A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.

Chap. 21.

1. AFterwarde Iesus shewed himselfe againe to his disciples at the sea of Tyberias, and he shewed himselfe thus.

2. Symon Peter, and Thomas which is called Dydimus, were gathered togither, and Nathaniel which was of Cana 〈◊〉〈◊〉 Galilee, and the sonnes of Zebedeus, and two other of his disciples.

3. Symon Peter sayeth vnto them, I goe to fishe, they saye vnto him, and wee come also with thee: They went out and entred straightway into a shippe, and that night they caught nothing.

4. But when the morning was nowe come, Iesus sloode vppon the shoare: neuerthelesse,

the disciples knewe not that it was Iesus.

5. Iesus sayeth vnto them: Children haue ye any mea••? They answeared him no.

6. But hee sayde vnto them: Cast out the nette on the right side of the shippe, and yee shall finde. So they cast it out, and nowe they were not able to drawe it for the multitude of fishes.

7. Therefore that disciple whome Iesus loued, sayde vnto Peter: It is the Lorde. VVhen Simon Peter hearde that it was the Lorde, he girded his coate to him, (for he was naked) and did cast him, else into the sea.

8. But the other disciples came by shippe (for they were not farre from lande, but about two hundreth cubites,) they drew the nette of fishes.

9. Therefore so soone as they came on lande, they sawe ••cales layed there, and fishe layed vppon them, and breade.

10. Iesus sayeth vnto them: Bring of the fishes which yee caught nowe.

11. Simon Peter went vppe, and drewe the nette vnto the la••de, full of great fishes, an hundreth and three and fiftie, and although they were so many, the net was not broken.

12. Iesus sayeth vnto them, come, ••ine. And none of the disciples durst aske him, who ar•• thou? Seeing they knewe that it was the Lorde.

13. Therefore Iesus came, and tooke bread, and giueth them, and fishe likewise.

14. This is nowe the thirde time that Iesus shewed himselfe to his disciples, after that he was risen from the deade.

1. Afterwarde he shewed himselfe. The Euangelist standeth yet vppon the proouing of the resurrection of Christe, and he telleth that he appeared vnto seuen disciples: amongst whom he reckeneth Thomas, not so much for honours sake, as that his testimonie is so muche the sooner to be be∣leeued, the more obstinate his vnbeliefe was. The Euangelist is long i∣nough, because he gathereth all the circumstances whiche make to the certainty of the hystorie. VVe haue sayd else where that the lake of Ti∣berias, is called the see after the maner of the Hebrewes.

3. I goe to fishe. VVhereas Peter giueth himselfe to fishinge, it ought not to be thought to be contrary to his office. He was ordained an Apo∣stle by breathing, as we sayd of late: but he stayed vntill such time as he was indued with ••ewe power. For he was not yet commaunded to ex∣ercise the office of teaching, but he was onely admonished of the calling to come, that he and the rest might vnderstand that they were not cho∣sen in vaine from the beginninge. In the meane while they doe as they were woont, and as became priuate men. Paule did get his liuing wyth his handes, in the middest of the course of his preaching: but that was in another maner of respecte. For the time was so deuided, that his ma∣nuall labour coulde not drawe him away from teaching: but Peter and his companions, doe giue themselues wh••lelye to fishing, because they were free from all maner of publike function.

They tooke nothing that night. Christe suf••ered them to take paynes in vaine all night, to make knowen and to sette ••oorth the credite of the myracle. For if they had caught any thing, Christes power shoulde not haue beene so manifestly knowen in the continuall successe: but whilest that labouring in vain all night, they do sodainly enioy a great draught, they haue iust occasion giuen them to acknowledge the grace of the Lorde. God doeth also oftentimes exercise the faithfull in lyke sorte,

that he may commende vnto them his blessing. If we shoulde alwayes haue good successe, so often as we set our hād to worke, no man almost would thanke the blessing of God for this, that hee hath some rewarde and recompence of his worke: all men would make boast of their owne industrie, and kisse their owne handes: but whereas they wearye them∣selues sometime in vaine, when they reape better frute afterwarde, they are enforced to acknowledge some extraordinarie thing. So it commeth to passe that they begin to giue the praise of the prosperous successe vn∣to the grace of God.

