fleshe which he woulde giue to the death this verily was that which troubled them offended them and drewe them away from the Lorde and gaue them occasion to murmure Dalying therefore with the worde of the Lorde they wrested the same to another scence than hée spake the same 53. Iesus therefore sayde vnto them verelye I saye vnto you except ye eate the flesh of the sonne of man and drink his bloode ye haue no lyfe in you C. Déepe displeasure moued our sauiour Christ at this time to sweare when he saw his grace with such prowd contempt to be reiected For hée doth not vse nowe simple doctrine but to terrefie them mingleth threatnings therewith For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for to receyue life from his fleshe Bv. And that which they sayde was absurde and impossible to be done that hée proueth to be most necessarye but in sounde scence and not in that carnall and grosse scence C. As if hée shoulde saye if ye contemne my fleshe know ye for a suretie that there remayneth to you no other hope of lyfe This vengeaunce hangeth ouer the heades of all such as are contemners of the grace of Christ that they and their pride shal perishe togither And they are to be vrged with this precise seueritie least they procéede in flattering themselues For if so be we threaten death to the sicke which despise remedy by Phisicke prouided what shall wée saye or doe to the wicked who séeke to abolishe lyfe so much as in them lyeth The flesh of the sonne of man B. He calleth himselfe here the sonne of man that hée might the more stronglye confounde that false iudgement which they had of him For in that hée appeared to be a man and base in outwarde shewe they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche Therefore hée acknowledged himselfe to be the sonne of man a vile and abiect man but yet to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod he denied any man to haue eternal life which did not eate of the son of man and drinke his bloode that is to saye which had not Christ liuing in him being assured that hée is redéemed by his sacrifice and made the sonne and heyre of God C. The scence therefore is this contemne mée as yée list the base and and abiect shew of my fleshe yet notwithstanding life is included in this contemtible fleshe of the which if you depriue your selues ye shall finde nothing else where to quicken you It was a grose errour of the Fathers which thought that infauntes were depriued of euerlasting lyfe except they giue vnto them the Eucharist For there is no word here of the Sacrament of the bodye and blood of Christ but Christ goeth forwarde in the Metaphor of the eating of hys fleshe and of the drinking of his bloode which he had begon Neyther doe the Bohemians rightly procéede when they go about to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke As touching Infants the institution of Christ doth seclud them from the supper because they cannot as yet proue examine them selues Infantes ought not to be pertakers of the Lordes Supper neyther yet celebrate the remembraunce of Christes death the whiche thing the Apostle Paule teacheth to be necessary for all those whiche come to the communion of the Supper The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same Math. 26 27. R. Therefore to eate the fleshe and to drinke the bloude of Christe is to beléeue that Christe suffered for oure synnes A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the remission of synnes paste Rom. 10.4 Ye haue no life in you M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne so thorowe faith in Christe wée are made alyue as the Scripture teacheth 54. Who so eateth my fleshe and drinketh my bloude hath eternall lyfe and I will rayse him vp at the last daye VVho so eateth my flesh M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth C. and hée confirmeth that which is hard to be béeleued as that mens soules are no otherwise fedde with his fleshe and bloude than the bodye is sustayned with meate and drinke M. For hée speaketh more manifestlye than hée did before when hée expresselye nameth himselfe Verelye to eate the Lorde is to abide in the Lorde and the Lorde to abide in vs. B. After this manner also we doe commonlye in these words to Eate to Drinke vnderstande not onelye the taking of meate but also the nutriment and sustentation of lyfe whiche procéedeth of the same These words pertaine not to the lords Supper Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye expounded concerning the Supper For if it were true that this were to be referred to the Supper of the Lorde 1. Cor. 11.30 than all the that vnworthyly presume to the same being made pertakers of the body and bloude of Christ haue therewithall lyfe but we know that manye eate the same to their owne destruction and damnation And verilye it were verye fonde and vntimelye then to speake of the Supper when as yet hee had not instituted the same Therefore it is most certaine that hée speaketh here of the continual eating by fayth Notwithstanding wée must confesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull and therfore Christ made his holy Supper to bée as it were a seale to this sermon And this is the cause why our Euaungelist Iohn maketh mention of thys Supper And J will rayse him vp at the last daye M. Hée promiseth euerlasting lyfe before the resurrection to the ende wée might know that the faythfull are endued with euerlasting lyfe by Christ while they are in this lyfe euen as it is sayde in another place C. And Christ so often ioyneth the resurrection to euerlasting lyfe because our saluation is hid euen vntill that daye Therefore what Christ will giue vnto vs no man can féele but hee which hauing ouercome the worlde setteth before his eyes the last resurrection 55. For my flesh is meate in dede and my blood is drinke in deede This is the reason why he whiche eateth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe Because sayeth hée my fleshe is meate in déede and my bloode is drinke in déede C. As the body with hongar doth languishe and pine awaye euen so the soule doth by and by perishe yf so be the same be not fed
whith heauenly foode For when he affirmeth that his fleshe is meate in dede hys meaning is that those soules are like to famishe which wante this meate Therefore thou shalt then fynde lyfe in Christe if so be thou séeke the matter and substaunce of lyfe in his fleshe For so soone as wée forsake the Sacrifice of hys deathe there is nothing before oure eyes but death neyther doth he bring vs any other waye to felyng of hys diuine power than by his death and resurrection M. Therefore he speketh of the redemption of mankynde whiche shoulde be by hys death for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde Question But why doth he seuerally make mencion of hys bloode which is contained in the fleshe Aunsvvere I aunswere Christe in this had respect and regarde te our rudenesse For when distinctly he expresseth meate and drinke by them selues he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt lest we shoulde fayne and immagine to our selues some halfe and vnperfect lyfe as yf he shoulde saye that wée shall want no parte of lyfe if so bée wée eate hys fleshe and drinke his blood Euenso in the supper whiche agreeth with this doctrine beinge not contented with the signe of breade he ioyneth therevnto the Cuppe that hauing therein a doule pledge of lyfe we maye be contented with hym aloane for he shal finde no parte of lyfe in Christe whiche doeth not beléeue that Christe alone is his lyfe 56. He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym He that eateth my fleshe M. These words pertayne to the similitude of suche as eate and drinke to this ende that he might more amply declare the premisses Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same euenso they abyding in hym and he in them haue lyfe Otherwise meate withoute the eater or not abyding in hym that hath eaten the same doth not nourishe insomuche that lyfe cannot consist yf so be the eater and the meate be seperated a sonder These thinges are temporall and incorruptible and therefore imperfect to set forth the power of Christe and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym and doe teache vs this that it is necessarily required that he which will haue eternal lyfe must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated And whosoeuer eateth his fleshe and drinketh his bloud hath Christ abyding in him and he also in hym C. Séeing therefore Christe aloane contayneth lyfe in him selfe he prescribeth vnto vs here a waye howe we shall inioye the same namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth For he shall neuer come to the God Christe whiche neglecteth man Wherfore yf thou wilt be pertaker of any thing with Christe thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe Bv. Therefore in these wordes the misterye of his Incarnation and passion is more euidently and fully expressed so that he eateth the fleshe and drynketh the bloud of Christe whiche with a firme fayth beleueth that Christe the true Sonne of the liuing God was incarnate crucefied raysed againe for him that hée washed vs with his dloude from all oure sinnes and hath reconciled vs to God his father Whosoeuer beleeueth this hath lyfe within hym euen the quickening spirite of Christe the power of righteousnesse and redemtion and so Christe lyueth in hym he in Christ Dwelleth in me and I in him M. Because this meate and drink are not subiect to corruption but haue alwaye in them power to geue lyfe therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud C. For this is as muche as if hée had sayde that this is the onely bonde of vnity and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death Bv. This place therefore of the Gospell doth agrée with that of the Apostle where he sayth Rom 3. we knowe that a man is not iustified by the workes of the lawe but by Faith in Christe Furthermore hereby wée maye gather that he speaketh not of the external signe of breade of whiche many of the vnbeléeuing doe eate who notwithstanding are farre from Christe Also their error is hereby confuted which thinke that Iudas did no lesse receiue the body of Christe then the reste of the Disciples seeing that Christe gaue the bread to all For this is moste sertayne that Iudas was neuer a member of Christe and it is moste absurd to make the fleshe of Christe deade fleshe and withoute spirite also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe whenas onely faith is the mouth of the soule A. Therefore where faith wanteth Faith the mouth of the soule there is no eating of the fleshe of Christe 57. And the lyuinge Father hath sent me and I liue by the Father euen so hee that eateth me shall lyue by the meanes of me And the liuing Father M. This particle also serueth for the declaration of that whiche goeth before Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation he doth yet more strongly confyrme that whiche hée had sayde namely that his fleshe is meate in déede and his bloud drinke in dede Insomuche that suche as were nourished therewith shoulde be without all perill of death C. Nowe therefore he passeth to the principall cause because the principall originall of life is in the Father And he preuenteth an obiection because he might séeme to detract that from God whiche belongeth to God in making him selfe the cause of lyfe So therefore he maketh him selfe the author of lyfe that he confesseth that to bée geuen hym from another whiche he ministereth to other As if he shoulde saye R. The father is lyfe in déede so also am I the true lyfe forsomuche as the Father hath wholy inprinted hym selfe in me I will not reserue this lyfe whiche the Father hath geuen to me to my selfe aloane as a spightfull and enuious person but I will also communicate the same with the faythfull that euerye one which beleeueth in me may haue that life whiche I possesse through the Father For For this cause am I sent into the worlde that euerye one which beléeueth in mée maye be pertaker of all those good thinges and graces which through the Father I possesse by nature C. Let vs noate that hée framed this occasion also to their capacity with whom hée
