although this power doe come from some thyng els then from the flesh yet is there no let but that this title doeth aptly agree thereunto For as the eternall worde of God is the fountaine of life so his fleshe doeth powre out vnto vs as a conduit the life which resteth as they say in the inwarde diuinitie And in this sense is it called liuely because it imparteth vnto vs the life which it borroweth of some other That shal be plaine enough if we consider what is the cause of life namely righteousnesse And although righteousnesse doe flow from God alone yet wee haue the same fully giuen vnto vs onely in the flesh of Christ. For the redemption of man was fulfilled in it in it was offered the sacrifice for satisfaction for our sinnes the obedience was perfourmed towardes God which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite it was receiued into heauenly glory after that death was ouercome Therefore it followeth that all the partes of life were placed in it so that no man canne iustly complaine that he is depriued of life because it is hid farre off VVhich I will giue for the life of the worlde The worde giue is diuersly taken the former giuing whereof hee maketh mention is done daylye namely so often as Christe doth offer himselfe vnto vs in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice For then hee gaue himselfe vnto death for the life of men now he inuiteth vs to reap the fruite of his death For it should nothing profite vs that that sacrifice was once offered vnlesse we should now eate the holy banket Furthermore we must note this that Christ challengeth to himselfe the office of sacrificing his flesh VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues who doe in the Masse vsurpe that which was proper to that priest onely 52 Therefore the Iewes did striue amongest themselues saying how can hee giue vs his flesh to eate 53 Therefore Iesus said vnto them verilie verilie I say vnto you vnlesse you shall eat the flesh of the sonne of man and shall drinke his blood you haue not life in you 54 Hee that eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day 55 For my flesh is meate in deede and my blood is drinke indeed 56 Hee that eateth my fleshe and drinketh my blood abideth in mee and I in him 57 As the liuing father hath sent me I doe also liue for the father and he that eateth me he shall also liue for mee 58 This is the bread which came downe from heauen not as your fathers eat Manna and dyed he that eateth this bred shall liue for euer 52 Therefore the Iewes did striue Hee nameth the Iewes againe not for honours sake but that he may cast in their teeth their vnbeliefe because they doe not receiue his familiar doctrine concerning eternall life or at least because they do enquire vnmodestly of a thing which was as yet dark doubtful For it is a signe of frowardnes contempt in that he saith they did contende and they who doe dispute so contentiously do stoppe the way before themselues so that they cannot come vnto the knowledge of the truth Neither is this simplie reprehended in them that they did aske concerning the meanes for then should the same reprehension fall vpon Abraham and the blessed virgin Therefore they are either deceiued through ignorance or they deale vncourteously who passing ouer the lust and boldnesse which they had to contend whiche the Euangelist doth only condemne doe only tosse this worde how as if it had been wickednesse for the Iewes to enquyre of the manner of eating But this is rather to be imputed vnto slouthfulnesse then vnto the obedience of faith if we keepe those knots of doubtes vnloosed willingly wittingly which are losed for vs by the word of the Lord. VVherfore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ but it is also profitable for vs to know the same so farre foorth as it is expounded in the scripture Away with that twise stubborne colour of humilitie that one only saying of Christ is sufficient for me when he affirmeth that his flesh is meate in deede I am willingly blinde in the rest As if the heretikes may not haue the same colour if they be willingly ignorant of this that Christ is conceaued of the holy Ghost because beleeuing that he is the seed of Abrahā they will search no farther VVe must only holde this moderation in the secrete workes of God that we desire to knowe to more then he setteth downe in his worde 53 Verilie verilie I say vnto you Indignation did wring out of Christe this oath when he saw his grace refused with so proud contempt for he doth not now vse plaine doctrine but doth also intermingle threatnings to make them afraid withall for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh as if hee shoulde say if you despise my fleshe knowe yee that there remaineth no other hope of life for you This vengeance remaineth for all the contemners of the grace of Christe that they doe wickedly perish through their pride and they are to bee vrged with this precise seueritie that they may not proceede to flatter themselues For it we doe threaten death vnto sicke men which refuse remedies what shall the wicked doe when as they endeuour so much as in them lyeth to abolish the life it selfe In that he saith the flesh of the sonne of man it hath great force for he toucheth their contempt which did arise thereupon because they saw that he was like vnto other men The meaning therfore of the wordes is contemne me at your pleasure because of the humble base sight of my flesh yet is there life included in this contemptible flesh whereof if you depriue your selues you shall finde no where els that which can quicken you It was a grosse error of the mē of old who thought that infants were depriued of eternal life vnlesse that the sacrament of the Lords body were giuen them For he speaketh not of the supper but of the euerlasting participation which wee haue without the vse of the supper And the Boemians dealt not well whenas they did prooue by this testimony that the vse of the Cuppe ought to bee common vnto all in general As touching infants Christ his institution doth barre them from the partaking of the supper because they cannot yet try themselues they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all together with the bread for hee commaundeth vs all to drinke thereof 54 Hee that eateth my flesh This is a repetition but not superfluous for it confirmeth
that which was harde to beleeue that the soules are no otherwise fed with his flesh and blood then the bodie is susteined with meate and drinke Therefore as he did of late testifie vnto all men that there remaineth nothing but death for those who seeke life any where els saue only in his flesh so hee doth now encourage the godly vnto good hope whilest that he promiseth life vnto them in the same fleshe Note that he dothe so often adioyne the resurrection vnto eternall life because our saluation shall lye hid vntill that day Therefore no man can feele what we haue of Christe saue he who hauing ouercome y e world doth set the last resurrection before his eyes It appeareth plainely by these wordes that all this place is vntruly expounded of the supper for if it were true that all those who thrust in vnto the holy Table of the Lord are made partakers of his flesh and blood all men should find life in lyke sort And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper which he had not yet instituted therefore it is certain that he doth intreate of the continuall eating of faith And yet notwithstanding I do also confesse that ther is nothing said in this place which is not figured in the supper and is indeed perfourmed vnto the faithfull So that Christ would haue the holy supper to bee as it were a seale of this sermō And this is the reason why Iohn maketh no mention of the supper Therefore Augustine followeth the naturall order whilest that in expounding this chapter he doth not touch the supper vntil he come vnto the end And then he teacheth that this mysterie is represented in the sacrament so often as the Churches doe celebrate the holy supper in some places euery day in some places only on the Sabboth dayes 55 My flesh is meate indeede He confirmeth the same thing with other wordes that as the body pyneth away with hunger so shall the soule perish with hūger vnlesse it be refreshed with the heauenly bread For whē he affirmeth that his flesh is meate indeede he giueth vs to vnderstande that the soules are hungrie if they want this meate Therefore thou shalt then finde life in Christ if thou shalt seeke the matter of life in his flesh So that we must boast with Paule that there is nothing excellent with vs saue Christe crucified because so soone as we are once departed from the sacrifice of his death we can see nothing but death Neither doth he bring vs any other way vnto the feeling of his diuine power saue onely by his death and resurrection Therefore embrace Christ the seruaunt of the father that he may shew himselfe vnto thee the prince of life For in that he made himselfe poore by this meanes are we inriched with all aboundance of good thinges his humbling and descending into hell hath lifted vs vp into heauē by taking vpō him the curse of the crosse he hath erected a noble ensigne of righteousnesse Therefore they are peruers interpreters who leade away the soules from the flesh of Christe But why doth Christe make mention apart of his blood which is conteined vnder the fleshe I answer that hee had respect vnto our ignoraunce For when he maketh mention of meate and drinke seuerally he telleth vs that the life which he giueth is in all respectes perfect least we should feigne vnto our selues halfe a life or an vnperfect life as if hee should say that we shal want no part of life if so be it we do eate his flesh drink his blood So also in y ◠supper which agreeth with this doctrin being not contented with the signe of the bread he addeth also the Cuppe that hauing a double token of life in him we may learne to be content with him alone For doubtlesse no man shall finde a part of life in Christ saue only hee who shal bee perswaded that hee is vnto him whole and perfect life 56 Hee that eateth my flesh Another confirmation For seeing that he alone hath life in himselfe he prescribeth the meanes to inioy it that we do eate his flesh as if he should say that there is no other meanes wherby he is made ours saue only when our faith is directed vnto his flesh For he shall neuer come vnto Christ as he is God who neglecteth him as hee is man VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh VVhen as he saith that he abideth in vs it is as much as if he should say that this is the only bond of vnitie and that by this meanes he groweth to be one with vs when our faith leaneth vnto his death Furthermore we may againe gather hence that he maketh not mention of the outwarde signe which many of the infidels do receiue yet do they continue aliants frō Christ. Furthermore out of this place is refuted that doting that Iudas did no lesse receiue the body of Christ then the rest whilest that Christ reached the bread vnto them all For as this doctrine is foolishly restrained vnto the externall signe so we must hold that which I said before that the doctrine which is here set downe is there sealed But it is certaine that Iudas was neuer a member of Christ secondly it is more then absurde to imagine the flesh of Christ to be dead and without aspirite last of all they are to be laughed at who doe dreame of any eating of Christ his flesh without faith seeing y ◠faith only that I may so say is both the mouth and stomacke of the soule 57 At the liuing father hath sent me Christ hath hytheto taught how we must be made partakers of life now he passeth ouer vnto the principall cause because the first beginning of life is in the father And he preuenteth an obiection because he might seeme to take from GOD that which appertaineth vnto him when as he made himselfe the cause of life Therfore he maketh himselfe the authour of life in such sort that he graunteth that this is giuen him by another which he ministreth vnto others Let vs also note that this sentence is applied vnto their capacitie vnto whom Christ spake for he doth only compare himselfe vnto the father in respect of his fleshe For although the father is the beginning of life notwithstanding the eternall worde he also is properly life But Christ entreateth not in this place of his eternall diuinitie because he setteth himselfe before vs as he reuealed himselfe vnto the world being clothed with our flesh Therefore in that he saith that he liueth for the father it doth not agree with the bare diuinitie neither yet doth it appertain simplie of it selfe vnto the humane nature but it is a title of the sonne of God reuealed in the flesh Secondly we know that Christe doth commonly ascribe vnto the father what diuine thing
