man. But God did not choose him in vaine to bee his witnesse: and in another place, Acts 1. 8. Christ himselfe affirmeth that his disciples are his witnesses. I answere, that Christ vseth the testimonie of Iohn, not that he needeth it, but so farre foorth as it is profitable for vsus to hauehave some confirmation thereby. One man borroweth testimonie of another: because they cannot want that help. The estate of God and Christ is otherwise. For▪ if the Philosophers do say, that vertue needeth not the helpe of another, what hath man in himselfe, wherewith he can vnderprop the truth of God? And Christe addeth also immediately, that he vttered the testimonie of Iohn for theyr sake. VVhereby he giueth them to vnderstand that he hath not respect so much vntounto himselfe, as that hee prouided for men, whilest that hee rayseth vp preachers of his gospell, by whom hee may make his will knowen vntounto vsus. VVherein his wonderfull goodnesse doth also shine, whilest that he doth applie all thinges vntounto our saluation. VVherefore it standeth vsus vponupon to endeuour that he may not take paines in vaine in sauing vsus.
35 He was a burning light. In that he calleth Iohn a burning light, it is a farther argument of their vnthankefulnesse. For it followeth that they are blinde of their owne accorde, seeing the light of God was set vp before their eyes. Therfore the mening of the words is, god wold not hauehave you to eree: for hee appointed Iohn to bee a light that his brightnesse might direct you. In asmuch therefore as you do not acknowledge me to bee the sonne of God, it commeth to passe through voluntarie error. There followeth another exprobration: that they did not only passe by the light which was offered thē, with shut eyes: but did also of set purpose abuse it to oppresse Christ withall. For in that they were readie to extol Iohn aboue his iust degree, that did arise of a malicious & vnfaithfull purpose, least there should be any place left for the sonne of God. Christe doeth very finely compare this wicked abuse of the heauenly light vntounto wantonnesse: like as if the good man of the house should set vp a candle in the night season for his seruants, that they may doe that worke which he hath commaunded them to doe: and they doe translate the vse thereof vntounto banquetting, and all maner of naughtinesse. Furthermore, as in these wordes Christe doth accuse the Iewes, so hee doth admonish vsus all in general, that we doe not abuse to wander hyther and thyther, the godly teachers whom God hath appointed to direct vsus in the right way.
The experience of all times, teacheth how profitable this admonition is. God doth take men into his gouernment during the whole course of their life, euen vntil they come to the last marke, he sendeth his prophets as gouernours. Such is the distemperature of men, that they had rather leape frowardly without going forward, then goe forwarde walking, such is their inconstancie and lightnesse, that hauing despised and reiected the perpetuall direction, they are carryed vntounto theyr sodaine affections. Therefore saith he, for a time, or an houre: in which word hee toucheth their foolishnes, that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes. So deale the Papistes at this day, how many godly teachers soeuer the Lord hath giuen to his Churche as burning lights, they draw them vntounto a contrary vse, as if they were determined to blinde their owne eyes with the beholding of the light. Neither doe they only abuse the lightes to choake the light of God, but doe also triumphe oftentimes in darknenesse, as when as they boast of the doltish inuentions of their blabbes & brawlers, against the pure doctrine of the gospel. But that which Christ doth in this place affirme of Iohn,Phil. 2. 15. Paul maketh common to all the faithfull, because hauing the worde of life, they ought to shine in the worlde as lightes: but Christ teacheth that it belongeth properly vntounto the apostles and ministers of the gospel, to carry the light before others. For seeing that we be all in darknesse being blinde, God doth giuegive vsus light by the light of his worde. But in this place he doth peculiarly adorne Iohn with this title, by whose ministerie God did more plentifully shine vntounto his church.
