Harmony of the Gospels, Commentary on gospel of John · Chapter 18
Chap. 18.
1. VVHen Iesus had spoken these thinges, he went out with his disciples, ouer the brock Cedron, where was a garden, whereinto he entred & his disciples.
2. And Iudas knew the place also, which betrayed him, because Iesus came thither often with his disciples.
3. Therefore when Iudas had receiued a band, and ministers of the Priests and Pharises, he came thither with lanternes, and lightes, and weapons.
4. And seeing that Iesus knew what thinges soeuer should come vponupon him, hee went out, and said vntounto them, whom seeke yee?
5. They answered him, Iesus of Nazareth. Iesus said vntounto them, I am he. And Iudas which betrayed him stoode with them.
6. Therefore so soone as he sayde vntounto them, I am he, they went backward, and fell to the ground.
1 VVhen Iesus had spoken these thinges. In this hystory Iohn omitteth many thinges, which are read in the other three Euangelistes: and this doth he with good aduisement: like as he determined to gather many thinges worthy to be remembred, which they conceale. Therefore let the readers borrow these thinges of the other Euangelistes, which are wantinge heere.
Ouer the brooke Cedron. In the Greeke the article is added, as if the brook had his name of Cedars: but it is like that it crept in through errour. For there is mention made oftentimes of the valleye or brooke Kidr…n in the scripture. The place was so called, by reason of the darknes, beecause the valley was hollow, and therefore darke. Although I doe not contend about that matter: I bring that onelyonly, whiche is more like to be true: wee must especially note the Euangelists purpose in shewing the place: for he meant to shew that Christ went forth willingly vntounto death. Hee cometh into the place, which he knew Iudas knew familiarly. Why so? saue only that he may willingly offer himself vntounto the traitor & his enemies. Neither did vnaduisednesse or rashnesse deceiue him, seeing that he knew al things before, which were at hand. Iohn addeth afterward that he went to mete them. Therefore he died not being constrained, but of his owne accord, that he might be a volūtary sacrifice: for without obedience our sinnes had not ben purged. Furthermore, he entreth into the garden, not that he may hide himselfe there, but that he might hauehave freer and more space to pray. And in that he desired thrice to be deliuered from death, it is not contrary to that willing obedience whereof we hauehave spoken. For it was meete that he should wrastle with difficulties and daungers, that he might at length get the victorie: now hauing subdued the horrour of death, he maketh haste vntounto death freely and ioyfully.
3. Therefore Iudas. In that Iudas commeth furnished with souldiours and so great a garde, in is a signe of an euill conscience, which feareth alwayes for no cause. It is certaine that he receiued the band of menne at the Presidents pleasure, who sent also a Tribune, who was a captaine of a thousand footemen. For there was a garrison of soldiours alwaies in the citie, for feare of sodaine tumultes: and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went: the rest were the seruaunts of the priestes. But Iohn nameth the Pharisies apart, whose madnesse was most hotte, as if they cared more religion.
4. And seeing Iesus kn…we. The Euangelist setteth downe more plainely how willingly Christ went vntounto death: and yet he doth also shew what great power he breathed out in one voyce and woorde: to the ende we may knowe that the wicked could doe no more to him, then he suffered them. Hee answeareth courteously, that he is the same man whome they seeke, and yet he throweth them downe to the ground, as if it had been with a violent whirlewinde, yea with a thunderbolte. Therefore hee wanted no power to stay and restraine their hands, if he had thought it good: but he woulde obey his father, by whose decree he knewe he was called to die. Hence we gather how horrible and fearful Christ his voice shalbe to the wicked, when as he shal sitte vppon his iudgement seate to iudge the world. He stode then as a lambe ready to be offred vp in sacrifice: he was depriued of his maiestie, then to loke to: he throweth down his enemies at a sodaine with one word, which were armed & fre from feare, and with this word he did not accuse them, but doth only answer. I am hee. VVhat shall befall them then, when hee shall come not to bee iudged of men, but to be the iudge of quicke and dead: not in that base and simple apparell, but in his heauenly glory with his Angelles? But he meant to shew some token of that force and efficacy which Isaias, 11. 4. giueth to his voyce. The Prophet reckeneth this amongst other powers & vertues of Christ, that he shall strike the earth with the rodde of hys mouth, and he shal flea the wicked with the breath of his lips. Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende, 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride, at the voyce of Christ. Seeing that those fell to the ground which came to binde Christe, there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no, when Christ speaketh by his ministers. But seeing that this thing was accidentall to the voyce of Christ, whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vsus that it may lift vsus vp euen vntounto Heauen.
7. Therefore he asketh them againe, whome seeke yee? they saide, Iesus of Nazato beereth.
8. Iesus answered and said: I sayd vntounto you, that I am he. If therefore ye seeke me, let these depart.
9. That the word might be fulfilled, which he had spoken: of those, which thou hast giuen one, hauehave I not lost any.
7. Therefore he asked them againe. Heereby appeareth what force that blindnes hath, wherewith God striketh the mindes of the wicked, and how horrible their amasednes is, after that Sathan hath bewitched them by the iust iudgement of God. If Oxen and Asses doe fall, they are touched with some feeling: these menne hauing tried the diuine power of Christ, manifestly doe goe forward no lesse carelesly, then if they hadde not seene so much as the shadowe of a man in him: yea Iudas himselfe is not yet moued. Therefore let vsus learne to feare Gods iudgement: wherby the reprobate being deliuered into the handes of Sathan, are made more astonied then bruite beastes. And doubtlesse it was Sathan, which carried them headlong with such furious force vntounto such carelesse boldnes. For there is no phrensines that canne throwe downe a man headlong so violently, as such blindnes. For the wicked run headlong against God, after that they are cast into a reprobate sense, as if they had to deale onelyonly with a flye.
