to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hī also babes that hee shoulde touche them And when his disciples saw it they rebuked thē 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his hāds vpon thē Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childrē by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpō him thē was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all frō the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whō God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recōciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
of obedience and godlines that they followed Christ. It had bene much better if they had folowed gladly and cheerefully whethersoeuer the sonne of God would haue led them but this reuerēce is praise worthy that they had rather abide troubles themselues then they would forsake him 17. Hee tooke the twelue It might seeme merueilous when as all had neede of comfort for they were al afraid why he made only the twelue priuy of his secrete But I think y t he would not therfore speak of it opēly least the rumor thereof should be spread far abroad before the time Further when as he had no hope of good to be wrought presentlye by his admonition he thought it sufficient to commit the same to a fewe which should afterwardes be witnesses of the same For as the seede cast into the earth dooth not presentlye bring forth fruit so we know that Christ spake many things to his Apostles which brought not forth fruit presently If that he had admitted all without choyce to this speache it might haue beene that many for feare would haue fled away and haue filled the common peoples eares with this rumor So the death of Christ should haue beene without glory which he so rashly seemed to go vnto Therfore he speaketh secretly to his Apostles and yet he chose not them as such as were sit to profit thereby but as I touched euē now that they might afterward be witnesses of the same But Luke dealeth more fully in this behalfe for he dooth not onely declare that Christ foretold these things which were at hand but the doctrin which he added withal that those things were fulfilled in the sonne of man which were written by the Prophets For this was the best remedy to ouercome the temptation to haue some marks or notes euen in the shame of the crosse whereby the prophets had noted the promised sauiour Now it is not to be doubted but that the Lord shewed also out of the Prophets what profit they should hope for by his death For the Prophets do not onely teach that Christ should suffer but they adde the cause that he might reconcile the world to God 18. Behold we goe vp to Ierusalem Hereby we perceiue that Christ was armed with diuine force for the cōquering of the terrors of death who witting willing hastened to meete death For why shuld he without cōpulsion goe to that bloudy butchery but because the inuincible power of the spirite vanquishing feare had exalted him aboue all humane affections But in that he toucheth the circumstances more nearely he doth therein giue a more euident declaration of his Godhead For he could not by his humanity gesse that after he was condemned of the Priests and Scribes he shoulde be deliuered to the Gentiles that being entreated with spittinges vpon and other reproches he should be beaten with whips and at length bee caried to the punishment of the crosse And it is to bee noted that though the Lord knew the infirmity yet he woulde not hide the moste grieuous offence For as we sayde before there coulde nothing haue befallen more to the shaking of the mindes of the godly then to see all the holy order of the Church against Christ. Yet to deceiue or to beare with their infirmity he spareth not but doeth freely declare the matter it selfe and sheweth the maner howe to ouercome the temptation that is that they shoulde certainly looke for the resurrection but because it was necessary that he should first die he appoynteth them by hope in the meane season to waite for their triumphe 34. But they vnderstoode none of these things VVhat blockishnesse was this not to vnderstande those things which Christe tolde them so plainly and familiarly of no high nor hidden matter but such as they of themselues might haue conceiued some suspition of But heere it behooueth also to remember that which I spake other where they were therefore holden in so great ignorance because that when they hadde imagined that they should haue a ioyfull and a happy iourney they accounted it for a great absurdity that Christ should so reprochefully be crucified VVhereby we gather howe much the mindes of men are bewitched with such false imagination wherefore we must be the more heedefull least we being tangled with such deuises become blinde in the light Mathew 20. Marke 10. Luke 20. Then came to him the mother of Zebedeus children with her sonnes woorshipping him and desiring a certaine thing of him 21. And he sayde vnto her what wouldest thou Shee sayd to him Graunt that these my two sonnes may sit the one at thy right hand and the other at thy left hand in thy kingdome 22. And Iesus answeared and sayd yee know not what yee aske Are yee able to drinke of the cup that I shall drinke of and to bee baptised with the baptisme that I shall