sayeth that hée was endued with zeale but there is no doubte but that hee speaketh those thinges in his owne personne which did properlye belong to the Messias Bv. This therefore is applied vnto Christ the Lorde by a Tipe which with his whole minde sought the reformation of the Church C. Therefore the Euangelist sayeth that this was one of the notes by which Iesus was known of his Disciples to be a repayrer of Gods kingdome M. And here we haue to note that whatsoeuer things are written they are writtē for our learning that through patience and consolation of the Scriptures wée might haue hope C. Wée must also note that no man shall knowe what Christ is or to what ende all that he did and suffered pertayneth but by the instruction of Scripture Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ so wée must bestowe continuall diligence and meditacion in the Scriptures But let vs returne to the déede of Christ R. Christ him selfe sayeth in another place Learne of me Math. 11. for I am meeke and lowlye in heart In that therefore he séemeth in this place to bée cruell contrarye to his wonted maner it is neyther filthye desire Enuye nor rashnesse but deuine zeale and iust anger C. It resteth therefore nowe that euerye man followe the example of Christ séeing in the head a generall example is propounded in the whole bodye According to that which Paul hath in his Epistle to the Romanes Rom. 15. Let vs not suffer so muche as in vs lyeth the holye Temple of GOD to bee defiled by any meanes And this zeale ought chiefelye to bée in the heades of the Churche M. With howe greate ardent zeale were the holye men of GOD in time past indued Exod. 32. Num. 25. 1. King 17. 3. King 18. Actes 7. Actes 13. As Moises Phinees Dauid Elias Stephen Paul and the rest of the Apostles C. Notwithstanding we must take héede least any man passe the bonds of his calling R. For a true zeale pertayneth not to euery spirite wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye least in stéede of zeale he haue rashnesse and alwayes take héede that thy zeale bée according to knowledge Rom. 10. For the Iewes persecuted Christ vpon zeale but not according to knowledge 18. Then aunswered the Iewes and sayde vnto him What token shewest thou vnto vs seeing that thou doest these thinges M. It is verye like that those Iewes which were in daunger of loosing theyr gaine set vppon Christ with this question But they defende not theyr déede as though they were without iust cause caste out of the Temple For they could not denye but that they had made of the house of God a house of marchandise What then doe they demaunde Surely they demaund by what aucthority with suche seueritye he casteth out the Byers and sellers For by séeking to blame Christ they goe about to excuse theyr owne faulte For hée had sayd Make not the house of my Father a house of Marchandise And therefore the Euangelist sayeth that the Iewes answered Christ namelye to that which hée spake concerning his Fathers house They sought no signe with theyr whole heart but sought only to condempne him of rashnesse and sedicion because he being neither endewed with diuine nor humane aucthoritye tooke the gouernment of the Temple and worshippe of God to him selfe Hereby therefore we sée the disposition of those which sinne in the Temple and worship of GOD for gaines sake who when they can neyther denye theyr faulte nor defende the same than they reprooue those of whome they are corrected of rashnesse and sedition so farre they are from amending that whiche they doe amisse B. Therefore because Moyses confyrmed his Embassage with signes these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God whereas those miserable wretches might euen than haue séene a Myracle had they not béene amazed and blinded C. For in that no man in so great a company layd handes on Christ as the Byers and Sellers that were there it is a manifest signe that they were all stricken by the power of God that they might stande as men amazed Wherfore except they had béene starke blinde this miracle was euident enough to be séene that one shoulde bée so bolde to stand against so many that one which was a naked man shoulde not let to incounter with the valiaunt that one base in the sight of men should contend with Princes For why did they not withstād him since they did farre excell him in power but only because theyr force was restrayned But the Iewes did erre in this thing that they woulde not allowe the vocation of Christ except it were confyrmed by a myracle For this was not séene in the Prophetes and other Ministers of God that they should alwayes shewe Myracles Neyther hath God tyed him selfe to this necessitye But this was theyr corrupt custome and euill disposition Math. 12. the which Christ him selfe noteth saying This Adulterous and wicked generation requireth a signe c. Not to the ende they might knowe the trueth but rather