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
is knowne to all men that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise but by bringing in that couenaunt which was established in Christ that he plainely speaketh of the redemption to come as it was reuealed in Christ. Hether belong many notable places which doe verie plainly prophesie of Christ and shew him forth as it were with a finger But especially that seale of the couenaunt of God is to bee remembred the which if any man neglect hee shall neuer vnderstande any thing in the Prophetes as the Iewes miserably wandred in reading of the scripture for that they being onely curious in wordes they strayed farre from the purpose 71. Deliuerance from our enemies Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or nothing to heare that Christ was giuen vs except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected euen that the faithfull might bee preserued from their enemies It is not to be doubted but that Zacharias knew well ynough that the greatest warre that the Church of GOD hath is not with fleshe and bloud but with Sathan and all his retinewe wherewith he doth deceitfully deuise the destruction of vs all And although that outward enemies doe also molest the Church and that it is deliuered from them by Christ yet seeing that the kingdome of Christ is spirituall this sentence is spoken especially of Sathan the prince of this world and of his powers Againe the miserable condition of men without Christ is here noted that is that they lye prostrate vnder the tyrannie of the deuill for otherwise Christ could not deliuer his children out of his hand that is from his power Yet this place doth declare that the Church especially liueth amongst her enemies while shee remaineth in this world and is alwaies in daunger of their violence if Christ were not present to helpe But this is the inestimable grace of Christ that our saluation remaineth certaine and safe although our enemies doe compasse vs on euery side And although it is a hard speech when he saith that hee wil send deliueraunce from our enemies yet the sense is not hard because that no deuises of our enemies or strengthes no deceites no forces can hinder God but that he deliuering vs from them will perpetuallye preserue vs. 72. That he would shew mercy Zachary doth teach vs ageine from whence this redemption commeth euen from the mercy of God and from the couenaunt of his free grace For hee declareth the cause why it pleased God to saue his people euen because he was mindefull of his couenant hath he shewed his mercie And he is said to be mindefull of his couenaunt because that his so long delaying might seeme to be a certaine forgetfulnesse for he suffered the people afflicted with most grieuous mischiefes to languish This order is diligently to be obserued that god was lead of his own meere mercie to make the couenaunt with the fathers Then he hauing made the couenant he was bound by his word to perfourm the saluatiō of men Thirdly that what thing soeuer is good he giueth it in Christ that so he might sanctifie al his promises that so the faith of them should be no otherwise established but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiuenes of sinnes but the same is to be had in the bloud of Christ there is promised righteousnes but the same is giuen by the satisfactiō of Christ there is promised life but it is not to be sought but in the death and resurrection of Christ. And this is the cause why God cōmanded in times past that the book of the law also shuld be sprinckled with the blood of the sacrifice It is also worthy to be obserued that Zachary extendeth to the fathers that are dead the mercy which was shewd in his age that they al in cōmon might receiue the fruite of the same For hereof it foloweth that the grace power of Christ cannot be cōtained within the straits of this fraile life but that it is eternal And it cannot be ended by the death of the flesh seeing that both the soules are free from death and also that a resurrection doth follow the destruction of the flesh As therfore neither Abraham nor any of the saintes could by their own power or merits obtaine saluation for them selues so there is a common saluation shewed forth in Christ to all the fathfull aswell to them that are dead as to them that are aliue 73. According to the oath The preposition is not expressed in the greek but it is sufficiently known that it is the cōmon vse of that tongue whē the nowne is put in the accusatiue case without a word to gouerne it that then a proposition is to be vnderstood wherof it may be gouerned He maketh mention of his oath that he might the better set forth how sure and holy his truth is for God doth so much submit him selfe to our capacitie that he vouchsafeth to vse his name as a stay and helpe of our infirmitie wherefore if the bare promises doe not suffice vs let vs yet remember this confirmation and if that take not all doubt from vs wee are too vnthankful to God and iniurious to his holy name That he would giue vs. Zachary doth not declare what the couenaunt of God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people when he redeemed them that is that they being redeemed should addict and vow them selues wholy to worship the aucthour of their saluation Therefore as the free goodnes of God is the efficient cause of mans saluation so the finall cause is that men by liuing a godlie and a holy life might glorifie the name of God the which is diligently to be noted that we being mindefull of our calling might learne to referre the grace of god to his true vse These sentences I say are to be considered that we are not called to vncleannes but to holines that wee are redeemed with a great price not that we should be seruauntes to the desires of the flesh or that we should runne on in vnbrideled libertie but that Christ might reigne in vs that wee by adoption are placed into the houshold of God that we againe as children should obey our father For Tit 2. 11. In this appeareth the goodnes of God Philanthropia that denying worldly lusts we should liue soberly righteously and godly Therfore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful that in newnes of life they shoulde offer vp them selues vnto God and that by putting off the old man forsaking the former mind they should giue vnto him a reasonable
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
the myre of sinnes seeing that there is no reason whiche might gouerne the blinde and darke pleasures of the fleshe But he saieth that the light is turned into darkenesse not onely when menne doe suffer the iudgement of their minde to be ouerwhelmed with the wicked lustes of the fleshe but yeelding their witte to peruerse thoughtes do degenerate as it were into beastes For wee see how malitiouslye menne doc turne that wisdome that was giuen them to craft or subtiltie that they myght seeke deepe thoughtes as saith the Prophet Esai 29. 15. that throughe their subtill shiftes they might proudlye ryse vppe against GOD to bee shorte they do diuerse wayes attempt to be wise to their own destruction VVherefore Christ doth not without cause pronounce that it cannot be but that horrible and thicke darkenesse shall reigne in the lyfe when menne of set purpose doe make themselues blinde The same is the meaning of those wordes in Luke but that Christe doth there ioine this sentence with that which was expounded before in the fifte chapter of Matthew no man lighteth a candle and setteth it in a secret place c. Also in steede of this clause if the light that is in thee are darkenesse c. he setteth downe an exhortation Take heede that the lighte that is in thee be not darkenesse as if he should haue saide take heede least thy minde which should shine as a light for the direction of all thy actions doe not darken and peruert thy whole lyfe After hee addeth when the body is lightened by the eye all the members of the same shal be the better gouerned euen as a light lighted shineth and pearseth into al the parts of the chamber 24. No man can serue Christ returneth to his former doctrine which is that he may withdraw his disciples from couetousnesse He had said before that the heart of man is bound and tyed to his treasure Now hee telleth them that their hearts are alienated from the Lord which addict themselues to riches For the greater part of men do sport themselues vnder a false pretence while that they doe imagine that they canne deuide themselues betweene God and their couetous desires But Christe denieth it to be possible that any man can at one time obey God his own fleshe And without doubt that prouerbe was then commonly vsed no man can serue two maisters at once Therfore that which was receiued by the opinion of all he taketh for graunted and so doth apply it to the present cause where riches do reigne there is the gouernment takē from God It is not impossible for them that are rich men to serue God but whosoeuer deliuereth himselfe to serue his riches it is necessary that hee should set himselfe free from the seruice of God because that couetousnesse doth alwayes make vs the bondslaues of the deuill I haue ioyned that to this texte which Luke set downe in an other place because when the Euangelistes doe here and there as occasion serueth set downe out of the doctrin of Christe sentences in diuerse places we neede not think much to apply them together But that which is here especiallye sayd of riches may be well extended to all other kinde of vices VVhen as God doth euery where commend so much sinceritie and doth abhorre the double heart they are all deceaued that thinke that hee will be content with the one halfe of their heart They all confesse in worde that God cannot be truely worshipped but with an entyre and whole affection but indeede they deny it while they endeuor to recōcile things contrary between themselues The ambitious man saith I wil not cease to serue God though I apply a good part of my witte to hunte after honors The couetous the voluptuous the gluttenous the leacherous the cruell and euery one doe boast the same for themselues as though it were possible for them to serue GOD in parte which are openly seene of purpose to fight against him It is true that the faythfull them selues are neuer so wholly addicted to obey God but that they are ofte withdrawne with sinfull lustes of the flesh But because they sigh vnder this miserable slauerie and are displeased with themselues and doe not otherwise serue the flesh but vnwillingly and with resistance they are not accounted to serue two maisters because that their studies and endeuours are so approued to the Lorde as if they had yeelded perfecte obedience vnto him And here is their hypocrisie reprooued which flatter themselues in theyr sinnes as if they coulde ioyne light and darkenesse togeather Matth. 6. Mark Luke 12. 25. Therefore I saye vnto you be not carefull for your lyfe what yee shall eate or what yee shall drinke nor yet for your body what you shall put on Is not the lyfe more worthy then meat and the body then rayment 26. Behold the sowles of the heauen for they sowe not neither reape nor cary into the barnes yet your heauenly father feedeth them Are yee not much better then they 27. VVhich of you by taking care is able to adde one cubit to his stature 28. And whye care yee for rayment Learne how the lylyes of the fielde do grow they labour not neither spinne 29. Yet I say vnto you that euen Salomon in all his glory was not arayed lik one of these 30. VVherefore if God so cloath the grasse of the fielde which is to day and to morow is cast into the ouen shall hee not doe much more vnto you O ye of litle faith  22. And he spake vnto his disciples Therefore I say vnto you Take no thought for your life what yee shal eate neither for your body what you shal put on 23. The life is more then meat the body more then the raiment 24. Consider the Rauens for they neither sow nor repe which neither haue store house nor barne yet God feedeth them how muche more are yee better then fowles 25. And whiche of you by taking thought canne adde one cubit to his statute 26. If yee then be not able to do the least things why take ye thought for the remnant 27. Consider the Lylyes howe they grow they labour not neyther spinn◠they yet I say vnto you that Solomon himselfe in all his royaltie was not cloathed like one of these 28. If then God so cloath the grasse which is to day in the fielde and to morow is cast into the ouen how much more wil hee cloath you O yee of litle fath In all this Sermon Christe doth reprehend the excessiue care of meat and cloathing wherewith menne doe vexe and torment themselues and hee giueth also a remedie to heale this disease That hee forbiddeth them to be carefull ought not to be taken so precisely as if hee would haue his to be carelesse For we know that men are borne of that condition that they should sustaine some care yea this is not the laste portion of the miseries which the Lorde hath enioyned