36 I hauehave a greater testimonie. After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn, he doeth now the second time repeat, that which he had said, that he had no need of mans testimonie, as if he were not sufficient of himselfe. Although according to his custome he reclaimeth them vntounto the father, because hee saw that they did despise him. For the workes which the father hath giuen mee. He bringeth foorth two thinges whereby he was proued to bee the son of god. The father, saith he, doth testifie by myracles that I am the sonne of God: and before I came into the world he gaue me a sufficient testimonie in the holy scriptures. Let vsus alwayes remember his drift. He wil be acknowledged to be the promised Messias, that hee may bee hearde. Therefore he doth now proue that he was such a one indeed as ye scripture speaketh of. The question is, whether myracles bee sufficient to proue that or no, seeing the Prophetes had wrought the like. I answere, that the signes which God shewed by hands of the prophets, reached no farther then vntounto the end for which they were appointed: namely, that they might shew that they were the ministers of God, who coulde hauehave authoritie by no other meanes: but God meant more highly to extoll his sonne. And this purpose of God is to bee accounted the ende of myracles. Therefore vnlesse being possessed with wickednesse, they had shut their eyes of their owne accord, Christ might hauehave made it plaine vntounto them by the power of his signes, who and what a one hee was.
37 And the father that sent me, he hath testified of me: neither did you euer heare his voyce, nor see his shape.
38 And you hauehave not his word abiding in you: because you beleeue not him whom he sent.
39 Search the scriptures, because you thinke that in them you hauehave eternall life: and they are they that testifie of mee.
40 And you wil not come vntounto mee, that you may hauehave life.
37 And he that sent me. This is falsly restrained vntounto the voyce heard in his baptisme. For he saith in the Pretertence that his father hath testified, that he may giuegive them to vnderstand that he commeth not abrode vnknowen, because God had marked him long agoe in the lawe & the Prophetes, so that he brought with him his markes, wherby he might be knowen. Therefore I doe interprete it, that God did testifie of his sonne, so often as he put the olde people in hope of saluation, or promised the perfect restoring of the kingdome of Israel. So that the Iewes ought to hauehave conceiued the forme and image of Christ out of the scriptures before he was manifested in the …lesh. In that they contemne him being present, & so consequently do reiect him, they doe thereby declare yt they hauehave no tast of the law: which thing Christ doth also cast in their teeth. They did boast of the knowledge of the lawe as if they had byn brought vp in Gods bosome. Neither hauehave yee hearde his voyce. After that Christ, hath cōplained that he is not receiued, he inueigheth sorer against their blindnesse. In that he: saith, that they neuer heard the voyce of god, nor neuer saw his shape, they are metaphoricall speeches. wherein he teacheth briefly that they were alyantes from the knowledge of God. For as men doe make knowen themselues by their voyce & countenance: so God vttereth his voyce in the voyce of the Prophetes, & in the Sacramēts he doth as it were put vpō him a visible forme, wherby he may be knowen, according to our slender capacitie. But he that doth not know God in his liuely image, hee doth sufficiently bewray by this, that hee worshippeth no power, but that which he himselfe hath framed. Therfore Paule saith that there was a vaile put ouer their eyes,2. Cor. 3. 13. so that they cannot see the glory of God in the face of Christ.
38 And you hauehave not his worde. This is true profiting when the word of God taketh roote in vsus, that beeing fastened in our heartes, it may hauehave there a certaine seate. Christ saith that the heauenly doctrine hath no place amongest the Iewes, because they receiue not the son of God, whom it setteth foorth eueryevery where: and he casteth this in their teeth worthily. For God spake not in vaine by Moses and the Prophets. And it was the only drift and purpose of Moses to call all men straight vntounto Christ, whereby it appeareth manifestly that they are not his disciples who reiect Christe. Secondly, how shall hee hauehave the worde of life abiding in him, who driueth away the life it selfe? How shall hee vnderstand the doctrine of the lawe who extinguisheth so much as in him lyeth the soule of the lawe? For the lawe without Christ is vaine, neither hath it any substaunce. The nigher therefore eueryevery man knoweth Christe, so much hath he profited in the worde of God.
