Harmony of the Gospels — John Calvin

Harmony of the Gospels · John Calvin

Chap. 7

1 ANd after these things Iesus walked in Galilee: for he would not walke in Iudea because the Iewes sought to kill him.

2 And an holy day of the Iewes was at hand, the fastening of the Tabernacles.

3 Therefore his brethern said vntounto him, Goe hence, and goe into Iurie, that thy disciples may also see thy workes, which thou doest.

4 For no man doth any thing in secrete, and he himselfe seeketh to be knowen: if thou doest these thinges shew thy selfe vntounto the worlde.

5 For neither did his brethren beleeue in him.

6 Therefore Iesus said vntounto them, my time is not yet come: but your time is alwayes readie.

7 The worlde cannot hate you: but me it hateth because I testifie of it, that the works thereof are euill.

8 Goe you vp vntounto this feast: I goe not vp yet vntounto this feast, because my time is not yet fulfilled.

1 And he walked. The Euangelist as it seemeth doth not set downe the whole historie in order, but doth gather out of diuers times suche thinges as were worthie to be remembred. He saith here that Iesus was conuersant for a time in Galilee, because he had no safe abiding place amongest the Iewes. If any man doe thinke it an absurd thing, y^t Christ sought lurking places, who was able with his becke to breake and make voyde all the endeuours of his enemies: we may easily answere: namely, that being mindful of the person which was giuen him by his father, he would keepe himselfe within the boundes of man.Phil. 2. 7. For hauing taken vponupon him the person of mā, he abased himself, vntil such time as his father should lift him vp. Therefore he escheweth danger after the maner of men. If any man obiect, seeing that he knewe that the time of his death was appointed before, there was no cause why he shoulde flie: that former answere doth also agree with this fitly. For he behaued him selfe as a man subiect to perils: wherefore he ought not to burst in in to the middest of daungers. It is not for vsus to marke, in entring into daungers, what God hath determined with himself concerning vsus: but what hee commaundeth and prescribeth, what our duetie doeth exact and require, how we may lawfully leade our life. But Christ did so auoid dangers, that notwithstanding hee turned not an hayres breadth aside from the course of his office: for to what end serueth safetie of life, saue only that we may serue the Lorde? Therefore we must alwayes beware that we loose not the causes of liuing for life. And in that the despised corner of Galilee doth lodge Christ, whome Iurie cannot awaye with, wee doe heereby see and perceiue, that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church.

2 And the feast day. Although I affirme nothing, yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme, It skilleth not at this time to speake any more of this feast day, whereof the Euangelist maketh mention. Moses declareth to what end and vse it was commaunded, Leuit, 23. 34. namely, that by that yeerely ryte the Iewes might remember, that their fathers liued fortie yeeres vnderunder tents when as they wanted houses, that by this meanes they might celebrate the grace of their deliuerance. VVe hauehave said before that a double cause did moue Christ to come vntounto Ierusalem vntounto the feast dayes: namely, because being subiect to the law that he might redeeme vsus from the bondage thereof, he would omit no point of the obseruation therof: and secondly, because he had better opportunitie offered to preach the gospel, in such an extraordinarie assembly and multitude of men. The Euangelist saith that Christ did so rest apart in Galilee, as if he would not hauehave come to Ierusalem.

3 Therfore his brethren said vntounto him. VnderUnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee. He saith that Christ was mocked of them, because that he did lie hid in the obscure place of Galilee. Notwithstanding it may be doubted whether ambition did moue thē or no, to desire, that Christ might become famous. Although we graunt this, yet is it manifest that they do contemptiblie mocke him, because they doe thinke that he dealeth not according to reason and counsell: yea, they cast foolishnesse in his teeth, because when as he woulde be something, distrusting himselfe he dare not come abroad, that he may be seene of men. VVhen as they say, that thy disciples may also see, they doe not only speake of those who were continually with him: but of those whom he would gather to himselfe eueryevery where out of the whole nation. For they adde afterward, thou wilt be knowen of all men, and in the meane season thou lyest hid, If thou doest these things, that is, if thou doest desire such honour, that al men may speake of thee, make all mē to looke vpō thee. They set the world against a few men, amongst whom he liued without honour. There may also another sense bee gathered out of these wordes, if thou doest these thinges, that is, seeing that thou arte endewed with so greate power, that thou purchasest fame vntounto thy selfe with myracles, loose them not. For whatsoeuer is giuen thee of God thou spendest it heere in vaine, whereas there are no fit witnesses and iudges. Here we see how great the slacknesse of men is, in considering vponupon the workes of God: for Christes kinsmen woulde neuer hauehave spoken thus, vnlesse they had troden vnderunder foote the plentifull testimonies of his diuine power, which they ought to hauehave receiued and reuerenced with great admiration. That which wee heare in this place of Christ falleth out dayly, that neighbours doe more disquiet the childrē of god then strangers: for they are instrumēts of Satā, to prouoke those somtimes vntounto ambition, sometimes vntounto couetousnesse, who desire to serue God purely, sincerely, and faithfully. But when as Christe doth driue away such Satans, hee teacheth vsus by his exāple, that we must not graunt the foolish petitions of our brethren.

5 For neither did his brethren. Heereby wee gather howe little carnall kindred doth auaile: for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie,2. Cor. 5. 17 in that being conuinced with so many testimonies of workes,Galat. 6, 15. they did not then beleeue. Therefore as Paule saith, whosoeuer doth wish to be iudged in Christ let him bee a new creature. For they who adict themselues wholy to serue God, are vntounto Christe insteede of father, mother, and brethren. VVherfore the superstition of the Papists is so much the more ridiculous, who setting apart all other, doe only extoll the honour of the blood in the virgin Marie: as if the woman was not reprehended by Christe himselfe,Luk. 11. 27. whiche cryed out of the middest of the companie, Blessed is the wombe which bare thee, and the paps which gaue thee su…ke. For Christ answered, Nay rather blessed are they that heare the woorde vf God.

6 My time is not yet come. Some doe falsly expound it of the time of his death. For he speaketh of the time of his iourneying. And hee doth testifie that he differreh from his kinsfolks in this, because they may freely and without feare goe abrode in the sight of the world at all houres because they hauehave the world to be their friend: but he himselfe is afraid bicause the world hateth him. By these words he giueth thē to vnderstād, that they gaue him counsell amisse concerning a matter whiche they knewe not: secondly he proueth that they are altogether carnall, when as he saith that the world cannot hate thē. For the peace of the world must be redeemed with wicked consent vntounto vices and all manner of euill.

7 But me it hateth, because I testifie. The worlde is taken in this place for the men who are not borne againe, who retaine their owne nature. Therefore whosoeuer are not begotten againe as yet with the spirite, Christ pronounceth them to be his aduersaries. And why? because he condemneth their workes. And if sobeit we stay our selues vponupon Christ his iudgement, we must needes graunt that the whole nature of man is so corrupt, and peruers, that there can no right thing, no sincere thing, no good thing proceede thence. Behold why any of vsus doth please himself, so long as he abideth at home with himselfe.

Nowe Christe saith that he is hated, because he doth testifie that the workes of the world are euill. He giueth vsus to vnderstand that the gospel cannot be rightly preached, but that the whole worlde must be cited giltie before Gods iudgement seate, that by that meanes it may be trodē down, & that flesh & blood may by brought to nought, according to that, when the spirite shall come, he shall reproue the world of sin. VVe doe also learne heere, that there is suche pride bread in men, that they flatter themselues in their vices.Ioh. 16. 8. For doubtles they would not waxe angrie, when as they are reprehended, vnlesse being blinded with too much louelove of themselues they did flatter themselues in their owne vices: yea, pride and arrogancie are the most deadly & the chiefest of all the vices which are in man. It is the spirite alone which maketh vsus meeke and gentle, to suffer our selues to bee reprehended, and so consequently to offer our selues to be slaine with the sworde of the Gospell.

9 And when he had said these thinges vntounto them hee abode in Galilee.

10 And when his brethren were gone vp, then went he himselfe vntounto the feast also not openly, but as it were priuilie.