with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌ„tinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌ„ly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌ„ce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌ„meth to passe y t they giue no place to God his prouideÌ„ce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâ—at out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ— in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
not onely commaund vs what we ought to do but promiseth that our prayers should not be in vaine And this is diligentlye to be noted first that we might know that this lawe of prayer is appoynted and prescribed vnto vs that he might be certeinely perswaded that God is so mercifull to vs that he wil heare our desires Then so oft as we prepare our selues to prayer or as oft as we feele that wee are not earnest enogh in this desire to pray that we should remember this so louing a bidding wherein Christe testifieth vnto vs God his fatherly affection So it shall come to passe that euery of vs enioying the grace of Christ may boldlye pray and freely call vpon God as Paule teacheth Ephes. 3. 12. And beecause we are more ready to distrust then is meete Christe repeateth the promise in diuerse wordes that he might also reproue this faulte But hee vseth the Metaphor of seeking because that wee thinke those thinges which wee haue neede of to be farre from vs and of knocking because that the fancies of our flesh do imagine that those thinges are shutte vp from vs which we haue not ready at hand 8. For whosoeuer asketh receiueth Some thinke it is a prouerbe gathered of the common trade of lyfe yet I doe more willingly encline to the contrary parte for that Christ offereth the fauour of the father to them that pray af if hee should haue saide God is willing and ready to heare vs if that we pray that there are great riches layd vp for vs if y t we do aske them By which words he declareth that they do suffer iust punishments for their slouthfulnesse which wanting thinges necessary doe not seeke this remedie for their want It is certeine that often when the faithfull doe sleepe GOD waketh for their saluation that he may preuent their requestes For there is nothing more wretched then we are if in so great a weakenes or rather a slouthfulnesse he should waite for our prayers if hee shoulde not looke vppon vs in so much carelesnesse of vs. Nay he is not perswaded by any otâ—er then by himselfe to giue vs fayth which should preuent our praiers both in order and in time But because Christe speaketh heere to his disciples hee dooth onely teach how the heauenly father would make vs partakers of his giftes Therefore although he doth giue vs all thinges freely yet that he might exercise our faith hee commaundeth vs to pray that he might graunt to our requestes those thinges which come of his owne goodnes 9. VVhat man is there among you This is a comparison from the lesse to the greater First Christ opposeth the malice of men to the great goodnesse of God And selfe loue maketh vs malitious for while euery man is too much addicted to himselfe hee despiseth and neglecteth others But fatherly loue ouercommeth this faulte so that menne forgettinge themselues doe more lyberally bestow vppon their children And from whence proceedeth this but because that God from whom all fatherlynesse descendeth Eph. 3. 15. powreth this portion of his goodnesse into their heartes If that a fewe droppes of loue in manne doe so much preuaile to doe well what is to be hoped for out of the sea it selfe whiche canne neuer be drawne drye Can God himselfe bee strait which doth so open the heartes of menne yet heere must bee considered that sayinge of Iesaias 49. 15. Although a mother should forgette her children yet the Lorde will be lyke himselfe so that he will alwayes shew himselfe to be a father 1â— Good giftes Christe did of purpose vse these wordes leaste that the faythfull in prayer shoulde lose the raines too much to fond and euill desires VVe know how intemperate and presumptuous our fleshe is in this behalfe for there is nothing that we do not aske of God excepte that hee yeeld to our folly we frette and fume against him Christ therefore maketh our requestes subiect to the will of God that he shuld not giue vnto vs any thing but that which hee knoweth profitable for vs. VVherefore let vs not thinke that hee hath no care of vs so ofte as he graunteth not our requestes because it is in him to iudge what is conuenient for vs. But now because all our affections are blinde the rule of our prayer must be taken out of the word of God neither are we meete to iudge of so weighâ—ie a matter Therefore whosoeuer desireth to come to GOD with faithfull prayer let him learne to bridle his heart that hee aske not any thing but according to his will as Iames teacheth 4. 3. of his Epistle Luke in the laste clause for good gifts placeth the holy Ghost not excluding other benefites but shewing what is especially to be desired For that ought alwayes to be in our minde seeke first the kingdom of God and other thinges shal theÌ„ be ministred vnto you VVherfore it behoueth the children of God to that ende that they might prepare themselues rightlye to prayer to put of earthly affections and to ascend to the meditation of spiritual life And so it shal come to passe that they shal make lesse account of meat and cloath then of the seale and pledge of their adoption But when God shall giue so precious a treasure he will not deny others that are lesse LV. 5. VVhich of you shall haue a friend Luke addeth this similitude whereof Matt. maketh no mention the meaninge is there is no cause why the faithful shuld faint in their heartes if they do not presentlye obtaine their desires or if that seeme harde to be obtayned which they doe desire For if importunitie of demaunding doth wreste out of men that which they woulde not willingly doe there is no cause why we shoulde doubt but that God wil be entreated of vs if wee constantly continue in prayer and that our mindes either through delay or difficultie waxe not weary Matth. 7. Mark Luke 6. 12. Therefore whatsoeuer yee would that men shoulde doe to you euen so doe yee to them for this is the law and the prophetes 13. Enter in at the streight gate for it is the wide gate and broad waye that leadeth to destruction and many there be which go in thereat 14. Because the gate is streight and the way narrow that leadeth vnto life and few there be that finde it  31. And as yee would that men should doe to you so doe ye to them It is in vaine to shew how this dependeth of the former sith that often in such shorte sentenses these clauses doe abounde I sayde beefore that Matthew doth not reporte one onelye Sermon of Christes but out of diuerse sermons hee gathereth the summe of the doctrine Therefore this sentence is to be read by it selfe wherein Christ instructeth his disciples to equitie and setteth downe a shorte and an easie definition of the same that wee might know that so many contentions doe reigne in the world and that men do
thereby hee doeth certainly looke for the healthe of his seruaunt And hee geueth this honour not to the worde of a manne but to the worde of God which sheweth that Christ is not a priuate manne but a Prophet sent from God And hereby may a general rule be gathered although God would that our saluation shoulde be wrought in the flesh of Christe and doeth daily seale the same by his Sacramentes yet the certaintie of the same is to bee fetched out of the worde For except this authoritie be giuen to the worde that we beleeue that so soone as God speaketh by his ministers our sinnes are forgiuen vs and wee restored to life all the hope of our saluation falleth away 11. Many shall come from the East As in the person of the seruaunt Christ gaue a taste and as it were the first fruites of his grace to the Gentiles so hee teacheth that his maister was a token of the calling of the Gentiles which was to come and of spreading the faith throughout al the world For hee teacheth that they shoulde come not onely out of the next borders but from the furthest coastes of the worlde And though this was witnessed by many prophesies of the prophetes yet at the first this seemed to be absurde and incredible to the Iewes which imagined that God was bounde to the stocke of Abraham VVherefore this cannot bee hearde without admiration that those which were then straungers shoulde bee of the housholde and heires of the kingdome of God And not onely so but the couenaunt of saluation shoulde presently bee published that all the worlde might be gathered into one body of the Churche while the Gentiles which shoulde come to the faith shoulde as he sayeth be made partakers of the saluation with Abraham Isaac and Iacob Heereby we doe assuredly gather that the same saluation whiche is geuen vnto vs thoroughe Christe was in times past promised also to the Fathers For otherwise inheritaunce could not be common except the faith were one which is the meanes to obtaine the same In the worde sitting downe there is an allusion to tables Yet because wee knowe that the heauenly lyfe needeth not meate and drinke the speach signifieth as much as if it had bene sayde they shal enioy the same lyfe 12. But the children of the kingdome VVhy calleth hee them the children of the kingdome which were nothing lesse then the children of Abraham For certeinely it is not meete that they should be accounted in the flocke of God which are straungers from the fayth I answer although they were not rightly of the Church of God yet because they did occupy a place in the Church he graunteth them this title Then it is to be noted that the couenaunt of God was of such force that so longe as it contiuued in the stocke of Abraham the enheritaunce of the heauenlye kingdom should properly belong to them At the least in respect of God himselfe they were then as yet holy braunches of a holye roote and the forsaking which followed sheweth sufficientlye that they were then retained in the houshold of God Secondly it is to bee noted that Christe speaketh not of perticuler men but of the whole nation And this was much harder then the calling of the Gentiles For it was somewhat tollerable that the Gentiles shoulde be grafted by free adoption into the body of Abraham with his posteritie but that the Iewes thēselues shuld be thrust out that the Gentiles might succeed into their emptie roumth that was accounted wonderfull Yet Christ saith that both these thinges should come to passe that God would admit straungers into the bosome of Abraham and that he would driue out the children In outwarde darkenesse there is a secrete Antithesis For God declareth that out of his kingdome which is the kingdome of light there reigneth nothing but darknes And the scripture doth metaphorically by darknes signifie a horryble griefe which cannot be expressed by wordes nor in this life canne be comprehended in any sense 13. Goe and as thou belieuest Heereby it appeareth how louingly Christ powreth forth his grace where hee obtaineth a vessell of fayth opened For although he speaketh to the Centurion in these wordes yet it is not to be doubted but that by him he calleth vs all to hope well But we are heereby also taught why God for the most part dealeth more streightlye towardes vs for our vnbeliefe restraineth his lyberalitie Therefore if by fayth wee open a passage for him hee will heare our requestes and prayers Matth. Marke Luke 7.   