They feele his power indeede, but not that they may be bended: For they wil be sooner broken an hundred times, then they wil yeelde. Finallye, their wickednes is vntounto them a vaile, which hindereth them from beholding and looking vntounto the light of God: obstinacy doth make them harder then stones, least they shuld at any time suffer themselues to bee tamed.
8. I told you that I am. Here we see that the sonne of God dooth not only die willingly, that he may blot out our transgressions by his obedience: but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same. Hee seeth the inuasion of the wolues, hee waiteth not ne staieth vntil they come to the sheepe, whose keeper hee was made, but he setteth himself against them in time. VVherfore let vsus not doubt but that so often as either wicked men or the deuils doe inuade them: we shal hauehave the same aide present with vsus.
In the meane season Christe prescribed a rule to all Pastours by his owne example, which they must follow, if they wil fulfill their office aright.
9. I hauehave not lost any. This sentence seemeth to be brought out of season, which appertaineth rather vntounto the soules, then vntounto the bodies: for Christ did not preserue and keepe his Apostles safe and sound euen vntill the last end: but this he did, that their eternal saluation might alwaies be in safetie amongst continual daungers, and in the middest of death. I aunswere, that the Euangeliste speaketh not simplye of their corporall death, but that this is rather his meaning, that Christ in sparing them for a time, did prouide for their eternal saluation. Let vsus consider how weak they were as yet: what do we think they would hauehave doone, if they had beene examined and tried to the quick? Therefore forasmuch as Christe would not hauehave them tempted and tried aboue the strength whiche hee had giuen them, he deliuered them from eternal destruction. And hence may we gather a general doctrine: although he tried our faith with many temptations, yet shal we neuer come into extreame daunger, but hee wil giuegive vsus strength also to ouercome. And truely we see how hee beareth with our infirmitie oftentimes, when as he beareth backe, and driueth away so many endeuours and practises of the wicked by encountering with thē himself, because he seeth that we are feeble and not ripe enough as yet. Finally he neuer bringeth forth his vntounto the battel, vntyll they be well furnished and appoynted, that euen in perishing they may not perish: beecause there is gaine prepared for them aswell in death as lyfe.
10. Then Simon Peter hauing a sword, drew it, and smote the hie priests seruaunt, and cut off his right eare. And his name was Malchus.
11. Therfore Iesus saith vntounto Peter, put vp thy sword into the sheath: wilt thou not that I drinke the cup, which my father hath giuen me?
12. Then the band, and the Captaine, and the ministers of the Iewes tooke Iesus, and bound him.
13. And led him away vntounto Annas first: for he was father in law to Cayphas, whiche was high priest that yeers.
14. And it was Caipha… which had giuen counsell to the Iewes, that it was expedient… that one man should die for the people.
10. Therefore Simon Peter. The Euangelist describeth Peter his foolish zeale now, who went about to defend his maister otherwise then it was lawful for him to doe. Hee taketh vponupon him and ventureth into great daunger for Christes sake, couragiously and valiauntly: but because hee respecteth not what his calling requireth, and what God suffereth, his fact deserueth so small praise, that Christe reprehendeth him sharplye. And let vsus know that all that is condemned in the persō of Peter, which men dare assay of their owne head. VVhichWhich doctrine is especially to bee noted. For there is nothing more common, then vnderunder colour of zeale to defend whatsoeuer we doe. As if it skilled not whether God doe allow that or no, which men think is right, whose whole wisdom is meere vanitie. If we did see no corruption in Peters zeal, yet we ought to be cō tēted with this one thing only, that Christ pronoūceth that it doth not please him. But wee se… that there wanted no good will in him to hauehave Christ called backe from death, and that he should hauehave suffered eternal shame and reproach. For in that he layeth violent handes vponupon the captaine and soldiours, he rageth in that respect like a robber or murtherer: because he resisteth the power ordayned of God. Seeing that Christ was ouermuch hated of the world, this one facte might hauehave beene a colour for al slanders, & false reports, wherewith the enemies burthened him falsely. Secondly, this is too preposterous, that he will proue and declare his faith by the sword, and cannot do it with his tongue. VVhen as he is called to confesse, he denieth: but now without his maisters commaundement, he rageth and maketh much a do. VVherefore seeing that wee are admonished with so notable an example, let vsus learne to moderate our zeale. And because the wantonnes of our flesh itcheth alwayes, and is bold to do more then God commaundeth, let vsus knowe that our zeale shal hauehave but bad successe, so long as wee dare go beyond the woorde of God. It may be sometimes, that we may like the beginninges well: but we shal be punished at length for our rashnes. Therefore let obedience be the foundation of all things, which we take in hand. VVe are taught furthermore, that those which determine to defende Christes cause, doe not alwayes walke so vprightly, but that there is in them some vice, wherefore we muste so much the more diligently praye vntounto the Lord, that hee will gouerne vsus in all our actions with the spirite of wysdome.
11. Put vp thy sword. By this commaundement Christ disaloweth Peter his fact. And we must note the reason, because it was not lawfull for a priuate man to resist them, who were furnished with publike authoritie. For we may gather that out of the other three, who set down Christes generall sentence. He that shal smite with the sword, shal perish, with the sword. Therefore we must beware that we go not aboute with violence and weapons to resist our enemies, yea those which prouok vsus vniustly, saue only so far forth as the lawes and publike autority doe permit vsus. For whosoeuer doth passe the bounds of his calling, althogh the whole world do commend him: yet shal his facte neuer be approoued of God.