Papistes For they wearying them selues all theyr life time with secréete speculations whatsoeuer properly appertaineth to the true worship of God to the assuraunce of our saluation and to Godly life they know no more than doeth the Cobler or Cowheard the course of the Starres and pleasing them selues in straunge mysteries they do cōtempne the more necessary doctrine of the Scriptures as though they were too well learned to spende theyr time in reading of them It is no maruaile therefore if Nicodemus do stumble here as it were at a strawe For this is the iust iudgement of GOD that they which thinke them selues to bée the greatest and best learned Doctours to whome the simplicitye of the common Doctrine séemeth base should bée sencelesse blind in the least Articles R. For neyther can humane reason attaine to that which is diuine nor yet any mortal man to those things which belong to Gods spirite 1. Cor. 2 naye those thinges whiche are spoken vnto him séeme foolishe For as a vessell retayneth the sauoure and smell which it hath once gotten and afterwardes when other liquour is put into it doeth make it to relishe of the same euen so our reason at the beginning of our Natiuitye is seasoned with carnallitye and carnall affections in so muche that whatsoeuer afterwarde it heareth it vnderstandeth according to his oulde relishe that is to saye carnallye and doeth by and by reiect all suche thinges as passe humane capacitye M. For it enquireth howe God can bée incarnate How a Virgin can bring foorth a Childe Howe a man Crucified and Buryed can bée the sauiour of the worlde Howe Baptisme can take awaye sinne Howe can Christ geue his Fleshe to eate and suche like Misteryes of our Faith All these thinges blinde reason condemneth as foolishnesse and derideth them 5. Iesus answered verylye verylye I saye vnto thee Except a man bee borne of water and of the spirite He can not enter into the Kingdome of God Verylye verylye I saye vnto thee Bv. Nicodemus vnderstoode not the opinion concerning Regeneration or newe Byrthe of man therefore our louing and mercifull Sauioure moore plainlye expoundeth those thinges whiche before he spake misticallye teaching that to be borne againe is nothing else than to be borne of water of the spirite and that the same is the very true maner of regeneration But all men for the most part by this sentence of our Sauiour Christ vnderstande Baptisme Baptisme and many of them do hereby make Baptisme so necessarye that they affirme it impossible for a man to attaine to saluation except he be washed with the water of Baptisme and so disorderlye they include the assuraunce of our saluation vnder the signe when as the wole Scripture attributeth the grace and power of regeneration to the holye ghost Marke 16.16 Titus 3.5 1. Pet. 3.12 as may appeare in diuers places of Scripture but speciallye by these places noted in the margent C. And as touching this place we ought to vnderstand the same simplye of mans regeneration and not of Baptisme For the purpose of Christ was to exhort Nicodemus to newnesse of life because hée was not capable of the Gospell vntil he were a newe man Therefore this is the simple meaning of this sentence That it behooueth vs to bée borne againe that wée maye be the Sonnes of GOD and also that the holye Ghost is the aucthour of this seconde byrth For Nicodemus dreaming of a Pithagoricall Regeneration Christ to waken and remoue him from that errour added this for an interpretacion of that which he spake before namelye that man was not naturally borne againe The holy ghost the aucthour of our regeneration neyther was it néedefull that a man shoulde haue a newe body but that he is borne againe when hée is renewed by the grace of the holye Ghost both in soule and minde And therefore by these wordes Spirite and water hée vnderstandeth all one thing The which interpretacion ought not to séeme in any mans sence to strayte and farre fetcht For it is a common phrase of speache in the Scripture when mencion is made of the Spirite to adde the name of Water and Fyre to expresse the force of the same In thirde of Mathew it is sayde that Christ baptized with the holy Ghost Math. 3.11 and with fire in the which place there is no difference in sence betwéene fyre and the holye Ghost but doth onelye signifie what the efficacye of Gods spirite is in vs. And where as here wee haue the name of water set before the spirite it maketh no great matter nay rather this maner of speache soundeth better than that other of Mathew because the plaine sence and meaning followeth the Metaphore as if Christ should haue sayde No man is the sonne of God vntil such time as hée is renewed and borne againe by water that is to saye by the spirite which purgeth vs anewe and which by his grace and power in vs inspireth and replenisheth vs with the moysture of a heauenly life séeing by nature wée are altogither drye and withered And vppon good consideration our Sauiour Christ bringeth this phrase of speache vsed in the Scriptures to set before Nicodemus his ignoraunce and blindenesse For Nicodemus shoulde haue knowne at the last that the same which was spoken by our sauiour Christ was taken out of the common doctrine of the Prophets Therefore by water is ment nothing else but the inwarde purgation and moysture of the holye Ghost So that the second is but an explycation of the first Wherevpon also our Sauiour when hée addeth a reason why wée ought to be borne againe making no mencion of water teacheth that the newnesse of life which hée requireth is wrought by the holy ghost Wherfore it foloweth that water must not be separated from the spirite 6. That whiche is borne of the fleshe is fleshe and that whiche is borne of the spirite is spirite B. This is a reason of that whiche went before For therefore no man vnborne againe can enter into the kingdome of God because all that is borne of fleshe is nothing else by that first and naturall Natiuitye but fleshe And fleshe and blood can not enter into the kingdom of Heauen For by the knowledge of GOD wée are made partakers of his kingdome Iohn 17.3 1. Cor. 2.14 for it is sayde This is life eternall O Father to knowe thee c. Now man which is fleshe can not vnderstand those thinges which belong vnto GOD. Therefore it is necessarye that so many as shall enter into the kingdome of God bée transformed and spirituall that is to saye so many as wyll bée the Sonnes of God C. Therefore Christ proueth by an argument of the contraryes that wée are all shut out of the kingdome of God except we haue entrance by regeneratiō For hée taketh this as graunted vnto him namelye that wée cannot enter into the kingdome of God except we become spirituall But wée bring nothing
Iesus 25. And when they had founde him on the other side of the Sea they sayd vnto him Rabbi when camest thou hyther Capernaum was not situate vpon the shoare which was on the other side of the Lake For Tiberias standeth in that part of the Lake where it is broadest next vnto that standeth Magdalon otherwise called Dalmanutha then Bethsaida and then Capernaum which lyeth at the mouth of the Riuer of Iordane So that whereas Iohn placeth the same on the other syde of the Lake we must not so take it as though Capernaum were set on the one shoare and Tiberias quight crosse on the other shoare of the Lake but because the Lake commeth compasse or rounde like a bowe so that Tiberias standing towarde the one corner of the bowe and Capernaum at the other ende notwithstanding all vppon one shoare it must néedes bée sayde because of the bellye that commeth in betwéene the twoo corners that the Disciples went ouer or crosse the Sea when they went from Tiberias to Capernaum Therefore according to the common manner of speache the Euangelist sayeth that hée went ouer the Sea because they could not goe the right and vsuall waye but by Shippe For by lande they should haue fetcht a far greater compasse by reason of the bellying in of the Sea M. Wherfore the multitude sayling through the same Lake had a quiet and calme Sea for the Euangelist here maketh no mencion of any contrarye winde or of any tempest The common multytude and carnall people being carried with hyred Shippes sayle in this Sea voide of feare or care but Christes Ship is subiect to Tempestes as is sayde before Rabbi when camest thou hyther Bv. They aske this question not without flatterye declaring thereby that they dyd greatlye maruaile at this his vnwonted manner of sayling 26. Iesus answered them and saide Verily verilye I saye vnto you ye seeke mee not because ye sawe the miracles but because ye dyd eate of the loaues and were fylled Bv. The Lorde Iesus least he might séeme to receyue and to allowe flatterers or to boast of his owne power answereth not to the demaunde B. because hée knewe that of vaine curiositie they enquired C. but doth rather reprehend them because they vnaduisedlye rushe after him For they were able to shewe no true or lawfull reason of their déede because they sought for another matter in Christ than for Christ him selfe B Therefore he taking occasion of the Loaues with the which hée filled them the daye before by straunge miracle hée began to exhort all that were in the Sinagoge to faith in him by whiche they might bée filled with euerlasting benefites and graces Bv. And hée conuerteth his whole speach to those thinges which he thought to bée farre more profitable and muche more necessarye and because his speache myght haue the more credite with all men hée beginneth at the first with a serious affirmation and oathe C. And because men perswade them selues that they do notably séeke Christ when as in déede they doe counterfaite and falsefye his whole power according to his manner hée sweareth verilye verilye twise euen as though hée woulde by his oathe bewraye that vice whiche by our Hipocrisy is couered and hyd Ye seeke mee M. For asmuch as this aunswere of Christ doeth consist of twoo partes first he openeth to the Iewes and reprehendeth the disease and corruption of their carnall minde because they séeke him not because of the signes but for their bellies sake Notwithstanding it can not bée denied but that they had respect vnto the Miracle yea the Euangelist sheweth at the first that they were moued by the sight of the signes to followe Christ But because they abused the Miracles to another ende he doeth iustlye cast it in their téeth saying that they haue more respect and regarde to their bellyes than to signes euen as if hée should deny them so truly to profite in the workes of God as it became them For this had béene profite in déede so to haue acknowledged Christ to bée the Messias that they should haue submitted them selues to him to haue been gouerned and taught and so by him to haue aspyred to the Heauenlye kingdome But they loked for nothing more at his hande than to lyue and prospere well in this worlde But this is to spoyle Christ of his principall power For therefore hée was geuen of the Father and reuealed him selfe to men that they being endued with the holye Ghoste hée might frame them to the Image of GOD and being endued with his righteousnesse hée might bring vs to euerlasting life Therefore this is the first thing in séeking Christ to contempne the world and to seeke the kingdome of God and the righteousnesse thereof 27. Labour not for the meate whiche perisheth but for that whiche endureth to euerlasting lyfe whiche meate the Sonne of man shal giue vnto you For him hath God the Father sealed Labour not for the meate M. Christ addeth to the foresayde reprehension and admonicion by which hée doeth both dehort from that whiche is hurtful and also exhorteth to that which is profitable and necessary the whiche is a manifest token of a minde reprehending without mallice Reprehension and exhortacion must go togeather For they which for this cause onely reprehende that they maye bring the offendour to ignominye and shame and séeke not his amendment to saluation doe neyther instruct teache reproue correct nor amende But this Schoolemaister of righteousnesse and lyfe doeth both reprehend the offendour least hée should bée ignorant of his faulte and then exhorteth him to amendment least bée should perishe This is the duetie of a true friende of the which the Prophete speaketh saying Psa 141.5 Let the righteous smite mee for that is a benefite and let him reproue me and it shal be a precious Oyle that shall not breake my head 1. Cor. 4.14 And Paule after reprehension sayeth I wryte not these thinges to shame you but as beloued sonnes to warne you 2. Tim. 2.24 Also in another place hée exhorteth Timothe to reproue others with patience and meekenesse C. Christ therefore teacheth wherevnto hée woulde haue his Disciples bende their studies namelye to attaine euerlasting life But because according to our grosse disposition wée are alwayes addicted to earthlye thinges therefore first hee errecteth that naturall diesase in vs before hée shewe what wée must doe This had béene a simple doctrine Labour not for the meate which perisheth but because hée knewe that mennes sences were tyed and bounde with earthlye cares first of all hée commaundeth them to bée loased from those bandes that they maye aryse toward Heauen Labour is commended Ephe. 4.28 Thes 2.10 Not that hée forbiddeth his Disciples to labour by whiche they maye get theyr daylye lyuing for as the Scripture condempneth Idlenesse so it commaundeth honest labour but admonisheth them lesse to regarde this earthlye lyfe than that which is heauenly M. Therefore hee sayeth they must