11 Therefore the Iewes sought him on the holy day, and they said, where is he?

12 And there was much murmuring concerning him in the companies: some said hee is good, and other some said, Nay, but he seduceth the multitude,

13 Notwithstanding no man spake openly of him, for feare of the Iewes.

9 He abode in Galilee. Here the Euangelist setteth before our eyes on the one side the kinsfolkes of Christ, who after the common custome make a shew of the worship of God: yet neuerthelesse they are friends with the wicked, and therefore they walke without feare. On the other side he setteth before vsus Christ, who being hated of the worlde, came priuily into the citie, vntill suche time as the necessitie of his office dyd compell him to showe himselfe openly. And if sobeit there is nothing more miserable then to bee pulled away from Christe, accursed bee that peace whiche costeth so deare, that wee muste renounce, Christe.

11 Therefore the Iewes. Here wee must consider in what state the Church did stande. For the Iewes did at that time gape after the promised redemption, as being hungrie: yet when Christ appeareth vntounto thē they stand in doubt, hereupon did arise that confused murmuring, & diuers speeches. In that they murmur priuilie it is a signe of the tyrannie which the Priestes and Scribes had taken to themselues. Truely it is an horrible example, that seeing there was but that Church only vponupon the earth, there shoulde be set before vsus here a confused and disfigured disorder. They who gouerne in steed of shepheardes doe keepe the people vnderunder with feare and terrour, in the whole bodie there is filthie wastnesse and dolefull dissipation.

By the Iewes hee vnderstandeth the common sort, which being now accustomed to heare Christ for the space of two yeeres, doth seeke him, when as hee appeareth not according to his common custome. For when as they say where is hee? They speake of a knowen man: and yet notwithstandyng this woorde doth shew that they were not earnestly affectioned hytherto, and that they stande alwayes in doubt.

12 Much murmuring. He giueth vsus to vnderstande, that wheresoeuer men did assemble themselues in companies (as it falleth out often in great assemblies) there passed secrete speeches concerning Christ. The dissentiō wherof mētion is made in this place, doth declare, that there be diuers iudgements of men concerning Christe, euen in the middest of the Church. And as wee are not afraide to receiue Christ who was condemned long agoe, of the most part of his nation: so wee must be armed in such sort, that we be not troubled with the dissention whiche reigneth at this day,

Againe, we may see how great the rashnesse of men is in matters appertayning vntounto God. They wold not hauehave bin so licentious in any small busines: but so soone as there ariseth a question concerning the sonne of God and his holy doctrine, they doe by and by iudge rashly. VVherfore we must keepe so much the greater moderation, least we doe rashly condemne our life with the eternall truth of God. And if sobeit the worlde doe count vsus deceiuers, let vsus remember that these are Christe his markes, so that in the meane season wee doe indeede declare that we speake the truth. Furthermore, this place sheweth, that in a great multitude, euen whereas the body it self is confused, there are alwayes some who thinke well: but these few who are sober minded, are ouerrunne of many that are mad,

13 Notwithstanding no man spake openly. Hee calleth the chiefe gouernours Iewes in this place, in whose power the gouernment was. They did so hate christ, that they suffered no word to be spokē on either part: not because it greeued them to hauehave him slaundered: but because they thought that it was the best way to burie his name by forgetfulnesse. So the enemies of the truth after that they hauehave tryed, that they cannot preuaile by their crueltie, they would couet nothing more, thē y^t the remembrance thereof may be suppressed, and this is all they goe about. In that being brought vnderunder with feare they kept silence, that was altogether tyrannicall, as I hauehave saide before. For as vnbrideled libertie hath no place in the estate of the Churche, when as it is well ordered: so when as all libertie is kept vnderunder with feare, that no man dare say any thing, it is a most miserable estate. The power of Christ did appeare to bee so much the more excellent and wonderfull in that getting an audience amongest his armed enemies, and their furious hatred, and in suche a fearefull gouernment, he did defend the truth (as they say) with open mouth.

14 And when halfe the holy day was past, Iesus went vppe into the Temple and taught.

15 And the Iewes wondered saying, how knoweth this man learning seeing hee neuer learned?

16 Iesus answeared them and saide, My doctrine is not mine, but his that sente mee,

17 If any man will doe his will, he shall knowe of the doctrine, whether it be of god, or I speake of my selfe.

18 Hee that speaketh of himselfe, seeketh his owne glory: and hee that seeketh the glorye of him that sent him, this man speaketh the truth and there is no vnrighteousnesse in him,

19 Did not Moses giuegive you the lawe, and none of you doth the lawe? why doe ye seeke to kill mee?

14 He went vp into the Temple, Now wee see that Christ did not so feare, that he fayled in his duetie. For this was the cause of his tarying, that hee might make his Sermon in the most famous assemblie. Therefore we may sometimes giuegive place to daunger, but no opportunitie of well doing must be omitted or neglected. In that hee teacheth in the Temple, he doth this according to the auncient order and custome. For when as God commaunded so many ceremonies, hee woulde not hauehave his people to be occupied in colde & vain sightes only. And that the cō moditie myght appeare, it was requisite that doctrine should bee ioyned with them. By this meanes outward rytes, are liuely images of spirituall thinges, when as they hauehave their forme out of the worde of God. And …ow because the Priestes were almost dumbe, and the Scribes did corrupt the pure doctrine with their leauen, and false glosses, Christ tooke …ppon him the office of teaching: and that for good causes, seeing that he was the chiefe priest: as he doth shortly after affirme, that hee doth take in hand nothing but at his fathers commandement.

15 And the Iewes marueiled. They are deceiued who thinke y^t Christ his talke was so picked, that it was greatly liked of▪ For the Iewes doe so wonder that they take an occasion to despice him therefore. For such is the vnthankfulnes of men, that they doe alwaies willingly find matter to erre in esteeming the workes of God. If God doe worke by ordinarie meanes, and by a common way (as they say) these meanes which appeare vntounto the eyes, doe hinder vsus like vailes from seeing the hand of God, therefore we acknowledge nothing then, but that which is humaine.

But and if the vnwonted power of God doe appeare aboue both the order of nature, and the meanes which are commonly knowen, we are astonied, & that passeth away as a dreame which should hauehave moued al our senses throughly. For (which is our pride) wee make no account of that, the reason whereof doth not appeare. This was a merueilous token of the grace and power of God, that Christ being taught of no master, did yet notwithstanding excell in the excellent knowledge of the scripture: yea, he that was neuer a scholler, was a most excellent teacher & master▪ And for this cause do the Iewes despice the grace of god, because it doth exceede their capacitie. Therefore being admonished with this example, let vsus learne to vse greater reuerence in weighing the workes of God, then we are wont.

15 My doctrine is not mine. Christ telleth the Iewes that that whiche was vntounto them an offence, is rather a ladder, which ought to carry them vp to behold the glory of God, as if he shold say: VVhen as you see a teacher that is not trayned vp in the schoole of men, confesse that hee is taught of God. For the heauenly father would therfore rather hauehave his sonne to come out of a carpenters shop, then out of the schooles of the Scribes, to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth: or least any man shoulde feigne that man is the authour thereof. So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles, and he suffered them to continue in grosse ignorance three yeeres, that being taught in one moment, he might bring them foorth as newe men, and consequently as angels which came downe from heauen. In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine: namely, frō god alone. And wheras he denieth y^t the doctrin which is his fathers, is his, he hath respect vntounto the capacitye of the auditorie therein, who had no higher opinion of him, but that he was a man. Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father, that notwithstanding he speaketh nothing, but that which he commaunded. The summe is, that that which he teacheth in his fathers name, is not mans, neither did it proceed from man, that it may be freely contemned. VVee see with what argumeent he winneth authoritie to his doctrine: namely, by referring it vntounto god the author therof. VVe see also by what right & reason hee desireth to bee heard: namely, because hee is sent of his father to be a teacher. Therefore it is meete that hee hauehave both these, whosoeuer doeth take vppon him the office of teaching, and will be beleeued.