11. And it came to passe the day after that he went into a citie called Naim and many of his disciples went with him and a great multitude 12. Now when he came neere to the gate of the citie behold there was a dead man caryed out who was the onely sonne of his mother which was a wydow and much people of the citie was with her 13. And when the Lorde sawe her hee had compassion on her and saide vnto her weepe not 14. And hee went and touched the coffin and they that bare him stood still and he said young man I say vnto thee arise 15. And he that was dead sate vp and beeganne to speake and he delyuered him to his mother 16. Then there came a feare on them all and they glorified GOD sayinge a great Prophete is raysed vppe amonge vs and GOD hath visited his people 17. And this rumor of him went forth throughout all Iudea and throughout all the region round a-about 11. And it came to passe VVhen as in all the miracles of Christ that analogie is to be holden which Matthew teacheth let vs know that this young manne which Christ raysed from death is a token of the spirituall lyfe which Christ restoreth to vs. The name of the citie maketh for the certeintie of the hystorie To the same purpose also apperteinth that which Luke saieth that a great company followed them both for both Christ had many companions with him and many for duetie sake were present with the woman to perfourme the buryall Therefore the resurrection of the young manne was seene of so many witnesses that the miracle might not be doubted of Hyther also apperteineth the famousnesse of the place for we knowe that the assemblyes were in the gates And that the dead was caryed out of the citie was according to the olde maner of all nations Also Hierome writeth that the citie of Naim stood in his time and it was scituated two myles beneath the mount Thabor towardes the South 12. The onely begotten sonne of his mother This reason perswaded Christe to rayse the young manne for he seeing a widowe depryued of her onelye sonne tooke pittie vppon her Neyther did hee defer his fauour vntyll some should require it as hee did in other places but hee preuenteth the prayers of all and restoreth the young manne to his mother which looked for no such thing VVherein we haue a
that with stayed mindes they should depend of God alone but because they binde not their life nor make it subiecte to aboundaunce of riches but they rest in the prouidence of God who onely both sustayneth vs by his power and giueth vs as much as is meete 16. Hee put forth a similytude This similytude proposeth vnto vs as in a glasse a lyuely shew of that sentence that menne lyue not by the abundaunce of their riches For sith the richest doe also lose their lyfe in a moment what helpeth it to gather vppe great heapes of riches Al men graunt this to be true so that Christe speaketh nothing but that which is vsuall and common and which is in al mens tongues but in the meane season how doth euery man apply and giue his minde Doe not all men rather so frame theyr lyues and so mixe their counselles and theyr reasons that they may depart furthest of from God placeing their lyfe in the present aboundaunce of theyr riches Therefore all menne haue neede to waken themselues least they imagining themselues to be blessed by reason of their riches should entangle themselues in the snares of couetousnesse Also in this parable is sette forth vnto vs the vncerteine shortnes of this life Further how riches do profit nothing for the lengthening of the life There is a third thing to bee added which is not expressed but may be easilye gathered out of the former that this is a notable helpe to the faythful that seeking their daily bread from the Lord whether they be rich or poore their only rest is in his prouidence 17. VVhat shall I doe The wicked are therefore doubtfull in theyr counselles because they knowe not the lawefull vse of their riches then because they being dronken in theyr peruerse hope doe forgette themselues So this rich manne setting the hope of his lyfe in his great aboundaunce shaketh the remembraunce of death farre away And yet is dystrust annexed to this pride for couetousnes which neuer is filled doth yet neuerthelesse vexe these rich menne as this rich manne enlargeth his barnes as though his belly being stuffed with his former barnes had not yet enough Yet Christ doth not expresly condemne this that hee dooth the parte of a diligent and carefull housholder in laying vp prouision but because that as a bottomlesse deepe he would swallowe vp and deuoure many barnes in his greedy couetousnes whereof it foloweth that hee knewe not the true vse of plentifull prouision Nowe when he exhorteth himselfe to eating and to drinking he remembreth himself no longer to be a manne but becommeth proud in his aboundaunce And wee doe dayly see euident examples of this insolencie in prophane men which set the heap of their riches as brasen fortresses against death VVhen he saith my soule eate and be mery in this speach there is great force after the phrase of the Hebrewes for he so speaketh vnto himself that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses 20. O foole this night will they fetch away thy soule from thee There is an allusion in this word soule The rich man spake first to his soule as the seat of al his affections but now it is spoken of the life it selfe or of the vital spirit The verbe they wil fetch though it be the plural number yet because it is indefinite it signifieth nothing else then that the life is in the power of an other which the rich manne accounted to be in his owne hande which I doe therefore giue warning of because that some doe without cause imagine this to be spoken of the Aungelles And in this is the rich manne reproued of follye that hee knew not that his lyfe depended of an other 21. So is hee that gathereth riches to himselfe Sith it appeareth that there is here a comparison the exposition of one parte of the sentence muste be gathered out of the other Let vs therefore define what the meaning of this is to be rich in God or toward God or in respecte of God They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other But it is no matter which of the two wayes soeuer be taken for this is the sum they are rich toward God which truste not in earthly thinges but depende of his onely prouidence Neyther is it of anye waight whether they haue aboundaunce or be in wante so that both sortes doe sincerelye aske theyr daily bread from the Lord. For that which is opposed against it to gather riches to himselfe signifieth as much as to neglecte the blessing of God and carefully to heape vp great aboundance as if theyr hope were shutte vppe in their barnes Of this may the end of the parable be gathered that vayne are their counselles and ridiculous are theyr labours which trusting to the aboundaunce of their riches do not repose themselues in God alone nor are not content with his measure ready to beare both estates and at length they shal beare the iudgement of theyr owne vanity Matth. Mark Luke 13.   1. There were certeine â—men present at the same season that shewed him of the Galileans whose bloud Pilate had mingled with their owne sacrifices 2. And Iesus answered and saide vnto them suppose yee that these Galileans were greater sinners then al the other GalileaÌ„s because they haue suffered such things 3. I tell you nay but except yee amend your liues yee shall al likewise perish 4. Or think you that those eighteene vpon whome the tower in Sileam fell and slew theÌ„ were sinners aboue al men that dwell in Hierusalem 5. I tell you nay but except you amend your liues yee al shal likewise perish 6. He spake also this parable A certeine manne had a figtree planted in his vineyarde and hee came and sought fruit thereon and found none 7. Then said he to the dresser of his vineyard behold this three yeares I haue come and sought fruite of this figtree and finde none cut it downe why keepeth it also the ground barren 8. And he answered and saide vnto him Lorde let it alone this yeare also till I digge rounde about it and doung it 9. And if it beare fruit wel if not then after shalt thou cut it downe 2. Suppose yee that these This place is verye profitable euen for this cause for that this disease is engrafted almost in vs all that beeing too sharpe seuere Iudges against others we flatter our selues in our own sinnes So it falleth out that we doe not onely exaggerate the sinnes of our brethren more sharply then is meete but also if any aduersitie come vnto them we condemne them as wicked men and reprobates In the meane while whosoeuer is not touched with the hand of God sleepeth carelesly in his owne sinnes as if he had God fauourable and mercifull wherein there is a double fault For as
throughly perswaded and setled in this that they were blessed whiche were rich and therfore that there was not a better thing then to encrease their substaunce by any meanes and couetously to hold those gotten goodes whatsoeuer Christ shuld say to the contrary they reiected as absurd paradoxes And certeÌ„ly whosoeuer speaketh of dispising riches or giuing to the poore seemeth to the couetous to mean deceit That saying of Horace is wel known the people hisseth me but I reioyce to my self If that they which are condeÌ„ned in the iudgmeÌ„t of al men do yet please theÌ„selues how much more shal they scorne as at a fable this wisdoÌ„ of Christ which is so far from the minde of the common sort Yet I doubt not but that the Pharises pretended some other colour that they might merilye iest at his doctrine against their sinne Yet it is to be noted what moued them to it for this disease reigned almost alwayes in the world that the greater part of men apply themselues to scorne that which agreeth not to their manners Hereof commeth it that the word of God is in daunger of so many reproofes taunts and furious scornes because euery man striueth for the defence of their own sinnes and they thinke with their own iesting speaches as with a cloud to couer hide their own offeÌ„ce 15. Yee are they which iustifie your selues VVe see that Christe giueth no place to their pride but constantly defendeth the authoritie of his doctrine against their scornes which all ministers of the Gospell must also do by setting the terrible iudgment of God against wicked contemners And he affirmeth that the coloured deceite wherewith they deceiue the eies of men shal not profit them any thing in the iudgment of God they would not be thought in their scornings that they defended their couetousnes but Christ teacheth that this venom brake out of theyr hydden byle As if any man should say to the horned Byshoppes at this day that they are not such enemies to the Gospell because their odious dealinges are too sharply pricked And he saieth that they think it enough if they appeare honest to men and that they may set theÌ„selues out with a feigned holynes but from God who is the searcher of the hearts they cannot hyde those sinnes which they hyde from the world VVhere is also to be noted the difference between the iudgments of God and of men for where men are pleased with outward shews nothing is approued at the iudgment seat of God but a sincere heart There followeth anotable sentence whatsoeuer is rightly esteemed amonge menne is abhominatioÌ„ in the sight of God not that God refuseth the vertues whose praise he hath imprinted in the hearts of menne but because God abhorreth whatsoeuer man extolleth of his own iudgment whereby it appeareth how much all faigned worshippings are to be accounted of which the world hath framed of her owne deuice For though they please the inuenters Christe saieth they are not onelye vaine and not to bee accounted of beefore GOD but also abhominable Matth. Mark Luke 16.   