to the ende they might thereby take some occasion to cauill Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine desire to haue signes geuen vnto them 19. Iesus aunswered and sayd vnto them Destroy this Temple and in three dayes I will reare it vp C. This is an allegoricall kinde of speache and somewhat harde to be vnderstande the which Christ vsed because hée iudged them vnworthy of a manifest aunswere M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye if Diuine signes might haue serued to ostentacion which were ordained for the health of mankind But because they demaunded this question of a malicious minde and not to learne but to cauill hée doth not aunswere vnto theyr question plainlye but obscurelye and he offereth vnto them a verye great signe and the most certaine of all other but knowne onelye to the faithfull Rom. 1 that is to saye the resurrection by the which he was declared to bée the sonne of God The which signe as yet not come was not knowne to the vnbeléeuing Iewes C. This is that therfore which he saith in another place that hée speaketh in parables vnto them which can not comprehende the secréete misteries of the kingdome of heauen Math. 13 First of all therefore hée denyeth to geue vnto them a signe which they required eyther because it shoulde haue béene vnprofitable or else because he knewe the due time was not yet come Neuerthelesse he affirmeth that his power shall be ratified and confirmed by no smal signe least they should therevpon take some colloure of excuse R. Euen as in another place he gaue vnto them the signe of the Prophete Ionas
but according to the measure of his zeale that hee might come before the rest vnto Iesu M. Moreouer in that hée being naked gyrded his coate vnto hym when he came out of the Ship to Christwarde it is an example of shamefastnes and reuerence Some Anabaptistical spirite would haue come naked vnto Christ without blushing 8. The other Disciples came by Ship c. 9. Assoone then as they wer come to land they sawe whot coales and fishes layd theron and breade C. All come at the last vnto Christ but Peter excelleth the rest in zeale They were occupied in taking the fishes out of the net the which leysure Peter could not tary not regarding the fyshe when hee knew that the Lord was vpon the shore R. Men come vnto Christ by diuers meanes some with excellent giftes other some with base science and labour which appereth in the sight of the world so contemptible that the same is counted no gift Peter commeth vnto Christ but by miracle and with a gift wonderfull in the eyes of the world the other disciples row in the common skyffe or cockboate vnto Christ A. But it maketh no matter how thou commest so that thou bring fayth with thée which worketh through loue They saw whot coales M. Now consequentlye the Euangelist cōmeth to the declaratiō of those thinges which the Lord did after this apparition and miraculous inclosier of fyshes The Euangelist saith not they layd whot coales fyshe and bread but they sawe whot coales and fishes layd theron Therefore not they but the Lord did these thinges whyle they were fishing on the sea that he might entertayn thē with a silly feast according to his wonted maner with thys purpose to teach them that no necessarye thing appertaining to the bodye shall be wanting to his Ministers so that they labour not slouthfullye but couragiouslye R. For the disciples comming forth of the Ship from their godly labour founde not only broyled fish but also bread Thus also the Lord fed the Israelites in the wildernes who following their vocation had bread from heauen quailes brought with the wynd and water out of the rock Moses following the calling of the Lord in the mountayne was nourished fortie dayes without bread or water Elias following his calling was fed by a Rauen by nature a rauenous bird And although these were speciall miracles yet notwithstanding we may herewithall confyrme and strengthen our fayth For miracles are seales vnto vs of Gods promises 10. Iesus saith vnto them bring of the fish which yee haue nowcaught 11. Symon Peter went vp and drew the net to the land full of great fishes c. Bv. Christ commaunded this to be don to take away al suspicion least they shuld think either the broiled fish or that which they had taken to be but a fantasie R. But why doth he not say bring hither of the fyshes which I haue caused you to take Answere The holy Ghost is wont in other places of the Scripture to ascribe those works vnto vs which notwithstanding God worketh in vs not to the ende we should be prowd in our owne conceit but that we might go foreward in doing our dutie C. So we call that our bread which in desiring to be geuen vnto vs we confesse to come from the blessing of God Symon Peter drew the net Bv. Peter alone drew not the net to land but was holpen by the rest of his fellows R. In this manifestation of Christ wée haue many