be baptised with They sayd to him we are able 23. And he sayd vnto them yee shall drinke in dede of my cuppe and shal be baptised with the baptisme that law baptised with but to sit at my right hand and at my left hand is not mine to giue but it shal be giuen to them for whome it is prepared of my father 35. Then Iames and Iohn the sōnes of Zebedeus came vnto him sayinge Maister we woulde that thou shouldest doe for vs that we desire 36. And he sayd vnto them what would you I should do for you 37. And they said to him graunt vnto vs that we may sitte one at thy right hand the other at thy left hand in thy glory 38. But Iesus sayd vnto them you know not what you aske Can yee drinke of the cuppe that I shall drinke of he baptised with the baptisme that I shall be baptised with 39. And they sayd vnto him we can But Iesus sayd vnto them ye shal drinke in deede of the cuppe that I shall drinke of and bee baptised with the baptisme wherewith I shal be baptised 40. But to sitte at my right hād at my left is not mine to giue but it shall be giuen to the for whom it is prepared  This hystorie containeth a notable spectacle of the vanity of man For it teacheth that true and godlye zeale is often mixed with ambition or some other corruption of the flesh so that they which folow Christ doe looke some other where then becommeth them Further they do wander farre out of the way which are not cōtented with Christ alone but seeke this thing or that thing besides him and his promises Neither is it sufficient to apply the minde simply to Christ at the first except there be alwaies a continuance of the same puritie because that corrupt affectiōs doe often creepe vpon vs in the midste of the race and draw vs back into some crooked path As it is credibly to be supposed that Zebedeus two sonnes professed Christe sincerely at the first but when they saw themselues in no small credit with
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it cōmonly cōmeth to passe in such mutual agreemēt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violēt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly mā when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should cōmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe frō all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitori◠estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which belōged to himself to him he cōmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heauēly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
Centurion said so for that christ hauing cried loud had giuen vp the ghost some interpreters do think that he noted some vnwonted force which remained strong euen vnto death and truely sith the body of Christ was almost without bloud this could not be after y e maner of men y t the streÌ„gth of his sides arteries shuld abide â—o loud a cry Yet I do rather thinke that the CeÌ„turion praised his coÌ„staÌ„t perseuerance in callinge vppon the name of God Thoughe not onely Christes crying induced him to thinke honourably of him but because he saw his great power to agree with the heauenly myracles he vttered this confession But where it is sayde that hee feared God it must not be expounded so as if he shoulde repent throughly it was onely a sodaine vanishing motion as it doeth oft befall that vaine men and suche as are giuen to the world are mooued with the feare of God when he sheweth foorth his fearefull power but because there is not a roote vnder which hath life securitie presently groweth ouer which quencheth that feeling The Centurion therefore was not so chaunged as that he wold yeelde himselfe to serue God the rest of his life but he was only a publisher of the Godhead of Christ for a short time And where Luke reporteth that he only sayde Of a sâ—retiâ— this man was iust is as muche as if he should haue openly declared him to be the Sonne of God as the two other Euangelists doe report For fame had spredde it euery where that Christ was punished because he bore himselfe for the sonne of GOD Now when the Centurion praiseth him to be iust and freeth him from fault he withall confesseth him to be the Sonne of God not that he distinctly vnderstoode howe Christe was begotten of God the father but because he doubted not but that some diuine power was in him and as one conuict by the former testimonies he accouÌ„ted him to be no coÌ„mon person but raised vppe by God As concerning the multitude striking their breastes they pray earnestly for the auoidance of the guiltinesse of that hainous offence because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter But because they proceeded no further their mourning auailed them nothing except that to some it was a beginninge or a preparation of a better repentaunce But because heere is onely described to vs the lamentation which God wreasted out of them for the glorye of hys Sonne lette vs learne by this example that it is little or nothing if any man be afraide at the present power of God vntill the astonishment being appeased the feare of God may rest in a quiet heart 55. And many women were there This was added as I doe interpreat it to let vs vnderstande that when the disciples were slipt away by fleeing hither and thither yet the Lord kept some of their