19. There was a certeine rich man which was clothed in purple and fine linen and fared welâ— and delicately euery day 20. Also there was a certeine begger named Lazarus which was layde at his gate ful of sores 21. And desired to be refreshed with the crouâ—es that fell from the rich mans table yea and the dogs came and licked his sores 22. And it was so that the begger died and was caried by the angels into Abrahams bosom The rich man also dyed and was buryed 23. And being in hell in torments hee lyfte vp his eyes and saw Abraham a far off and Lazarus in his bosome 24. Then hee cryed and sayde Father Abraham haue mercy on me and send Lazarus that hee maye dippe the typpe of his finger in water and coole my tongue for I am tormented in this flame 25. But Abraham sayde Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therfore is he comforted and thou art tormented 26. Besides al this betweene you and vs there is a great gulfe set so that they which woulde goe from hence to you cannot neither can they come from thence to vs. 27. Then he sayd I pray thee therfore father thâ—â— thou wouldest send him to my fathers house 28. For I haue fiue brethren that hee may testifie vnto them least they also come vnto this place of torment 29. Abraham said vnto him they haue Moses and the Prophets let them heare them 30. And he said nay father Abraham but if one come from the dead they would amend their liues 31. Then he said vnto him if they heare not Moses and the Prophets neither wil they be perswaded though one should rise from the dead againe Though Luke hath set downe some other thinges betweene yet it is not to be doubted but that he confirmeth the former sermon by this example For he sheweth what portion remaineth for them which hauing no regard of the poore do wholly waste themselues in deintie delicates which being giuen to surfettings and pleasures do suffer their neighbors to be in miserable hunger yea they famish them cruelly whom they hauing abilitie ought to helpe And though it seemeth to some to be but a simple parable yet because the name of Lazarus is set downe I rather thinke it to be the report of a matter done But in that matter there is small importaunce so that the readers doe holde the summe of the doctrine First the rich man is brought in cladde with purple and fine linen and filling himself with pleasaunt deinties euery day In which wordes is noted the delicate life filled with pleasure and with pompes Not that al finenes and gorgeousnes of apparel of it self displeaseth God or that all delicacie of meates were damnable but because it seldom falleth out that temperaunce is kept in these thinges For he which desireth gorgeousnes in new garments shal as with prouocations encrease lust and it can scarsly be otherwise but that he should throw himself into intemperancy which delighteth in deinties and in tables delicately filled Yet his crueltie is especially condemned in that he suffered Lazarus poore and full of sores to lye without at his gate For Christe sette togeather these contraries amongst themselues that the rich manne giuen to belly cheere and pompes as a gulfe not to be filled shoulde deuoure within great heapes but he was not touched with the want and miseries of Lazarus but wittingly and willingly suffered him to starue with hunger coulde and stinch of sores And in this maner doth Ezech. 16. 49. accuse Sodom that in fulnesse of bread and wine she stretched not foorth her hand to the poore It is well knowne that the inhabitantes of the Easte were woont to vse a most fine lynen for gorgeousnes and pomp which maner the sacrificinge Papistes counterfeted in their garmentes which they call surpluses 21. And
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hī also babes that hee shoulde touche them And when his disciples saw it they rebuked thē 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his hāds vpon thē Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childrē by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpō him thē was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all frō the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whō God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recōciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
vnto you that I will not drinke hence forth of this fruit of the vine vntil that day when I shal drink it new with you in my fathers kingdō 30. And when they had sung a psalm they went out into the mount of Olyues 22. And as they did eat Iesus tooke the bread and when hee had giuen thanks he brak it and gaue it to them and said take eate this is my body 23. Also he tooke the cuppe and when he had giuen thāks gaue it to them and they all drank of it 24. And he said vnto them this is my bloud of the new testamēt which is shed for many 25. Verely I say vnto you I will drinke no more of the fruit of the vine vntill that day I drinke it newe in the kingdom of God 26. And when they had song a psalme they went out to the mount of Olyues 17. And he took the cup gaue thanks and saide take this deuide it amōg you 18. For I say vnto you I wil not drink of the fruit of the vine vntil the kingdom of God be come 19. And he tooke bread whē he had giuen thanks he brak it gaue to them saying this is my bodye which is giuen for you do this in remembraunce of me 20. Likewise also after supper he took the cup saying this cup is the newe testament in my bloude whiche is shed for you Sith Luke maketh mention that Christe tooke the cup twise first it is to be demanded whether this is a repetition of one and the same thing as the Euangelistes doe vse sometime to speake of one thing twise or whether Christ after he had tasted of the cuppe once tooke the same againe the second time And this latter seemeth to me to bee most likelye to betrue For we know that the holy Fathers obserued a solemne manner of tasting at their sacrifices VVherof that was saide in the Psal. 116. 13. I will take the cuppe of saluation and call vppon the name of the Lord. So I thinke that Christ dranke at that holy feast according to the auncient maner because that otherwise it could not be rightly solēnised and that doth Luke expresly declare before he commeth to speake of the new mistery the maner whereof differed from the Paschal Lamb. This also was a receiued solemne vse to giue thanks as it is expresly said at the taking of the cup. For I doubt not but that there was praier at the beginninge of Supper as hee neuer vsed to come to the Table without callinge vppon GOD. But nowe hee woulde doe the same agayne leaste hee shoulde omitte the ceremonie which as I shewed before was annexed to the holy sacrifice 26. As they dids eate I doe not vnderstand these wordes as if that this newe and farre more excellent banket should bee ioyned to the supper of the Passeouer but rather that the same was first ended As the same is more plainely declared by Luke where he saith after Christ had supped he gaue the cup. For it were absurd that one and the same mistery shuld be seuered into diuerse times So I doubt not but that hee gaue the cuppe presently after he had deuided the bread And that which Luke dooth specially speake of the cuppe I doe also extend to the bread Therefore as they were eating Christ tooke bread that he might call them to take part of a new supper The giuing of thankes was a certeine preparation and entraunce to the consideration of the misterie So the supper being ended they should taste of the holy bread and wine because that their securitie was first shaken off that they might be wholly bent to so high a mistery And reason so required that this euident testimony of the spiritual life should be thus distinguished Iesus tooke bread It is vncerteine whether the rite which the Iewes hold at this day was then also in vse For the housholder hidde vnder his napkin a peece of bread taken from the whole loafe that hee might giue to euery of his family a parte of the same But because this is a tradition of man established vppon no commaundement of God There is no cause why we should too curiously labour to seeke out the beeginning of the same And it may be that it was deuised afterwards by the subtiltie of Sathan to darken the mistery of the supper of Christe But if this ceremonye was then vsed amongst the Iewes Christe so followed the custome then receiued that yet he would lead the mindes of his disciples an other way by chaunging the vse of the bread to an other end And this muste be holden without question that the figures of the law being abolished Christ instituted here a new Sacrament VVhen he had giuen thankes Matthew and Marke do vse the word of blessing but whereas Luke in steede thereof doth vse the word which signifieth giueing of thankes there is no ambiguitie in the sense And when they in the cuppe doe after adde the giueing of thankes they doe plainelye enough interprete their former saying The follye of the Papistes is so much the more to be scorned at whiche doe blesse with the signe of the crosse as if that Christ had vsed exorcisme But that must be remembred which I sayde euen nowe that this giuing of thankes hadde relation to a spirituall mysterie For though the faythful are commaunded to giue thankes to God beecause he nourysheth them in this transitory life yet Christ regardeth not onely this common foode but bent himself to the holy action to giue thankes to God for the eternall saluation of mankinde For if those meates which goe downe into the paunch shuld prouoke and stirre vs to praise the fatherlye kindenes of God howe much more should this spiritual feeding of our soules prouoke and enflame vs to be more earnest in this exercise of godlynes Take yee eate yee Least I become here too tedious I will onely briefly touch what manner of thing the institution of the Lorde is and what it conteineth in it then what the vse of it is so farre as may be gathered by the Euangelists And this appeareth first that Christ instituted a supper which the Disciples should communicate amongst them VVhereof it followeth that it is a deuillish inuention that one manne alone separating himselfe from the reste of the congregation doth priuatly deuoure the supper himselfe For what is more disagreeable then for the bread to be deuided amongst all and to bedeuoured of one alone Therefore though the Papistes should bragge that they haue the substaunce of the supper of the Lord in their Masses yet indeede it appeareth that as manye as doe celebrate priuate Masses so manye bulwarkes are sette vp by the deuill for the ouerthrowing of the Supper of Christe By the same wordes we are taught what manner of oblation was offered by Christ at the Supper Hee commaundeth his Disciples to take Therefore it is hee onely which offereth Therefore that imagination of the Papistes
delyuered the simple exposition of the wordes of the Lord now it is to be added that there is no vaine nor ydle signe set beefore vs but that they are made indeed partakers of the body and bloud which by faith do take hold of this promise For the Lord should in vain commaund his disciples to eat the bread affirming it to be his body if the effect should not truely aunswere the figure Neither is this in question amongst vs whether that Christ doth truely or onelye significatiuely offer himselfe vnto vs in the Supper For though wee do see nothing there but bread yet hee dooth neither deceiue nor mocke vs who feedeth our soules with his own flesh Therfore the true eating of the flesh of Christ is not onely shewed in signe but it is also deliuered in verye deede But it is woorth the labour to obserue heere three thinges least that whiche is spyrituall shoulde bee myxed with the signe nexte leaste Christe shoulde bee soughte vppon the earth or in earthlye elementes thirdlye least there shoulde be imagined another manner of eating then that which by the secret power of the spirit in spireth into vs the life of Christ but we obtain him by no other meane but by faith alone First as I said except we will ouerthrowe all there must be a distinction betweene the signe and the thing signified Neyther can there be any profitte had by the Sacrament except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mistery So that whosoeuer shall not discerne the body of Christ from the bread and the bloud from the wine shall neuer vnderstande what the Supper meaneth or to what ende the faythfull shoulde vse these signes Afterward let that lawefull meane of seeking of Christe follow let not our mindes rest vppon the earth but ascend on high to the celestial glory where he dwelleth For the body of Christe is not so cloathed wyth life which is vncorrupt as that it shoulde cast awaye the proper nature whereof it followeth that it is finite And now he is ascended aboue the heauens least we should holde any grosse imagination of his beeing vppon the earth And surely if this mystery be heauenlye there is nothinge more preposterous then to draw him to the earth who rather calleth vs vppe to him The last which I sayde is to be noted is the kind of eatinge For it must not be dreamed that his substaunce should naturally descend into our soules but we doe eate his flesh when we do receiue life by the same For the proportion or likenes of bread with fleshe must be kepte whereby wee are taught that our soules are so fedde