6. Cast out the net on the right side. Christ doth not commaund them ac∣cording to the right and authority of a Lord and maister: but he coun∣selieth them as some one of the cōmon people. And y^e disciples hauing nede of counsel, do readily obey him, though they know him not. If they had heard any such thing before the first casting, they woulde not haue obeyed so readily▪ whiche I speake for this cause, least any man shoulde maruel that they were so duetiful, seeing they were already ta••••ed with long and vaine wearisomnesse. Although this was no small testimony of patiēce, that they labour after the day was light, though they had had bad successe all the night. And surely, we must constantly waite for the blessing of God, that we may giue place to the same. For nothinge is more preposterous, then to pluck back the hand frō the worke straight∣way, vnlesse it appeare to be frutefull. Peter his nakednesse doth testifie that they laboured seriously. But they refuse not to make triall of a new castinge, least they neglecte anye opportunitie. And in that they obey Christe his commandement, it cannot be ascribed vnto faithe, for they heare him as a manne whome they knowe not. Nowe, if our calling be vnto vs troublesome, because our labour which we take, seemeth to vs to be barren: yet when the Lorde exhorteth vs to goe forwarde con∣stantly, we must be of good courage, we shall haue at length happy suc∣cesse, yet in due time.

7. Therefore that disciple. The Euangelist teacheth by his owne exam∣ple, that so often as thinges fall out better then we looked for, we must lift vp our mindes vnto God, because we must straightway remember that this benefite came from his grace, who is the authour of all good∣nesse. This godly acknowledging of Gods grace, which was engrafted in the minde of Iohn, brought him vnto the knowledge of Christ also. For he knoweth not Christe by sight: but because he is perswaded that the aboundance of fish was offered them by God, he gathereth that it is Christ by whome their hands were directed. But like as faith is first in Iohn, so by and by Peter passeth him in zeale, when as he throweth him∣selfe into the lake, setting a part all respecte of daunger, the rest doe fol∣lowe him by shippe. They come all vnto Christe at length: but Peter i•• caryed with singuler zeale aboue all the rest. But it is to be douted whe∣ther he came to the banke walking or swimming. Lette it be sufficient for vs to knowe this, that in that he tooke his iourney, hauinge left the shippe, it was no headlong force of rashnesse: but he went before the rest according to the measure of his zeale. They were not able to drawe it. Firste of all, Christe-shewed one token of hys power in suche a plentifull draught of fish: and he shewed another, in y^t he kept the net whole by his

hidden power, which must needes haue burst otherwise. Now heereun∣to are added other circumstaunces, that the disciples finde hotte coales vpon the banke, that there are fishes, that there is also breade laied ready there. As touching the number of the fishes, we must not seeke any high mysterie, in that Augustine doth subtilly make and forge the law and the Gospel of the numbers recited: but if a manne doe well and throughly examine it, he shall finde that it is but a childish toye.

10. Bring of the fishes. Although the net was filled in a moment, with∣out any great labour of theirs, yet Christe assigneth the draughte vnto them. So we call bread ours, yet whilest we craue to haue it giuen vs, we confesse that it proceedeth from Gods blessing.

12. None of the disciples durst. The question may be, what letted them, whether shame proceeding from reuerence, or some other thing. But & if Christ sawe them doubt, he ought to haue preuented their doubting, as he doeth oftentimes else where. I answear that there was none other cause of shame, saue onely because it was euident inoughe that it was Christ. For we are woont to aske concerning doubtful and darke mat∣ters. Therefore the Euangeli••t giueth vs to vnderstande, that they aske not Christ, because they were afraide to doe him iniurie, he had so ma∣nifestly reuealed himselfe.

14. This is nowe the thirde time. The number of three is referred vnto the distance of time. Christe hadde already appeared more then seuen times: but what soeuer was done in one day, it is comprehended vnder one manifestation. Therefore he signifieth that Christe appeared vnto the disciples at diuers times, that he might make his resurrection to be beleeued.

15. Therefore when dinner was done, Iesus sayeth vnto Simon Peter: Simon the sonne of Iohn, louest thou me more then these? He sayeth vnto him: yea Lord, thou knowest that I loue thee. He sayeth vnto him: Feede my lambes.

16. He sayeth vnto him againe the seconde time: Simon the sonne of Iohn, louest thou me? He sayeth vnto him, yea Lord: Thou knowest that I loue thee. He sayeth vnto him: Feede my sheepe.

17. He sayeth vnto him the thirde time. Simon the sonne of Iohn, louest thou mee? Peter was sorye because he sayde to him the thirde time, leuest thou me? and he sayd vnto him, Lorde thou knowest all things: Thou knowest that I loue thee. Iesus sayeth vnto him: Feede my sheepe.

18. Verely, verely, I say vnto thee: VVhen thou wast yonger, thou girdedst thy selfe, and walkedst whether thou wouldest: but when thou shalt waxe olde, thou shalt stretche out thine hande, and an other shall girde thee, and shall leade thee whither thou wilt not.

19. And this sayd he: 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 vn∣woorthy 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 a∣postle: 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 thē, least the blot stic∣king 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 dig∣nitie..