company there to be as witnesses And though Iohn the Apostle departed not from the crosse yet heere is no mention made of him but onely the women are praised which followed Christe euen vnto death for the men fleeing fearefully away their singular pietie towardes their maister appeared the more euidently For it cannot be but that they had a rare and great affection who though they could doe him no seruice yet when he was in his extreemest reproaches they ceased not to haue him in reuerent estimation yet all the men fledde not as we doe gather by Luke for hee sayeth that all his acquaintance stoode a farre off But the Euangelistes doe especially praise the women and that not without cause for they were woorthy to be preferred before the menne And in my iudgement thyâ— secreat comparison doeth greatly reprooue the Apostles I speake of the body of them for because there was one only of them remaining who taryed of whom as I sayd euen now three Euangelists do say nothing But this was very reproachfull to the chosen witnesses to withdrawe themselues from beholding that wherof the saluation of the world depended Therefore when afterwardes they shoulde publish the Gospell the chiefe part of the hystorie was borrowed of the women The which if the prouidence of God had not met with in so wicked a nation they had depriued vs of the knowledge of the redemption But though there seemeth not to be so great authority in women yet if we doe consider with what power of the spirite they were strengthened against that temptation there shall be no cause why our faith shoulde wauer which resteth vppon God the true authour of the testimonie In the meane while lette vs note that it came to passe by the wonderfull goodnesse of God that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vs came vnto vs. For in that coÌ„mon falling away of them who should haue gon before others God encouraged some of the meanest of the flock who casting off feare should become witnesses to vs of that hystorie without the beliefe whereof we could not be saued But of those women somewhat shall presently be spoken againe For thys present lette it suffice to note this one thing by the way they were brought from their countrey with a desire to learne that they might daily heare Christ teach they neither spared labour nor richesse so that they myght enioy the doctrine of saluation Math. 27. Marke 15. Luke 23. 57. And when the euen was come there came a rich man of Arimathea named Ioseph who had also himselfe been Iesus disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body to be deliuered 59. So Ioseph toke the body wrapped it in a cleane linnen cloth 60. And put it in his new tombe which he had heuen out in a rock and rolled a great stone to the doore of the sepulchre and departed 61. And there was Mary Magdalen the other Mary sittiÌ„g ouer agaiÌ„st y e dore of y e sepulcre 42. And nowe when nighte was come because it was the daye of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable counsellour whiche also looked for the kingdome of God came and went in boldlye vnto Pilate and asked the bodye of Iesus 44. And Pilate marueiled if he were already dead and called vnto him the Centurion and asked of him whether he had been any while dead 45. And when he knew the truth of the Centurion hee gaue the body to Ioseph 46. VVho bought a linnen cloth and tooke him downe and wrapped him in the linnen cloth and layed him in a tombe that was hewen out of a rocke and rolled a stone to the doore of the sepulchre 47. And Mary Magdalene and Mary Ioses mother behelde where he should be laid 50. And beholde there was a manne named Ioseph which was a counsellour a good manne and a iust 51. Hee did not consent to the counsell and deede of them which was of Arimathea a
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstād and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in Adā And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be cōdēned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
as appertaining vnto 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 froÌ„ the pure sound reason of the minde and that being enemies vnto 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 vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs 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 vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. 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 coÌ„mend vnto vs 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 giue 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 haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue 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 vnto 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 froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. 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 haue full power of all things both in heauen and earth exoâ—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 vnto men adorned with so great power that he may impart vnto 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 vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery 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 vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto 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 coÌ„parison 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 coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto 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 vnknoweÌ„ 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 haue 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