The cup which he hath giuen. This seemeeth to be a special reason: because it was mete that Christ shuld be dumb, that he might be led like a lambe to be slaine. Yet it is to be taken for an example: because the same patience is required at al our hands.
The scripture compareth afflictions vntounto Potions: For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde, so God hath this power ouer vsus, to handle eueryevery man as seemeth best to him. And whether he make vsus mery with prosperity, or humble vsus with aduersity, he is sayde to giuegive vsus sweete or bitter drinke to drinke. This Potion was ordained for Christe, that hee shoulde suffer death vppon the crosse, for the reconciliation of the world. Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him: In like sort must we be prepared to suffer. And yet these brainsicke men are not to be hearde, who deny that we ought to seeke remedy for diseases and other euils whatsoeuer, least we refuse that cuppe which God reacheth vntounto vsus. Because we know that we must once die, it is meete that we be ready to die: and because we know not the time of our death, the Lord suffreth vsus to preserue our life with those helpes which he hath ordained. VVe must suffer diseases and sicknesse patiently, howe grieuous soeuer they be to our flesh: yet so long as it is not euident that they are deadly, we may seeke some ease & remedy, only we must beware that we assay nothing, saue that which is lawful by the woord of God. Finally, so that that doe alwaies remaine surely fixed in our hearts, that the will of the Lord may be done, we cease not to drinke the cuppe which he giueth, in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe.
12. Then the bande and the captaine. It may seeme to be an absurde thing that Christ, who threwe the soldiours downe to the grounde wyth his voyce, doeth nowe suffer himselfe to be taken: for if he meant to submit himselfe vntounto his enemies at length, what neede had he to woorke such a myracle? But the shewing of his diuine power had in it a double commodity. For it serueth to remooue a stumbling blocke, least we thinke that Christ did yeelde being ouercome through infirmitie: secondly, it proueth how willing he was to suffer death. Therefore he defended hys power against his aduersaries, so farre foorth as it was profitable: but when he was to obey his father, he refrained himselfe, that he might be a sacrifice. But let vsus remember that the body of the sonne of God was bounde, that our soules might be loosed from the snares of Sathan and sinne.
13. And they brought him vntounto Annas. The other Euangelists passe ouer this, because it doeth not much belong vntounto the summe of the hystorie: for there was nothing woorthy to be remembered done there. Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house, vntill the chiefe Priest could call a councell. The high priest of that yeare. He meaneth not that the high priesthoode was a yearely office, (which many hauehave thought falsly) but that Caiphas was high priest at that time: whiche appeareth plainely out of Iosephus. It was a continuall honour according to the prescript of the lawe, neither was it ended, saue onelyonly by death: but ambition and ciuill discorde caused the presidēts of Rome, hauing put down one priest, to chuse another at their pleasure, which did excell in mony or fauour. So Vitellius threw downe Caiphas, whom Ionathas the sonne of Annas succeeded.
14. VVhichWhich had giuen counsel. The Euangelist repeateth Caiphas his sentence which we had before, 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest, to publish a prophesie, like as hee directed the tongue of Balaam contrary to his desire, so that hee was compelled to blesse the people, whom he desired to cursse, for king Balacke his sake, Num. 24. 5.
15. And Simon Peter, and the other disciple followed Iesus. And the high prieste knewe that disciple: Therefore he entred into the high priests hall with Iesus.
16. And Peter stoode without at the doore. Therefore the other disciple went forth, whome the high priest knewe, and spake to the porter, and brought in Peter.
17. Therefore the damsell that kept the doore, sayde: Art thou also one of this mans disciples? He sayeth I am not.
18. And the ministers and seruaunts stoode there, who had made a fire of coales, because it was colde, and they warmed themselues.
19. And Simon Peter stoode also among them, and warmed himselfe.
15. The other disciple. Some were deceiued wyth a light coniecture, so that they thought that this disciple was Iohn: to witte, because hee vseth to conceale hys owne name, when he speaketh of himself. But how came Iohn, who was a simple fisher manne, to be acquainted familiarly wyth the proude high priest? And howe coulde it bee that hee shoulde frequent the house of the highe prieste, seeinge that hee did alwayes accompanye Christe? It is more likely that this was none of the twelue, but that hee is called a disciple, because hee had embraced the doctrine of the Sonne of God. But Iohn is not curious in disposinge the hystorye, because hee thinketh it sufficient for him to gather a briefe summe. For after that hee hathe shewed that Peter hadde denied Christe once, hee intermingleth certaine other thinges, and then afterwarde hee retourneth vntounto the other two denials.
Heereby it came to passe that readers which were lesse attentiue, did gather that the first deniall was in the house of Annas: but the wordes doe signifie no suche thyng, but doe rather clearely expresse, that it was the highe priestes maide, which enforced Peter to deny Christe. Therefore we must vnderstande, that when Christe was broughte vntounto the high priest, all those that came were not lette in, but the disciple whyche was knowen, did gette Peter lette in for hys sake. Nowe we neede not doubte, but that bothe of them followed Iesus, beinge mooued wyth a godlye zeale, but seeinge that Christe hymselfe hadde testified that hee spared Peter and the other, it hadde beene farre better for him to hauehave mourned and prayed in some bye corner, then to come abroade into the sight of men, seeing that he was so weake. He doeth nowe greedily vsurpe that duety which Iesus hadde remitted vntounto him: but hee fainteth in the confession of faith wherein hee oughte to hauehave stoode euen vntill the ende. Therefore we must alwayes marke, what the Lorde requireth at our handes, least those which are weake, take vppon them to doe things that are not necessary.