put from them that disordered care of the bellye and receyue the present occasion of heauenly foode So when hée sayde to Martha Martha Martha Lu. 10.41 thou art troubled about many thinges but one is necessarye Mary hath chosen the better parte which shall not bee taken from her hée dyd not condemne the duetye of Hospitallity and diligence and entertayning of Ghostes which is commended in Abraham and is commended to vs in the Apostle but that ouermuche care about worldly thinges Gen. 18.3 Heb. 13.2 by which it came to passe that shée neglected the present grace of Heauenlye Doctrine which Marye more highlye estéemed than to neglect the same by the care of corporall thinges C. And Christ here by a Metaphor calleth all that pertayneth to newnesse of lyfe meate For wée knowe that our Soules are fed by the doctrine of the Gospell when the same is effectual in vs by the power of the holye Ghost The Gospell is the foode of out soules Therefore séeing faith is the lyfe of the soule whatsoeuer nourisheth and increaseth fayth is verye well compared to meate But for that which endureth Hée calleth this kynde of meate incorruptible and sayeth that the same endureth to euerlasting lyfe to the ende wee might knowe that our soules are not fed for a daye but are nourished for the hope of blessed immortallitye for the Lorde doeth heginne the worcke of our Saluation that he may profite and accomplishe the same against the daye of his comming it is méete therefore that wée receyue the gyftes of the Spyrite that they maye bée pledges and seales to vs of euerlasting lyfe For although the reprobate hauing once tasted of this meate doe perbrake it vp againe and can not retaine it yet notwithstanding the Soules of the faythfull doe féele his force abyding in them when they do perceyue that the power of the holye Ghoste in his gyftes is not corruptible but euer abyding Heauenlye things and earthlye thinges M. Wherefore they which haue onelye regarde to an earthlye lyfe are occupyed in earthlye thinges but they which respect an eternall and heauenly lyfe are whollye geuen to euerlasting and celestiall thinges The sonnes of GOD also vse earthlye thinges being endued with the hope of euerlasting lyfe but they vse them for the necessitye of nature and so that thou mayest perceyue that they loke for a farre better thing than this present life C. Moreouer vaine and wicked is theyr opinion whiche by this worde Labour gather that wée by oure workes deserue euerlasting lyfe for Christ as is sayde figuratiuelye exhorteth menne to applye them selues to the meditacion of a Heauenly lyfe being most commonly affected to the world Also Christ him selfe taketh away all doubte when hée addeth Whiche meate the Sonne of man shall giue to you For in that wée obtayne it by his gyfte Heauen is not gotten by merites no man getteth the same by his owne industrye and labour There is in these wordes some shewe of contrarietye but the reconciliation is easilye made because the spirituall meate of the Soule is the frée gyft of Christe and because it becommeth vs to bende our whole heart and minde to bée partakers of so great a benefite M. Hée sayth not which the sonne of man shall obtayne for you but VVhiche the Sonne of man shall geue vnto you 1. Pet. 2.25 Therefore the Sonne of man is the Lord of lyfe and the Shéephearde of our Soules Otherwise how coulde hée geue vnto vs the meate of lyfe But to bée the Lorde of lyfe and the Shéephearde of our soules is not suche a thing that it can simplye belong to the Sonne of man bee he neuer so holye and neuer so myghtye no nor to that holye and mighty Moyses It is necessarye therefore that this Sonne of man bee endued with diuine power Christ the sonne of man and the sonne of God by whiche he maye geue this foode of eternall lyfe Christ then is boath the Sonne of man and the Sonne of GOD that is to saye God and man And whereas in speaking of so great a matter he calleth him selfe the Sonne of man and not the Sonne of God it is not without cause For hée speaketh as the mediatour betwéene GOD and men and frameth him selfe to the weake capasity of his hearers Math. 9.6 So in another place he sayeth That ye maye know that the Sonne of man hath power in earth to forgeue sinnes For him hath God the Father sealed C. Hée confirmeth the sentence going before because hée was sent of the Father to that intent and purpose And by an apte Metaphor hée alludeth to the auncient and vsuall manner of sealing for what so euer men woulde haue confirmed by their aucthority they seale with their Ringes Euen so Christ that hée might not séeme to take any thing vppon him pronounceth that these duties were enioyned to him of the Father and that this decrée of the Father is made manifest as it were by a plaine and expresse seale A. So that the Father hath sealed him that is to saye hath annointed him with the holye Ghost aboue all his fellowes that hée might bee the sauiour of all men and the Lorde of Angelles This is hée which knoweth the Father alone and maketh others also to knowe him by sending the holye Ghost into the heartes of his Disciples the teacher of all trueth C. Herevppon it followeth that their labour is not in vaine which commit theyr Soules to Christ to bée fed Let vs knowe then that in Christ wée haue lyfe set before vs that euery one of vs might aspyre to the same not by chance but by assured hope of the succes Notwithstanding wée are herewithall taught that they are accounted counterfaytes before GOD which geue this prayse to any other than to Christ Whereby it is manifest that the Papistes are falsefiers of all partes of their doctrine For so many as place meanes of saluation in any other than in Christ they doe as it were cancell and race this seale of GOD which aloane is authentical and wickedlye corrupt the same But wée least wée should fall into this horrible sinne do learne to serue Christe whollye and aloane and to leaue vnto him all that the Father hath geuen him M. The Iewes also in vaine perswade them selues that they haue lyfe without this Mediatour because they séeke for that in GOD the Father which hée would haue sought for in his Sonne The Turkes also forsaking this Mediatoure doe admitte the Intercescion of Mahomet and others Acts. 4.12 But there is but one onelye waye to the Father namelye Christ Iesus and there is Saluation in no other than in him 28. Then sayd they vnto him what shall we do that we might worke the workes of God B. By this that the Lord exhorted to worke or to séeke the meate which abydeth to euerlasting lyfe these men easelye gathered and vnderstoode that hée spake of Spirituall meate C. and that
they ought to haue a farther regard than to the commodityes of this present lyfe B. But they thought that this meate might be gotten by theyr workes therefore they demaunded what they should doe to worke the workes of God that is to saye which might bée acceptable vnto GOD and which might bye that meate C. But they which thus demaund are partlye deceyued because they knowe not the waye howe to worke for they doe not consider that GOD doth geue vnto vs by the hand of his sonne whatsoeuer is necessarye to the Spyrituall lyfe Fyrst of all they demaund what they must doe then when they come to speake of the worckes of God they wander they knowe not whether Thus they bewraye theyr ignoraunce of the grace of God M. And thys errour hath béene in all ages and tymes that men haue thought to wynne saluation by their workes C. Howbeit these men séeme here proudlye to reason with Christ as though he had reproued them vniustlye as if they shoulde saye Doest thou thinke that wée haue no care for euerlasting lyfe What is that then which thou requyrest at our handes more then that whiche wée doe B. Haue wée not the Lawe of Moyses by which wée are iustified and by which wée learne what workes they are whiche GOD requireth at our handes to bée done Doest thou make a newe Lawe by whiche wée ought to frame our lyues What workes canst thou recken to vs which are not comprehended and expressed in the Lawe of Moyses R. Wée are Circumcised we offer Sacrifices daylye wée eate no Swynes fleshe wee kéepe the Sabboth daye and wée fast are not these good workes whereby wée maye bée iustifyed Doth not GOD require these thinges at our handes by the Lawe Wée are called a holye people but howe should wée bée holy but by the righteousnesse of the Lawe Therefore they séeme not to question with Christe vppon a Godly desyre whiche they haue to learne but vppon contempte disdayne and presumption as though they were alreadye sufficientlye instructed out of the Lawe what workes God requyreth to attaine to righteousnesse A. But they went farre astraye And therefore 39. Iesus aunswered and sayde to them This is the vvorcke of GOD that ye beleeue on him whom hee hath sent M. Hée doeth not onelye aunswere the question of this people but also expoundeth that part of the admonicion where hée sayd Labour for the meate which perisheth not B. And here is a fygure called Imitacion For because they asked the question concerning workes and no workes can performe that which they sought for namelye the foode of euerlasting lyfe the Lorde Imitated them the worke hée called Faythe which is an assured perswasion of the goodnesse of GOD and an vndoubted hope of saluacion from him the which fayth the inspiration of the holye Ghoste worketh in the myndes of the elect Verse 44. which hereafter hée calleth the drawing of his Father C. Because therefore they had spoken of workes Christ putteth them in minde of one worke that is to saye of Fayth by which hée declareth that whatsoeuer menne take in hand without Fayth is vaine and vnprofitable and that Fayth onely sufficeth because God requyreth this alone at our handes that we beléeue For there is here a secréete comparison betweene Fayth and the workes of men As if hée should saye Men busye them selues in vaine when they séeke to please God without Fayth euen as if they which comming out of the waye can not attaine the Goale R. For it is Faith onelye whiche iustifyeth Faith only iustifieth and this worke aloane God requyreth to the fulfylling of the Law For fayth apprehendeth Christ and Christ is the fulfylling of the Lawe to righteousnesse to all that beléeue And hereby wée maye learne that carnall strength mannes wyll workes Rom. 10.4 and humayne deuises the externall obseruation of the Lawe Sacrifices and the kéeping of the Sabboth are of no force to attayne to righteousnesse but onelye Fayth in Christ whiche is the gyft of GOD and not to bée gotten by mannes strength C. And yet notwithstanding this place is not against loue as though other workes were superfluous For Fayth neyther excludeth Loue nor no other good workes séeing it contayneth all good workes in it selfe For fayth is called the onelye worke of GOD because wée possessinge Christ by the same are made the sonnes of GOD that hee maye gouerne vs by his spyrite Because therefore Christe doeth not seperate from Fayth the fruites thereof it is no maruayle if hée place in the same if wée may so speake the Helme and Rudder of the Shippe M. But if this question had béene proposed to any Pharisée hée woulde haue vsed another maner of aunswere and rather haue sayde A. Pharisees This is the worke of GOD that ye bée Circumcised that ye bée Purifyed that ye kéepe the Sabboth daye that ye offer Sacrifices and that ye doe suche lyke workes as these Or if the same question had béene proposed to any Papiste hée woulde by and by haue aunswered A. Papist This is the worke of GOD to fast often to Praye muche to heare Masses to goe to Confession and suche lyke with the which vngodlye menne doe daylye more and more defyle them selues not regarding this onelye worke of GOD without the which no man can attayne to euerlasting lyfe C. Moreouer vayne is theyr cauill whiche by the pretence of this place contend that wée are iustifyed by good workes séeing that Fayth doeth iustifye and seeing the same is also called the worke of God First of all it is manifest that Christ speaketh improperlye when hée geueth to Faythe the name of working Rom. 3.17 euen as Paule also doeth when hée compareth the Lawe of Fayth and the Lawe of workes togeather Secondlye when wée denye men to bée iustifyed by workes wée meane those workes by the merite whereof men thinke they maye wynne Gods fauoure But as for fayth it bringeth nothing vnto GOD but rather setteth a man naked and emptye before GOD that hée maye put on Christ and be replenished with his grace Wherefore fayth is a passiue worke Faith doth not iustifye as a Meretoryous worke to the which no rewarde maye bée geuen neyther doeth it bring any other righteousnesse than that which he receyueth of Christ 30. They sayde therefore vnto him what signe shewest thou then that we maye see and beleeue thee What doest thou vvorke What signe C. This wickednesse doeth sufficientlye declare howe truelye it is sayde in another place Mat. 12.39 This wicked generation seeketh a signe They were at the first drawne vnto Christ by the wonderfull shewe of signes and being amased at the sight of a newe myracle they confessed Christ to bée the Messias and vppon hope hereof they would haue made him a King and yet nowe they requyre a signe as of one whome they knewe not and had neuer séene before Wherevpon commeth suche sodayne forgetfulnesse but because they béeing