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
because hee feared the punishment of sacrilege if he shoulde lay hand on the sonne of God VVee must note that when hee asketh whence Christ is hee requireth not of his countrie but that this is as much as if he shoulde haue saide Art thou a man borne in the earth or some God Therefore I expounde this place thus that Pilate being smitten with the feare of the power and maiestie of God is brought into a quandarie For he saw on the one side the tumult waxe whote on the other side hee was fast bounde with religion least he should displease God whilest that he endeuoured to escape daunger This example is chiefly to bee noted Although Christ was so disfigured and ill fauoured to beholde yet so soone as Pilate doth once heare the name of God he is afraide least he violate the diuine power in a man which was most base and contemptible If the reuerence of God had such force in a profane man must not those be thrice reprobates who iudge at this day merily iestingly carelesly without any feare of diuine matters For certainely wee are taught by Pilate that there is a feeling of religion naturally bredde in men which doeth not suffer them to runne headlong boldly whyther soeuer they will when they haue diuine matters in hand Therefore haue I saide that they are cast into a reprobate sense who are no more moued with the maiestie of God when they handle the doctrine of the scripture then if they did dispute about the shadow of an Asse Yet shall they at length perceiue to their destruction howe reuerent the name of God is which they mock at this day so contemptuously yea so reprochfully It is an horrible thing to vtter how proudly and cruelly the Papistes do condemne the plaine and euident truth of God and how they shed innocent blood VVhence I pray you commeth such drunken dulnesse saue only because they doe not remember that they haue any thing to doe with God 9 But Iesus gaue him no answere In that Christ answereth not it ought not to seeme to be any absurd thing if sobeit we remember that whiche I said before that he stood not before Pilate to pleade his cause as persons arreigned are wont to doe who are desiroure to be acquitted but rather to suffer iudgement For it was meete that he should be condēned seeing that he had taken our person vpon him This is the reason why he abstained from defending himselfe And yet Christes silence disagreeth not with the saying of Paule 1. Tim. 6. 13. VVhere hee saith remember that Christ vnder Pontius Pilate witnessed a good confession For he had defended the credite of the Gospel so much as was sufficient neither was his death any thing els but a fealing of y ◠doctrin which he had taught Therefore Christ did not faile to make a lawefull confession but he held his peace when he was to craue that he might be acquitted Moreouer it was to bee feared least Pilate shoulde acquit Iesus as one of the seigned Gods likeas Tiberius would haue reckoned him amongest the Romane Gods Therefore Christe doth for good causes refuse this foolish superstition by holding his peace 10 Knowest thou not that I haue power Heereby it appeareth that that feare wherewith Pilate was moued of a sodaine did soone vanish away and that it had no liuely rootes For hauing now forgotten his feare he breaketh out into proude and fierce contempt of God For he threateneth Christ as if there were no iudge in heauen But this must needes befall profane men alwayes that shaking off all feare of God they doe by and by returne vnto their olde nature againe VVhence we gather that the heart of man is not without cause called deceitfull Iere. 17. 9. For although there bee some feare of God resident there yet there breaketh out also more vngodlynesse Therefore whosoeuer is not regenerate with the spirite of God although he make some shewe that he reuerenceth and feareth his power and maiestie for a season hee shall shortly declare by his contrarie deedes that this was but a feigned feare Nowe we see in Pilate an image of a proude man whom his owne ambition maketh mad For whilest y t he will extoll his power he depriueth himselfe of the prayse and fame of iustice Hee confesseth that Christ is innocent therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death VVicked consciences must needs rage after this sort where faith and the true knowledge of God doe not raigne and diuers affections of the flesh must needes striue amongest themselues there God doeth notably auenge him selfe by this meanes of mans pride when they passe their boundes that they may vsurpe to themselues infinite power condemning themselues of their owne accorde of vnrighteousnes they slaunder and put themselues to great rebuke VVherefore no blindnes is comparable to the blindnes of pride and it is no meruaile seeing that it sealeth the reuenging hand of God against which it runneth headlong VVherfore let vs remēber that we must