39 Search the scriptures. VVhereas Christ had said before, that he hath the father for a witnesse in heauen, we hauehave saide that it is referred vntounto Moses and the Prophetes. Now followeth a more plaine exposition: for he saith that that testimonie is extant in the scriptures. And he toucheth againe their vaine boasting, in that they professed that they hauehave life in the scriptures, when as they did only catch at the dead letter. Neither doth he absolutely reprehende this that they seeke life in the scriptures (seeing that they are appointed vntounto vsus for that ende and vse): but because the Iewes did thinke that the Scriptures did quicken them, whenas they knewe not the true meaning thereof: yea seeing that they did choake the light of life, which is contained therein. For howe shall the lawe giuegive life without Christe, who doth only quicken the same? VVe are taught in this place, that we must fet the knowledge of Christ out of the Scriptures. For they which imagine of Christ, according to their owne pleasure, shall at length hauehave nothing but a shadowish ghoste in steede of him. Therefore we must first of al hold this, that Christe can be knowen aright by no other meanes saue only out of the scriptures. And if it be so, it followeth, that wee must reade the Scriptures to this end that we may finde Christe there. VVhosoeuer shall misse this marke, howsoeuer he wearie himselfe during his whole life with learning, hee shall neuer attaine vntounto the knowledge of the truth, for what shal our wisedome be without the wisedome of God?
Furthermore, as we are commaunded to seeke Christe in the Scriptures, so he affirmeth in this place that our studie shall not be voide. For the father doth in such sort testifie there of his sonne, as he doth vndoutedly reueale him vntounto vsus. But this hindereth a great many, that they do only looke vponupon them negligently, and superficially as it were, running ouer them. But they had neede of great attentiuenesse. Therfore Christ commandeth to searche this treasure which is deeply hidden. VVherefore in that the Iewes doe so abhor Christ, it is to be imputed to theyr slugishnesse, who hauehave the lawe dayly in their handes. For the euident brightnesse of Gods glory shineth in Moses: but they doe desire a veile to couer the brightnesse. It is wel knowen that the old testament is vnderstoode by the worde scripture. For Christ began not to be first manifested in the Gospel: but hee of whome the lawe and the Prophetes bare witnesse, did openly shew himselfe in the gospel.
40 And yee will not. He …oth againe cast in their teeth that nothing letted them but malice, to take the life offered in the scriptures. For when he saith that they will not, he ascribeth the cause of ignorance and blindnesse vntounto frowardnesse and stubbornnesse. And truly seeing that he offered himselfe so courteously vntounto them, they must needes be wilfully blinde. And sithence that they fled from the light of set purpose, yea seeing that they did couet to ouerwhelme the Sun with thier darknes, Christ doth sharply chide them for good causes.
41 I receiue not glory from men.
42 But I knowe you that you hauehave not the louelove of God in you.
43 I came in my fathers name, and you receiue me not: if another come in his owne name, him will yee receiue.
44 How can yee beleeue, who receiue glory one of another, and seeke not the glorye that commeth of God alone?
45 Thinke not that I will accuse you vntounto my father: there is one that accuseth you, Moses in whom you trust.
46 For if you did beleeue Moses, you woulde also beleeue mee: for hee writte of mee.
47 But if you beleeue not his writinges, how will you beleeue my wordes?
41 I receiue not glory from men. He holdeth on in reprehending them: and least he be suspected, as if he did handle his owne cause, he saith first to preuent them, that he passeth not for the glory of man, neither passeth he, neither is he sory for his owne sake, that he seeth himselfe to be despised. And truly he is greater then that he dependeth vponupon mens iudgementes, seeing that the wickednesse of all the whole worlde can take nothing from him, nor diminishe his highnesse one heyre. He standeth so vponupon the refuting of the false slaunder, that he extolleth himself aboue men. After that he inueigheth freely against them, and obiecteth vntounto them the contempt and hatred of God. And although wee bee far distant from Christ in the degree of honour, yet must we contemne the sinister iudgements of men. Truly we must take great heed that the cō tempt of our selues doe not prouoke vsus vntounto wrath: But let vsus rather learne to be angrie for this cause, if the honour that is due vntounto God be not giuen him. Let this holy iealousie burne and vexe vsus, so often as wee see the worlde to be so vnthankfull that it doth reiect vsus.
42 Because you hauehave not the louelove of God. The louelove of God is in this place taken for the whole sense of Godlinesse. For no man can louelove God, but he must receiue him, and wholy submit himselfe vntounto him, like as againe where the louelove of God doth not reigne, there can be no desire to obey. For which cause Moses putteth downe this briefe some of the law, that we louelove our God with all our hearte, &c. Deut. 6. 5.