lyfe is onely to be sought for in the kingdome of GOD. Moreouer truth in this place is not compared with figures as oftentymes else where it is but Christ respecteth what is the true lyfe of man namelye by whiche hée differeth from brute Beastes and by which hée excelleth among creatures Bv. Moyses truely gaue corporal meate which nourished mens bodyes and not their soules preseruing the lyfe natural but nothing profiting the lyfe spirituall neyther came the same â—ut of heauen but rayned onely out of the clowdes But my father giueth you C. As if he should say The Manna which Moyses gaue did profite nothing to heauenly lyfe but now the true breade of heauen is offered to you A. Before he had sayde VVhich the sonne of man shall giue vnto you and nowe hée maketh the Father rather aucthor of this gift than himselfe but hée meaneth that the same is giuen by his hande So the Antithesis or comparison is not béetwéene God and Moyses but betweene Moyses and Christ But Christ nameth the Father héere for more reuerence sake as if hée shoulde saye Acknowledge me to bee the Minister of GOD by whose hande hee will féede your soules to euerlasting lyfe Bv. For the Father sent the sonne into the earth for thk accomplishing of mans saluation So that no creature can giue the true breade of life to men So impossible it was that Moyses shoulde giue the same by corporall meate 2. Cor. 10 C. But this séemeth to disagrée with the doctrine of Paule For the Apostle calleth man spirituall foode But wée aunswere Christ speaketh here according to their capasitie wyth whome hée had to doe Rom. 4.11 neyther is thys vnwoonted and siledome founde in the Scripture Wée sée howe diuerselye Paule himselfe speaketh of circumsition when he handeleth the Institution of the same Hée confesseth that it was the Seale of Fayth but when hée contendeth with false Apostles hée rather maketh it the seale of malediction Let vs here consider what was obiected to Christ namelye that hée was not prooued to bée the Messias except he did supplye the want of corporall foode Therefore hée doth not sette before their eyes of what thing man was a figure but denyeth this to be the true breade with the which Moyses filled mens bellies 33. For the breade of GOD is hee which commeth downe from heauen and giueth lyfe to the worlde For the breade of God is hee Bv. Nowe more playnelye and fully hée explayneth that whiche hée had spoken euen nowe concerning the breeade C. And hée reasoneth thus The same is the bread of heauen whiche came downe from heauen to geue lyfe to this worlde In Manna there was noe suche thinge Therefore the same was not the heauenly breade Neuerthelesse he confirmeth that whiche he sayde before that he was sent of the Father to feede men after a farre more excelent manner then Moyses did Manna descended not from Goddes kingdome Man descended from the visible heauen that is to saye out of the clowdes but not from the euerlastinge kingdome of GOD from whence lyfe floweth vnto vs wherefore it was not the true breade of heauen as was this breade whome GOD sent for the lyfe of the worlde He calleth nowe that the breade of-GOD whiche before he called the bread of heauen not that the same proceded from any other then from GOD who sustaineth vs with breade in this present lyfe but because he is iudged diuine whiche quickeneth soules to blessed immortality B. For this bread is GOD who alone by his spirite and by his and the knoweledge of the Father feedeth to lyfe that is to saye causeth men to liue for euer in blisse VVhiche commeth doune from heauen C. In the descendinge from heauen two thinges are to be noated firste that we haue diuine lyfe in Christe because he is come from GOD that he might be to vs the authour of life secondly because the celestiall lyfe is nere vnto vs insomuche that we shall not neede neyther to ascende aboue the cloudes nor sayle ouer the sea to seeke the same For therefore Christ descended to vs because no man coulde assende to hym And giueth lyfe to the worlde This place teacheth that the whole worlde is dead to God Life onely in Christ so farre forth as the same is not quickened by Christ because life shall neuer be founde in anye other than in him So that here all manner of worshippe belonging boath to the Iewes and also to the Gentiles is reiected all the Philosophye and wisdome of the Gentiles and all the rites and ceremonyes of the Iewes with the whole Lawe haue no manner of power to quicken otherwise GOD had sent his Sonne in vaine which is this heauenlye breade to quicken and to saue the worlde M. All men here for the most parte by this worde worlde vnderstande the elect euen as they doe in this place also Iohn 3 16. So GOD loued the worlde that he gaue his onelye begotten Sonne that all that beleeue in him shoulde not perishe but haue life euerlasting 34 Then sayde they vnto him Lorde euermore giue vs thys breade C. There is no doubte but that they speake Ironice that is to saye meaning the contrarye thereby to noate Christe of vanity because he boasted that he woulde geue the breade of life M. As yf they shoulde haue sayde we are so farre from gainsaying this breade of the which thou speakest that we desire allwayes to receyue the same of thee that we may neuer die but liue for euer R. Verely yf thou wouldest euer geue vs this bread we would then acount thée to be that great Messias and woulde worshippe thée for Christ For if thou wouldest performe that which thou doest promise wée shoulde prosper well wée should not sweat with labour but should liue in most pleasaunt ease But canst thou giue that to vs whiche thou thy selfe wantest Thou promisest breade of lyfe and yet thou wantest boath a Garner and Wheate to bake corporall breade with all howe then canst thou giue vs that more precious breade Bv. After this manner spake the woman of Samaria Lorde giue me this water that I thirst not nor come hither to draw Euen so fleshe and bloode derideth the Gospell because the same being in outwarde shewe verye base and contemptible promiseth all euerlasting goodnesse when as in the meane time it suffereth the faythfull to hunger to thirst to pine with colde to be banished and to be slayne Mat. 27.42 Luk. 4.23 So also it was sayd to Christ He saued others but himselfe he coulde not saue And in another place Phisition heale thy selfe Euen so wicked men when they reiect the promises of God being not content with this one wickednesse make Christ the cause and aucthor of theyr infidelity 35. And Iesus sayde vnto them I am the bread of life hee that commeth to me shall not hunger and he that beleueth on me shall neuer thirst I am the bread of lyfe
B. The Lorde who knewe that there was in this multitude his elect whiche hearde him with fruite and that the Gospell must be openlye preached to others also that they might haue no excuse being nothing at all dismayde with their wickednesse rashenesse and disdaine which deryed him began openlye to tell them boath who was this celestiall breade in déede and also howe they might attayne the same C. Fyrst of all hee teacheth that they haue before their face that breade which mockingly they required secondelye hée reprehendeth them But hée beginneth with doctrine that he might declare them to be conuinced of the greater ingratitude M. Hée might haue sayde I am the Sauiour and the quickener but there is more consolation swéetenesse contayned in this that hée calleth hymselfe the breade of lyfe For first of all what other vse is there of breade than to féede and nourishe Euen so verelye the Sonne of God descended to vs from heauen for no other cause than that hée might be to vs meate and lyfe furthermore how precious bread is to the hungary how gréedely the same is sought experience teacheth Euenso how gréedely this breade of lyfe Christ ought to be sought for of vs it is declared by this metaphore of the breade the whiche figure to teache the rude and ignoraunte is more apt and méete than simple and playne speache Howbeit wee must noate Breade doth not giue life that by this worde breade the quickening power of Christ is not to be expressed as wée féele the same for breade doth not giue lyfe but doth onely nourish and preserue the same in that state in the which it is But by the benifite and goodnesse of Christ wée doe not onely retayne lyfe but haue also the beginning of lyfe Wherefore this similitude is improper in some parte But there is no absurditye at all in this because Christ frameth his Oration and talke by the circomstaunce of that which he spake before He that commeth to me M. Now he sheweth how this breade may be taken to bring lyfe and defineth the manner of eating whiche is when wée receyue the same by fayth For it doth nothing at all profite the vnbeléeuing that Christ is the breade of lyfe because they alwayes abyde empty but Christ is then made our breade when wée come hungerye vnto him that hée may fyll vs. B. To come vnto Christ is to receyue him for our Sauiour and to consecrate our selues wholy vnto him To whome soeuer it is gyuen to doe this hée shall not hunger that is to saye hée shall want no good thing The very same also hee now speaketh by another allegory And he that beleeueth on me In lyke maner to beléeue in Christ is to come vnto Christ and to acknowledge him our Sauiour but not to thirst is to want no good thing but to be throughly blessed the which beginneth to be here in those which haue giuen themselues wholy vnto Christ by fayth and it is finished when this bodye of ours being restored againe in the latter daye by the power of Christ shall beare hys Image 1. Cor. 15.49 which is the heauenly Adam Shall neuer thirst C. This séemeth to be added without reason because the office of the breade is not to quenche thirst but to put awaye hunger Therefore Christ attributeth more to the bread than the nature therof will beare But in that hée taketh the name of breade onelye hée doth it to this ende because hée had so made his comparison with his heauenlye power by which our soules are sustained in lyfe Neuerthelesse by this worde breade hée vnderstandeth all maner of nutriment and that according to the common maner of his countrey For the Hebrues by a figure called Sinecdoche which is when parte is put for the whole vse to call dinner and supper eating of breade and in the fourtéenth Chapter of Luke Also when wée aske of God our daylye breade wée comprehende drinke and the other necessarie partes of our lyfe The scence and meaning therof is this Whosoeuer shall come to Christ to receyue lyfe of him shall be fylled with all manner of necessaryes to the full R. To this also the prophetes had respect when they promised plenty of all good thinges at the comming of the Messias as when the Prophete sayeth They shall not be hongary neither shall they be thirstie neither shall heate smite them nor the Sonne For he that hath compassion on them shall leade them Esa 49 1◠euen to the Springes of waters shall he driue them To be shorte he hath all thinges whiche by faith possesseth Christe For Christ is the treasure of all good thinges and on the contrary parte he hath nothing although he possesseth all the riches of this worlde which hath not Christe by Fayth Yf therfore thou wante thou haste not faith Yf thou hast saith thou wantest not 36. But I saye vnto you that yee also haue seene mee and yet ye beleeue not M. In these wordes he striketh the hardenesse and obstinacie of their harts by whiche it came to passe that they séeing sawe not neither yet beleued affirming that this their incredulity was the cause that they coulde not taste the vertue of this bread that the same would bringe to passe that they shoulde heare in vaine whatsoeuer was spoken concerning that bread C. For they doe wickedly reiecte the gyft offered to them and therfore he taketh from them all excuse For excepte he had declared vnto them his power and had made manifest that he came from God the pretence of ignoraunce might haue mittigated their falt but in that they doe reiecte his doctrine whome before they confessed to be the Lordes Messias it is extreme disdaine and contempt It is most true that men would neuer haue so wilfully resisted God if so be they had known with whome they had to doe according to the saying of the Apostle 1. Cor. 2.8 They woulde neuer haue crucefied the Lord of glory if so be they had knowen him but because the vnbeléeuing are blinde in the cleare light they are rightly said to sée that which by and by vanisheth out of their sight because Sathan darkeneth their myndes This is without all controuersy that whereas he sayd they had seene it ought not to be vnderstoode of bodily sight but ought rather to be taken for wilfull blindnesse because they might haue knowen who he had béene had it not bene that they were lette by their owne mallice B. Therefore he noteth that whiche he had saide a litlle before Ye seeke mee not because yee sawe the signes For by the signes they sawe who he was namely the very sonne of God yet not withstanding they did not beleeue because it was not geuen them from the Father as straight waye he sheweth 37 All that the Father geueth me shal com to me and him that commeth to me I cast not awaye All that the father geueth me M. By these wordes the