17 If any man will. A preuention which cutteth of contrary obiections▪ For seeing that he had there many aduersaries, euerie man might easily murmur against him, why doest thou tell vsus of the name of God, from whom we doe not acknowledge that thou camest? VVhy doest thou enforce vponupon vsus that principle (which we do not graunt vntounto thee) that thou teachest nothing but that which he commaundeth thee? Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God, and reuerence: therefore if they had their mindes framed vntounto the feare of God, they should easily know whether that be true or no which he preacheth. VVherby he toucheth them also by the way. For how commeth it to passe that they cannot discerne, saue only because the chiefe point of vnderstanding faileth them: namely, godlinesse, and the desire to obey God? This sentence is chiefly to be noted, Satan lyeth in wayte for vsus continually, and he setteth snares on eueryevery side, that hee may take vsus by his subtiltie. In this place Christ armeth vsus very well to take heed, that we may neuer be subiect to his seducings: namely, if we be readie to obey God, he will not faile vsus, but will lighten vsus with the light of his spirite, that we may be able to discerne between truth and lying.

Therefore there is nothing which hindereth vsus from iudging aright, saue only because we are vnapt to be taught and stubborne, and we are iustly punished for our hypocrisie, so often as Satan doth delude vsus. So Moses telleth vsus,Deut. 13. 3. that when as false Prophetes arise, we are tempted & prooued of the Lord: because they shall neuer be deceiued that shalbe of a right heart. Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie & desire to learne with this feare, whilest that they are afraid least they should erre: as if it were spoken in vaine, knock and it shall bee opened vntounto you. But let vsus rather not doubt but bee fully perswaded that the spirite of discretion is giuen vsus,Mat. 7. 7. to be our continuall guide, if we be wholy giuen to serue and obey God. If other men be desposed to erre, they shall at length perceiue how vaine the cloakes and colours of their ignorance are. And truly whosoeuer doe doubt at this day, and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is, we see that these men doe carelesly contemne God in generall principles. One man will say that he prayeth for the dead, because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie: In the meane season he will graunt himselfe libertie to play the whoremonger. Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men: in the meane while hee will hauehave enough to steale and forsweare.

Finally, all these men who will holde nothing, who pretende the vayle of doubting in matters which at this day are called in question, do bewray their manifest contempt of God, in matters which are nothing darke. Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe, seeing that the feare of God is so rare in the worlde. And in these words of Christ … contained a true definition of godlinesse: namely, when as we are readie to follow the will of God with all our heart: which no man can do vnlesse he do abandon himselfe in his owne conceit.

Or I speake of my selfe. VVe must note how Christ woulde hauehave vsus to iudge of euerie doctrine. For he will hauehave vsus to receiue that without doubting which is of God: and doth freely permit vsus to refuse y^t which is of man. For he setteth downe this marke onelyonly, whereby we may discerne betwene the doctrines.

18 Hee which speaketh of himselfe. He hath hytherto taught that this is the only cause why men are blinde, because they are not gouerned with the feare of God: now he addeth another marke in the doctrine it selfe, whereby we may know whether it be man his doctrine or Gods, For what doctrine soeuer doth set foorth the glory of God, it is holy and diuine: and what doctrine soeuer doth serue for the ambition of men, & doth darken the glorie of God by extolling them, it doth not only deserue no credite, but it ought sharply to be reiected. Therfore he shal neuer erre that shall set before his face the glory of God to aime at; he shal neuer be deceiued with the shew of that which is right, that shal try by this touchstone, that which is brought in the name of God. VVe are also taught hereby, that no man can faithfully vndertake the office of a teacher in the church, saue only he who being void of ambition, shall take this one thing in hand, with al his might and maine to further the glory of God. VVhen as he saith, that there is no vnrighteousnes in him, he giueth vsus to vnderstand that ther is no wicked or deceitful thing in him: but that he doth that whiche becommeth a good & sincere Minister of God.

19 Did not Moses. The Euangelist doth not recite all the wordes of Christ in order, but doth onelyonly gather briefly the principall pointes of things, which appertaine vntounto the summe of the whole matter. The Priests and Scribes were incensed against him, because he had healed the man that was sick of the palsey: they professed that they did this through zeale of the law▪ to the end he may refute their hypocrisie, he draweth an argument not from the matter, but from the person. For because they do al of them licenciously pamper themselues in their vices, as if they had neuer knowen any law, he gathereth thence that they are touched with no louelove or desire of the law. Truly this defence were not sufficient to proue the matter: (for admit we graunt that they did paint their wicked and vniust hatred with a false colour, yet notwithstanding it followeth not hereupon that Christ did well, if he committed any thing cō trarie to the appointment of y^• law, for we must not set the mittigatiō of our fault from other mens offences): but Christ doth in this place ioyne two members together: in the former he appealeth vntounto the consciences of his enemies, and seeing that they did proudly boast that they were patrones of the law, he plucketh this visure from their face: for he obiecteth vntounto them, that they graunt themselues leaue to breake the law as often as they will: and that therefore they cared not for the lawe. That done he descendeth vntounto the matter it selfe, as we shall by and by see: so that the full and perfect defence consisteth vponupon his partes. Therfore the summe of this member is, that there is no zeale of the law in the despicers therof. VVhereupon Christ inferreth that the Iewes are enforced vntounto so great madnesse by some other cause, whilest that they couet to kill him. After this sort must we pul out the wicked out of their lurking dennes, as often as they set themselues against God and sound doctrine feigning that they doe this vponupon a godly affection. Those that are at this day the most bitter enemies of the Gospel, and the most stoute defenders of papistrie, they hauehave nothing wherewith they doe more purchase fauour then this, that they are moued with feruentnesse of zeale: but and if their life bee throughly examined being altogether polluted with most filthie crimes, they doe openly mocke God. VVho is he that knoweth not that grosse Epicurisme doth reigne in the Pope his courte? Doe the Bishops and Abbots so shamefully couer their filthinesse, that any shew of religion doth appeare? Are not the Monkes also, and suche brawlers so giuen ouer vntounto all wickednes, lust, couetousnes, & al monsters of wickednes, that their life doth crie that they hauehave quite forgotten God? And now seeing they are not ashamed to make their boast of the zeale of God and the Church, they are to be brideled with this answere of Christ?

20 The companie answered and said, thou hast a Diuell, who seeketh to kill thee?

21 Iesus answered and said vntounto them. I hauehave done one worke, and yee all marueile.

22 Therfore gaue Moses you circumcision (not that it is of Moses, but of the fathers) and ye circumcise a man on the Sabboth day.

23 If a man receiue circumcision on the Sabboth day, that the lawe of Moses may not be broken, are you angrie with me, because I hauehave made a man all whole on the Sabboth day?

24 Iudge not according to the outward sight: but iudge right iudgement.

20 Thou hast a Diuell. It is as much as if they had said▪ thou art mad. For it was a common…speech amongst the Iewes, who were exercised in this doctrine that men are possesed of the diuel, whenas they go mad, or when as vnderstanding & reason are taken from them. And truly as light & moderate chasticements, are the fatherly corrections of God: so when he handeleth vsus more hardly and sharply, he seemeth not to strike vsus with his hand: but rather to vse y^e Diuel as an executioner or minister of his wrath. But the multitude chideth Christ with a single minde: for the counsels of the Priestes were not openly knowne. Therfore these foolish men do ascribe it vntounto madnes, that Christ complaineth that they fought to kill him. Hereby we are taught, that we must take good heed that we giuegive not iudgement vponupon vnknowen things: but & if it fal out that at any time we are condemned rashly of the vnskilfull, we must according to the example of Christ paciently put vp iniurie.

21 I hauehave done one worke. Now bidding adue vntounto the persons, hee beginneth to intreat of the thing it selfe. For he sheweth that that myracle which he hath wrought is not repugnant vntounto the law of God. In that he saith that he hath done one work, his meaning is, that hee is accused only of one crime, or that he is reprehended for one work only, becuse he had healed a man vponupon the Sabboth day: & that when as they doe more works of the same sort or altogether like vntounto these, they are not found fault with. For there passed no Sabboth but there were many infants circumcised in Iurie. By this exāple doth he defend his fact: althogh he doth not simply reason from the like thing: but it is a comparison of the greater thing & the lesser. Circumcision & the healing of the man that was sick of the palsey were like in this, because they were both the worke of God: but Christ proueth that this second was the more excellent, because the benefite is extended vntounto the whole man.