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 fee∣ding 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, chur∣lish & vnapt to be taught. Now Satan layeth in their way all the stum∣bling blocks he can, that he may thereby discourag a good pastor. Here∣vnto is added the vnthankfulnes of many: and other causes of wearisō∣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 him∣self, and addicting himself wholy vnto him, he may ouercome al impedi∣ments. Paul declareth that he was so affected, 2. Cor. 5. 14. whē he saith, the loue of Christ bindeth vs, considering this, that if one died for al, thē were al dead. And although he meaneth that loue, wherewith Christ lo∣ued 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. There∣fore 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 cōmendeth 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 encou∣rage the ministers of the Gospel, thē 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 pro∣perly, 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 do∣ctrine of saluatiō, 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 accoūted lawful pastors before God, who gouerne the Church vnder Christe their head, by the ministerie of the word: whēce we may easily gather, what burdē 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, thē 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 thri••e: that the three denials, wherby Peter had purchased to himself eter∣nal 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 auto∣ritie.

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 diligēce 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 Chri∣stes 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 alre••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 vp∣on 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 paciētly, 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 suf∣fer death when need shall require. And although the condition of all pastours be not alike, yet this admonition agreeth & belongeth vnto thē all in some respect. The Lord spareth many, and abstaineth from theyr blood, being content with this one thing, that whilest they liue they cō∣secrate thēselues faithfully & wholy to him. But because Satā doth euer now & thē stir vp new & manifold cōbates, they must needs be prepa∣red 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 see∣meth in this place not only to haue respected him, but also that he ador∣ned him with the title of a Martyr, in presence of the ot••er Disciples, as if he should haue said, that he should be another manner of champion, then he had shewed himselfe.

VVhen 〈◊〉〈◊〉 wast younger. Age seemeth to be appointed to rest & be idle: wherfore old men are set free frō publike burdens, & they are made dis∣charged 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 whē he was young, shalbe gouerned by another mans wil whē he is old

and that he shall suffer violent gouernment. But we haue in Peter an ex∣cellent 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 trou∣blesome life, vnto great perils, and sometimes vnto death it selfe. Al∣though this be an hard estate, yet must we painfully suffer the same. Ne∣uerthelesse 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 ac∣custome our selues to liue delicately. So that there is scarce one founde amongst an hundred, which doth not murmur and repine, if he be han∣deled more roughly after that he hath been long borne with. But wee ought rather to haue considered the gentlenesse of God in that hee spa∣reth vs for a time. So Christ saith that so long as he was conuersant vp∣on earth, his Disciples liued merily, as if they had been present at a ma∣riage, 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 a∣gainst his will, so is he worthie of no prayse. But this ought to be refer∣red 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 contrary: wherefore Paule complaineth thus. Rom. 7. 19. That good which I woulde, I doe not. Againe, we must note that the feare of death is naturally engraf∣ted in all men: because it is contrarie to nature to be willing to bee dis∣solued. And therefore although Christe himselfe was framed wholy to obey God with his whole heart, yet he craueth to be pardoned that hee myght not die. Furthermore, Peter feared the torments which shoulde proceede from the crueltie of men: therefore it is no maruell if he were somewhat afraide of death. But he did more plainely declare thereby, the obedience which he had perfourmed to god, in that he suffered death willingly, which he would gladly haue escaped of himselfe: because he knew that he pleased God by this meanes. Neither should there haue

beene any pacience without the suffering of the mind. And this doctrine is very profitable to be knowne: for it styrreth vs vp to pray; because we coulde neuer ouercome the feare of death without the singuler ayde of God. And therefore there remaineth nothing, but that we humbly offer our selues to be gouerned by him. Again, it serueth to stay vp our minds, least they fall and fainte quite, if at any time it so fal out, that we quake and tremble in persecutions. Those which feigne that the Martyrs were touched with no feare, they take to themselues matter of dispaire by their owne feare. But there is no cause why our infirmitie should terrifie vs from following their example, the like wherof they haue tried, so that they could not triumph ouer the enemies of the trueth, without fighting with themselues.

19. Signifying with what death. This Periphrasis is of great weight. For although al the godly ought to ayme at this marke, that they may glo∣rifie God aswell in their life, as in their death, yet Iohn meant to adorne their death with a peculier title, who seale the Gospel of Christe with their bloud, and glorifie his name: as Paule teacheth, Philip. 1. 20. Now it is our duetie to gather what fruit the death of Peter brought forth. For it is to be imputed to our sluggishnes, if our faith be not confirmed ther∣by, and vnlesse, we go towarde the same marke, that God may be glo∣rified by vs. If the Papistes hadde considered this end in the death of the Martyres, that sacrilegious and detestable inuention shoulde neuer haue come into their minde, that it serueth to pacifie Gods wrath, and that it must be paied price for sinnes.