taught of the father Holy ghost our schole mayster the which teaching must not be such that a man shall sée the father in this fleshe but the Children of God shall be taught by the inward working of the spirit 1. Cor. 2.10 For they vpon whome it breatheth shal search out the profound misteries of God Mat. 11.27 To this effect also pertayneth this sentence No man knoweth the sonne but the Father also No man hath seene God at any tyme Ioh. 1.18 the only begotten sonne whiche is in the bosome of the Father he hath shewed him to vs. C. When he saith that the father is onely knowen to him he meaneth that this office properly belongeth vnto him selfe to manifeste him to men whiche otherwise is hidden far from vs. 47. Verely verily I saye vnto you hee that putteth his trust in mee hath euerlasting lyfe R By thys sentence our sauioure Christe declareth how we are made the disciples of his father namely by fayth in Christe Iesus by whiche it commeth to passe that wée obtayne euerlasting life What it is to beléeue in Christe wee haue before declared For we muste not immagine a confused and vaine fayth whiche spoyleth Christe of his power suche a faith is that which the Papistes haue who beléeue of Christe as they list them selues for therefore we obtayne lyfe by fayth because we knowe that in Christe all the partes of lyfe are contayned 48. I am the breade of life M. After that Christe had answered those murmurers and had sufficiently prouided for that offence which they hadde taken by the humilitye of his fleshe and by the knowledge whyche they had of hym he nowe consequently maketh repetition of those thinges whiche he had spoken and returneth to that whiche he had begonne concerning Manna R. shewing by a notable comparison howe muche better this quickening breade whiche he offereth is than the oulde Manna 49. You re fathers did eate Manna in the wildernesse and are dead M. This verse is two wayes expounded Some vnderstande it generally of all those Fatheres of the Iewes whiche did eate Manna in Moyses time in the desart as well Godly as vngodly insomuche that the Lord speaketh here in this place not of the death of the soule but of the body But othersome expound it of the wicked only whiche did eate Manna withoute fayth of the trueth in the whiche is lyfe and therefore are also deade that is to saye they perished euerlastingly But it séemeth not necessarye that wée here distinguishe betwéene the beléeuing and the vnbeléeuing Iewes C Onelye Christ sayth that Manna was a corruptible meate to their Fathers M. being foode not of the soule but of the body not sempiternall but temporall which coulde not saue them from death C. It followeth therefore that mens soules finde foode no where but in him whereby they maye be fedde into euerlasting lyfe 1. Cor. 10.3 For we must remember what was spoken in another place that there is no mention made here of Manna as Christ was a secrete figure For in that respect Paule calleth hym spiritual meat but here Christ frameth his speache to his hearers who being onely carefull for the féeding of their bellies had no farther consideration of any thinge in Manna He doth therefore Iustly pronounce that their fathers are deade that is to saye which were in like manner addicted to their bellies 50. This is that breade whiche commeth downe from heauen that if any man eate therof hee shoulde not dye C. Christ inuiteth and calleth those to whome hée speaketh to eate when he sayth that hée came that a man might eate For this kinde of speache is as muche as if he shoulde saye that hée is to bée eaten of so manye as will eate Shall not dye M. Christians dye aswell as other mortal men but they dye onely in bodye for a time and not in soule for euer And although the soules of the vnbeléeuing are immortall also yet notwithstanding their condicion is mortall and miserable insomuch that being aliue in pleasure they are counted deade 1. Tim. 5.6 Euen as the Apostle speaketh of the Widdow which liued in pleasure For the lyfe of the vnbeléeuing is not the true lyfe but a false imagination of lyfe and a mere phantasie by which they thinke themselues to lyue aloane when as indéede they are starcke deade Wee must also noate the vniuersall formes of speaking when he sayth If any man eate For by this manner of speache hée meaneth that hée is offered to all men insomuch that whosoeuer vseth hym shall be preserued in lyfe 51. I am the liuing bread which came downe from heauen If any eate of this bread he shall lyue for euer And the breade that I wyll gyue is my fleshe which I will giue for the lyfe of the worlde The Lord doth often tymes repeate this that all that beléeue in him shall haue euerlasting lyfe C. Because there is nothing more necessarie to bée knowne howe hardelye fayth taketh place in vs and howe soone it vanisheth awaye againe Wée all desire lyfe but in séeking of the same wée foolishlye wander in by wayes and the greater parte despise the same when it is offered For what is he that doth not fayne and promise lyfe vnto hym selfe withoute Christe And what is he that is satisfied and contented with Christe aloane Therfore this repetition is not superfluouse when Christ so often tymes affirmeth that it is he whiche geueth lyfe to the worlde For he taketh vnto him selfe aloane the name of breade that he might remoue out of oure myndes al false and fayned hope of lyfe Christ is the breade of lyfe M. What can the glory and plenty of terrene thinges profite in the whiche there is no life yf so be wée loose this breade in the whiche alone all saluation and euerlasting lyfe doeth consiste C. He nowe calleth that the liuing breade whiche before he called the bread of lyfe and all in one sence Afterwarde he sayth it came from heauen because in this worlde the figure whereof passeth and vanisheth awaye the spirituall and incorruptible lyfe is not to be found but onely in the heauenly kingdome of God So often as he maketh mencion of this worde Eate he exhorteth vs to faith whiche onely bringeth to passe that wée enioye this breade to lyfe And this is not in vayne because there are but a fewe whiche will voutsafe to reache out theyr hande to put this breade to their mouth naye when the Lord putteth the same to their mouthes they will scarse taste of the same but some fill them selues ful of wynde and othersome béeing lyke to Tantalus doe hungar and ar like to starue with meate before their mouthes And the breade that I will giue C. Because this secrete powre of geuing lyfe concerning whiche he spake might be referred to his diuine essens he nowe descendeth to the second degrée and teacheth that lyfe is included in his fleshe that men
aloan should gouerne and be the true pastour of his Church For although he vseth their Ministery yet notwithstanding he ceasseth not to do the office and duty of a Pastoure To be short séeing the name of a Sheapheard doth belong vnto other men as well as to Christ wée maye perceiue that Christ doth communicate his honoure with his ministers insomuch that he abydeth still as well their pastoure as the Sheapheard of the flocke R. And by this name Shepherd Christ teacheth with howe greate care he féedeth his sheepe For the office of a sheapheard is very painfull and carefull as we maye read concerning Iacob who sayd I was in the daye consumed with heate Gen 31.4 and with froste in the night and my slepe departed from mine eyes Euenso Christ watched daye and night for his flocke A good sheapheard geueth his life C. Christ was so carefull for the health of his shéepe that he spared not his owne life wherevpon it followeth that they are to vnthankfull and worthy to perish an hoondered tymes and to be in all perill and daunger which refuse the custody and defence of so gentle and louing a shepheard Therefore Christ the good shepherde gaue his life for his shéepe Esay 53.6 R. For hée dyed for the faithful And he is the better sheapheard that he dyed not for vs when we were Iuste and godly for we haue all gone astray and are like to shéepe that are lost but when we were vniust and sinners For scarse for a Iust man will any man dye but paraduenture for a good man some would dye Rom. 5.7 So that God commendeth vnto his loue that when as yet wée were sinners 1. Pet. 3.28 Christ was offered to deth for vs. A. Also Christ suffered once the Iuste for the vniust Mat. 15.24 And hée him selfe testifieth that he is not sent but to the loste shéepe of the house of Israell R. But why did this good shepheard geue his life for his shéepe Surely that he might ouercome the wolfe that is to say sathan the woluish Rable also that is to say sinne affliction death and Hell For all these are vanquished and ouercome by the death of Christ and in stéede of those are sette vp righteousnesse Ioy life and heauen 12. An hierling and hee which is not the Sheapheard neyther the Sheepe are his owne seeth the woolf comming and leaueth the Sheepe and the woolfe catcheth and scattereth the Sheepe An Hyerling C. Vnderstande here those to be Hyerlinges which imbrace pure doctrine and which rather by occasiō than of true zeale preache the trueth Phili i. i5 séeking their belly and the fléece of the shéepe C. Such though they serue not Christ faithfully yet are they to be heard For as Christ would haue the Scribes and Phariseis to be hearde because they sate in Moyses Chayre euenso we muste so honoure the Gospell that we doe not disdaine the Ministers thereof though they be not so good as they ought to be Hirelings If so be the Church might be purged from hyerlings it were farre better but because it pleaseth God by this meanes to excercise the fayth of the faithfull and because also we are vnworthy of that singuler benefite as to haue Christ shine to vs in good Ministers they are to be borne withall howemuch soeuer we dislike of them and think them vnméete M. Christ therefore in this place putteth a difference betwéene faithfull Pastoures and hyerlinges saying that the good shepherd doth geue his life for his shéepe but that the Hyerling doth flée when hee séeeth the wolfe comming Bv. because hée thinketh that he looseth nothing when hys flocke perisheth ouer which notwithstanding the Lord hath made hym ouerséer C. Notwithstanding there is greate difference betwene this that Christ gaue his life for his shéepe Shepherds and this that other pastoures geue their liues for their sheepe For we know that there were many after Christ which did not spare to shed their blood for the health and benefite of the Church The prophetes also before the comming of Christ spared not their liues But in this the difference consisteth that Christ gaue his lyfe to be the price of satisfaction shed his bloud to pourge our soules and offered vp his body a peace offering thereby to pacifie the wrath of his heuenly father Nowe in the ministers of the Gospell there can be no suche cause all which stand in nede of purgation them selues and by that only sacrifice are reconciled vnto God But Christ disputeth not here concerning the efficacie or fruite of his death that hée might compare him selfe to others but to prooue what affection he bereth toward vs and than that he might inuite others to followe his example To be shorte as it belongeth vnto Christ by his death to bring life vnto vs and to perform whatsoeuer the gospel containeth euenso it is the generall office of all Pastoures to defend the doctrine which they preache euen with the sheading of their blood Neither the sheepe are his owne These wordes containe some difficultie For if they are not shepheardes in the Church of Christ whose shéepe are none of their owne there shal be neuer a Pastoure in the Church but Christ only What meaneth then the Apostle to saye God hath ordained some in the Churche to be Aposteles some Euaungelistes Ephe 4 i2 and some sheapheardes and teachers Also Christ sayde vnto Peter Iohn 2i i5 Feede my sheepe For he is the Pastoure which feedeth euen as hée is the teacher whiche teacheth Peter therefore was a shepheard although he fed none of his owne but the shéepe of Christ C. But let vs remember that they which are guided by the Spirite of God they count that their owne which belongeth vnto the head not to vsurpe power vnto themselues but faythfullye to kéepe that which is committed vnto their charge For hée which is truelye ioyned vnto Christ wil neuer account that to bée none of hys owne which hath béene so déere vnto him Leaueth the sheepe and fleeth M. This proofe plainly bewrayeth hyerlinges Because they haue no care of the shéepe and are not gréeued at the dispersing of the flocke they flée at the comming of the woolfe and forsake the shéepe R. Are all therefore hierlinges whiche in time of persecution flee from theire Churches Act. 9.25 M. If so be we shall affirme this we shall condemne Paule who as it is wel knowen left the faithfull at Damascus and fled and by flight did escape the mouth as it were of the wolfe C. Thys question was handeled at full in oulde time when the cruel tirauntes vexed the Church Some of the fathers were in this poynt to strayght othersome were more Indifferent who gaue libertie to Pastoures to flée in such wise that if so be by their flight they might doe more good to all men than hurt their flocke they might flee And they Iudged that this might be when the