Furthermore, if he had cured a man onelyonly of a corporall disease, the comparison should hauehave been nothing worth: for circumcision which appertaineth to the health of the soule, should be more excellent. Therefore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie, and therfore doth worthilie prefer the perfect health of the man before circumcision. There may be also another reason of the comparison: namely, that the Sacraments hauehave not alwayes their force and effect present: but Christ himself wrought effectually in curing the man that was sick of the palsey. But I doe rather imbrace that former exposition: that the Iewes do maliciously & reprochfully find fault with that work, wherein the grace of God doth more plainly appeare, then in circumcision, which they do so much honor, that they do think that the Sabboth is not broken by it. The marueiling wherof he speaketh, doth signifie that murmuring which arose about the fact of Christ: because they thought that he durst do more then was lawfull.

22 Therefore Moses gaue you circumcision. The illatiue worde seemeth not to agree, therfore some do take (dia tout…) for (dia t…,) but the Greeke construction is repugnant to their opinion. Therfore I do expound it more simplie, that circumcision was so commaunded, that the vse of that signe was necessary euen vponupon the Sabboths: as if he should say, that it was sufficiently shewed vntounto them therby, that the worship of the Sabboth is not violated by the works of God, that Christ may applie the example of circumcision vntounto the present cause: yet notwithstanding he vseth a correction by and by, when as he saith, that Moses was not the first minister of circumcision. But this was sufficient for him, that Moses who was so straight an exactor of the Sabboth, did notwithstanding cō maund that infants should be circumcised the eight day, although it fell vponupon the Sabboth day.

24 Iudge not. After that he had ended his defence, he vseth also an expostulation, because being carried away w^t wicked affections, they iudge not according to the thing and the cause. Circumcision was reuerenced amongest them for good causes, when as it was done vponupon the Sabboth day. They knew that the law was not broken because the workes of god doe agree well together: why do they not thinke the same of the worke of Christe, saue only because a preiudice conceiued of the person of Christ doth possesse their mindes? Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter. For so soone as the persons come abroade, they turne the eyes and senses of all men vntounto them, so that the truth doth vanishe away by and by. As this admonition ought to be of force in all causes and matters, so is it more then necessarie when as we hauehave the heauenly doctrine in hand. For ther is nothing which happeneth soner, then that wee be estraunged from the same with the hatred and contempt of men.

25 Therefore some of the men of Ierusalem saide, Is not this he whome they seeke to kill?

26 And beholde he speaketh openly, and they say nothing to him whether or no doe the rulers know indeed, that this is Christ indeed?

27 But we know whence this man is: but when Christ shall come, no man shall know whence hee is.

28 Therfore Iesus cryed in the Temple, teaching, and saying you both know mee, and yee know whence I am: and I came not of my selfe: but he speaketh the truth that sent me, whome you know not.

29 But I know him, because I am of him, and he hath sent mee.

30 Therfore they sought to take him, & no man laid hand on him, because his hower was not yet come.

25 Certaine of the men of Ierusalem. Namely such as knew of the lying in wayt of the rulers, and which knewe, how greatly Christ was hated. For the common people (as wee saw a little before) counted this as a dreame or doting. Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ, do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet, but that he did also prech freely: but they offend in that, that in a myracle altogether diuine, they do not consider the prouidence of God. So carnall men so often as they see any straunge worke of God, they marueile indeed: but in the meane season, there commeth no consideration of Gods power into their minde. But it is our dutie more wisely to weigh the workes of God: especially seeing that the wicked when as they hauehave assayed all things, doe not so hinder the course of the gospel as they would desire, we may surely think that their endeuours are void, because God is able to throw them down with his hand being set against them.

27 But we know whence this man is. Heere we doe see not only howe great the blindnesse of men is, when they are to iudge of diuine matters: but that this vice is almost ingendred in them, that they hauehave witte enough to lay stumbling blockes before themselues, that they may not come vntounto the knowledge of the truth. There doe oftentimes fall out offences through the subtiltie of Satan, which may driue away moste men from Christ, but and if the way were plaine and equall eueryevery man would feigne vntounto himselfe an offence. So long as the rulers knew not Christ, this multitude would hauehave beene letted with their vnbeliefe alone: now whenas that impediment is remoued they inuent a new cause least they should come vntounto Christ. Yea, whereas it was meet that they should be moued with the example of the rulers, they are so farre from following that which is right, that they do willingly stumble at the first step. Euen so men that hauehave begun well are wont to faile by & by in such sort: vnles the Lord do direct their goings euē vntounto the end. Furthermore, the argument wherwith they hinder themselues, is this. The Prophets hauehave testified that the beginning of Christ shalbe vnknowē: but we know from whence this man came: therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures, and so consequently Christ himselfe, that he may be iudged only by the halfe of himselfe. God promised a deliuerer of the seed of Dauid: but he challengeth this office eueryevery where vntounto himselfe, as proper to himselfe. Therefore it was requisite that God should be reuealed in the flesh, that hee might be the Redeemer of his Church.Mich. 5. 2. So Micheas assigneth the place where Christ should be borne. Out of thee Bethleehem shall arise a captaine, that he may gouerne my people. But immediately after he speaketh of an higher going out, and therefore hidden and secrete. These miserable men, whilest that they respect nothing in Christ saue that which is subiect to contempt, they doe rashlye gather that he is not he that was promised. Therefore let vsus learne so to behold Christ being humble in y^e flesh, that this humilitie which is despised amongest the wicked, may extoll vsus vntounto his heauenly glory. So that Bethlehem where he should hauehave beene borne as he was man, shall be vntounto vsus a gate through which we may goe in vntounto the eternall God.

28 Therefore Iesus cryed. Hee inueigheth with bitter wordes against theyr rashnes, because that pleasing themselues proudly in a false opinion, they did exclude themselues from the knowledge of the truth. As if he shoulde say, whilest that you know all thinges, you know nothyng. And truly there is no worse plague then when as the confidence of that little knowledge which men hauehave, doth make them so drunken, that they doe carelesly reiect whatsoeuer is contrarie to their meaning. Hee speaketh tauntingly, when he saith, Yee know mee, and yee know from whence I am, I came not of my selfe. He setteth that which is true against the opinion which they had falsely conceiued: as if he should say, whilest that you hauehave your eyes fastened vponupon the earth, you doe also thinke that I am wholy subiect to these thinges: and therefore you contemne me as a base start vp: but God will testifie that I came from heauen. Therfore howsoeuer you doe reiect mee, God will indeede acknowledge that I am his. He calleth God true in the same sense wherein Paule calleth him faithful, If so be it (saith he) we be vnsaithful, he continueth faithfull, he cannot denie himselfe. 2. Tim. 2. 23.For his drift is this, that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it: that how much soeuer the wicked do pull from Christ, yet doth he remaine perfect: because the truth of God remaineth alwayes sound and like to himselfe. Christ seeth that he is despised: hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie, who set nothing by him. It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes. Yea our faith shall neuer be firme & stable, vnlesse it set light by the frowardnes of the wicked when as they arise against Christe. And … doth especially become godly teachers trusting to this ayd, to goe foreward in defending sound doctrine, although the whole world say na…. So Ieremie calleth God his promiser and reuenger, because he is condemned as a deceiuer. Thou hast deceiued mee O Lord (saith he) and I … deceiued. Ier, 20. 7So Isaias being on eueryevery side ouerwhelmed with slaunders & reproches, he flieth vntounto this sanctuarie, that …e shall hauehave God the approuer of his cause.…say. 50. 7. So Paule being oppressed with vniust iudgements, prouoketh them all vntounto the day of the Lorde, counting it sufficient to set God alone against the raging world.

VVhom yee know not. His meaning is that it is no maruell, if the Iewes know not him, who know not God: for this is the beginning of true wisdome to hauehave respect vntounto God. VVhen he doth attribute vntounto him selfe the knowledge of God, he giueth vsus to vnderstand that hee is not extolled rashly vntounto so great confidence. And he teacheth vsus by his example, that we must not lightly thrust in the name of god, that we may boast of our patron, and the reuenger of our cause. For there are many too bold in boasting of the authoritie of GOD, yea there is nothing more readie and bold to reiect the iudgements of all men, then frantike persons, who make boast of their inuentions insteed of the oracles of God. But we are taught by these wordes of Christ, that we must take good heed of vaine and friuolous confidence: and that then we must ualiantly resist men, when as we know the truth of God throughly. And he that is certainely persuaded, that God is on his side, there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world.