17. Therefore the mayde sayde. Peter was brought into the high priestes hall: but hee payed too deare for hys comming in, because hee is enforced to denye Christe in the very entraunce. Seeing that hee stumbleth so filthily at the firste, the vanitie of his boastinge is discouered. Hee hadde made his boaste that hee woulde bee an inuincible champion, and able to ouercome deathe: but beinge nowe throwen downe with the voyce of one seelye maide, and that no threatninge voyce, hee throweth away hys weapons, and yeeldeth. Beholde a token and patterne of mannes strength. VVhat strength soeuer appeareth in menne, it is but a smoake whiche is driuen away wyth one blast. VVithout the battaile wee are more couragious then becommeth vsus: but experience sheweth howe foolishly wee are proude of nothinge. Yea, when Sathan vseth no engines, wee our selues faine to our selues vaine terrours, whiche trouble vsus before the time. Peter was afraide at the voyce of a seely woman: what are wee? Are wee not oftentimes terrified with the noyse of a leafe that falleth from a tree? The vaine shewe of daunger, did strike Peter a farre off: are not wee ledde away from Christe daily with childish toyes?
Finallye, suche is our strengthe, that it falleth downe flatte wythout any ennemie: GOD doeth so punishe mannes arrogancie, whiles that hee bringeth downe the loftie courages of menne. Manne beinge filled, not wyth power, but with winde onelyonly, doeth promise vntounto him selfe that hee shall easily conquer the whole worlde: And yet, when he seeth but the shadowe of a Thistle, hee is afraide: Therefore lette vsus learne to be stronge no where else, but in the Lorde.
I am not. Thy… seemeth to bee no flatte deniall of Christe, yet when Peter is afraide to confesse that hee is one of hys Disciples, it is as much as if hee shoulde deny that he hadde any thing to doe with him. VVhichWhich we must note, least any manne shoulde thinke that he did slide away by dealing Sophistically, whereas hee doeth depart onelyonly away from the confession of faith.
18. Simon Peter standing with them. In that the Euangeliste sayeth, that Peter stoode wyth the ministers and seruaunts at the fire, that serueth to make the hystorie hange togither, as wee shall see afterward. But heereby it appeareth howe great the amasednesse of Peter was, who did carelesly warme himselfe amongest the wicked menne, seeing that he hadde denied his maister. Althoughe it may be, that hee was kept backe wyth feare, least as he went out of the high priestes house, he shoulde encurre the like daunger againe.
19. Therefore the high priest asked Iesus of his disciples and his doctrine.
20. Iesus answeared him, I hauehave spoken openly in the worlde, I hauehave alwayes taught in the synagogue and in the temple, whither all the Iewes come togither, and in secreat hauehave I sayd nothing:
21. VVhy doest thou aske mee? aske those that hauehave hearde what I hauehave spoken vntounto them: beholde those men knowe what things I hauehave spoken.
22. VVhen he had spoken these things, one of the ministers which stoode by, gaue hym a blowe on the cheeke, saying: answearest thou the high priest so?
23. Iesus sayeth vntounto him: If I hauehave euill spoken, beare witnesse of the euill: but if well, why … thou me?
24. And Annas had sent him bound vntounto Caiphas the hie priest.
19. He asked Iesus. The hie Priest asketh Christe as if he had beene some seditious fellowe that had deuided the Churche by gatheringe to himselfe disciples. Hee asketh him as a false Prophet that had gone about to corrupte the puritie of faith with newe and peruerse opinions. Christe hauing executed the office of a teacher, taketh in hande no new defence: yet, least he should forsake the defending of the truth, he sheweth that he is ready to defende all things which he had taught. Neuerthelesse, he reprooueth the impudencie of the high priest, who enquireth of a matter that was moste manifestly knowen, as if it had beene doutfull. It is not inoughe for them to deny the redeemer that was offered vntounto them togither with the promised saluation, vnlesse they doe also condemne the whole exposition of the lawe.
20. I hauehave spoken openly. It is a childish errour of some men, who thinke that those men are condemned by this answeare of Christ, who handle the woord of God priuily and in chambers, when they may not doe it openly by reason of the tyrannie of the wicked. For Christe disputeth not, what is lawfull or vnlawful: but his intent and purpose is to refute the impudent wickednesse of Caiphas. Notwithstanding, this place seemeth to be contrary to the other sentence of Christe, where he biddeth the apostles preach that vponupon the houses, which he had told them in the care, Mat. 10. 27. And againe, when he pronounceth that it is not granted to all men to heare the mysteries of the kingdome of God, Mat. 13. 11. and that he did therefore vouchsafe to make the twelue only partakers of this grace: I answeare, that when he sayeth that he had not spoken any thing in secreate, it is referred vntounto the very substance, whiche was alwaies one, althoughe he vsed a diuers forme of teaching. For hee did neither speake otherwise amongst the disciples, that he might teache some other thinge: neither did he this craftily, as if he woulde of sette purpose conceale those things from the people, which he spake priuately to a fewe. VVherfore he might with a good conscience, testifie that hee had freely professed, and sincerely published the summe of hys doctrine.
22. VVhen he had spoken these things. This is added for this cause, first that we may know how great the furie, and how tyrannicall the Empire of Christes enemies were: and secondly, what discipline there was vsed amongst those priests. They sitte like iudges: neuerthelesse, they rage like cruell beastes. There was a councell gathered togither, wherein there ought to hauehave beene great grauitie vsed: one officer taketh to himselfe so muche libertie, that when the matter was handled, in the presence of the iudges, he smiteth the partie arraigned, who was found guilty in nothing. VVherfore it is no maruell, if Christes doctrine be condemned in such a barbarous sessions, out of which not onelyonly all equitie is banished, but also all humanitie and shame.