not rashly triumph in vaine boastings least we be ridiculous especially let those who are placed in high degree moderate themselues neither let them be ashamed to submit themselues vnto God and to be subiect to his lawes 11. Thou shouldest haue no power Some doe expound it generallye that there is nothing done in the world without Gods permissiō as if christ should say that Pilate who thinketh that he canne doe all thinges shall notwithstanding doe no more then God will permit This is a true opinion that this world is gouerned by the will of God and that howsoeuer the wicked goe about all thinges yet can they not moue one singer without the moderation of the secrete power of God but those menne thinke better in my iudgement who restraine this place vnto the office of the magistrate For Christ correcteth in these words the foolish arrogancie of Pilate because he extolleth himselfe as if his power were not of God as if he should haue saide Thou takest all thinges to thy selfe as if thou shouldest not once giue an account to GOD but thou art not made a iudge without his prouidence thinke therefore that his heauenly seate and throane is higher then thine There can no fitter admonition be inuented to beate downe their outrage who gouerne other men least they abuse their authoritie The father thinketh that he may doe to his children whatsoeuer he will the husbande to the wife the maister to the seruauntes the prince to the people vntill they haue respecte vnto God who would haue them gouerned with a certeine law Therefore hee that deliuered They thinke that the Iewes are made guiltie of a greater fault thē Pilate because they rage against a iust man with wicked hatred and vnfaithfull wickednes and that they being but priuate men and those which haue no lawfull gouernment But I thinke otherwise that their crime is
made more grieuous and lesse excusable by this circumstaunce because they enforce the gouernment ordained by God to serue for their pleasure For it is great sacriledge to abuse the holy ordinaunce of God vnto all manner of wickednes That murther is iustly to be detested who sleaeth the miserable traueller with his owne hand but he that putteth the innocent to death vnder colour of iudgement he is more wicked But he dooth not amplifie their fault that hee may mittigate Pilates neither doth he compare him with them but hee doth rather make them all guiltie of one crime because they doe al pollute the holy power There is this difference onelye that hee hitteth the Iewes directly but he toucheth Pilate by the way because he is obedient vnto their wil and pleasure 12. After that Pilate sought to loose him But the Iewes cried saying if thou let this man loose thou art not Casars friend whosoeuer maketh himself a king he speaketh against Casar 13. Therefore when Pilate heard this woorde hee brought Iesus forth and sate downe in the iudgement seate in a place which is called the pauement and in Hebrewe Gabbutha 14. And it was the preparation of the Passeouer about the sixt houre and he said vnto the Iewes behold your king 15 But they cryed awaye with him away with him crucifie him Pilate saieth vnto them shall I crucifie your kinge The Priestes aunswered wee haue no kinge but Caesar 16 Then deliuered he him vnto them that he might be crucified And they tooke Iesus and lead him away 12 Pilate demaunded of him Although Pilate dooth not behaue himselfe couragiously and is ruled rather with ambition then with desire of iustice and therefore wauereth miserably yet his modestie is to be commeÌ„ded in that being sharpely reprehended by Christe hee is not angry yea he is more enclined to deliuer him He is a iudge and yet he suffereth the partie arreigned to be his iudge There shal scarse one be found amongst an hundreth that can so paciently suffer himself to be rated and chidden by his equal Thou art not Caesars friend They wrest out of Pilate by threatninges to haue him 〈◊〉 condemne Christe for they coulde obiecte vnto hym no more odious thing neither coulde they make him more afraide by anye meanes then when they cause him to bee suspected of vnfaithfull dealing with Caesar. Thou saye they declarest that thou carest not for Caesars Empire and gouernment if thou loose him who hath endeuoured to trouble all things This wickednesse did at length discourage Pilate who was onely shaken before with violent cryings And it is not wythout good cause that the Euangelist procedeth so diligently in these circumstances because it is very conuenient for vs to know that Christ was not condemned by Pilate before he was thrise or foure times acquited by his mouth that we may thereby gather that he was not condemned for his owne cause but for our sinnes VVe may also gather thence howe willing hee was to suffer death who did not passe for vsinge that prone affection of the iudge towarde him And truely thys obedience caused his death to be a sacrifice of a sweete sauour to purge all sinnes 13. Hee sate downe in the iudgement seate Heere we see howe diuersly Pilate was drawen as if one stage player should play two partes Hee ascendeth into the iudgement seate that hee may adiudge Christe to bee punished after a solemne manner Neuerthelesse hee sheweth manifestly that hee doeth this against his