43 I came. Christ proueth by this argument that the Iewes do neither louelove nor reuerence God, because they wil greedily receiue false prophetes, when as they refuse to submit themselues vntounto God. For hee taketh this for a thing which all men do graunt, that this is a signe of a froward and wicked minde, when men doe subscribe willingly vntounto lyes, setting apart the truth. If any man doe obiect that this doth come to passe for the most part rather through errour then malice: wee may easily answere, that no man is subiect to the deceits of Satan, saue only so far foorth as he preferreth lyes before ye truth, through a certain peruers greedinesse. For how commeth it to passe that God speaketh to vsus as vntounto deafe men, and Satan findeth vsus redie and willing to heare, saue only because being turned away from righteousnesse we desire vnrighteousnes of our owne accord? Although we must note that Christ speaketh properly of those, whom God hath illuminated peculiarly: as hee vouchsafed to graunt this priuiledge vntounto the Iewes, that being instructed in his law, they might keepe the right way of saluation. It is certain that such do not giuegive eare to false teachers, vnlesse it be because they desire to be deceiued, Therefore Moses saith, when false prophetes arise, the people is tryed & examined by this meanes,…eut. 13. 3 whether they louelove the Lord their God or no. There seemeth to be in many, innocent simplicitie: but without doubt it is hypocrisie that blindeth their eyes, which lurketh within in their minds. For it is certaine yt God doth neuer shut the gate against those who knocke, that they are neuer deceiued who seeke him sincerely.2. Th. 2. 10 Therefore doth Paule truly ascribe this vntounto the vengeance of God, when as the power of deluding is graunted to Satan, that they may beleeue lyes, who hauing reiected the truth did approue vnrighteousnesse: and he saith that those men doe perish, who hauehave not receiued the louelove of the truth, that they might be saued. So at this day the dissimulatiō of many is discouered, who being addicted vntounto the Popes deceite and wicked superstition, do fret and fume against the Gospel with poysoned furie. For if they had their mindes framed vntounto the feare of God, that feare should also beget obedience. In the name of the father. The false prophetes do boast of this title as at this day the Pope doth with full mouth boast, that he is Christ his vicar. Yea, Satan hath deceiued miserable men vnderunder this colour alone since the beginning. But Christe doth in this place note out the thing it selfe and no colour. For he doth testifie that he came in the fathers name for this cause: because he is both sent of the father, and doth faithfully dispatch that which he was commanded to doe.
Furthermore, he distinguisheth by this marke the lawfull teachers of the church, from false and corrupt teachers. Therfore whosoeuer do extoll themselues, and doe arrogate vntounto themselues authoritie of their owne ouer soules, this place teacheth that they are to be reiected without feare. For he that will be accounted the seruant of God must hauehave nothing that is separated from him. Now if wee examine all the Pope his doctrine, euen the verye blinde shall see that hee came in his owne name.
44 How can you? Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood, should be condemned of so grosse ignorance, and made the enemies of the truth, yea it might seeme to be an vncredible thing, Christ telleth them what it is that letteth them to beleeue: namely, because ambition did take away their soundnesse of minde. For he speaketh properly vntounto the Priestes and Scribes, who were so puffed vp with pride, that they could not submit themselues vntounto God. This is a most excellent place, which teacheth that ye gate of faith is shut against all those, whose mindes are possessed with a vaine desire of earthly glory. For he that will be some bodie in the worlde, must needes wander and vanish away, so that he cannot goe forward vntounto God. A man doth then prepare himselfe vntounto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life, that he approue him selfe vntounto God, But that peruers confidence wherby hypocrites do extoll thēselues before god, seemeth to be a greater let then is worldly ambition: and we knowe that the Scribes were sore sicke also of that disease. VVe may easily answere: for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people. Therefore he doth as it were with his finger poynt out the grosser vice, whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be. Againe, although hypocrisie do boast it self against God: yet is it alwayes ambitious in the worlde and before men. Yea this is the only vanitie which puffeth vsus vp, euen wicked confidence, whylest that wee stande rather to our owne and the iudgement of other men, then of God. For he that doth truly set God before him as a iudge, hee must needes fall downe flat, being discouraged and throwen downe. Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe, flie vntounto his free merciemercy. And truly those that hauehave respect vntounto God, doe see themselues to be condemned and lost, and that there remaineth nothing whereof they may boast, besides the grace of Christ: such desire of glory shall alwayes be ioyned with humilitie.