wonderfull thinges to be considered The fyrst is the taking of so great a multitude of fyshe and being so manye the net not broken secondlye that Peter came vnto Christ not as did the others in a boat but by swimming last of al that with out the preparation of anye man meat was dressed to satisfy their hunger This therfore is the most notable apparision of Christ replenished with deuyne power For the lord which blesseth man maketh them fyrme instrumentes to finishe his work and will 12. Iesus saith vnto them cum dyne And non of his disciples durst ask him who art thou For they knew that it was the Lord. M. Christ calleth his disciples to meate the which he had prepared not so much to fill their bellies as to confyrme them in the faith and knowledge of the resurrection by eating with him Bv. For although this be not plainly expressed yet notwithstanding it may appeare by the circumstances And none of his disciples durst aske hym C. The Euangelist meaneth that the disciples durst not aske Christ who he was bicause they feared that they should therby do him iniury he had so plainly reuealed him selfe by manifest signes As if hee should say Bv. The Lord was so familiarly conuersaunt with them that none of them needed to aske say who art thou 13. Iesus then came and tooke bread and gaue them fish lykewise 14. This is now the thyrd tyme that Iesus appered to his disciples c. M. His custome was to breake the bread wherupon the twoo disciples which went to Emaus knew him by breaking of bread Bv. But he did not this without hys accustomed maner of geuing thankes Luk. 24. C. Christ had appeared more than seuen tymes but whatsoeuer was don in one day is comprehended vnder one apparition AVG. So that the fyrst daye is the day of his resurrection the second the eight daye after his resurrection in the which he offered him selfe to Thomas to be sene and felte The thyrd day is this in the which hee appeared by the sea shore of Tiberias C. He meaneth therfore that Christ was séene of his disciples at seueral tymes that his resurrection might haue the more credit M. There are other some also which think that the Euangelist speaketh of those manifestations by which he apeared not to one or two alone ▪ but to all of them when they were gathered togither Otherwise it should follow that the Lord was not séene of his Disciples in Iudea but onely vpon the day of his resurrection and the eyght day of the same the which can not be affirmed 15. So when they had dined Iesus sayth to Simon Peter Simon Ioanna louest thou mee more than these Hee sayde vnto him Yea Lorde thou knowest that I loue thee He said vnto him Feede my Lambes Bv. As the Lorde when he had fed many in the Desert with fiue loues two fishes passed from the meat of the body vnto the foode of the soule teaching that we must also hunger after the eternall foode which maketh vs immortall euen so he taking héere occasion of the fishing exhorteth his Disciples to the spiritual fishing wherby they may draw many vnto God by the net of the Gospell Notwithstanding he chaungeth the allusion For he passeth from fishes to cattel cōmaunding them to féede the Lords flocke But specially he conuerteth his whole spéeche vnto Simon Peter whom the Lorde Iesus restored to that degrée of honor from the which he was fallen That foule
being wholly occupyed in the personnes of menne haue litle regarde to the veritye of doctrine R. For this contencion is plaine carnall and procéeding from Ambicion as also the Disciples of Christ accused a certaine man whiche cast out Deuilles in the name of Christ and yet followed not them for that they thought that aucthoritye to worcke Myracles Mar. 9.38 Mat. 18.1 Luk. 22.24 was geuen whollye vnto them Furthermore they contended too carnallye about the Supremacye M. And it is not onely in this place spoken of the Disciples of Iohn Mat. 9.14 that they laboured for their Mayster against Christ by the Spirite of Emulacion for wée haue the lyke in the ninth of Mathewe But notwithstanding all this there was no contencion betwéene Christe and Iohn neyther did Iohn séeke any other thing but that hée might decrease as Christ increased Bv. Therefore by this example wée sée howe much wée maye hurt the peace and tranquillitye of the Churche The vnitye of the Churche rent by leaning to muche to Gods Ministers if wée attribute to much to Gods Ministers For so both the glory which belongeth vnto Christ the Creatour is geuen to Creatures and also the vnity of the Churche rente when as one is addicted to this minister and another to that Therefore the Apostle sayeth to the Corinthians 1. Cor. 1.12 1. Cor. 3.4 I heare that there are contentions among you For euerye one sayeth I am of Paule and I am of Apollo and I am of Cephas and I am of Christ Is Christ deuided VVas Paule Crucifyed for you Math. 23.8 Eyther were yee baptized in the name of Paule To this ende also pertayneth