23. If I hauehave euill spoken. That is, if I hauehave offended, accuse me, that when I hauehave answeared for my selfe, I may be punished according to my offence. For this is no lawfull kinde of dealing: but it is meete that there be a farre other order and other maner of modestie vsed in iudgements. Therefore Christe complaineth that hee had great iniurie done him if hee hauehave not offended: & if so be it that he hath offended, yet was he to deale lawfully, and not violently. But Christe seemeth in this place not to obserue that which he commaunded his to doe else where, Mathewe 5. 39. For he turned not the right cheeke vntounto him, that hadde smitten him vppon the left. I answer that it is not alwayes required in Christian patience, that hee that is beaten shoulde putte vppe iniurie wythout making any more a doe: but first, that he suffer the same with a contented minde: and secondly, that not thinking of any reuenge, he endeuour rather to ouercome euill wyth good. The spirite of Sathan enforceth the wicked already to doe more harme then is meete, although no man prouoke them. Therefore they expounde the wordes of Christ absurdly, who wrest them vntounto that parte, as if hee commanded to pricke forward those men with newe prickes, who are too desirous to doe harme. For his onelyonly meaninge is this, that eueryevery one of vsus ought rather to be ready to suffer the seconde iniurie, then to recompence and repaye the first. VVherefore there…s no cause why a Christian man being vniustly hurt may not complaine, yet so, that his minde be free from wrathe, and his handes cleane from reuenge.
24. And Annas had sent. This sentence is to be red by a perynthesis, For because hee hadde sayde that Christe was brought vntounto Annas hys house, and so hadde prosecuted his narration, as if the councell & meeting of the priestes had beene holden there: he sayeth nowe that he was caryed vntounto the high priestes house. And because the tence of the verbe deceiued many, I had rather put it in the preterpluperfectence, had sent.
25. And Simon Peter stoode and warmed himselfe, therefore they sayde vntounto him: Art not thou also one of his disciples? He denied and sayd, I am not.
26. One of the seruaunts of the high priest, who was cosen to him, whose eare Peter cut off, sayeth: Did not I see thee in the garden with him?
27. Therefore Peter denied againe, and immediatly the cocke crewe.
25. Hee denied. Thys is horrible blockishnesse of Peter, who is not only not touched wyth repentaunce, when hee hathe denied hys maister once, but hee hardneth hymselfe wyth very libertie to sin. If eueryevery man hadde asked him one after another, hee woulde not hauehave beene afrayed to denie him a thousande times. Behold whether Sathan throweth miserable men headlonge, after that hee hath throwen them downe from their constancie of minde. VVee must also note the circumstance, which the other Euangelistes doe expresse, to witte, that vsing cursing, hee did testifie that hee knewe not Christe. So doeth it befal many daily: at the first their fall shall not be greate: afterwarde they shall accustome them selues to offende after that the conscience shall be brought on sleepe: at length he that hath accustomed himselfe to contemne God, shall thinke that nothinge is vnlawfull for him, but hee shall venture euen vppon the very vtmost thinges. VVherefore, there is nothinge better for a man then to take heed: to himselfe in time, that hee which is tempted of Sathan doe not beare with himselfe euen in the very least poynte, whilest hee is sounde as yet.
27. Immediately the cocke crewe. The Euangeliste maketh mention of the crowing of the cocke, to the ende we may knowe that Peter was admonished by God at the very instant. Therefore the other Euangelistes say that he remembred the Lordes wordes. Although Luke doeth declare that he was not mooued with the crowing of the cocke, onelyonly, vntill Christe behelde him. So who soeuer is once begun to fal through the motion and perswasion of Sathan, he shalbe reclaimed by no voyce, no signe, no admonition, vntil the Lord himselfe doe beholde him.
28. Therefore they bringe Iesus from Caiphas into the common hall: and they themselues entered not into the common hal, that they might not be defiled, but that they might eate the Passeouer.
29. Therefore Pilate went out vntounto them, and sayde: VVhat accusation doe yee bringe against this man?
30. They answeared and sayde vntounto him. If he were not an euill door, wee woulde not hauehave deliuered him vntounto thee.
31. Therefore Pilate sayde vntounto them: Take yee him and iudge him accordinge to your owne lawe. Therefore the Iewes sayde vntounto him: It is not lawfull for vsus to put any manne to death.
32. That the woorde of Iesus might be fulfilled, which he had spoken, signifying what death he should die.
28. Therefore they brought Iesus. This examination whereof the Euangelist speaketh, was had before day. Neuerthelesse, it is not to be doubted but that they had their fannes eueryevery where in the Citie, wherwith they did sette the people on fire. So that the furie of the people was enflamed of suche a sodaine, as they did all with one consent desire to hauehave Christ put to death. The priestes did examine him, not because they had power to giuegive iudgement: but that they might deliuer him to the iudge being oppressed with their preiudice, as if they had already knowen inough of him. The Romanes did call as well the Presidents house as the iudgement seate where iudgement was giuen, Pretorium, or the common hall. That they might not be defiled. Their religion is to be approoued in this, that they abstaine from all pollution, that being pure accordinge to the prescript of the lawe, they may eate the Lordes Passeouer: but there are two faults, and that both of them too grosse. First, in that they do not thinke that they had more pollution wythin, then they coulde catche by goinge into any place, howe prophane soeuer it was: and secondly, in that being ouer precise in small matters, they neglecte that which is the chiefest. To those whiche are polluted and vncleane, sayeth Paule in the Epistle to Titus, the first chapter and the fifteene verse: nothinge is cleane, because their mindes are vncleane. But these hypocrites, who beinge full of malice, ambition, deceite, crueltie, couetousnesse, did almoste infecte bothe heauen and earth wyth their stinke, are onelyonly afrayde of externall pollutions.