will and conscience He calleth Christe a king taâ—ntingly signifying that that was but a friuolous slaunder wherwith the Iewes burdened him or to the ende he may stay their furie hee telleth them that this would tourne to the reproche of all the whole nation if this rumour shall be spred abrode that they had condemned any man for desiring the kingdome ambitiously VVhen as the Euangelist saieth that the place was called in Hebrewe Gabbatha hee meaneth the Chaldean or the Assyrian tongue which was then commonly vsed Therefore it was meete that Christ should haue beene condemned out of an high place that he himselfe being the highest iudge maye acquite vs when he commeth from heauen at the last day 14. About the sixt houre The Euangelistes seeme to be diuerse and not to agree in nothing the time The other three say that it was darke from the sixt houre when as Christ did hang vppon the Crosse. Marke dooth also plainely expresse that it was the third houre when iudgement was giuen vpon him Yet we may easily aunswere It appeareth sufficiently by other places that the day was then deuided into foure partes as the night had also foure watches Hereby it came to passe that the Euangelistes doe sometimes assigne vnto euery day onely foure houres and doe extend euery houre into three in the meane season they adioyne the space of one houre which draweth toward the ende vnto the nexte According to this account Iohn saith that Christ was condemned about the sixt houre because the time of the day drewe towarde the sixt houre or the second part of the day Hence do we gather that Christ was crucified at the sixt houre or thereabout for the place was nigh to the Citie as he wil declare shortly after Betweene the sixt houre and the ninth beganne the darkenesse which continued vntill the ninth when Christe died 15. VVe haue no king In this place horrible fury sheweth it selfe in that the Priestes who ought to haue beene exercised in the lawe doe reiecte the Messias in whome the whole saluation of the people was included vpon whom al the promises did depend in whom al religion was grouÌ„ded Certeinly they dispoile themselues of the grace of God and of all good thinges by reiecting Christ. Therefore we see with what great madnes they were taken Let vs feigne that Christ was not Christ yet haue they no excuse because they acknowledge no king saue Caesar. For first of all they fall away from the spirituall kingdome of God Secondly they preferre the tiranny of the Romaine Empire which they didde moste of all detest before a iust gouernment which God had promised So the wicked to the end they may flye from Christ doe not onelye depriue themselues of eternal life but do bring vpon themselues al manner of miseries and on the contrary it is the onely felicitie of the godlye to be vnder Christ his kingdome whether they be subiect to a iust lawfull gouerment according to the flesh or they be oppressed of tyrants 16. He deliuered him vnto them Their importunitie enforced Pilate to deliuer Christ and this was not done as in a tumult but he was solemnly condemned because there were two theeues condemned to be crucified with him when their cause was knowne But Iohn vseth this word to the end he may the better proue that Christ was giuen vnto the crueltie of the people which could not be pacified who was conuicted and found guilty of no offence 17. And bearing
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye â—luggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌ„ming of y â— mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌ„modiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ— that thing which they sought not that hee might discerne and distinguish the bâ—riall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
signifying with what death he should glorifie God And when he had thus spoken he sayeth vnto him Followe me 15. Therefore when they had dined The Euangelist declareth nowe how Peter was restored vnto that degree of honour from whiche hee fell That vnfaithfull deniall whereof we haue hearde had made hym vnwoorthy of the Apostleshippe For howe coulde he be a fitte teacher of faith who had fallen away from the same filthily Hee was made an apostle to witte with Iudas But so sone as he forsoke his place he was also depriued of the honor of the Apostleship Therefore the libertie of teaching and his autoritie also are restored vnto him now both which he had lost throgh his own fault And least the infamy of his fal shuld any whit hinder him Christe wipeth away and blotteth out the remembrance thereof Such a kind of restoring againe was necessary both for Peter and also for his hearers for him to the end he might the more stoutly do his dutie being certein of the calling which was enioyned him againe for theÌ„ least the blot sticking in his name might be an occasion of despising the Gospell It is also very profitable for vs at this day that Peter shuld come forth vnto vs as a newe man whose shame was abolished which might hinder his dignitie Simon the sonne of Iohn louest thou me Christ signifieth by these words that no man can serue the Church faithfully and take paines in feedinge the flocke vnlesse he looke higher then vnto men For first the office of feeding is of it selfe painefull and troublesome seeing that there is nothing more hard then to keepe menne vnder Gods yoake whereof many are weake many light and froward some slow sluggish some hard churlish vnapt to be taught Now Satan layeth in their way all the stumbling blocks he can that he may thereby discourag a good pastor Herevnto is added the vnthankfulnes of many and other causes of wearisoÌ„nes Therfore no man shal euer go forward constantly in this office saue he in whose heart the loue of Christ shal so reigne that forgetting himself and addicting himself wholy vnto him he may ouercome al impediments Paul declareth that he was so affected 2. Cor. 5. 