the saying of Christe Bee not ye called Lordes for one is your Lorde euen Christ C. Therefore they are here noted which are rather ledde with the vaine and wicked loue of menne than with the Loue of GOD and therefore wee are admonished to haue regarde to this one thing and to séeke by all meanes possible that Christ alone maye bée glorified 1. Cor. 4.1 A. And as for all others let vs estéeme them as the Ministers of Christ and as dispensatours of the misteries of God 26. And they came vnto Iohn and sayde vnto him Rabbi he that was with thee beyonde Iordane to whome thou barest witnesse beholde the same baptizeth and all men come to him And they came to Iohn PAR. The Disciples of Iohn went about to tourne awaye the People from the Baptisme of Iesu and to perswade that the Baptisme of Iohn was more effectuall to washe awaye sinnes than the Baptisme of our Lord Iesu The which thing when they coulde not perswade the people vnto they came vnto Iohn making complaint vnto him and thinking that he woulde take it in euill part and by some meanes or other restraine this emulation M. And they finde no faulte with the Legal purifyinges but with the Baptisme of Christ and by the spirite of emulation they are fullye bente against Christ for Iohns sake Euen as Iosuah Num. 11.28 was zelous for Moyses And truely this emulation or enuye is so muche the worse for that contemptuouslye they speake of Christ For to extenuate and abase Christ they geue him no manner of title of reuerence whereas they call Iohn Maister As if they shoulde haue sayde Hée which ioyned him selfe to thée as a friende and fauourer of thy cause and which was Baptized of thée of whome also for honours sake thou barest witnesse as of a holye manne beholde the same being nowe conuerted and tourned another waye abuseth thy Testimonye against thée presuming to Baptize and hath gone so farre that all men nowe come to him the which no doubt will fall out greatlye to the defasing of thy honoure and fame R. Therefore wée praye thée that by thy aucthoritye thou wouldest forbidde him and his Disciples to Baptize for it is a venture if they procéede least we bée forsaken and despised for all men forsaking vs gooe to them and are Baptized Bv. Beholde the fruites of a rashe zeale without knowledge Zeale with out knowledge B. Hereby also it appeareth how sone good men may bée made the aucthours of sectes against theyr wylles To whome thou barest witnesse C. By this argument eyther they gooe about to make Christ inferiour to Iohn or else to make him bound vnto Iohn because hée was come to honour For they count it for a great benefite that Iohn had geuen to Christ such glorious titles and names concerning the Messias And whereas they adde that all men come vnto Christe that procéedeth of moste wicked enuye For they feare leaste theyr Mayster shall be forsaken straight waye of the multitude A. The lyke almost spake the high Priestes and Pharisées of Christ saying If wee let him goe thus Iohn 11.48 Ioh. 12.19 Iohn 8.12 all men wyll beleeue on him Also sayde they Ye see that ye profite nothing Behold all the whole worlde goeth after him But I woulde to GOD all the worlde woulde followe Christe For hée whiche followeth him walketh not in darckenesse but hath the lyght of lyfe 27. John aunswered and sayde A man can receyue nothing except it bee giuen him from aboue Certaine referre these woordes vnto Christ as though Iohn should accuse his Disciples of wicked presumption against God in going about to take away From Christ that which was giuen him of his Father As if he shoulde haue sayde No man wyll vsurpe or take any such thing vppon him except it be geuen him from aboue Let it not therfore offende you that hée gathereth Disciples vnto him by Baptisme and that many come vnto him I woulde to God that both you and all other men would acknowledge him for a Maister and principall teacher In vaine therefore ye goe about to abase him whome God hath exalted But other some thinke it to bée an exclamation into the which he bursteth foorth euen for verye gréefe that his Disciples had so litle profited And verylye they were to much blinded in séeking to make him no better than his seruaunt whome they had heard so often to bée Christ Therefore Iohn might haue iustlye pronounced that hée had spent his labour in vaine in teaching men both Deafe and sencelesse vntill they were renewed in minde But theyr sentence is more probable which referre these woordes to Iohn as if hée should haue sayde It is not in your nor my power to make myselfe great because euerye one of vs must bée such as it shal please God to appoint Heb. 5.5 For hée which is the sonne of GOD hath not honoured him selfe what man is hée that dare presume to couette more then it shall please the Lorde to geue him Therefore it doeth not appertayne to my aucthoritye to staye Christ from his office for this is my office onely whiche I haue receyued from God to prepare the waye before Christ that I maye bée the voyce of a Cryer in the Wildernesse to Baptise with Water