Church should not be left destitude of able Ministers and when the life of the Pastoure shoulde be so assaulted of the enemies that their rage and madnesse could be appeaced no wayes else but by his absence But in no wise they would permit this libertie if so be the perill were general and appertaining to the woale â—locke Flight in time of persecution and that it were thought that the Pastoure fled more to saue hys owne life being afraide of Death then to doe good because the example of his fléeling in this order shall do more harme then his life shall profite or doe good euer after M. Therefore it maketh great matter wherefore howe and who it is that fléeeth euenas also it maketh great matter wherefore who and howe the shéepe be fed For as he is not by and by a true shepe heard which leadeth forth the shéepe vnto Pasture euenso he is not straight way a hyerling which in time of persecution fléeth for a time He which is a hyerling doth not only flée when hee séeeth the wolfe comming but he also is a hyerling which in securitie féedeth the shéepe béecause of his wages he which in feeding hath the affection of a Pastour is not made a hyerling by fléeing seing he was not a hyerling before Paule was not a Hyerling when he taught at Damascus and preached Christ therefore by fleing hée was not made an hyerling The hyerling fléeeth for that cause as sayeth Christ because he is a hyerling and hath no care for the shéepe For this cause Paule did not slee who if it had so plesed the Lord was redy to dye but because the Bretheren did vrge him to flée insomuch that they did let him downe in a Basket ouer the wall he sled that hée might serue Christ longer And this is that which the Lorde sayeth If so be they persecute you in one Cittie flee vnto another Mat 10.23 R Verely in this there can scarse any certaine Rule be prescribed when wée shoulde flee and when we shoulde not flee For there is a time when Christe fled againe there is a time when he did not slée but willingly went to méete his aduersaries There is a time when Paule was lette downe ouer the wall in a basket againe there is a time when he sayde VVhat doe yee weeping and troubling mye hart for I am not onely readye to be bounde but also to dye at Hierusalem for the name of the Lorde Iesu For euery man hath the appoynted time of his office the whiche béeing not finished hee maye shoonne and auoyde manifeste perielles least God be tempted notwithstandinge wée must so flée that our office be not neglected Euenas our sauiour Christ sayth There are twelue howres in the daye If any man walke in the day he stumbleth not because he seeth the light of this worlde But if any man walke in the night he stumbleth Ioh. 11.9 because he hath no light in him Act. 20.8 Bv. Sathan and his ministers are the Wolues which scatter the flocke and therefore we must beware of them 13. So the hierling fleeth because he is a hiereling and careth not for the sheepe C. That is to saye He whiche hath respecte vnto the fléece and not to the slocke howsoeuer he deceyue men in the quiet state and tyme of the Church when trouble aryseth wil shewe his falsehoode and treacherye PAR. For there are some whiche in tyme of prosperitye are carefull inough for the flocke but in tyme of perrill they leaue the flocke to be dispersed and made a praye of the Wolfe For they saye within them selues What if it perishe I loose nothing my hyer is sure inough and if any parte thereof be lost I had rather forgoe the same than to contend for other mens cattaile with the Wolfe 14. I am the good sheepheard and knowe mine and am known of mine M. Hée repeateth this to declare in him selfe the condicions of the true and good Shéepheard and so to shewe himselfe to differre in disposition from hyerlinges And I knowe mine C. In these wordes hée commendeth his loue towardes vs for knowledge commeth of loue and bringeth also with it a care 2. Tim 2 i9 Ioh. 13 18 R. The Lord knoweth who are his Also it is sayde I knowe whome I haue chosen M. There are two kindes of knowledge The one is Knowledge of two sortes by which wée knowe what a thing is By this kinde of knowledge al thinges are knowne vnto Christ not onlye the sheepe but also the Goates the Wolues the Théeues and the Murderers and that infernall Sathan also The other is that by which wknow such things as are our owne yea by which we knowe them kéepe them and defende them By this kinde of knowledge the Reprobates are not knowne but the electe onely For to them it shal be sayd Math 7.23 Depart from mee ye workers of iniquitye And againe Verylye verylye I saye vnto you I knowe ye not Math 25.12 As Christ therefore hath a speciall care ouer his shéepe because they heare his voyce and followe him euen so he geueth vs to vnderstande that hée hath no care at all for those whiche obeye not the Gospell euen as in the second member he repeateth and confirmeth that whiche he had spoken before namelye that he is in like manner knowen of his shéepe 15. As the Father knoweth mee so knowe I the Father and I laye downe my lyfe for the sheepe M. There is a mutuall knowlegde of familliars and néere friendes The heauenlye Father hath a sonne whome he knoweth to bée his and of whome he is acknowledged againe to bée the Father Euen so Christ hath shéepe which he knoweth and of whome in like manner he is knowne C. Insomuch that it is no more possible that he should forget vs than it is possible that the Father shoulde reiect or neglect him M. The father séemed as though hée had forsaken his sonne vpon the Crosse whome notwithstanding he acknoweledged to be moste dere vnto him Euenso although Christ sometime séemeth to leaue and forsake his shéepe in the midest of afflictions yet notwithstanding he wil neuer leaue them in perill but will haue a continuall care for them C. In the meane time he woulde haue vs to do our duty to him againe because as he doeth bestowe all that power which he hath receiued of the father to helpe vs so hee woulde haue vs obedient and seruiceable vnto him againe And I laye downe my life Bv. As if he shoulde saye I haue not without cause called the congregation of the faithfull my shéepe For I haue washed them with my bloud I haue by my death brought them to life and I haue geuen my selfe for them not redéeming them with Goulde and Siluer but with my owne lyfe whereby Iustly I affirme them to be mine Let them therefore consider what account they wyll make to the Prince of Sheapheardes which haue vsed crueltye and
theyr owne persons onely but their subiectes also For so they make them so much as in them lyeth the Ministers of murder and impietie by commaunding them to betraye innocent bloode M. If any man by this place demaunde whether by the obedience due to the Maigstrate the subiecte is bounde to betraye any man whose death is sought we answer in few words First it is not lawful to betray an Innocent Secondly if he be guiltye and an offender whose death is sought for we must consider what he is If he be sought for to this ende that he might be punished because he hath offeÌ„ded once or twise let no good man be easely moued to bewray him but if he be suche a one which ought to be put to death as an opeÌ„ enemy to the common wealth then let no good man if he know where he is i. Kin. i9 i2 be afrayd to bring him foorth A. Consider the example of Dauid and of the Prophetes i. Kin. i8 3 whom that faithfull Ahab in time of persecution did hyde in Caues ⧠The Xij. Chapter 1. Then Iesus sixe dayes before the Passouer came to Bethany where Lazarus had beene deade whome hee raysed from death THIS HISstorye the Euangelist Mathew writeth in the sixe and twentie chapter Marke in his fourtéene Chapter But Luke maketh no mention at all of the same And it séemeth that these three Euangelistes Mathew Marke and Iohn seeme to haue al one cause to write the same which is that they might reueale wherevâ—on Iudas Iscariot was mooued to betraye the Lorde namelye for that the occasion of gaine was taken from him which hée looked for by the precious oyntment if so be the same had beene soulde Sathan so pricking hym forwarde that strayght after the effucion of this oyntment hée being reprooued of the Lorde went vnto the Highe Prists and made a bargaine with them for the betraing of the Lord. B. Therefore as the hower of the Lords death approched so also he drew neare vnto the place of the same Thus the Spirite of God leadeth the children of God to those thinges which are appoynted them from aboue Heb. i2 in due and conuenient time Only let vs followe this our Captaine and finisher of our faith C. We sée also that their iudgement was to rash whiche thought that Christ would not come Wherby we are taught not to make such haste but patiently and quietly to tarry vntill the oportunitye commeth which we know not of Christ coÌ„meth first to Bethany that thrée dayes after he might come to Ierusalem In the meane time the purpose of our Sauiour Christ was to geue vnto Iudas conuenient time and place to betray hym that he might be a prepared Sacrifice at the appoynted howre For he was not ignoraunt what should come to passe Iohn i0 but he went willingly to be offred A. Before when his enemies sought his death he fled because his howre was not come but knowing now that the appoynted time of his death was come he willingly offred him selfe to his enemies such an earnest desire he had to redéeme mankind C. And seing he came six dayes to Bethany before Ester we may gether by Mathew and Marke that he tarried fowre dayes there M. His purpose was to erect and comfort those of Bethany before his passion For he knew that they were in peril because Ierusalem was so neare A. The Euangelist maketh mention of Lazarus to bringe in minde the late Myracle 2. There they made him a Supper and Martha serued but Lazarus was one of them that sate at the Table with him C. What day they made him the feast in the which he was annoynted of Mary Iohn doth not declare but it séemeth that it was shortlye after his comming thither But Lazarus was one of them M. This the Euaungelist addeth to confirm the trueth of his resurrection For by this feast it was declared in the which Lazarus sate at meate with others that Lazarus and not a phantasye or Spiryte in stede of Lazarus was come out of the graue and restoared to humayne life R. For this cause also he commaunded meate to be geuen to the Damsell whome he had restoared to lyfe Mar. 3 43 And hée hym selfe béeing rysen againe woulde eate with his disciples to the ende they might not doubt of the sertaintie of hys resurrection Luk. 24.43 Wherevppon Peter also vseth this Argument to prooue the resurrection of Christ Act. i0 4i as that he did eate and drinke with them after he was risen agayne Concerning the exposition of the rest of this stoarye vntill ye come to the ninth verse following reade our Commentary vppon the twentie sixe Chapter of Mathewe beginning at the seuenth verse 9. Muche people of the Ievves therefore had knoweledge that hee vvas there and they came not for Iesus sake onelie but that they myght see Lazarus also whome he raised from death M. The Lord could not be hid in Bethanie a place boath nere vnto Hierusalem and also nowe famouse for the raysing vp of Lazarus Therefore a great nomber of the Iewes specially of those which came from farre from all places thereaboute for the feaste at Ierusalem which was at hand to be purified knowing that he was at Bethany went out of the Cittie thether that they might see boath Iesus and also Lazarus C. And verely the nerer that the tyme of Christes death approached the more famous it was méete that his name should be in all mens mouthes that the same might be a meane to bring them to the more fulnesse of faith after his death Bv This people so litle feared the Edictes of the high Priestes by which they forbadde all men to Ioyne them selues vnto Christ and were so farre from the obaying of the same that they did the more dilligently followe Christ and enquire after hym M. Let vs knowe therefore that the doctrine of truth is such that althogh wicked Inquisytors go aboute to extinguishe the Gospel yet notwithstanding the same doth more openly and brightly shine in the sight of all men For as it is light so also it loueth to shine C. When the Euaungelist sayth that those Iewes came not for Iesus sake only but also to sée Lazarouse his meaning is that they came to behoulde the wonderful power of Christ in Lazarus 10. But the high Priestes helde a counsaile that they might putte Lazarus to death also Bv. This is a rare and newe example of vnspeakable madnesse and beastly cruelty that the high Priests and Pharaseis consulted to kill Lazarus C. This was outragiouse fury to kill him whom all men might sée to be raised vp by the mightie power of God But this is that spirite of madnesse by whiche Sathan prouoketh the wicked so that they will neuer ceasse to be mad though God cause heauen and earth to fighte againste them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought
in that hee maketh small account of the benefite already receiued For he speaketh as though he had receiued no remission of sinne and no sanctification of the spirite Therefore here also he is iustlye reprehended of Christ For he putteth him in minde of that which he had bestowed vpon him before howbeit vnder the person of one man hee also admonisheth all his Disciples that being mindfull of the grace receyued they doe consider what is néedefull for them as yet in time to come Fyrst of all he sayeth that the faithfull are wholye cleane not that they are cleane through euery part so that they shoulde no more haue any spotte in them but because they were cleansed in the speciall part the kingdome being taken from sinne that the kingdome of God might haue the right preheminence euen as if a man shoulde saye that the whole bodye is sounde because it is infected with no generall disease Therefore we must declare our selues to be the Disciples of Christ by newnes of lyfe séeing he preacheth him selfe to bee the aucthour of puritye in the Disciples of Christ Moreouer this other similitude also is brought to the present matter least the washing of féete should be reiected of Peter as vaine and absurd For as Christ washed from the head to the féete those whome he made his Disciples euenso in those whome he hath cleansed the lower part must be daylye purged For the children of God are not whollye regenerated the first daye that they should desyre nothing but heauenly life But haue rather the reliques of fleshe abyding in them with the which al their life tyme they haue a contynuall battel Therefore all the affections and cares of this lyfe are Metophoricallye called féete For if so be the spirite possessed all the partes of man we should haue nothing to do any more with the spottes of this worlde Ecles 3 5. Ephe. 4.22 A. But Christ shall alway finde matter in vs to purge For the which cause we are commaunded to mortifye oure members which are vpon the earth and to put of the olde man vntyll such time as we be throughly cleansed C. Here therefore Christ speaketh not of remission of sinnes but of renouacion the which Christ by lytle and litle and by continuall degrées deliuereth those that are his quite and cleane from the desires of the fleshe And ye are cleane but not all C. This proposition is as it were the Minor in the Silogisme Wherevppon it followeth that the washing of féete properlye becommeth them R. But howe are they cleane which a lytle after denyed Christ Wée sayde euen nowe that this must be referred to the sanctification of the spirite Verilye those that beléeue and are elected in the blood of Christ are alwayes cleane ◠Ioh. 1.7 for the blood of Iesus Christe the Sonne of GOD doeth make vs cleane from all sinne but in them selues they are sinners ronneawayes and Apostatas AV. For the verye humane affections without the whiche we lyue not in this mortall lyfe are as it were féete when wee are affected with humayne thinges and we are so affected that if so bee we saye we haue no synne wée deceiue our selues and the trueth is not in vs. Therefore he doeth dayly washe our féete who maketh intercession for vs and wee daylye confesse in the Lordes Prayer when we saye Forgeue vs our dettes as wee forgeue our detters that we haue néede to washe our féete that is to saye to dyrect the wayes of our spirituall treadinges But not all C. This exception is added to the ende euerye man might examine him selfe if peraduenture Iudas might bee touched with affection to repent Howbeit his purpose was to confirme and stay the rest of his Disciples aforehand least the cruell facte which should afterward appeare shoulde trouble them as if it had béene conceyued in a heauenlye heart indued with grace Notwithstanding vppon wyse consideration hee nameth no man least he should take awaye all occasion of repentaunce from him But seeing in déede he was past all hope of recouerye this admonicion serued onelye to encrease his faulte but it profited the Disciples verye muche because thereby the diuinity of Christ was the better knowne vnto them Furthermore they vnderstoode that puritye was not a common gyft of the holy ghost Bv. Wonderfull therefore was the méekenesse and gentlenesse of Christ Iesus who neyther bewrayed to others the knowne Traytour nor yet secluded her from the washing af his feete nor from the holy Supper nor yet from the Communion of his holye bodye and blood onelye hee pricked his wicked Conscience that so hee mighte repent after hee knewe that the Lord was not ignoraunt of his treason 11. For he knewe who it was that should betray him therefore sayde hee Yee are not all cleane M. The Euangelist sayeth not For he knewe who it was which beléeued on him but who it was that should betraye him Therefore this treason by which Iudas bytrayed his Lord was so filthy and vncleane that it cannot be in those which haue béene once washed He which is once washed of Christ although hee haue neuer so foule féete yet notwithstanding he is neuer so impure as to betraye Christ his purifyer Therfore so many as for money and filthye gaine sell Christ in the Church whether they bee Apostles or Apostolicall whether they bee Popes or Pontifical Priestes they are not of that nomber which hath béene once washed and are cleansed throughly but are whollye vncleane with Iudas the Traitour A. Concerning farther matter which appertainech to this place reade the seuentye verse of the sixt Chapter going before 12 So after hee had washed their feete and receiued bis cloathes and was set downe againe hee sayde vnto them wote ye what I haue done to you M. The Ceremony whith Christ vsed before his Disciples had béene to small purpose if so be he had ioyned doctrine to the same C. Wherefore hée nowe declareth to what ende hée washed his Disciples feete Nowe therefore he sheweth a reason of his doing and when hée sayeth VVote yee what I haue done vnto you M. he asketh not the same as doubtfull C. but sheweth that he hyd the same from his Disciples for a time that prouing their obedience hée might in time reueale that vnto them which afore was vnméete to bée known Neyther doth he staye tyll they demaunded the meaning of his déede but he preuenteth them him selfe The lyke shall happen vnto vs if so bée we suffer him to leade vs by the hande throughe vnknowne wayes 13. Yee call mee Maister and Lorde and ye saye vvell for so am I. M. The Lorde taking an argument of his Disciples wordes so teacheth them what they ought to doe that they cannot deny the same except they would deny that which they had spoken before They had alwayes in theyr mouthes Maister Lorde Lorde but they litle considered howe to behaue them selues in theyr conuersation as his Disciples according to those
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
theire desiers whiche exceeded very much by this meanes which he prescribeth Hee promiseth not vnto his disciples the grace of his Father which might deliuer them from all care and labour but whiche mighte arme them with inuincible fortitude agaynste theyr enemies and defende them agaynste the huge heape of dissentions whych they shoulde sustayne Therfore if we desire to bee saued according too the Rule of Christe we muste not desire to be frée from euils neyther muste wee praye vnto God to deliuer vs by and by into blessed reste and peace but we must coÌ„tente our selues with a sure truste and hope of victorye and must stronglye and constantly resiste all euils from the which Christe prayeth hys father that wée may haue a happy deliuerance 1. Cor. 10.13 R. For God is faithful which wil not suffer vs to be tempted aboue our strengh Mat. 6.13 but in the midest of temptation will make awaye that we may be able to beare it M. To thys effecte perteyneth this petition of the Lordes prayer Leade vs not into teÌ„ptation but deliuer vs from euill C. To be shorte God taketh not those that are his out of the worlde bicause hee woulde not haue them Idle and sloughfull yet notwithstanding he deliuerethe them from euill leste they shoulde be destroyed For he woulde haue them fyghte but he woulde not haue them wounded to deathe R. Therefore by this woorde Euill vnderstande not affliction Crosse and death but sinne impietie infidelitie and falling a way from the Gospell the which euil being taken away other euills wil turne to good For in that Christe hath taken a waye synne the euills and wages of synne remayning hee declareth his glory and power by which of euill hee maketh good For deathe bycause it is the rewarde of synne and the Crosse bicause it is the hyer of sinne are euills but synne beeyng taken a waye by faythe they are made good and they must abyde with the Godly in this worlde that they may be proued and purged as it were through fyre 17. Sanctify theÌ„ through thy truth thy worde is the truthe M. Before hee sayde I haue giuen vnto them thy worde nowe he prayeth that they mighte bee sanctified with the spirite of God at their entering into the Apostleship whereby the truthe of God mighte be spred throughout the whole worlde that is to saie that they mighte supplie his roome and bee confyrmed Therefore this sanctification comprehendeth the kingdome of God and the righteousnesse thereof that it mighte also bee extended to all the béeleeuing though not Apostles the whiche is brought to passe when God renueth vs by hys holy Spyrite and confyrmeth the grace of renouation in vs and continueth the same to the ende Fyrste of all therefore hee prayethe that the Father woulde sanctifie hys disciples that is too saye that hee woulde whollye addiecte them vnto him and take them too him selfe as a holie and principall charge Secondlye hee shewethe the manner howe hee woulde haue them sanctifyed and that not withoute cause For there are sertayne braynesicke Menne whiche babble and prate muche of sanctification but doe omit the truthe of God by whiche hee consecrateth vs too him selfe Moreouer bycause others no lesse mad than they do tryffle and toie with that truth of the which ther is mention made here and do in the meane time neglecte the worde Christ plainelie affirmeth that the truth is no wher els to be found than 〈…〉 which doth 〈…〉 is it 〈◊〉 For 〈…〉 be sâ—â—â—led with â—â—â—pe and work according to the custome of the lawe saâ—â—g the bloude of Christ is mutable and hâ—ddeâ— from our eyes Therfore it is 〈◊〉 the consciences by the worde of the Gospel which is the truth And the word is this Christ dyed for vs 〈…〉 for my â—â—eepe â—ake ye 〈…〉 thys is my body which iâ— giuen for your drynke yeâ— this is my bloude â—hiche is shed for you And suche lyke 1 Pet. â— 18 Ioh â— 1â—.15 Mat. 26 26 Ephe. â— 26 In this sence Paule affirmeth that the church is clensed by the fountayne of water in the worde of life R. Also Christ sayth Now are ye all cleane through the vvorde which I haue spoken vnto you And Peter sayth Ioh. 15.3 Purifying your soules in obeying the truth by the spirit C. It is God onely whiche sanctifieth 1. Pet. 1.22 A. I am the Lorde sayth he vvhich sanctifie you but bicause his Gospell is the power of saluation to euerye one that beleeueth whosoeuer forsaketh that meane Rom. 1.19 he must needes be more filthe euery day than other Truthe here by excellencie is taken for the light of Heauenly wisedome in the which God hath reuealed him selfe vnto vs that hée mighte make vs lyke 〈…〉 18. As thou dyddest send me into the worlde euen so also haue I sente them into the worlde C By another Argumente he confirmeth his prayer namely bicause his and the Apostels calling was all one Now sayth he I commit vnto them that office which hytherto I my selfe haue sustayned and borne at thy commandement Therefore it is necessary that they be instructed and armed with the power of thy spirite that they maye bee able too beare so greate a burthen M. And he vseth here according to the Hebrue phras one tence for another as I haue sent for I will sende For hee sente them not vntyll after his resurrection Mar. 16.15 Also here we haue to noate who they are whiche may hope that this heauenly santification shal bee geuen them to discharge the office of preachyng There are some whiche runne of them selues vncalled and there are other some which beeing only taught and called of men runne without the diuine disposition and calling of God Neyther of them haue to hope for the sanctification of the spirite But they whome Christ sendeth into the worlde which are sanctified by the spirite of God to be ministers of the truth Suche were the Apostles whom Christ inteÌ„ded to send foorth into the world euen as he him selfe was sent foorth of the Father Also we muste weye how greatly we oughte to esteeme the doctrine of the Apostles Althoughe they were men yet notwithstanding by the testimonie of Christe him selfe they were so sent into the worlde euen as he was sente of the Father Therefore he which heareth them heareth God hym selfe and he which despiseth them despiseth God Luk. 10.16 Finally let vs consider to what ende the Apostles were sente into the worlde R. They were sente of Christe euen as Christ was sente of the Father Nowe Christe was sente to shewe the will of his Father that is to saye the Gospell he was also sente to be a lyuely example and to beare the crosse M. not to rule in the worlde after the manner of men but to be as it were the seuaunte oâ— others when as notwithstanding he was Lorde of all R. Euen so also the Apostles were sente not to teache mans inuentions but the