Therefore this mockage is vntollerable, in that they goe aboute to please GOD, so they bee not polluted wyth touchinge anye vncleane thyng, forgetting the true puritie. There is an other vice in hypocrisie, that omitteth carelesly the chiefest thinges, whilest that it obserueth the ceremonies carefully. For GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end, saue onelyonly that they mighte accustome themselues to louelove and desire true holinesse.
Moreouer, they were neuer forbidden any where in the lawe, to enter into a mannes house that was a Gentile: but it was a Caueat giuen by the Fathers, least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares. But these good interpreaters of the Lawe, whiche were very circumspecte in straininge out a gnatte, doe stoutly deuoure a Camell. And this is an ordinary thinge amongest Hypocrites, that they thinke it greater wickednesse to kill a flye then a manne. VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. Therefore they will keepe themselues cleane, that they may rightly eate the Passeouer. But they include vncleannesse wythin the walles of the common hall: neuerthelesse, they are not afrayed to desire and c…aue to hauehave an innocent putte to death, in the presence of heauen and earthe. Furthermore, they keepe the Passeouer wyth a fained and falle reuerence: but they doe not onelyonly violate the true Passeouer with sartilegious handes: but they endeuour also to ouerwhelme and couer it with eternall destruction, so much as in them lieth.
26. Therefore Pilate went out vntounto them. Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and contemneth. But hee doeth the duetye of a good iudge, euen in the verye issue of the matter, when as hee biddeth them vtter it if they hauehave any accusation. But the priestes, as if they hadde hadde authoritye enoughe to condemne him whome they accuse, make no other answeare but that hee must stande to their preiudice. For they complaine of Pilate by the waye, because he trusteth not their honestie. VVhy (say they) art thou not perswaded of thine owne accorde, that hee is woorthy of death, whome wee persecute?
Beholde, howe the wicked, whome GOD hathe lifted vppe vntounto great honour, beinge as it were blinded wyth their owne glorye and renowme, doe graunt themselues libertie to doe what soeuer they will. Beholde likewise howe drunken and madde pride is. They will hauehave Christe to bee accounted an euill doer, because they doe accuse hym. But if they come to the matter, what euill dedes of hys shall they finde, saue onelyonly that hee healed sicke folkes of all sortes, hee draue the Deuilles out of menne, hee sette on foote agayne those that hadde the Palsie, and were lame, hee restored sighte to the blinde, hearinge to the deafe, life to the deade? The matter went thus, this was the truthe, and they themselues were too euidentlye conuicted. But as I sayde euen nowe, it is the hardest matter that canne bee for menne whyche are drunken wyth pride, to be awaked, that they may iudge with a sounde and setteled minde.
31. Accordinge to your lawe. VVee may surelye thinke that Pilate being offended wyth their rudenesse and violence, vpbraideth vntounto them, that that forme of condemning which they vrged, was contrary to the common lawe of all the Gentiles, and to mannes reason.
Neuerthelesse, hee toucheth them also, in that they boasted that they hadde a lawe giuen them by God. Hee sayeth tauntingly, Take hym you: neyther woulde he hauehave suffered them to hauehave condemned him to die, but it is as muche as if hee shoulde hauehave sayde: If you hadde the power and authoritie in your handes, hee shoulde quickely bee punished and putte to death before hys cause were knowen. Is thys then the equitie of your lawe, to condemne a manne for no faulte or offence? So that whilest the wicked doe falsely pretende the name of God, they cause his holy doctrine to be slandered by the enemies, and the world doth greedily catch at an occasion to speake euill.
It is not lawfull for vsus. They are deceiued who thinke that the Iewes doe refuse Pilate his offer: but rather when they knewe that hee spake thus vntounto them in mockage, Take him you, they obiecte, thou wouldest not permit this: therefore sithens that thou art a iudge, doe thy duetie.
32. That the woorde of Iesus, &c. The Euangeliste addeth at length, that it was conuenient it shoulde be so, that that might bee fulfilled whiche Christe hadde foretolde. The sonne of manne shall bee deliuered into the handes of the Gentiles, Mathewe the twentieth chapiter, and the nineteenth verse. And truely thys is the principall poynte, if wee couette to reade the hystorie of the deathe of Christe to profite thereby, that wee looke vntounto the eternall councell of God. The sonne of God is arraigned and brought before the throne and iudgement seat of a mortall manne. If wee thinke that this is done at mannes will and pleasure, and doe not lifte vppe our eyes vntounto GOD, our faith must needes bee made ashamed and confounded: but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe, because it pleased our heauenly father thus to reconcile mankinde vntounto himselfe, being lifted vppe on high by this cogitation onelyonly, we boast and triumphe without feare and shame in Christes his ignominie and reproche. Therfore let vsus learne in eueryevery part of this hystorie, to turne our eyes toward God the authour of our redemption.
33. Therefore Pilate entred againe into the iudgement hall, and called Iesus, and sayd vntounto him: Art thou the king of the Iewes?
34. Iesus answeared him: Sayest thou this of thyselfe, or hauehave others tolde thee it of mee?
35. Pilate answeared him, Am I a Iewe? thine owne nation and the high priestes hauehave deliuered thee to me: what hast thou done?