And as touching this present place, Christe giueth vsus to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel, saue only when as they turne all their senses, hauing drawen them from the world, vntounto God alone, and doe earnestly consider that they hauehave to deale with him, that, forgetting the delights wherewith they are wont to deceiue themselues, they may discend into their owne consciences. VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught, seeing ambition carryeth all men hyther and thyther. It is no maruell also if many doe fall away from the profession of the gospel, for being carryed away with their owne vanitie they doe flie away. VVherefore wee ought the more earnestly to seeke this one thing, that being contemptible, and as it were castawayes in the sight of the worlde, and beeyng cast downe in our selues, wee may be reckoned amongest the children of God.
45 Thinke not. VVe must take this order with the obstinate and stubborne, when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate. There are but a few that mocke God openly: but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies, feignyng that he is mercifull vntounto them. So at this day our Gyants, who doe wickedly treade vnderfoote all the whole doctrine of Christ, doe yet notwithstanding waxe as proude as if they were Gods deare friendes. For who can persuade the Papists that Christianitie is any where els saue only amongest them? Such were the Scribes, with whom Christ disputeth in this place. VVhereas they were great contemners of the lawe, yet did they boast much of Moses, so that they were not afraide to set him against Christ as a buckler. If he had threatned that he himselfe would be vntounto them an heauie and vntoilerable aduersarie, he knew that all this would hauehave been contemned: therefore he denounceth that there is an accusation prepared for them by Moses. They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses, because it is the office of the law to accuse the infidels. For Christ doth not respect that: but only that he might take from the hypocrites all confidence, who did falsly boast of the reuerence of Moses. Like as if at this day any man should obiect vntounto the Papistes, that the holy teachers of the Church hauehave no more deadly enemies then they, whose title they do wickedly corrupt.
Furthermore, let vsus learne hereby, that we must not boast of the scriptures in vaine, because vnlesse we worship the sonne of God with ye true obedience of faith, they shall rise to accuse vsus at the last day, whome God raysed vp to be witnesses there. VVhenas he saith, that they hope in Moses, he doth not accuse thē of superstition, as if they did ascribe the cause of their saluation vntounto Moses: but his meaning is that they did wickedly leane vntounto Moses his aid, as if they could hauehave him to be a patrone of their wicked stubbornnesse.
46 For if ye did beleeue. He sheweth why Moses shalbe their accuser, to wit, because they refuse his doctrine. And we know that there can no greater iniurie be done to the seruants of God, then when as their doctrine is despised or slandered. Secondly, those whom the Lord hath made ministers of his word, they must also be defenders of it. Therfore he gaue vntounto all his prophets a double person, that they should teach ye godly vntounto saluation, & that they should at length thrust thrugh the reprobate with their testimonie. VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those, who know that Christe is the end of the law, and the soule therof. But if any man being not contented therwith doth desire to see the places, I counsel him first that he reade diligently the Epistle to the Hebrewes, wherwith also Stephen his sermon agreeth, in the 7… chap. of the Acts. Secondly, that he marke when Paule applieth testimonies vntounto his purpose. I cōfesse in deed that ther are few places, wherin Moses doth openly preach Christ, but to what end serued the Tabernacle, sacrifices, & all ceremonies, saue only that they might be figures formed according to that first example, which was shewed him in the mount? Therefore without Christ all Moses his ministerie is in vain. Againe, we see how he doth continually call backe the people vntounto the couenant of the fathers, which was established in Christ: in somuch yt he maketh Christ ye principall point & ground worke of the couenant. Neither was this vnknowen to the holy fathers, who had alwaies respect vntounto the mediator. A longer treatise would not agree with the breuitie which I desire.
47 For if you beleeue not his words. Christ seemeth in this place to make himselfe to be of lesse credite then Moses: but we knowe that heauen and earth was shaken with the voyce of the gospel. But Christ frameth his speech vntounto those vntounto whom he speaketh. For without all doubt the authoritie of the lawe was holy amongest the Iewes: so that it coulde not bee but that Christ was inferiour vntounto Moses. Hereunto appertaineth the opposition of writinges and wordes. For he doth therby exaggerate their infidelitie, that the truth of God being as it were written in tables, is yet of no credite amongest them.