29 Because I am of him. Some there be that doe so distinguishe these two members, that they referre the former vntounto the diuine essence of Christe, the other vntounto the office inioyned him of his father, which that be might take vponupon him, he clothed himselfe with mans flesh & nature, which although I dare not reiect, yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence: but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians.

30 Therefore they sought to catch him. There wanted no will in them to hurt him, nay no endeuour: and they had strength sufficient. VVhy then do they linger in so great heate as though their handes and theyr feete had been bound? The Euangelist answereth, Because his houre was not yet come. VVherby he telleth vsus, that Christ was couered with his fathers ayde against their strength and furious force. And he doth also preuent the offence of the crosse: because there is no cause why wee should be troubled when as we heare that Christ was carryed away vntounto death not at mans pleasure: but because he was aypointed of the father to be such a sacrifice. Hence may we gather a generall doctrine. For howesoeuer we liue vntill a day, yet the houre of euerie mans death is appointed of God. It is an hard matter to beleeue, that being subiect to so many casualties, being laid open vntounto so many iniuries & layings in wayte of men and wilde beastes, being inuironed with so manie diseases, yet we are out of all daunger, vnlesse it be when the Lorde will call vsus away. But we must striue with distrust: and first of all wee must hold such doctrine as we heare in this place: Secondly, the ende thereof, and the exhortation which is gathered thence that all cares being cast vponupon God, eueryevery man doe serue in his vocation, and that he bee not called away with any feare from his office: Yet may no man passe his bounds. For we must not go any farther trusting vponupon the prouidence of God then God commaundeth.

31 And manie of the companie beleeued on him, and saide: when Christ shall come, shall he doe more myracles th…n this man doth?

32 The Pharisees heard the companie murmuring th…se thinges about him: and the Pharisees and Priestes sent ministers to take him.

33 Therefore Iesus said vntounto them, yet a litle while am I with you, and I go vntounto him that sent me.

34 Yee shall seeke mee, and shall not finde mee: and where I am, you cannot come.

35 Therefore the Iewes said amongest themselues, whyther will he goe, that we shall not finde him? will he goe into the dispersion of the Greekes, and teach the Greekes?

36 VVhat speech is this that he hath said, yee shall seeke me, and shall not find mee? and, whither I goe, yee cannot come?

31 And many of the companie. It might seeme that Christ preached vntounto those which were deafe and altogether obstinate: yet the Euangelist saith that there followed some fruite. Therefore howsoeuer some do fret, some do mocke, some do cauill, diuers dissentions doe arise: yet shall not the preaching of the Gospel be vnprofitable. Therefore wee must sow the seed, and suffer patiently, vntill in tract of time the fruite doe show it selfe. And here the worde beleeued is taken vnproperly, because they did depend rather vponupon y^e myracles, then leane vntounto the doctrine, neyther were they yet perswaded that Iesus was Christe: but because they were readie to heare him, and because they yeelded themselues vntounto him as vntounto a master to be taught, such preparation of faith is called faith. Therefore seeing that the spirite doth vouchsafe to giuegive such a small sparke of a good affection, such an honourable title, that ought to encourage vsus to thinke that god accepteth faith how smal soeuer it be.

32 The Pharisees hearde. Hereby it appeareth that the Pharisees were bent to take all opportunities, being placed as it were in scout watches, least they should suffer Christ to come abrode. In the former place the Euangelist nameth them only: then afterward he adioyneth the priests vntounto them, a part whereof they were. It is questionlesse that, as they woulde be accounted the most zealous obseruers of the law, so they did more sharply set themselues against Christ then all the rest. But because so long as they were alone they were not able to oppresse Christ, they referred the businesse vntounto the whole order of the Priests. So that they who did otherwise disagree amongest themselues, doe nowe with one consent through the ayd of Satan, conspire together against the sonne of God.

And seeing that the Pharisees were so hote, and diligent to defende their tyrannie and corrupt state of the Church, how much more feruent ought we to be in defending the kingdome of Christ? As mad is the contention of y^e Papists at this day to quench the Gospell. In the meane season this is the worst, that they doe not sharpen our studies with their example, to sweat & labor more couragiously in the defending of sound and godly doctrine.

33 Yet a little. Some there be that thinke that these wordes were spoken vntounto the present assemblie of the people: other some who think y^t they were spoken vntounto the ministers y^t were sent to take Christ: But I am certainly persuaded that Christ speaketh properly vntounto his enemies, which tooke counsel together to destroy him. For he derideth their endeuours, because they goe about all thinges in vaine, vntill such time as the time appointed of the father be come. And he casteth their stubbernesse in their teeth, because they doe not onelyonly refuse the grace offered vntounto them, but doe also furiously resist it, and he doth also threaten them, that it shalbe taken away shortly. VVhen he saith, I am with you, hee toucheth their vnthankfulnes, that whereas hee was giuen them of the father, whereas he descended from his heauenly glory, whereas inuiting them vntounto himselfe familiarly he desired nothing more then to be present with them: yet were there but a few that did admit hym. VVhen as he saith, yet a little while, he telleth them that God will not long suffer his grace to be so filthilie despiced. And in the meane season hee giueth them to vnderstande that neither his life nor death are subiect to their will: but that there is a time appointed him of his father which must be fulfilled.

I goe vntounto him that sent mee. In these words he doth testifie that he shal not be extinguished with death: but that rather when as he shall put of the mortall body, he shall declare by the most mightie triumph of his resurrection, that he is the sonne of God. As if he should say, doe what you can: yet shall yee neuer bring to passe, but that my father shall receiue me into his heauenly glory, after that I hauehave ended the embassage inioined me. Therefore my estate shall not only remaine perfect after death: but there is a farre better estate prepared for me then. And hence may we gather a generall admonition: for Christ is present with vsus so often as he calleth vsus vntounto hope of saluation, through the preaching of the Gospel. For the preaching of the Gospell is not called in vaine the cō ming downe of Christ vntounto vsus.Ephe. 2. 17. If we take holde of his hand, which he holdeth foorth vntounto vsus, he will bring vsus vntounto the father: and he will not only shewe himselfe nigh vntounto vsus so long as wee are straungers in the worlde, but will dwell in vsus continually. But and if we doe neglect his presence, hee shall be no whit impayred: but when as he departeth from vsus, he shall leaue vsus altogether aliaunts from God and life.

34 Yee shall seeke mee, and shall not finde me: and where I am. They sought Christ that they might put him to death. Here Christ deceiueth them with the diuers significations of the word, because it should shortly come to passe, that they shoulde seeke him after another manner: namely, that they might finde some helpe and comfort in their miserable and decayed affayres. As if he should say, it troubleth you, and you cannot suffer me to be present with you a small space: but it shall come to passe shortly, that you shall seeke me in vaine: because beeing remoued farre from you not only in body but also in power, I will behold your destruction. But here may a question be asked, what manner seeking of Christe this was, seeing that it is manifest enough that Christ speaketh of the reprobate, who were obstinate euen vntounto the end in the reiecting of the gospel.

Some doe referre it vntounto the doctrine: because the Iewes in following the righteousnesse of workes amisse, did not obtaine that which they would. Many men doe vnderstand it of the person of the Messias, that the Iewes being brought vntounto extremitie shall seeke the Redeemer in vaine. But I doe simplie interprete it, that hereby are meant the sorrowfull sighings of the wicked, whilest that being enforced with necessitie they after a sort hauehave respect vntounto God. But euen then in seeking they seeke not. For vnbeliefe and stubbornnes doe driue them from God, their heartes being as it were locked vp. They would desire that God might be present to deliuer them, but they stoppe the way before themselues with their want of repentance and the hardnesse of theyr hearte.Gen. 27. 38. VVe hauehave an example in Esau, who was not only sory because the birthright was gotten away from him: but also fretting & …uming he breaketh out into furious indignation. But in the meane season hee is so farre from the right kinde of seeking the blessing, that he doth then make himselfe most vnworthie thereof. God is wont to reuenge the contempt of his grace in the reprobate in such sort, that being either sore punished, or bound with the feeling of their miserie, or being driuen into other straytes, they complaine, crie, and howle: but all in vain: because being alwayes like to themselues, they inwardly nourishe the same crueltie which they had before: neither are they carryed vntounto god: but they had rather hauehave him chaunged, when as they cannot abolishe him. Hence may we learne that we must receiue Christ in time, whilest that he standeth as it were before vsus: least that the opportunitie to enioy him do escape vsus, because if the gate shall once be shut, we shall in vaine assay to enter in. Seeke the Lorde saith Esay, while he may bee found,Esay. 55. 6. call vponupon him whilest he is nigh. Therefore we must diligently meete God, whilest the time of his good pleasure is present, as the same Prophet saith in another place:Esay. 49. 8. because we know not how long the Lord will beare with our sluggishnesse. In these wordes, where I am, you cannot come, the presentence is put insteed of the future tence.