with the fleshe of Christ as our bodyes receiue strength by bread The flesh of Christ is therefore a spirituall nourishment and it doth therefore giue lyfe beecause that the holy Ghoste dooth powre into vs the lyfe which is in it And though that there is a diuersitie betweene the eating of the fleshe of Christ and to beleeue in him yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith because that the very eating is an effect of faith 29. I say vnto you Mathew and Mark doe adde this sentence to the holy Supper after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather that Luke dooth set downe the same matter here which he rehearsed a litle after But this knot is easilye losed because that it maketh litle for the matter when Christe shoulde speake this For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister as of the new and heauenlye lyfe For the neerer that the houre of death was at hand the more they were to be strēgthened least they shuld altogether fall away Further when as his mind was in the holy supper to set his death before their eyes as in a glasse it is not without cause that he telleth them againe that he dooth now depart out of the world But because that it was a sorrowfull message hee presently addeth this comfort that there is no cause whye they shoulde feare death for that a better lyfe doth follow it as if he shuld haue said Now I doe haste to death but so that I maye passe thence to the blessed immortalytye neyther will I lyue alone in the kingdome of God but I wyll haue you fellowes with mee of the same lyfe So we doe see how hee leadeth his Disciples by the hand to the crosse and lyfteth them vppe from thence to the hope of the resurrection As it was meete for them to be directed to the death of Christ that they might ascend by the same ladder vp into heauen so now since that Christ dyed and is receiued into heauen it is meete that wee from the beeholding of the crosse should be lead into heauen that there may bee an vnion made between death and the recouery of life And he promiseth that they shal be glorified togeather with himselfe as it appeareth plainelye in these woordes vntill that I shall drinke it new with you And that obiection whiche some doe make that meate and drinke do not agree with the kingdome of God is friuolous for Christ hath no other meaning then that his disciples should presently want his company and that hee should eate no more with them vntill they should meete togeather in heauen Further when as the society of that life shoulde be described which needeth not the helpes of meate and drinke he saieth that there shall then be a newe kinde of drinking By which worde wee are taught that hee spake allegorically Therefore in Luke hee saieth simply vntill the kingdome of God be come In summe Christ commendeth vnto vs the fruit and effecte of the redemption which he purchased by his death VVhere some doe thinke that this was fulfilled when as the Lord eate with his disciples after his resurrection it is farre from his minde For when as that was an estate betweene the course of the mortall life and the mark of the life celestial the kingdome of God was not as then reuealed and therfore he said vnto Mary touch me not for I haue not yet ascended to the father Further the Disciples were not yet entred into the kingdome of God that as partakers of the same glory they might drinke that newe wine with Christ. And where wee read that Christ dranke after his resurrection when yet hee hadde sayde hee woulde not vntyll the Disciples were gathered into the kingdome of GOD the shewe of repugnancye is easilye answered For hee dooth not preciselye speake of meate and drinke but of the fellowshippe of this present lyfe Also wee knowe that Christe did not drinke at that time that hee might eyther strengthen hymselfe by those meates or to eate with hys Disciples for companye but onelye that
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
lawes and punishmentes But in this order doe men profite when they do rashly of themselues deuise wayes to serue God when as nothing shoulde be attempted but by the prescript rule of his worde that vnder the pretence of honour they doe oft serue him with reproches VVherefore we must keepe this sobrietie not to offer any thyng to God except that he require it For he is so farre from being delited with prophane giftes that they doe rather prouoke his wrath 19. Also when he was sette downe Thoughe that the meditation by day might haue beene the cause of that dreame yet without doubte Pilates wife suffered not these troubles naturally as it doeth daily befall to vs but by the speciall instincte of God They haue commonly thought that the deuill suborned this woman to the end that he might hinder the redemption of mankinde The which is not likely when as by his drift the Priestes and Scribes were so earnest to destroy Christ. Therfore is must rather be taken thus that God the father diuers wayes approoued the innocencie of Christe that it might appeare that he died for the cause of others euen for ours And therefore his will was that he shoulde be so oft cleared by Pilates mouth before hee was condemned that a lawfull satisfaction for our sinnes might appeare by his vndeserued condemnation But Mathew doeth especially report this least any manne shoulde wonder at this so carefull an endeuour of Pilate while he striueth in the tumult of the people for the life of a man despised And certainly God by the troubles which his wife had in the night stirred vp him to defēd the innocencie of his Sonne not that he would deliuer him from death but onely that hee might testifie that hee was humbled to beare the punishment due to others which he hadde not deserued But of dreames which are as visions I haue spoken other where 20. But the chiefe priests The Euangelist noteth the chiefe authors of the mischief not that the people which was pricked on forward by others should be excused by lightnesse of credite but that we might know that they were not of themselues bent against Christ but while they sought to pleasure the Priestes they as well forgatte all equitie and modestie as their owne saluation And heereby we are taught howe hurtfull it is to haue the vngodly in authority who can easily tourne the common people then whome nothing is more vnconstant hither and thither to any offence The purpose yet of the Euangelist must be noted that the people so earnestly desired to haue Christ put to death not that he was so odious amongest them but because that the greater part ambitiously desiring to yeelde to their Prelates without respecte of equitie set their tongue as it were on sale to the vngodly conspiracie of a fewe 22. VVhat shal I doe then with Iesus Because that Pilate saw them so blind and madde that with their great shame they doubted not to delyuer so notable an offender from death hee endeuoureth by an other meanes to touche them that so he might bring them backe to the right way for that the death of Christ should bring shame vppon them because that it was commonly reported of Iesu that he was a king and the Christ as if he shuld haue sayd If you haue no pitie of the man at the least haue regarde of your owne honour for straungers will commonly thinke that by the punishment of him all you are corrected But the heate of theyr cruelty was not by this meanes appeased but y t they wold go forwards rather to bee enemies publikely to themselues then priuately to Christe Therefore after Marke that Pilate mighte vrge them the more hardly hee sayeth that they also called Iesus a kinge declaring this title to be so common as if it had beene his vsuall surname But all shame being cast a side they doe boldly vrge the death which drewe with it the ignominis of the whole nation Iohn doeth report their answeare which our three doe conceale namely that they haue no king but Caesar. So they hadde rather be depriued of the hope of the redemption promised them and to be brought into perpetual slauerie then to take the redeemer offered them from God LV. 16. I will therefore chastice him and let him loose If that a light offence was cōmitted not worthy of death the Romane gouernours were wont to beat him which had so offended with rods and this kinde of punishmēt was called a chastisement Therfore Pilate doth vnrighteously who freeing Christ from al offēce wold yet punish him as if he were conuict of some smal crime For he doth not only testifie that he found no fault in him worthy of death but he saith that his innocency is without exception Therfore why doth he whip him But this is the vse of earthly men whom the spirit of God hath not confirmed in the constant way of righteousnes although they desire to mainteine equitie they are enforced to yeeld to smal iniuries And they do not only account this as a iust excuse for thē that they fel not into a most grieuous sin but they doe chalenge thēselues to be praise worthy for that their clemency because they somwhat spared the innocent But they do not consider that righteousnesse which is more pretious then the life of men is violated as wel with rods as with the axe As concerning the sonne of God if he had beene in this maner dismissed he hadde borne the reproache of the rods without the worke of our saluation but on the crosse euen as in a most royall chariot he hath triumphed ouer his ennemies and ours But I do wish that the world were not at this day filled with many Pilates for we doe see that same fulfilled in the members which was begun in the head VVith the same cruelty which the Iewish priests cried out that Christ should be put to death doth the Popish clergy persecute his seruaunts And many iudges doe willingly yeelde to their rage to make themselues their butchers but they which doe abhorre to shed bloude that they may deliuer the innocent from death they do whip Christ himselfe the only righteousnesse of God For what is it else to compel the seruaunts of God for the redēption of life to deny the gospel but to make the name of christ subiect to rods In y e mean season they pretēd the violēce of his enemies as if that by this colour their faithlesse fearefulnesse were well couered which if it could not be excusable in Pilate it deserueth great detestation in them But though our three Euangelists do omit this yet it appeareth by Iohn that Christ was beatē with rods when as yet Pilate sought to preserue his life that the wofull sight might appease the rage of the people Yet Iohn addeth withall that it could not be appeased vntill the authour of life was put to death Mathew 27. Marke 15. Luke 23. 24. VVhen Pilate sawe
of vanitie but because that their amasednesse hindered them from yeelding themselues to be taught To be short heere is not a wilfull peruersenesse condemned as it was sayde before but a blinde slouthfulnesse which sometime hardneth men which otherwise are neither wicked nor rebellious Mathewe Marke Luke 24. Â Â 41. And while they yet beleeued net for ioy and wondered he sayde vnto them Haue yee heere any meate 42. And they gaue him a piece of broyled fishe and of an honie combe 43. And he tooke it and did eate before them 44. And he sayd vnto them These are the words whiche I spake vnto you while I was yet with you that all must be fulfilled which are wrytten of meâ— in the lawe of Moses and in the Prophets and in the Psalmes 45. Then opened he their vnderstanding that they might vnderstand the scriptures 46. And sayd vnto them Thus it is wrytten and thus it behooued Christ to suffer and to rise againe from the dead the third day 47. And that repentance and remission of sinnes should be preached in his name among all nations beginning first at Hierusalem 48. Nowe ye are witnesses of these things 49. And beholde I will sende the promisse of my father vppon you but tary yee in the citie of Hierusalem vntill yee be endewed with power from an hie 41. VVhile they yet beleeued not This place also sheweth that it was not of purpose that they beleeued not as they whiche doe purpose in theyr minde not to beleeue but sith their will was earnestly bent to beleeue the vehemencie of their affection helde them so bounde that they could not be at rest For certainly the ioy whereof Luke maketh mention arose of no other cause but of faith and yet it was a hinderance that their faith could not gette the victorie Therefore lette vs note howe suspitious we should be of the vehemencie of our affections which though it should arise of good beginnings yet it carieth