14. wheÌ„ he saith the loue of Christ bindeth vs considering this that if one died for al theÌ„ were al dead And although he meaneth that loue wherewith Christ loued vs and whereof he shewed a token in his death yet he adioineth the mutual affection which ariseth by the feeling of so great a benefit And againe he marketh the wicked false teachers which trouble y e church with this mark that they loue not the Lord Iesus 1. Cor. 16. 22. Therefore let those which are called to gouerne the Church remember that if they couet to execute their office wel and rightly they must begin at the loue of Christ. In the meane season Christ doth testifie plentifully what account he maketh of our saluation whilst that he coÌ„mendeth the same vnto the pastors so singularly and hee affirmeth that this is vnto him a token and testimonie how dearly they loue him as if they care for the same carefully There could no more effectual thing be spoken to encourage the ministers of the Gospel theÌ„ when they heare y t no office is more acceptable to Christ then that which is emploied in feeding his flock Al the godly may draw no small comforte thence when they heare that they are so deare and precious to the sonne of God that he putteth them as it were in his roume And the same doctrine ought to make the false teachers not a litle afraid who ouerturne the gouernment of the church because they shall suffer no small punishment at Christes handes whoe pronounceth that he is violated by them Feede my Lambes The scripture applyeth this word feede vnto al manner of gouernment metaphorically but because the spiritual gouernment of the Church is handeled in this place it is profitable to note vppon what partes the office of a pastour consisteth For doubtlesse there is not anye idle dignitie depaynted out vnto vs in this place neither dooth Christe giue vnto mortall man anye gouernment which hee may exercise at his pleasure confusedly VVe haue seene before chap. 10 that Christ is properly the only pastor of the church VVe haue also seene why he taketh this name to himself to wit because he gouerneth his sheep with the doctrine of saluatioÌ„ and so consequently doth feede them because that it is the true foode of the soule And now because he vseth the help of men to preach his doctrine he doth also giue them his name or at least make them partakers of the same Therfore those are accouÌ„ted lawful pastors before God who gouerne the Church vnder Christe their head by the ministerie of the word wheÌ„ce we may easily gather what burdeÌ„ Christ laieth vpon Peters shoulders and vpon what condition hee setteth him ouer his flock VVherby the wickednes of the Romanistes is sufficiently and plainely refuted who wrest this place to establish the tyrannye of their popedom It was said say they vnto Peter before al other feede my sheepe VVe haue already declared why it was rather spoken to him theÌ„ to the rest to wit that being free from al sinister note mark he might be free to preach the gospel and therfore Christ maketh him a pastour thriâ—e that the three denials wherby Peter had purchased to himself eternal infamy being abolished they may no whit hinder his Apostleship as Augustine Chriso Ciril many other do prudently note But there is nothing giuen Peter in these words which is not in like sort common to al the ministers of the gospel Therefore the Papistes doe in vaine hold that he is the chief for this cause because he alone is called especially But admit we graunt that he had some honour giuen 〈◊〉 priuatelye I pray you how wil they proue that he was placed in the primacy Admitte he were the chief amongst the Apostles shal it therfore follow streightway there vpon that he was the vniuersal byshoppe of al the whole worlde Moreouer whatsoeuer Peter receiued it dooth no more apperteine vnto the Pope then vnto Mahomet For by what right doth he boast brag that hee is Peters heire Againe what manne of sound iudgement wyll graunt vnto him that there is any heritable right giuen or set downe by Christ in this place Yet will he be accounted his successour woulde to God he were None of vs is contrary to him but that he may both loue Christe and haue a great care to feede his flocke but when the loue of Christ is neglected the office of feeding is reiected it is too vnmeete and too foolish a thing to boast of succession And like as when Christe commaunded Peter to feede he meant not to erect a throane for an idol or for an hangman of soules out of which he might miserablye torment the Church so hee did brieflye teach what
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the