whith heauenly foode For when he affirmeth that his fleshe is meate in dede hys meaning is that those soules are like to famishe which wante this meate Therefore thou shalt then fynde lyfe in Christe if so be thou séeke the matter and substaunce of lyfe in his fleshe For so soone as wée forsake the Sacrifice of hys deathe there is nothing before oure eyes but death neyther doth he bring vs any other waye to felyng of hys diuine power than by his death and resurrection M. Therefore he speketh of the redemption of mankynde whiche shoulde be by hys death for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde Question But why doth he seuerally make mencion of hys bloode which is contained in the fleshe Aunsvvere I aunswere Christe in this had respect and regarde te our rudenesse For when distinctly he expresseth meate and drinke by them selues he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt lest we shoulde fayne and immagine to our selues some halfe and vnperfect lyfe as yf he shoulde saye that wée shall want no parte of lyfe if so bée wée eate hys fleshe and drinke his blood Euenso in the supper whiche agreeth with this doctrine beinge not contented with the signe of breade he ioyneth therevnto the Cuppe that hauing therein a doule pledge of lyfe we maye be contented with hym aloane for he shal finde no parte of lyfe in Christe whiche doeth not beléeue that Christe alone is his lyfe 56. He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym He that eateth my fleshe M. These words pertayne to the similitude of suche as eate and drinke to this ende that he might more amply declare the premisses Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same euenso they abyding in hym and he in them haue lyfe Otherwise meate withoute the eater or not abyding in hym that hath eaten the same doth not nourishe insomuche that lyfe cannot consist yf so be the eater and the meate be seperated a sonder These thinges are temporall and incorruptible and therefore imperfect to set forth the power of Christe and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym and doe teache vs this that it is necessarily required that he which will haue eternal lyfe must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated And whosoeuer eateth his fleshe and drinketh his bloud hath Christ abyding in him and he also in hym C. Séeing therefore Christe aloane contayneth lyfe in him selfe he prescribeth vnto vs here a waye howe we shall inioye the same namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth For he shall neuer come to the God Christe whiche neglecteth man Wherfore yf thou wilt be pertaker of any thing with Christe thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe Bv. Therefore in these wordes the misterye of his Incarnation and passion is more euidently and fully expressed so that he eateth the fleshe and drynketh the bloud of Christe whiche with a firme fayth beleueth that Christe the true Sonne of the liuing God was incarnate crucefied raysed againe for him that hée washed vs with his dloude from all oure sinnes and hath reconciled vs to God his father Whosoeuer beleeueth this hath lyfe within hym euen the quickening spirite of Christe the power of righteousnesse and redemtion and so Christe lyueth in hym he in Christ Dwelleth in me and I in him M. Because this meate and drink are not subiect to corruption but haue alwaye in them power to geue lyfe therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud C. For this is as muche as if hée had sayde that this is the onely bonde of vnity and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death Bv. This place therefore of the Gospell doth agrée with that of the Apostle where he sayth Rom 3. we knowe that a man is not iustified by the workes of the lawe but by Faith in Christe Furthermore hereby wée maye gather that he speaketh not of the external signe of breade of whiche many of the vnbeléeuing doe eate who notwithstanding are farre from Christe Also their error is hereby confuted which thinke that Iudas did no lesse receiue the body of Christe then the reste of the Disciples seeing that Christe gaue the bread to all For this is moste sertayne that Iudas was neuer a member of Christe and it is moste absurd to make the fleshe of Christe deade fleshe and withoute spirite also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe whenas onely faith is the mouth of the soule A. Therefore where faith wanteth Faith the mouth of the soule there is no eating of the fleshe of Christe 57. And the lyuinge Father hath sent me and I liue by the Father euen so hee that eateth me shall lyue by the meanes of me And the liuing Father M. This particle also serueth for the declaration of that whiche goeth before Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation he doth yet more strongly confyrme that whiche hée had sayde namely that his fleshe is meate in déede and his bloud drinke in dede Insomuche that suche as were nourished therewith shoulde be without all perill of death C. Nowe therefore he passeth to the principall cause because the principall originall of life is in the Father And he preuenteth an obiection because he might séeme to detract that from God whiche belongeth to God in making him selfe the cause of lyfe So therefore he maketh him selfe the author of lyfe that he confesseth that to bée geuen hym from another whiche he ministereth to other As if he shoulde saye R. The father is lyfe in déede so also am I the true lyfe forsomuche as the Father hath wholy inprinted hym selfe in me I will not reserue this lyfe whiche the Father hath geuen to me to my selfe aloane as a spightfull and enuious person but I will also communicate the same with the faythfull that euerye one which beleeueth in me may haue that life whiche I possesse through the Father For For this cause am I sent into the worlde that euerye one which beléeueth in mée maye be pertaker of all those good thinges and graces which through the Father I possesse by nature C. Let vs noate that hée framed this occasion also to their capacity with whom hée
iudgement of the Spirite doth begin at the demonstration of sinne For this is the begininge of spirituall doctrine that men are borne in sinne that they haue nothinge in them selues but the cause of sinne As yf he should saye The Spirit when he commeth shall shewe and conuince that sinne raigneth in the world withoute mee Wherfore infidelytie is here named because it doth seperate vs from Christ and so bringeth to passe that ther is nothing left in vs but sinne To be short in these wordes is condemned the corruption of humane nature least we should thinke that we haue any drop of perfection in vs without Christ M. Therfore we see here that it is expressed by a manyfest sentence that not to beleue in Christe is sinne For it is the commaundement of God that wée beleue in his sonne 10. Of righteousenes be cause I goe to my Father and ye shall se me no more C. We muste noate here the order of degrées which Christe vttereth Nowe he saith that the world shall be rebuked of 〈◊〉 righteousnes for men do not hoongar and thirste after righteousnesse nay they disdaynfully reiecte what so euer is spoken of the same excepte they be touched with the féeling of sin Specially we must thus iudge of the Faithful that they cannot profite in the Gospell except they be first humbled the whiche cannot be without the knowing of their sinnes It is the proper Office of the Law to call mens Consciences to the Iudgment of God and to wounde them with feare but the Gospell cannot be rightly preached but it muste bring from sin to righteousenes and from death to lyfe Therfore it is necessarye that it borrow from the Lawe this firste parte of the whiche Christe speaketh here Moreouer by righteousenesse in this place Christ vnderstandeth that righteousnes which is geuen to vs by his grace Christ sayth that he geueth not this without his fathers consent that not without cause For as he rose agayne for our iustification so now he sitteth at the right hande of the Father that he mighte vse that power which is geuen to him and might so fulfill al thinges In fine he neuer sendeth from his heauenly glory the odore of his righteousenesse vnto the worlde but the Spirite pronounceth by the Gospell that this is one way by whiche we are counted iuste Therefore this seconde degrée of the coniunction of sinne that the Spirite might plainly proue and shewe vnto the worlde what true righteousenesse is namely that Christe by his assencion into Heauen hath appoynted the kingdome of lyfe and now sitteth at the right hand of the Father that he may stablish true righteousnes A. Therefore there is no other waye to obtayne true righteousnesse than to imbrace the Gospell with true Faith For he which trulye beléeueth is trulye iustified 11. Of Iudgement because the prince of this worlde is iudged already C. Iudgement in this place signifieth right and equitie as in diuers other places of the Scripture also and it is the contrary to that which is disordered dispersed cōfounded This therfore is the sence That Sathan so longe as he hath rule doth mix disorder and trouble all thinges that there might be a foule and deformed order of the workes of God but when he is put from his tyranny by Christ that then the worlde is repayred and good order beginneth to appere Thus the Spirite rebuketh and conuinceth the world of Iudgement That is to say Christ hauing ouercome the Prince of Iniquitie restoreth into good order those thinges whiche before were confounded and out of frame M. Sathan therefore was ouercome by the comming of the sone of God as by the more mightie but that is