36. Iesus answeared, My kingdome is not of this worlde? If my kingdome were of this worlde, verely my ministers woulde striue, that I might not be deliuered to the Iewes, but nowe my kingdome is not hence.
33. Therefore hee entred in. It is to bee thoughte that there passed manye speaches betweene them, whiche the Euangeliste concealeth: whiche wee may also easily gather out of the rest. But this Euangelist of oures, standeth principallye vppon this one poynte, that Pilate enquired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly. There coulde nothinge bee done in presence of the people wythoute great a doe: therefore hee went into the iudgement hall: and truely his intent is to acquite Christ: but Christ himselfe offereth himselfe to be condemned, that hee maye obey his father. And this is the cause that hee maketh so litle aunswere, seeing that he had both a fauourable iudge, and one that woulde hauehave giuen eare vntounto him willingly, it was no harde matter for him to pleade his owne cause: but he remembreth to what end he came into the world, and whither he is now called of his father: therfore he holdeth his peace willingly, that he may not escape death.
Art thou the king of the Iewes? Pilat would neuer hauehave moued the question concerning the kingdome, vnlesse the Iewes had burdened Christ with this crime. And Pilate taketh that which was of all other most odious, to the end that hauing ended, that hee maye acquite the partie accused. The aunswere which Christe maketh, tendeth to this ende, that there is no colour in that accusation. So that it containeth a refutation made by the way: as if hee should say, there is a crime laid to my charge ridiculously: whereof there cannot be the very least suspition in me. Pilate seemeth to hauehave taken it grieuously, that Christe had demaunded why he suspected him. Therefore hee vpbraydeth vntounto him disdainfully, that what euill soeuer is, it commeth of his owne nation. I (saieth he) sit as a iudge, they be no straungers, but thine owne countreymenne, which accuse thee: therefore there is no cause why thou shouldest inwrappe me in your discorde: Ye might liue quietly for me and the Romanes: but yee your selues are vntounto your selues a cause of trouble, part wherof I am enforced to suffer against my will.
36. My kingdome. He confesseth in these wordes that he is a king: yet he putteth away and purgeth the slaunderous reporte, so muche as was sufficient to proue his innocencie. For he denieth that there is any disagreement betweene his kingdome and the politike order: as if he shuld say, I am falsely accused, as if I had assayed to trouble or alter somewhat in the publike estate, I hauehave preached concerning the kingdome of God: but that is spirituall. Therefore there is no cause why ye shoulde suspecte me for an vsurper, or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes. Christe vsed this defence being … before Pilate: but the same doctrine is profitable for all the godly, … the ende of the worlde. For if Christe his kingdome were earthlye, it shuld be vnstable and subiect to falling, because the fashion of this world passeth.
Nowe because it is called heauenly, he dooth also defend and auouch the perpetuitie and continuaunce thereof. So that if it so fall out, that the whole compasse of the earth be weakened, and subuerted, our consciences, shal cōtinue neuerthelesse stable, if so be it they take heede vntounto christ his kingdome not onelyonly amongst mouinges and shakinges, but also amidst horrible ruines and destructions. If we bee tyrannously vexed by the wicked, yet our saluation and safetie persisteth whole and sound vntounto vsus in the kingdome of Christ: which is not subiect to the wil of men. Finally, sithence ye the world rageth cōtinually with continuall stormes, the kingdome of Christ is separated thence, wherein we must seeke for quietnes and peace.
Furthermore, we are taught of what sorte the nature of this kingdome is. For if it didde make vsus happy according to the fleshe, and did bring vsus ritches, pleasures, and whatsoeuer is to be wished, for the vses of this present life, it should smel of the earth and the world: but now how miserable soeuer our estate be to looke to, yet perfect felicitie remayneth safe for vsus. VVe doe also learne heere, who those be, which appertaine vntounto this kingdome: namely, those who being renewed by the spirite of God, doe meditate vppon the heauenlye life, in holynesse and righteousnesse. Although we must also note that it is not denied, but that the kingdome of Christ is in this worlde. For we know that it hath a place in our mindes, as Christ saieth also in another place, the kingdome of God is within you, Luke, 17. 21. But to speake properlye, the kingdome of God, which dwelleth in vsus, is as it were a stranger in the world, because the estate therof is altogeather vnlike.
My seruaunts would surely fight. He proueth that he had not ambitiouslye aspired vntounto a kingdome, because no man stirreth, no man taketh weapon in hande. For if any priuate man doe vsurpe vntounto himselfe a kingdome, it must needes be that he is ayded by seditious persons. There appeareth no such thing in Christe: therefore it followeth that hee is no earthly king. But heere may a question be moued, whether it be lawfull to defend the kingdom of Christ with weapons or no. For, when as the Princes are commaunded to kisse the sonne, Psal. 2. 11. they are not onelyonly commaunded to submit themselues priuately vntounto his gouernmente, but also that they employ al their power, which they hauehave to defend the Church, and maintaine godlines. First of all I aunswere, that they deale disorderly and ignorauntly, who deduct this consequence, that the pure worshippe of God, and the doctrine of the Gospell ought not to bee defended with weapons, because Christ is not then defended in his owne person, For Christ doth onelyonly reason according to this present fact, how friuolous that is, which the Iewes had slaunderously layd to his charge. And secondly, although godlye kinges doe defende Christes kingdome with the sword, yet this is done some other way then earthly kingdome are woont to be defended. For as the kingdome of Christ is spirituall, so it must be grounded in doctrine and the power of the spirit. In like sorte is the edifying thereof finished. For neither the lawes and edicts of men, neither yet their penalties doe come vntounto the consciences: yet this letteth not, but that princes may defende the kingdome of Christ accidentally, partly, whilest that they ordaine externall discipline, partly whilest that they ayde the Church againste the wicked. But it commeth to passe through the frowardnesse of the worlde, that the kyngdome of Christ is rather establyshed by the bloud of Martyrres, then by the helpe and ayde of weapons.