vs as ouerthrowne out of the right way VVe are also admonished how diligently we shuld striue against the hinderance of faith sith the ioy conceiued of the presence of Christ was a cause of the Apostles incredulitie And againe we do perceiue how louingly and kindely Christe vseth the infirmitie of his who refuseth not to holde them vppe with a newe supply which were ready to fall And though he hauing obtained the newnesse of the heauenly life had no more neede of meate and drinke then the Angelles yet hee willingly submitteth himselfe to the common order of mortall menne All the course of his life had he made himselfe subiecte to the necessitye of meat and drinke now being exempted from the same he eateth meat to this ende that he may perswade the disciples of the resurrection So we see that without regarde of himselfe he became wholely oures This is a true and a godly meditation of this hystorie wherein the faithfull may wade profitably forsaking curious questions as if this corruptible meat was disgested what nourishment shoulde the immortall body of Christe take thereby then what became of the excrements As if that it were not at his pleasure who created all things of nothing to tourne a little meate to nothing when it should so seeme good to him Therfore as Christ tasted in deede of a fish and a honey combe that he might shew himselfe to be man so it is not to be doubted but that by his diuine power he consumed that which was not needefull for nourishment So I doubt not but the Angels at Abrahams table as they hadde very bodyes they eate and dranke in deede yet I doe not therefore graunt that they vsed meate and drinke for the infirmitie of the flesh but sith that for Abrahams sake they were cloathed with the shape of man the Lord granted this also to his seruaunt that these heauenly guestes shoulde eate before his tent Also if we graunt that the bodies which they had taken for a time after they had done their message were brought to nothing who will deny but that the same became of the meates 44. These are the woordes Though by Mathew and Marke it shall afterwarde appeare that the speach which was had in Galile was not vnlike yet I doe thinke it probable that Luke doeth nowe reporte that whiche befell the morrowe after the resurrection For that which Iohn deliuereth of that daye that hee breathed vppon them that hee might giue them the holy Ghost doeth agree with Lukes woordes which shal presently followe he opened their mindes that they might vnderstand the scriptures Christe also in these woordes doeth sharply reprooue their grosle and slouthfull forgetfulnesse in that they being before admonished that he shoulde rise againe that they shoulde be so astonished as if neuer any thing had beene spoken to them For his wordes doe signifie as much as if he should say VVhy stay you as at a matter straunge and vnlooked for whiche I haue yet often times spoken of before VVhy doe you not rather remember my wordes For if you haue hitherto accounted me to be true this shuld haue beene well knowen to you nowe by my doctrine before it should come to passe In summe Christe doeth secreatly complaine that he hauing spred his doctrine his labour was spent in vaine amongst his Aposties Also he doeth more sharply reproue their slouthfulnesse when that he sayeth that he deliuereth not any new thing but only called to mind what had beene spoken by the law and the Prophets which they should haue knowen from their childehoode But as they were ignorant of the whole doctrine of godlinesse yet there was nothing more absurde then not to embrace with speede that whiche they were perswaded to proceede from God For that was holden as a generall rule in that whole nation that there is no religion but that which is contained in the lawe and the Prophets But heere is sette downe a more full diuision then in other places of the Scripture for besides the Lawe and the Prophetes the Psalmes are added in the thirde place whiche thoughe they may by right be numbered amongest the Prophesies yet they haue some thyng proper and distincte yet that two folde diuision whiche we haue seene other where doeth notwithstandinge comprehende the whole Scrypture 45. Then hee opened their minde Because the Lorde before executinge the office of a teacher hadde profited little or nothing amongest his disciples nowe he beginneth to teache them inwardly by his spirit For the woordes are throwne in vaine into the ayre vntill the mindes be lightened with the gifte of vnderstanding It is true that the woorde of God is like vnto a candle but it giueth light in darkenesse and amongst the blinde vntill the eyes be lightened in wardly by the Lorde whose onely gifte it is to lighten the blinde Psalme and hundreth and sixe and fortye and the eight verse And heereby it appeareth howe greate the corruption of our nature is when the light of life
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
beeing set downe they beginne to giue eare to his doctrine Although the woman goeth farther for shee biddeth them consider whether he bee the Messias or no being contented with this one thing if so be it they through her persuasion shoulde seeke that which she had alreadie found in Christ for she knew that they should find more then she did promise But why doth she lie in that she saith that Christ had told her all thinges I haue alreadie said y t Christe did not reprehend her for her whoredom alone but that in few words more sinnes which she had committed during her life were layde to her charge For the Euangelist doth not recite euery sentence and he taught summarily that Christ did set before her her former present life that he might tame her tatling tongue In the meane while wee see that the woman being inflamed with a godly zeale did no whit spare herselfe her estimation that she might set foorth Christ his name for she doth not abstaine from the reckoning vp of her shame reproche 32 I haue meate It is a great meruell that being wearie and hungry he refuseth meate For if any man say that he doth this to the ende hee may instruct vs by his example to suffer pouertie why did hee not this continually But he aymed at another marke then to teache that meate ought simply to be refused For we must marke this circumstance that when as the care of the present businesse doth so constraine him doth wholy possesse his minde it is no truble to him to neglect meate And yet he doth not professe that he was so earnestly bent to execute his fathers businesse and commandements that he can neither eate nor drink he doth only shew what is former or what is latter And so by his owne example he teacheth that the kingdome of God ought to bee preferred before all the commodities of the bodie Indeed God doth giue vs leaue to eate and drinke so that we be not drawen away from that whiche is the chiefest that is that euery man be occupied in his vocation Some man will say that it cannot be but that meate and drinke must neades be some hinderāces and such as draw away some time from other good studies I graunt this is true but because the Lorde according to his fauourablenes doth giue vs leaue to care for our flesh so much as neede requireth he ceaseth not in the meane space to prefer the obediēce of God as he ought who doth cherish y e body moderately soberly Although we must also beware that we be not so addicted vnto our houres but y t we must be readie to defraud our selues of meate when as God doeth appoint vs vnto some other businesse the same houre offering vs some opportunitie Seeing that christ had such opportunitie offered him now he doth as it were imbrace the same in his armes whiche might escape him Therfore forasmuch as the busines inioyned him by his father did so constraine him that he must needes let all other things alone he douteth not to set light by meate And it had been a shame that the woman should leaue her waterpot and runne to call the people and that there should lesse feruentnes appeare in Christ. Finally if we shall thus determine with our selues not to loose the causes of liuing for life it shal be no hard matter to keepe the best meane For he that shall set before himself this end of life to serue the Lord from which we may not bee led away euen with the present perill of death he shall doubtlesse make more account of this then of meat drink The metaphore of meate drinke hath so much the greater grace because it is fet in due season from the present talke 34 My meate is His meaning is that he doth not only make the greatest account of this but that there is nothing wherewith he is more delighted or wherein he practiseth himselfe more willingly and earnestly Like as Dauid in the 19. 11. Psa. to the end he may cōmend the law of god he doth not only say that it was precious vnto him but more sweet then any honnie Therfore to the end we may follow Christ we must not only serue god diligently but must also be so willing to do his commandements that the labour must be nothing troublesome vnto vs. Furthermore when Christ addeth that I may fulfil his will he doth sufficiently declare what his fathers will is whereunto he was so bent namely that he should fulfill the function which was inioyned him So euery man must haue respect vnto his calling least any man do say that y t was laid vpon him by God which he tooke vpon him at his owne pleasure rashly But we know well enough what was Christ his function namely to further the kingdome of God to restore lost soules vnto life to spread abrode the light of the Gospel and finally to bring saluation vnto the world The excellencie of these things did cause him being wearie and hungrie to forget both meat drinke Yet do we reape no small comfort hereby when as we heare that Christ was so carefull for mans saluation that it was vnto him a great pleasure to care for the same And doubtles we need not to doubt but that he is like affectioned toward vs at this day 35 Say not you there are yet foure monethes and then commeth haruest Behold I say vnto you lift vp your eyes and see the regions because they are white vnto haruest 36 And he that reapeth receiueth a reward and gathereth fruite vnto eternall life that both hee that soweth may reioyce and he that reapeth 37 For herein is the saying true that one soweth and another reapeth 38 I haue sent you to reape that which you laboured no◠others haue laboured and you haue entred into their labours 35 Say you not He prosecuteth the former sentence for because hee had said that he accoūted this the chiefest thing to do his fathers work he declareth now how ripe the same is that by comparing it vnto haruest For like as when the corne is once ripe the haruest can stay no longer because otherwise the corne should fall away so the spirituall corne being now ripe he doth testifie that he must in no case delay because delay bringeth danger Now we see to what ende the similitude was brought namely to expresse the cause of his hast By this worde say you not he meant to note how much more bent mens mindes be vnto earthly things then vnto heauenly For they are so desirous to haue haruest that they do carefully count the moneths and dayes in the mean while it is a wonder to see how sluggish they are in gathering the heauenly wheat And dayly vse doth argue that this frowardnesse is not onely in vs naturally but also that it can scarse be pulled away from our heartes For seeing that all men do prouide for y e
For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto meÌ„ for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his whâ—lie bent namely vnto eternall life but because by reason of the grâ—ssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heaueÌ„ly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