then knowne when by the power of the spirite the kingdome of Christ shineth in the harts of mortall men A. Concerning the which reade in the twelfth Chapter goyng before and the xxxi verse 12. I haue yet manie things to say vnto you but ye cannot beare them away now 13. Howbeit when he is come which is the spirite of truthe hee will leade you into al truth He shall not speake of himselfe but whatsoeuer he shall heare that he shall speake and he will shew you thinges to come M. It appeareth that the Lord among all other consolations proposed this before his Disciples as chiefe and that hee afterwarde doubled the same because they should receyue the holy Ghost to be their teacher comforter and Aduocate by whom they should be led and gouerned in all thinges By this promise he incourageth them to reueale the sorrow and heauinesse of their hart by which it came to passe that they coulde not well vnderstande those thinges which were spoken C. And because there was no other stay but doctrine vppon whiche they might reste he geueth them to vnderstande that he hath tempered the same according to their capasitie As if hee should say Yf that be not sufficient to stablishe and staye you whiche ye haue heard of mee staye a while For heareafter you being taught by the instruction of the Spirit shall want nothing he shall profite and finish that in you which is as yet but newly begon M. Here the Ministers of the worde haue an example to folow namely that they them selues might haue a consideration of the weaknes of others whom they take in hand to instructe either in Doctrine or in Dissiplyne and to burthen them with no more than they ca◠presently beare For there are sertayne increments and measures of the giftes of Christ in the minds of the faithful insomuch the all men are not capeable of al thinges Yf so be ye should by and by at the fyrste chopexpounde vnto a Iewe newlye instructed the misterye of the holy Trinitie according to the fulnesse of our Faith neither his vnderstanding can conceiue it nor his memory carye it away C. Now it may be demaunded what thinges those were whiche the Apostels as yet were not apt to learne The Papistes to thruste in their owne inuentions in steade of deuine Oracles do wickedly abuse this place Christe say they promised new reuelations vnto his apostles Therefore we must not content our selues with the Scriptures only aboue the which Christe called his Disciples But séeing Christe houldeth his peace which of vs can say either those be they or those be they Or if he dare presume to say so how wyll hee proue it Who is so vaine or rashe who although hee spake these thinges which are true will afirme without any deuine testymony that they are those thinges which the Lorde woulde not they speake C. Moreouer the Spirite is called the perfecte scolmaster of trueth which Christ promised vnto his Apostles But to what end promised he the same but onely that they might deliuere the same wisdome which they had receiued from him That spirite is geuen the which beinge their guid and directour they discharged the office committed vnto them The same spirite had led them into all truethe when
denyall of Christ of the which we haue hard had made him vnworthy of the Apostleshippe For how should he be a faythfull teacher of the fayth whiche had so fowlly fallen from the same He was made an Apostle namely with Iudas But so soone as he had forsaken his place office and dignitie he was also depriued of the honor of the Apostleship Bv. Therfore least he might seeme to be remoued for euer from the fellowship and office Apostolical by the thréefolde denyall he is receiued agayne by the trebble confession of his loue and now as well libertie as authoritie to teache is restored vnto him both whiche he had lost through his owne fault And least the infamie of his fall might any thing hynder him Christ quite wipeth and blotteth away the same Such a perfect restitution both for Peter and also for his hearers was most necessarie for him it was necessarie that he mighte the more boldely execute his office beeing assured of his vocation to the whiche he was restored agayne for the hearers also least the fault remayning still in the man mighte haue giueÌ„ some meÌ„ occasion to despise the gospel Simon Ioanna A. Concerning this name we haue spoken before Iohn 1.42 Simon Ioanna sayth our Sauiour louest thou me Bv. The whiche some referre vnto the Disciples that this might be the sence and meaning Louest thou me more than thou doest these thy brethren and fellowes But it séemeth to be the more simple sence and meaning if so be thou vnderstande that Peter was asked whether he loued the Lorde more ferueÌ„tly than did the rest Peraduenture the question rose herehence for that he leauing his felowes in the Skiffe cast him selfe into the lake not tarying the time of rowing and seeking to come first vnto the Lord standing vpoÌ„ the shore