And when he had said. In this place Christ expoundeth to what end that foretelling of his violent death did tend: to witte, that Peter might prepare himselfe vnto patience. VVhen, saith he, thou must suffer death as I did, follow thy captaine. And to the ende Peter may the more wyl∣lingly obey God, when he calleth him vnto the crosse, Christ setteth him selfe before him as his captaine. Neyther is it a generall exhortation, wherewith he inuiteth and biddeth Peter follow him, but he doth only intreate of the maner of his death. And this one thing doth mittigate all the bitternes that is in death, when as the sonne of God setteth himselfe before our eyes with his blessed resurrection, which is our triumphe a∣gainst death.

20. And as Peter looked backe, he sawe the disciple, whom Iesus loued, following, who leaned also at supper vpon his breast, and said, Lorde, who is he that betraieth thee?

21. Therefore, when Peter hadde seene him, hee saide vnto Iesus, Lord, what shal he doe?

22. Iesus saith vnto him, If I will that he stay till I come, what is that to thee?

23. Now this word went abroade among the brethren, that that disciple shoulde not die: and Iesus said not vnto him, that he should not die: but if I wil that he tarry till I come, what is that to thee?

24 This is that disciple that beareth witnesse of these things, and wrote these things: and we know that this testimony is true.

25. There are also many other thinges, which Iesus did, which if they shoulde bee all written, I think that the world should not bee able to cont••ine the bookes that shoulde bee written.

20. Peter turned backe. VVee haue in Peter an example not onelye of our superfluous, but also of our hurtful curiositie, that we are drawne a∣way from our own duetie with beholding of other men. For this is al∣most a thing bred in vs, that by requiring an account rather of an other mans life, then of our owne, we doe thereby get vaine starting hoales. For we do of our own accord deceiue our selues with this colour of ex∣cuse, that others are not better: as if their sluggishnes did discharge vs. And there is scarse one amongste an hundreth, that dooth consider of what force that saying of Paule is, Galat. 6. 5. Let euery man beare his owne burden. VVherefore there is a common reprehension of all men in the person of one man, who looke hither and thither, how menne be∣haue themselues: but they regard not what is inioyned them by GOD. Therein are they chiefly deceiued, whilest that they carelesly passe ouer this, what the priuate and perticuler calling of euery man doth require. God will chuse one of tenne, whom hee may either exercise with great troubles or with huge labors: he wil suffer the other nine to be quiet, or at least he wil exercise them but lightly. Againe, he handleth not all men after one sorte, but he trieth euery one, as seemeth best to himselfe. Ther∣fore seeing there be diuerse sortes of christian warfare, let euery manne learne to keepe his owne order, neither let vs aske after this or that, like idle persons, when as the heauenlye captaine calleth euery one of vs: whose commaundement we must so obey, that we must forget all other thinges.

VVhom Iesus loued. This Periphrasis was put in for this cause, that we maye know for what cause Peter was enforced to moue the question, which is here recited. For he thought that it was an absurd thing, that he alone is called, Iohn being omitted, whom Iesus had loued so intirelye. Therefore this question of Peter wanted not some colour, whye there was no mention made of Iohn, as if Christes minde toward him hadde beene chaunged. Yet Christe cutteth off the cause of his curiositie, when he answereth that it is nothing to him what other shall do, whilest that he must obey the calling of God.

22 If I will haue him to tarry. VVhere as this sentence was commonly cut off, and they read the former member affirmatiuely, I will haue him to tarry so till I come: it came to passe through the faulte of the Scriuener•• and not through the errour of the interpreter. For doubtlesse hee could not bee deceiued in the Greeke word: but one letter might easily creepe in amongst the Latinistes, which might alter the whole sense. Therefore the whole sentence is an interrogation, and ought to be read in one text. For Christ meant to lay hold vpon the Apostle, that he might keepe him within the boundes of his calling. It is nothing 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 bre∣thren 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 a∣lone, 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 na∣ture, that it runneth headlong into vanitie with mayne force. VVhere∣by it came to passe, that euen this errour whereof the Euangelist war∣ned in plaine wordes to beware, did neuerthelesse reigne in the world. For they babled that when he had commaunded them to dig him a se∣pulchre, 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 inuen∣tions.

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 apper∣tained 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 work•• of Christ, but also the weight and greatnesse thereof is to bee weighed. The diuine maiestie of Christ, which swalloweth vp not onely the sen∣ses 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 mar∣ueile? Againe, hee is not to be reprehended if he vse a common olde ••i∣gure to set foorth the excellencie of Christes works. For we know how God applieth himselfe vnto the common maner of speech for our igno∣rances 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 vp∣on 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 c••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.