37. Therfore Pilat said vntounto him, art thou then a king? Iesus answered him, thou saiest that I am a king. To this end was I borne, and to this end came I into the world, that I may beare witnesse of the trueth, whosoeuer is of the trueth, he heareth my voice.
38 Pilate saith vntounto him, what is trueth? And when he had said thus, he went out againe vntounto the Iewes, and said vntounto them, I find no fault in him.
39. But ye hauehave a custome, that I shuld let one loose vntounto you at Easter: will yee then that I let lose vntounto you the king of the Iewes?
40. Therfore they cried al againe, saying, not him, but Barabbas, and Barabbas was a murtherer.
37. Thou saist that I am. Although Pilat vnderstoode already by the former answer, yt christ did chalēg to himself some kingdom, yet christ affirmeth this self sāe thing more plainly: & being not cōtēt therwith, he addeth an other sentēce, which is as it were, a certain sealing of that saying. Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine, seeing that he thought it worthie of so great asseueration or auouching. This is a general sentence, I was borne for this cause, that I may bear witnesse of the truth▪ yet it is especially to be applyed vntounto the circumstance of this place. But the wordes signifie thus much, that this is a naturall thing for Christe to speake the truth: and secondly, that he was sent of the father to this end: and that therfore this is his proper office. VVherfore we neede not feare least we bee deceiued in beleeuing him: forasmuch as it is vnpossible for him to teach any thing but that which is true, who hath this office giuen him by God, and this desire naturally bred in him, to defend the truth.
VVhosoeuer is of the truth. Christe addeth this, not so muche for this cause that he might exhort Pilate (which he knewe should be in vaine) as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect, as if he shoulde hauehave said, this is laid to my charge as a crime, that I hauehave professed my selfe to be a king: but this is an vndoubted truth, which all those receiue reuerently, and without doubting, whosoeuer are endowed with right iudgement and sound vnderstanding. Although he saith not that those are of the truth which see the truth naturally, but only in asmuch as they are gouerned by the spirite of God.
38 VVhat is truth? Some doe thinke that Pilate enquireth curiously, as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing, not knowing in the meane season why they desire this: for this is their only intent and purpose to feede their eares. But I doe rather take it that he vttered in these words some lothsomnesse. For Pilate thought that he had no small iniurie done him, in that Christ depriueth him of all knowledge of the truth. Now we see in Pilate the common disease of all men. Although eueryevery mans conscience doth beare him witnesse that he is ignorant, yet there are but a few that can abide to confesse it: theereby it, commeth to passe that moste men doe refuse true doctrine. Afterward the Lorde, who is a teacher of the humble, doth punish the proude, as they hauehave deserued by striking them with blindnesse. From the same pride springeth that loathsomenesse, that they doe not vouchsafe to submit themselues to learne: because all men doe challedge to themselues readinesse and quicknesse of wit. The truth is thought to be a common thing: but on the other side God doth testifie that it far exceedeth the capacitie of mans minde. The same thing falleth out in other thinges likewise. The principall points of diuinitie are concerning the curse of mankind, corrupt nature, mortification of the fleshe, newnesse of life, free reconciliation by that only sacrifice, imputation of righteousnesse, whereby a sinner is accepted before god, the illumination of the spirit. Because these things are Paradoxes, the commō sense of men, doth contemptiblie refuse them. Therfore there are but a few which profit rightly in Gods schoole, because there is scarce one amongst ten, that taketh any heed to the first rudiments and principles. And why so, saue only because they measure the hidden wisedome of God according to their owne sense.
It appeareth hereby that Pilate spake scornefully, in yt he goth out by & by. In summe, he is angrie with Christ, because hee boasteth that hee bringeth the truth to light which lay hid before. Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell, but that they are touched with some efficacie therof. For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught, yet is he enforced to feele some pricking inwardly.
39 But yee hauehave a custome. Pilate did alwayes tosse this in his minde how he might deliuer Christ from death: and seeing that the furie of the people was so great, he kept a meane way, whereby he might pacifie their mindes which were angrie, For he thought that this woulde bee sufficient if Christ being let loose as an euill doer, should suffer reproch alwayes afterward. And therefore he choseth Barabbas, that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences. For what is more detestable then a murtherer? And Luke saith, that he was also guiltie of other crimes. In that the Iewes preferre him before Christ, it commeth to passe through the… singuler prouidence of God. For it was not meete that the sonne of God should be deliuered from death with so shamefull a price. Neuerthelesse he was cast downe into extreame ignominie in his death, in that he was crucified betweene two theeues, when Barabbas was let loose: because he had taken the sinnes and offences of all men vponupon him, which could not otherwise bee purged. And the glory of his resurrection which folowed immediately, caused the death of it selfe to be a most valiant triumph.
Furthermore, there was a filthie and grosse vice in that custome, that the president of Rome did deliuer some one wicked person at Easter. This was doone to celebrate the holinesse of the day, but in very deed it was nothing els but a filthie profaning of the same. For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person. Therefore it is farre off that such preposterous pardon should please him. Therfore let vsus learne by this example, that there is nothing more preposterous then to bee desirous to worship God with our own inuentions. For so soone as men shall begin to followe their owne imaginations, they neuer make an end, vntill being fallen into the most extreame dotings, they doe manifestly mocke God. Therefore the lawe and rule of Gods worship must bee fet from his prescript alone.