35 VVhether will he goe? The Euangelist addeth this of set purpose, that he might declare the great dulnes of the people. So the wicked are not onelyonly deafe when they should heare the doctrine of God: but they do also passe ouer horrible threatnings in mockage, as if they heard sons friuolous thing. Christe spake plainely and by name of the father: but they doe stay vppon the earth, neither doe they thinke vponupon any other thing saue only the flitting into farre countries. It is well knowen that the Iewes did call the nations which were beyond the Seas, Greekes: yet doe they not meane that Christ would come vntounto the vncircumcised, but vntounto the Iewes which were dispersed through diuers parts of the world. For the worde dispersion, would not agree with those who abyde in the place where they are borne, and which inhabite their natiue soyle. But it agreeth very well with the Iewes that were runnagates & banished men. So Peter did write his former Epistle vntounto those who dwelt here and there, throughout Pontus, Galatia, &c. And Iames Saluteth the twelue tribes that were scatered abrode. VVhichWhich kinde of speech is taken from Moses and the Prophetes. Therefore the meaning of the wordes is this, will he goe ouer the sea, that he may goe vntounto the Iewes, who dwell in a worlde which we know not? And it may bee that their meaning was to molest Christe with this mocke, If this be the Messias, will he establish his kingdome in Grecia, seeing that God hath assigned the land of Chanaan to be his owne dwelling place? But howsoeuer it be, we see that they were no whit moued with the sharpe denunciation of Christ.

37 Furthermore in the last day, which was the greatest day of the feast, Iesus stoode and cryed, saying, If any man be a thirst, let him come vntounto me and drinke.

38 He that beleeueth in mee, as saith the scripture, there shall flow out of his bellie … of liuing water.

39 And this spake he of the spirit which they should receiue that beleeued in him. For the holy spirite wa… not yet, because Iesus was not yet glorified.

37 The last day. Here we must first of all note that Christe was not so afrayed either with any layings in wayte, or pollicies of his enemies, that he did foreflowe his office: but that his stoutnesse of courage dyd encrease with his daungers, so that he went more valiantly forward. This thing doth both the circumstance of time, the great assemblie of people, and the libertie to crie, testifie, when as he sawe them readie on euerie side to lay hand vponupon him. For it is likely that the ministers were then readie to doe that which was commaunded them. Againe, wee must note that he stoode armed with no other thing saue onelyonly with Gods ayde against so violent endeuours, which could do all things. For what other reason can be giuen, why Christ did preach after they had set their bande in order vponupon a most famous day, in the middest of the Temple whereas they had a quiet kingdome, saue only because God did bridle their madnesse? Notwithstanding this is very profitable for vsus, that the Euangelist bringeth in Christ crying with open mouth, that they com vntounto him whosoeuer are a thirst. For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering: but that this doctrine is so published vntounto all men that it is hidden from no man, saue only from him, who stopping his eares of his owne accord doth not admit the loud crying.

If any man be a thirst. In this member he exhorteth all men to be partakers of his goodnes, so that acknowledging their owne pouertie they desire to be helped. For we are all poore indeed, and void of all goodnesse: but the feeling of pouertie doth not pricke forwarde all men to seeke remedie. Hereby it commeth to passe, that many not once moouing their foote, doe pine away in their miserable want: yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts, both an hunger and a thirst. Therefore the office of the spirite is, to make vsus desire his grace. And as touching this presēt place we must chiefly hold this, y^t ther are none called to obteine the riches of the spirit, saue those who do earnestly desire the same. For we know that the tormēt of thirst is most bitter: so that those who are most strong, and can endure all labours, doe notwithstanding faint in thirst. Notwithstanding hee doth rather inuite the thirstie then the hungrie, that he may holde on in the metaphore, which he will afterwardes vse, in the woorde water and drinke, that all the partes of the sentence may agree together. Neither doe I doubt but that hee alludeth vntounto the place of Iesaias,Isay. 55. 1 All that are a thirst come vntounto mee. For it was requisite that that should be fulfilled at length in Christ, which the Prophet doth in that place attribute vntounto God: like as that again whiche the blessed Virgin song, that he sendeth away the rich and full emptie, Luke. 1. 53.

Therefore he commaundeth them to come vntounto him straightway. As if he should say: that he alone is sufficient to quenche all their thrist: and that they are deceiued and labour in vaine, whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other.

And let him drinke. There is a promise added vntounto the exhortation. For although this be a worde of exhorting, yet doth it conteine in it a promise: because Christe doth testifie that he is no drie and emptie cesterne, but a well that cannot be drawen drie, which giueth drink largely and plentifully to all men. VVhereupon it followeth that his desire shall not be in vaine, if we beg of him that which we want.

3… Hee that beleeueth in mee. The maner of comming is here shewed: namely, that we must come by faith, and not on our feete. Yea, to come is nothing els but to beleeue, if sobeit you doe rightly define the woorde beleeue, like as we hauehave said before, that we doe beleeue in Christ whilest that we imbrace him, as hee setteth himselfe before vsus in the Gospel replenished with power, wisdome, righteousnesse, puritie, life, and with al the giftes of the spirite. And he doth here confirme the promise more plainely which we touched of late: for he teacheth that he hath store, wherewith he is able to refresh vsus sufficiently. It is indeede a metaphore hard enough at the first sight: whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull: yet is the sense no whit doubtfull, that the beleeuers shall neuer want any spiritual good thing, He calleth that liuing water, the spring whereof doth neuer waxe drie, neither doth the continuall flowing cease. I expounde that the manifold graces of the spirite, are called floods in the plurall number, whiche are necessarie vntounto the spirituall life of the soule. To bee briefe, aswell the perpetuitie of the giftes of the spirite, as the aboundance thereof is promised vsus in this place. Some doe thinke that waters doe flow out of the bellie of the beleeuers, when as he that is endowed with the spirit, doth impart some part vntounto his brethren, as there ought to be a mutuall participation amongest vsus. Notwithstanding the sense seemeth to me to bee more simple, that whosoeuer shall beleeue in Christ, he shall hauehave a well of life as it were springing in him. Like as Christe said before in the fourth Chapter, Hee that shall drinke of this water shall neuer bee a thirst. For whereas the ordinarie drinke doth only quenche the thirst for a short time, Christ saith that we doe draw vp by faith the spirite, whiche is a fountaine of water leaping out vntounto eternall life. And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day, that they are afterward neither an hungred nor a thirst: but rather that the enioying of Christ doth kindle a new desiring of him: and the sense is,Rom. Cap. 8. 10. that the spirit is like to a liuely fountain which runneth alwaies in the faithfull. Like as Paule also doth testifie, that he is life in vsus, although we doe yet carry about the matter of death in the relikes of sin. And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith, there can no perfect fulnes thereof be had in this life. But in the mean season the faithful do so aspire oftentimes vntounto new encreasings of the spirit, by going forward in faith that the first fruites which they hauehave, are vntounto them sufficient vntounto the continuaunce of life. But heereby wee are also admonished howe small the measure of our faithe is, seeinge that the graces of the spirit do scarse drop by little & little in vsus, which should run like floods, if we did yeeld vntounto Christ due place as we ought: that is, if faith did make vsus able to receiue him.