stedfast in Christe are carried about through many errors saue onely because they doe not so beware and take heede of suche false teachers as they ought Furthermore our vnsatiable curiositie is so delighted in newe and straunge inuentions of men that we runne wilfully like mad men vnto wolues and theeues Therefore it is not without cause that Christe doth testifie that false teachers how flatteringly soeuer they doe insinuate theÌ„selues doe alwayes offer deadly poyson to the end we may be the more bent to driue them away Like vnto this is the admonition which Paule giueth Collos. 2. 8. Take heede least any man spoyle you through philosophie c. I am come An other similitude for seeing that Christ hath hitherto called himselfe a gate and those true sheephe ardes which gather their sheep vnto this gate he doth now take vppon himselfe the person of a shepheard and doth indeed affirme that hee is the onely shephearde so that this honour and title doth properly appertaine vnto none other For howe many faithfull shepheards of the Church soeuer therebe yet because hee rayseth them vp furnisheth them with necessarie gifts gouerneth them with his spirite worketh in theÌ„ they doe no whit hynder him from being the only gouernour of his Church and being the only most excellent pastour For although he vse their ministerie yet doth hee not cease from executing the office of a pastour by his power and also they are masters and teacherâ— so that they take nothing away from his dignitie and office Furthermore this woorde sheepheard when it is applyed vnto men it is subalâ—â—rnum as they call it or placed vnder another And Christ doth so impart his honour vnto his ministers that hee doth yet notwithstanding remaine the only shepheard as well of them as of the whole flock Nowe when as he saith that he came that the sheepe may haue life his meaning is that they are only subiect to bee carryed away and deuouted by theeues and wolues which keepe not themselues vnder his sheephooke And to the end he may make them the more bold he affirmeth that life is continuallie by little and little encreased and confirmed in those which doe not depart from him And truly the more that euerye man goeth forward in faith the â—igher he commeth vnto the perfection of life because the spirite 〈…〉 in him which is life 11 I am the good 〈…〉 good sheepe hearde layeth downe his life for his sheepe 12 But an 〈…〉 that is not the sheephearde whose the sheepe are not seeâ—th the wolfe comming and forsaketh his sheepe and flyeth and the wolfe catcheth them and 〈◊〉 them 13 But the 〈…〉 and careth not for his sheepe 14 〈…〉 15 As the father knoweth mee and I knowe the father and I say downe my life for my sheepe 11 A good sheepehearde layeth downe his life He declareth by that singular affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them Because he is so carefull for their safetie that he spareth not his owne life whereupon it followeth that they are more then vnthankfull and an hundreth times woorthie to perish and to bee laide open vnto all manner of harme who refuse to be kept by so bountifull louing a shepheard Furthermore that is most true which Augustine saith that in this place is set before vs what is to be desired what is to be fled and what is to bee suffered in the gouernment of the Church There is nothing more to be desired then that the Churche may be gouerned by good and carefull sheepheads Christ doth professe that he alone is a good shepheard who first by him selfe and secondly by his instruments doth make the Church sound and safe Therefore so often as thinges are set in good order and fit men are made gouernours there Christ playeth the sheepheard in deede But there bee many Theeues and VVolues who hauing on sheepeheardes visures do wickedly despearse the Church Christ affirmeth that suche are to be fled by what name or title soeuer they be called and howsoeuer they vaunt and bragge of their name If the Church could be purged of hyrelinges it should be in better case but because by this meanes the Lord doth exercise the pacience of his faithfull children and we are also vnwoorthie of that singuler benefite that Christ shoulde appeare vnto vs in sincere pastours they are to bee suffered howsoeuer they be not allowed and do mislike vs for good causes By hyrelings vnderstand those who retaine and keepe backe pure doctrine and which do rather preach the truth by occasion then of any true zeale as saith Paule Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully For like as Christ wold haue the Pharisees hard because they did sit in Moses his chaire Mat. 23. 3. so must we giue this honor vnto the Gospel that we despice not the ministers thereof although they bee not very good And because euery little offence doth make the gospell vnsauery in our tast least such daintines do hinder vs let vs alwaies remeÌ„ber that which I said before that if the spirite of Christ bee not of suche power and force in the ministers that hee doe openly shew himselfe in them to be a sheepheard then are we punished for our sinnes and thaâ— in the meane season our obedience is tryed 12 But the hireling and hee that is not the shepheard Although Christ doth challendge the name of a shepheard to himselfe alone yet doth he secretly graunt that it is in some respect common to the instruments in whom he worketh For we know that many after Christ were not afraid to shed their blood for the safetie of the Church neither did the prophetes which were before Christes comming spare their liues But in his owne person he setteth before vs an absolute example that he may prescribe a rule vnto his ministers For how filthie and shamefull is our slouthfulnes if our life be more precious vnto vs then the safety of the church before which Christ did not preferre his owne life And that which is said in this place of giuing the life for the sheepe is as a sure and principall signe of fatherly affectioÌ„ Christ his mening was first to testifie vnto vs how singuler a tokeÌ„ of his loue towards vs he shewed in his death and secondly to prouoke al his ministers to folow his example Notwithstanding we must note the difference betweene them and him that he gaue his life for the price of satisfaction hee shed his blood to purge our soules he offered his body for a sacrifice whereby he might purge our sinnes and pacifie Gods wrath which was stirred vp against vs. But there caÌ„ be no such thing in y e ministers of the gospell who haue all need to be purged and whose sins are cleansed by that only sacrifice and are reconciled vnto God But Christe disputeth not in this place of the efficacie of his death or
fruite thereof that he may compare himselfe with others but that he may declare how he was affected toward vs and secondly that hee may inuite others to follow his example In summe as it was proper to Christ to purchase life vnto vs by his death and to perfourme whatsoeuer the Gospell doth containe so it is the common office of all pastours to defend the Gospell and doctrine which they preach with the losse of their life by sealing the doctrine of y e gospell with their blood to testifie that they teach not in vaine that Christ hath purchased life for them and others Notwithstanding here may a question be moued whether he is to be accounted an hyreling or no whiche doth auoide the inuasion of the wolues for what cause soeuer he wil. This question was handeled in times past as if it had been in the present matter when the Tyraunts did cruelly rage against the Churche Tertullian and others in my iudgement were too seuere in this point The moderation which Augustine vseth is farre better who doth so suffer Pastors to flie if they do rather prouide for the common safetie by their flying then betray the flocke committed vnto them by forsaking it And he sheweth y t this is done when as the Church is not destitute of â—it ministers and the enemies doe seeke the pastours life so particulerly that his absence may mittigate their madnes But if the danger be coÌ„mon it be rather to be feared least the shepheard be thought to flie not for any wil he hath to prouide but for feare least he loose his life he affirmeth that that is in no case lawfull because the example of his flight shall doe more harme then his life can doe good hereafter Let any man that is disposed reade the hundreth and fourescore Epistle written vnto Honoratus the Bishop In this respect it was lawefull for Cyprian to flie who was so little afraide of death that he did valiantly refuse to redeeme the life which was offered vnto him by traiterous deniall Only wee must hold this that the Pastour must preferre his flocke and consequently euery particuler sheepe before his owne life VVhos 's the sheepe are not Christ seemeth in this place to make all men hyrelings without exception besides himself alone For seeing that he is the only shephearde it is not lawful for any of vs to call the sheep which he feedeth his owne But let vs remember that those which are mooued with the spirite of Christ doe account that their owne which is their heades and that not to the ende they may vsurpe vnto themselues power but that they may faithfully keepe that which is committed vnto them For he that is truly ioyned vnto Christ will neuer account that straunge vnto him which was so deare vnto Christe That is it which he saith afterwarde that the hyroling doth 〈◊〉 because hee careth not for the sheepe as if he should say that he is not touched though the flocke be scattered because he thinketh that it doth nothing appertaine vnto him For he y t regardeth the hyre and not the flock how craftily soeuer he deale in time of the quiet estate of the Churche hee will at length shew some manifest token of his falshood when he is to encounter with the aduersarie 14 And I know my sheepe He doth againe commend his loue toward vs in the former member for knowledge ariseth of loue and carrieth with it a care notwithstanding hee doth also giue vs to vnderstande that he careth not for those which doe not obey the Gospel as he repeateth in the second member and confirmeth that which hee said before that his sheepe doe also know him 15 As the father knoweth mee It is not appertinent neither is it expedient to enter into these thornie speculations howe the father knoweth his wisedome because that Christ doth simplie make hymselfe the meane betweene God and vs in as much as he is the bond of our coniunction with him as if he shoulde say that it is as vnpossible that hee shoulde forget vs as that the father should cast him off or despice him In the meane season he requireth a mutuall dutie of vs because like as he bestoweth all that habilitie which hee receiueth of the father to defend vs so will hee haue vs to bee obedient duetifull and wholy addicted vnto him selfe like as he is wholie the fathers and referreth all vnto him 16 And I haue other sheepe which are not of this folde thâ—â—â— must I also bring and they shall heare my voyce and there shall bee one sheepefolde and one sheepeheard 17 Therfore doth the father loue me because I lay downe my life that I may take is againe 18 No man taketh it from mee but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe This commandement haue I receiued of my father 16 I haue other sheepe Although some men doe referre this vnto all in generall as well of the Iewes as of the Gentiles who were not as yet the Disciples of Christ yet do I not doubt but that he had respect vnto the calling of the Gentiles For he calleth the gathering together of the olde people a sheepefolde which beeing taken from the other people of the worlde did growe to bee the peculiar people of God and to bee one body For God had so adopted vnto him the Iewes that he did appoynt vnto them rites and ceremonies as certaine boundes least they shoulde bee myxed with the vnbeleeuers Although the free couenaunt of eternall life made in Christ was the doore of the folde Therefore hee calleth those other sheepe which had not the same marke but were of another sort The summe is that the pastorall office of Christ is not shut vp within the corners of Iurie but that it reacheth father That which Augustine saith is true in this place as within y e Churche there be many wolues so without there by many sheepe but it agreeth not in all pointes with this place where the outward face of the church is intreated of because the Gentiles who were for a time straungers were at length brought vnto the kingdome of God togeather with the Iewes Notwithstanding I confesse that it agreeth in this point because Christ calleth the vnbeleeuers sheepe who could be accounted nothing lesse in themselues then sheep And he doth not only by this word teach what they shal be but he doth rather refer it vnto the hidden election of the father because we are sheep vnto God before we can perceiue that he is our shepheard like as in another place it is said that we were his enemies at such time as he loued vs Rom. 5. 9. 10. In which respect Paul doth also say that we were knowen of God before we knew him Gal. 4. 9. Them also His meaning is that the election of God is stedfast and sure so that nothing can perish which he will haue to
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which