Also because he fund the Sauiour very mercifull vnto him in forgeuing his sinne Luke 7.47 by righte the greater loue is required of him For he to whom more is giuen ought to loue more C. But howsoeuer the matter standeth that way it is most certain that the meaning of Christ in these wordes is that no man can faythfully serue the Church and take paynes in féeding the flocke excepte he haue further respecte than vnto men First the office of teaching of it selfe is laborious and troublesome seeing there is nothing more harde and to keepe men vnder the yoke and obedience of God of whom some are weake some lighte some peruerse some dull some slouthful some hard and vnapte to be taught Preaching a harde office Also Satan for his parte thrusteth in al the lettes and stumbling blocks he can deuise to discourage the good shepheard or at lest to weaken him Therfore none shall câ—nstantly go or warde in this office but he in whose hart remayneth the loue of Christe that he forgetting him selfe and wholly adicting him selfe vnto Christ may ouercome all impediments and stayes Thus Paule declared him selfe to be affected when he sayd The loue of Christ bindeth vs. Bv. To be short Christ requireth of the shepheard burning and earnest loue For the Lorde did not aske Peter as one ignorante what was in the harte of Peter or of any other maÌ„ but he sought to imprint this in the mindes of al his Disciples that he must of necessitie be endued with perfect loue toward Iesus Christ whiche taketh vpon him the care of his flocke C. Therfore let them which are called to gouerne the Church remember that if they will eightly and truly execute their office they must first begin at the loue of Christ Yea Lord thou knowest that I loue thee M. So great is the constancie and trust of a good conscience that it is not afrayde to appeale vnto the knowledge of the Lorde and to take the Lorde him selfe for a witnesse Peter sayth not Thou knowest Lorde that I loue thée more than these doo but Thou knovvest Lorde that I loue thee He exalteth not himself aboue the rest neyther doth he ascribe lesse loue vnto them than vnto him selfe but modestly and simply affirmeth that he loueth the Lord. He could iudge no more of other mens harts than they could doo of his For no man knoweth what is in man 1. Cor. 2.11 but the spirite of man that is in him Euen so we must testifie of the truth of our hart that in the meane time we reiecte not others nor presume to iudge of the spirit of other men Feede my Lambes C. The Scripture applyeth this worde Feede metaphorically to all kinde of gouernment But bicause héere he speaketh of the spiritual gouernmeÌ„t of the Church it is good for vs to note in what partes the office of a shepeheard consisteth For we haue héere no vayne or idle dignitie depaynted vnto vs neyther dothe Christe commit any gouernmeÌ„t to a mortal man that he may vse the same at his own pleasure Christ seeing he is properly the only shepheard of the Church who gouerneth and feedeth his sheepe by the worde of saluation Pastors of Christe to feede hys sheepe bicause he vseth the helpe of men to preache doctrine dothe giue also vnto them his name or at lest communicateth the same with them Therefore they are accounted for lawfull and true Pastors before God which gouerne the Churche by the ministerie of the worde vnder the head Christe Whereby we may gather what burthen Christ layeth vpon Peter and vpon what condition he appoynteth him a gouernour of his flocke Whereby also the wickednesse of the Bishoppes of Rome is playnly inough refelled and dysproued whiche wrest this place to establishe the tyrannie of their Popedome To Peter say they it was sayde aboue the rest Feede my Sheepe Why it was spoken rather to him than to the rest we haue shewed before Supremacie of the Pope But there is nothing geuen to Peter in these words whiche is not aswel common to all the Ministers of the Gospell R. For the Apostles haue all one power bicause they haue all one and the selfe same spirite all one worde of the Gospell giuen vnto them to preach C. Therefore the Papistes doo seeke to proue in vayne that Peter was chiefe bicause he was specially spoken vnto aboue the rest But admit and graunt that he had some speciall honor aboue the rest how will they proue that he was placed in the highest degrée of all other He was in deede the chiefest among the Apostles but shall it therof follow that he is the vniuersal Bishop of the whole worlde Verely whatsoeuer Peter hathe receyued doth no more appertayne to the Pope than it dothe to Mahumet For by what right dothe he chalenge to him selfe to be Peters successor And what man in hys right wittes will graunt vnto him that Christ speaketh here of any right of succession Yet notwithstanding he will be counted Peters successor I would to God he were None of vs doth let him but that he may loue Christ and take care and charge to