As saith the scripture. Some doe restraine this vntounto the former member: other some vntounto the latter: but I doe extend it vntounto all the whole sentence. Againe, in my iudgement Christ doth not here assigne any certaine place of the scripture: but he taketh a testimonie from the commō doctrine of the Prophets. For so often as the Lord promising the aboundance of his spirite, doth compare it vntounto liuely waters, he doth chiefly respect the kingdome of Christ, and directeth the minds of the faithfull thyther. Therfore all the prophesies concerning the liuely waters hauehave their fulfilling in Christ: because he alone hath opened and reuealed vntounto vsus the hidden treasures of God. Therefore the graces of the spirite are powred out vponupon him that wee may all draw of his fulnesse. Therefore they are worthie miserablie to perishe, who being called so gently and mercifully of Christ, doe wander hyther and thither. He spake of the spirite. The spirite is sometimes called by the name of water, because of the cleannesse, because it is proper to it to purge our filthinesse: but in this place and such like the maner of this phrase is vnlike: namely, that we are destitute of all ioyce and humor of life, saue only whenas the spirit of God doth quicken vsus, & doth water vsus as it were with a secret force. And here is the figure Synecdoche vsed, because all y^e parts of life are comprehended vnderunder one worde water. VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ, they are to bee accounted as dead, howsoeuer they boast themselues as if they did liue.

For the spirite was not yet. VVe know that the spirit is eternall: but the Euangelist saith, that that grace of the spirite which was powred out vponupon men after Christ his resurrectiō, did not appeare openly so long as Christ was conuersant in the world vnderunder the humble shape of a feruaunt. And he speaketh comparatiuely: like as when the new Testament is set against the olde, God promiseth his spirit vntounto the faithful, as if he had neuer giuen it vntounto the fathers. The Disciples had then receiued the first fruites of the spirite: for whence commeth faith but from the spirite? Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vntounto the godly before Christ his death. but that it was not then so apparant, as it should be afterward. For this is the principall worship of the kingdome of Christe, that hee doth gouerne his Church with his spirite. But he did then take iust and as it were solemne possession of his kingdome, whenas he was lifted vp vntounto his fathers right hande. It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time. Yet there remayneth one question, whether he vnderstandeth in this place, the visible graces of the spirite, or regeneration, which is a fruite of adoption. I answere, that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ: yet doth hee properly intreat in this place of the power of the spirit, whereby we are borne againe, and are made new creatures. In that therefore that Christe being glorious and indued with great maiestie of gouernment, doth sit at the right hand of God, but we doe lie vponupon the earth poore, hungrie, and almost voide of spirituall giftes: it is to bee imputed to our flownes, and weaknesse of faith.

40 Therfore many of the companie, when they heard these words said, This is indeed a Prophet.

41 Other some said. This is Christ. And others saide: shall Christe come out of Galilee?

42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem?

43 Therfore there was a strife in the companie because of him. Furthermore, certaine of them would catch him: but no man laid handes on him.

40 Therfore many of the companie. Nowe the Euangelist reciteth what fruit did spring of the last sermon: namely, that whilest one thought one thing & another another, there arose dissention amongest y^e people, VVee must note that Iohn speaketh not of the professed enemies of Christ, or of those that hated sound doctrin: but of the cōmō sort of mē, where ther shold hauehave bin greater integritie. And he reckoneth vp three sorts. The first did confesse in deed, that Iesus was a Prophet, whereupō we gather that they did not loath his doctrine: but againe it appeareth how light & friuolous this confession was, that whenas they allowe of him as of a teacher, yet they do neither vnderstande nor tast what hee meaneth or what he teacheth. For they could not imbrace Christ indeed as a Prophet, vnlesse they did acknowledge him to be both the sonne of God & the authour of their saluation. Yet there is this good thing in them, that they perceiue that there is some diuine thing in Christ which bringeth them to reuerence him: for they might easily passe afterwarde vntounto saith from this docilitie. The second sort do better, who do flatly confess… that he is Christ: but others doe gainesay them: whereupon ariseth the conflict. By which example we are taught, that we ought not to maruel at this day, if men by diuers strifes be cut asunder. VVee heare that ther arose a Schisme by reason of Christs words, & that not amongest the Gentiles who were strangers from the faith: but euen in the middest of the Church of Christ, & euen in the principall place of the Church: shall therfore the doctrine of Christ be blamed as if it were the matter of tumults? Yea howsoeuer the whole world do rage, y^e truth of god is so precious, that we must wish y^t it may be receiued euē of a few. VVherfore there is no cause why our consciences should faint, whilest that we see euen those, who wil be reckoned amongst the people of god to striue amongst thēselues with diuers opinions. Although we must also note that dissentiō hath not his beginning properly frō y^e gospel. For there can be no certaine & sound agreement of men, saue only in some certaine truth, whereas therfore they keepe peace amongest themselues; who are ignorant of God, that proceedeth rather from som amazednes, then from true consent and agrement. To be briefe, what dissentions soeuer arise whenas the Gospel is preached, the cause and seed therof laid hid before in man: but being then as it were awaked out of sleepe, they begin to stirre: like as vapours do proceede from some other thing then from the sunne, although they doe not appeare vntill the Sunne arise.

41 Shall Christ come, Least they should seeme rashly to reiect Christe they arme themselues with the testimonie of the scripture: which althogh they do wickedly wrest against Christ, yet had it some shew of truth. They are only deceiued in this, that they make Christ a Galilean. But whence came this ignorance saue only from contempt? For if they had not thought much to enquire, Christ had appeared vntounto them to be notable for both titles, in that he was borne in Bethlehem, & that he was the sonne of Dauid. But such is our nature, we are ashamed to be slouthfull in small things, we snort more then carelesly in the mysteries of the kingdome of heauen. This is also worthie the noting, that they are diligent to seeke some excuse whereby they may turne away themselues from Christ: who were otherwise marueilous slouthfull & sluggish to receiue sound doctrine. Behold how men are wont to frame to thēselues a stumbling block out of the very scriptures, least they should come vntounto Christ, which lead vsus by the hand vntounto Christ.

43 Certaine of them, By these wordes the Euangelist giueth vsus to vnderstand, that they did not only despise Christ: but that there was also adioyned vntounto the wicked reiecting of him crueltie, & a desire to hurte him: as superstition is alwayes cruel. And whereas their endeuoures were in vain, that must be attributed vntounto Gods prouidence. For because Christ his hower was not yet come (as we said before) trusting to his fathers aid, & being couered with the same, he was aboue all dangers.

45 Therfore the ministers came vntounto the high Priests, and Pharisees, and they saide vntounto them, why hauehave you not brought him?

46 The ministers answered, there was neuer man that spake as this man.

47 Therfore the Pharises answered them, Are you also deceiued?

48 Hath any of the rulers beleeued on him, or of the pharisees?

49 But this companie, which knoweth not the lawe, are accursed.

50 Nicodemus said vntounto them, he which came vntounto him by night, although he was one of them:

51 Doth our law iudge a man vnlesse it shall heare of him first, and shall know what he doth?

52 They answered and said vntounto him, Art thou also of Gal…lee? searche and see, that there hath arisen no prophet out of Galilee?

53 And eueryevery man went vntounto his owne house.

45 Therfore the ministers came, Here may we see how blinde the arrogancie of the wicked is, they are so in louelove with, and doe so adore the greatnes and honour wherein they excell in the worlde, that they are not afraid proudly to tread vnderunder foote equitie & right. And if any thing fall out otherwise then they would, they would gladly ioyne heauen and earth together. For whilest that the wicked priestes do demaund why Christ was not brought vntounto them they do so highly extoll their power, that nothing ought to hauehave gainstood their cōmandemēt.

46 There was neuer any man. These men doe confesse that their combes were cut, and they tamed with the word of Christ alone: yet doe they not repent, neither giuegive due honor vntounto the word. If it be true, that there were neuer any mā y^t spake so, why did not y^• diuine power which they enforced to feele, so moue their hearts that they might giuegive themselues wholy vntounto God? But it was meete it shoulde be so that that of Iesaias myght be fulfilled,Esay. 11. 4. He shall throwe downe the wicked with the breath of his mouth,

Moreouer, we shall afterwarde see how those who sought him that they might put him to death, fell backward as if they had been beaten downe with beetles, being confounded with the only voyce of Christe. Therefore let vsus learne that there is such force in Christe his doctrine, that it doeth euen terrifie the wicked: but seeing that this turneth to their destruction, let vsus rather endeuour to bee softened then broken.

But we see many at this day too like vntounto those ministers, whom although the doctrine of the Gospel doth cause to woonder at it against their willes, yet are they so far from submitting themselues vntounto Christ, that they do notwithstanding remain in the tents of the enemies. And there be others who are worse, who do deface and defame with what slaunders they can the doctrine, which they know assuredly, being conuict in their owne consciences, is of God.

46 Are you also deceiued? They do so rate their ministers, that notwithstanding they keepe them vnderunder obedience. For by these woordes they meane, that it is an absurd and vnmeete thing that they should not stand, although all the people doe faile. And we must marke with what argument they are vnderpropped, when they doe so proudly vaunt against Christe. They say hee hath onlie, the riffe raffe and vnskilfull men on his side: the rulers and eueryevery notable man is set against him. They expresse the Pharisees by name, because they had the fame aswell of knowledge as of holinesse aboue other men, so that they were as it were the princes of princes. This obiection seemeth indeed to hauehave some colour. For vnlesse the gouernours and rulers of the Church hauehave their authority, there can be nothing set down well, neither can the estate also continue long in good order. VVee know how great the distemperature of the common people is: wherefore there must needes deformed confusion ensue immediately, where eueryevery man may do what him listeth.

Therefore the authoritie of those who are gouerners is a necessarie bridle to moderate the order of the Church. And it was so prouided by the law of God,Deut. 17. 9. that if ther should any question or controuersie arise, the knowledge thereof should be in the high Priest his power. But these men offend in this, in that they doe challenge to themselues the chiefest authoritie, and doe refuse to submit themselues vntounto God. God gaue vntounto the high Priest the iudgement: but he would hauehave him to giuegive sentence only according to his lawe. Therefore what authoritie soeuer the pastors hauehave, it is subiect to the word of God, that being all brought vnderunder from the highest to the lowest, God alone may be aboue them all. If pastours who execute their office well and sincerely do challenge to themselues authoritie, this shalbe an holy and lawfull boasting: but whereas the bare authoritie of men is extolled without the woorde of God it is vaine and friuolous bragging. But it falleth out oftentimes that the wicked doe rule in the Church. So that we must beware that we do attribute nothing vntounto men so soone as they depart from the woorde of God. VVee see that almost all the Prophetes were vexed with this griefe. For these gorgeous titles, Princes, Prieste, and Churche were oftentimes obiected to ouerwhelme their doctrine. The Papists being furnished at this day with the same weapons, doe no otherwise rage then did the aduersaries of Christ and the Prophetes. This is horrible blindenesse, that mortall man is not afraid to set himself against God. But Satā driueth them vntounto such madnesse, who set more by ambition, then by the truth of God. In the meane season it is our part to giuegive such reuerence vntounto the worde of God, as may driue away all the brightnesse of the whole worlde, and may desperse the vaine smoakes therof. For we… stood in bad case if our saluation did depende vppon the will of rulers, and that faith were too vnstable, which shoulde stand or fall at theyr becke.

4… ▪ This companie. The first part is a point of pride, in that trusting to the title of the Priesthood, they would bring al men in subiection vnderunder them tyrannously. The other is that they despice other men as beeing nothing worth: like as they are alwayes reprochfull against other men whosoeuer hauehave better liking of themselues then they ought, and the contempt of our brethren doth follow the immoderate louelove of our selues. They pronounce all the whole common people to be accursed. For which cause they colour this with the ignorance of the lawe: but there was another thing which lay hid vnderunder this: namely, that they thought that there was no holinesse saue only in their order. Like as at this day, whi…lest that the Popish shauelings doe onelyonly make b…ast of the title of the Church, they despice the lay men (as they cal them) like profane men. But to the end God may throw downe this mad loftines, hee preferreth the base and despiced, before the most loftie and excellent. And me must note, that they doe not make their boast of such knoweledge of the lawe as did instruct men vntounto godlinesse and the feare of God: but of such as they had, when as with a lof…tie countenance they answered as if they alone were fit interpreters of the law. And truly this is true that they are accursed whosoeuer are no… taught in the law of god, the knowl…dge whereof doth sanctifie vsus in deed▪ yet this knowledge is not restrained vntounto a few, that being puffed vp with wicked confidence, they may exempt themselues out of the number of other men: but it doth appertaine generally vntounto all the children of God, that they may be gathered together vntounto the same obedience of faith.

…0. Nicodemus said vntounto them. The Euangelist describeth Nicodemus vntounto vsus as an indifferent man, who neither dare take vponupon him earnestly to defend godly doctrin, neither yet can suffer the truth to be oppressed. VVhen he saith, that it was he that came by night, this serueth partly to his commendation, and partly to his discommendation. Vnlesse he had loued the doctrine of Christ he durst neuer hauehave set himselfe against the f…tie of the wicked. For he knew that if any did but once whisper, hee should by and by be hated and be in daunger. Therefore in that he dare say something though faintly, there shineth some small sparkle of godlines out of his hart: but seeing that he doth not more freely defend Christ …e doth therein bewray his too great fearfulnesse. Therefore the Euangelist giueth vsus to vnderstand, that hee did yet smell of the lurking dennes of the night, and that he is not the true disciple of Christ. Hee saith that he came once by night vntounto Christ, & that he stood openly amongest his enemies and did keepe a place in their tentes. VVee must note this so much the more diligently, because that many whilest that they doe pretende that they are like vntounto Nicodemus, hauing on this visure, they doe thinke that they can mocke God freely. Admit wee doe graunt that which they require, that they differ nothing from Ni…odemus, yet I pray you what doth such an example helpe thē? Nicodemus saith that Christ was not to be condemned, vntill he were heard: truly there might so much be said by a thiefe, by a royster. For that is well knowen and famous, that it is better than the giltie be acquitted, then that the innocent be condemned. Secondly, howsoeuer hee desireth to lighten the person of Christ, he leaueth and forsaketh the doctrine it selfe, what shall wee finde here that is meete for a godly and faithfull mā? Therefore y^• seed of y^• gospel which brought foorth fruit afterward, did as yet lie hid being choked in him. VVe shal far more profitablie apply this example vntounto another end▪ that the Lord doth oftētimes bring to passe, that the doctrine which seemed to hauehave perished, doth by little and little take roote secretely, and doth at length after long time, shoo… foorth so…e bud, at the first like vntounto one that is vntimely, but afterwarde liuing and hauing sappe: like as Nicodemus his faith had news and sodaine force after and from the death of Christ.

52 Art thou also of Galiles? They say y^t those are of Galilee whosoeuer are on Christ his side, and that reprochfully, as if he could hauehave none in his sect, but out of the base corner of Galilee. And in that they are so earnestly set against Nicod…mus, it appeareth thereby howe furiously they hated Christ. For he did not as it were openly defend▪ Christ: but did only say that he was not to be condemned before they had hearde him. So falleth it out at this day amongest the Papists, no man can shew the least token of equitie, that the Gospell may not be oppressed, but the enemies beeing moued with furies doe crie out that he is an heretike.

53 And euerie man went. Now followeth the wonderfull end of this action. If any man consider what manner of kingdome the kingdome of the Priestes was then, how great their furie was, what prouision they had made: and on the other side thinke with himselfe that Christ was naked and without weapon, and that he was furnished with no garrison of men: he was an hundreth times vndone. In that so valiant a conspiracie doth passe away willingly, and they all doe one breake another with their owne force, like waues of the Sea, who will not con…es that they were driuen away with the hand of God? And God continueth alwayes like to himselfe. Therfore he shall and will make voyd the endeuours of the enemies so often as he will, so that although they hauehave all thinges readie at hand, and are readie and furnished to accomplishe their purpose, yet doe they depart, leauing their matters vndispatched. VVee hauehave oftentimes tryed that whatsoeuer the aduersaries did inuent to suppresse the Gospell withal, it was all invaine through the wonderfull grace of God.

Harmony of the Gospels, Commentary on gospel of John · Chapter 7

p. 167Chap. 7

Chap. 7