calleth him self a disciple not a doctor who notwitstanding farre excelled all the Doctors and teachers in the worlde Let then those greedy hunters after vain glorie blushe and be ashamed who are contented with no tytels bee they neuer so honourabie and large Iohn the Baptiste called hym selfe a voyce crying in the wildernes Peter and Paul which are the lightes of the whole world name them selues the Seruantes and Ministers of Iesu Christe But Iohn also calleth hym selfe a witnes bicause the Lorde had saide ye shall be witnesses of these thinges A witnes speaketh nothing of hys owne but faithfully doth declare those things onely which he hath eyther seene or hearde Wherefore that which he had heard of the Lord and had séene hym do and suffer simplely and trulye euenas they were spoken and done he hath vttred and declared M. This therefore is the very same disciple whome hee hath so often sayde was specially beloued of the Lorde and yet hathe he not once in all his booke sette to his name lest he might incurre the suspicion of arrowgancy Yet notwithstanding it is not too be forbidden that the names of aucthors shoulde be set vnto theire bookes the which may stand too very good vse and purpose so that vayne glory be not sought And we knowe that hys testimony is true Bv. Nowe Saincte Iohn very-seriously affirmeth that he hath faythfully and truely deliuered the pure simple truthe Euen as in another place also That which we haue hearde which we haue seene vvith our eyes which we haue looked vppon â–ª and our handes haue handled of the worde of lyfe wee shewe vnto you For his meaning is that the Apostolicall doctrine is moste true and approued euen as sayd Peter we haue not followed deceitfall fables when we opened vnto you the power and comming of the Lorde Iesus but with our eyes we sawe hys Maiestie A. Concerning the reste which may be brought to the exposition of this place reade the .35 verse of the .19 chapter before For there he geeueth the lyke testimony to that which he hath writen 55. There are also many other thinges whiche Iesus dyd the which if they shoulde bee written euery one I suppose the worlde coulde not contayne the bokes that should be written Iohn 20.30 Bv. This place agréeth with that which the Apostle sayd before how that not al the signes of the Lordes resurrectioÌ„ were written but those onely which were sufficient to perswade men to beleeue in the Lorde Iesus that by him they attayne to life euerlasting and true blessednes M. The very same he séemeth now to repeate agayne but yet not without some differeÌ„ce Before he spake of the signes after the Resurrection but here hee speaketh of those signes generally whiche Christe wrought and shewed from the fyrst to the laste all the which he sayth are not written neyther in this booke nor in any other C. Therefore leste any man should suspecte his word as one speaking pertially bicause he was loued of Christe he cutteth off this obiection saying that he hath omitted ouerpassed more than he hathe written Neyther doth he speake of euery action of Christ but of those which appertayned to his publique office M. And the reason hereof he sayth is the innumerable multitude of Christes deedes saying that the whole worlde woulde not contayne those bookes which should be written if all perticulers were written By which hiperbolicall speacke his mind was to expresse that multitude of bookes which muste be written if all the actions of Christe were to be written Hiderbole is an excessiue speach eyther in aduauncing or deâ—â—praesting any thinge C. Neither ought we to Iudge this an absurd Hiperbole seeing we beare with many thinges in prophane wryters We must not only consider the number of Christes workes but also we muste way the weighte and greatnes of them The diuine maiestie of Christe which to mans sence and vnderstanding â—s infinite did in those his works wonderfully shine If the Euangelist hauing respecte vnto this as one astonished exclameth that the whole worlde is not able to conceiue and comprehende a iust and full narration who will maruell B. And verely seeing the actes of Christe were almoste infinite who coulde haue remeÌ„bred or wayed al things with fruite To what end then should they haue béen written For it had not beene meete that we should haue neglected them C. Furthermore he is not to be repreheÌ„ded for vsing an olde and accustomed figure to coÌ„mend the excellency of the workes of Christe Bv. Furthermore who seeth not that the same is a full and perfecte kynde of doctrine which leadeth bringeth vnto that ende to the whiche it is ordeyned and appointed But the EuaÌ„gelical history was ordeyned to shew vnto vs a way how we might obtayne eternall life the which we obtayne by fayth in Christe the whiche way it doth most playnely and plentifully teach vs. Therefore it followeth that the Gospel is a most perfect kynd of doctrine and that the Euangelists haue put a suÌ„me in writing which may suffice to instructe vs in the fayth and also to leade vs in the waye to euerlasting life although they haue not deliuered vnto vs worde for worde all thinges that Christe both spake and did B. Those thinges therefore are written whiche beeing well wayed are plentiful inoughe to instruct vs in al godlynes I wold to God they were so exactly discussed to imbrace Godlynes as they are narrowly sifted stretched to maintayne contencions and braules C. Wherfore he is sufficiently learned and instructed whiche hathe profited in the reading of this Scripture And verely séeing the Apostles ar ordeined of God to be witnesses vnto vs as they haue faythfully done their duetie so also is it our parte wholly to depend vppon their testimony and too desire no more than they haue vttred specially seeing their pennes haue beene dyrected and gouerned by the assured prouidence of God lest withouermuch matter they should oppresse our weake capacitie and yet notwithstanding hauing choyse might deliuer so much vnto vs as he which is only wyse and the welspring it selfe of Godes wisedome knewe to bee expedient for vs. A. But to make an ende of this exposition of S. Iohn let vs note that we haue here described truly offred vnto vs our Lorde and Sauiour Iesus Christ that true and naturall sonne of God consubstantiall and coequall with the Father in all things but in the fulnesse of time according to the Prophets he was incarnate for vs he suffered he truely dyed and was vndoubtedly raysed agayne from death and was made King and Lorde of all things This Christ seeing he is appoynted of God the father and geuen vnto vs to be the fulnesse of all grace and truth that Lambe of God which taketh away the sinne of the worlde that Ladder and gate of heauen that exalted Serpent which maketh the deadly poyson hurtlesse that water refreshing the thirstie that Sonne reconciling vs to the Father that bread of lyfe that lighte of the worlde that Shepheard of the shéepe the doore the resurrectioÌ„ the lyfe the growing wheat corne the Conqueror of the prince of this worlde the example of lyfe the waye the truthe the true and fruitfull vine to be short the redemption saluation satisfaction and righteousnesse of all the faythfull in the whole world Séeing I say Christe is the plentiful treasurie of all these riches and graces vnto vs let vs giue thanks vnto God the Father of the same Iesu Christ who hath not spared his onely sonne but hath giuen him for vs to redeeme vs from all iniquitie and to make vs a holye and acceptable people vnto him selfe deuoutly giuen to all good workes that béeing now deliuered by the bloud of Christ from the hande of all our enemies we might serue him in holynesse and righteousnesse before him all the dayes of our lyfe To him be Glory Empire and Dominion now and for euer Amen FINIS Laus Deo ¶ IMPRINTED AT LONDON by Thomas Marshe dwelling in Fleetstreete neare vnto Sainct Dunsions Church
when he purposed to perswade the truth For nothing can staye or holde backe them whome hée hath purposed to call but they wyll forsake all and folow him whome they knowe to bee the Sauiour A. As for example Zache Mathewe Paul and the other Apostles 31. In the meane vvhyle his Disciples prayed him saying Mayster eate Bv. Here also the Euangelist incerteth or weaneth in the talke betwéene Christ and his Disciples begonne concerning the Apostleshippe and Preaching of the Gospell to the Gentiles The which verye well agréed with this present place a great number of Samaritanes and Gentiles comming nowe apace to the Preaching of the Gospell M. Therefore the Disciples being ignoraunt what the Lord had done and seeing that hée had no appetite to eate and yet notwithstanding knewe that he was wearye of his Iourneye and trauayle put him in mind and prayed him also to eate that is to saye that hée woulde refreshe and strengthen his bodye by eating And this which the Disciples did was not rashlye or vnmannerlye done but procéeded rather of a Godlye care which men alwayes haue for those whome they loue otherwyse it might séeme verye vnciuill and rude that the Seruaunt shoulde wyll his Mayster to eate 32. He sayde vnto them I haue meate to eate that ye vvote not of R. Looke what manner of person the man is so he speaketh and so he thinketh Herevppon the Apostles as yet but carnall speake of carnal meate and carnally vnderstand the word of Christ but Christ being Spyrituall speaketh of Spyrituall foode A. And as hée tooke occasion vppon the water which the woman would haue drawne out of the well to speake of the Spyrituall water and to teach the woman euen so he toke occasion of the meate which the disciples offered him to prepare them to make them readye for that Ambassage on which hée meant to sende them C. And in déede the Metaphor of the Meate and Drinke hath the greater Grace because it was brought in very aptlye and in good time of the present talke CYR. Because therefore they shoulde bée the teachers of the whole worlde hée teacheth them by his example that they must haue greater care for mennes Saluacion than for theyr owne bodyes and must prefer the Kingdome of God before all bodyly commodities M. Hée sayeth not I am not Hungrye eate ye But I haue meate to eate By which wordes hée meant to styrre vppe the mindes of the Disciples and to make them attentiue to those thinges which should followe And so taking occasion of theyr request he applieth his talke vnto the present businesse to prouoke them to desyre that meate C. God verylye permitteth vs to Eate and Drynke so that we bée not drawne from that which is principall and a greater matter than meate That is to saye that euerye one maye followe his vocation M. So that Christ doth not here forbidde his Disciples to eate meate which they had bought for the necessitye of the bodye and to satisfye nature but hee putteth them in minde of farther matter It is no holinesse but rather Hipocrisie to constraine men against theyr wylles to abstaine from necessarye meate A. But of this matter wée haue spoken before in our Commentarye vpon Mathewe Chapter twelue Verse fortye and eyght 33. Therefore sayde the Disciples among them selues Hath any man brought him ought to eate Mat. 16.7 M. The Disciples vnderstoode him that hée spake of the meate of the bodye as in other places also when hée spake of the Leuen of the Pharisées And when hée sayde that Lazarus sléepte Iohn 11.11 they vnderstoode him that hée spake of bodylye sléepe M. And because they sawe him talke familliarly with the Woman it may be that they suspected her to haue brought him some notable meate which hée had eaten But he sayde not I haue nowe eaten meate which ye knowe not of but I haue meate to eate which ye knowe not of A. What maruaile is it then if sometimes we be not able to vnderstand the wordes of Christ when we sée that the same happened here to the Apostles them selues M. But in that they doe not rashelye demaunde of this matter but saye among them selues Hath any man brought him ought to eate It is to bée imputed to the lyke modestye wherof wée spake before in the Seuen and twentye verse naye rather the confyrmation of the same M. the which the Euangelist thought not good to omitte 34. Iesus sayeth vnto them My meate is to doe the wyll of of him that sent me M. The Lorde beareth with the modestye of the Disciples wyllinglye and of his owne accorde declaring vnto them that whiche they durst not demaunde to the ende they might vnderderstande of what meate hée spake The meate which hée had then to eate he calleth the execution of his Fathers wyll signifying that the same to him is not onelye most auncient but also that there is nothing in the which he more deliteth or in the which he woulde more wylinglye exercise him selfe As for example Dauid who to the ende Psal 19.11 he might commende the Lawe of God doeth not onelye saye that the same is precious vnto him but also more swéete than Honye Therefore to the ende we maye followe Christ we not onelye diligentlye must serue God but also so diligent to doe his commaundements that the same should not bée painefull or gréeuous vnto vs. M. But Christ meaneth here that worke and labour which hée had taken alreadye with the woman namelye that hée might bring to this Citye the true knowledge of God by the preaching of the Gospell B. As if he shoulde saye I desyre this aboue all thinges that the wyll of my Father maye bée fulfilled which is that many men maye knowe and féele his goodnesse which is in mée and by mée A. Euen as he sayeth in another place This is the wyll of him that sent mee Iohn 6.40 that euerye one whiche seeth the Sonne and beleeueth in him shoulde haue euerlasting life And againe hée sayeth I must bee Baptized with a Baptisme Iohn 10.18 and howe am I pained tyll it bee ended By which wordes he declareth that hée earnestlye desyreth to doe the wyll of his Father that is to saye to dye for the Saluacion of his people euen as he had receyued a commaundement from the Father To doe the wyll of him that sent mee C He doeth plainelye enough declare what was the wyll of his Father which hée sought to fulfyl namely to discharge that office committed vnto him Euen so in lyke manner euery man must haue respect vnto his vocation least he attribute that vnto GOD which hée hath rashelye taken vpon him after his owne phantasie Moreouer what the office of Christ was it is well enough knowne namelye to enlarge the Kingdome of God to restoore lost soules to lyfe and to set foorth the lyght of the Gospell and last of all to bring Saluacion to the world Christ being wéeryed
and hungrye with the excellencye of these thinges quite forgatte his meate and drynke And this is a singuler consolation vnto vs that Christ was so carefull for the saluacion of men that he conceyued most pleasure in séeking the same And there is no doubte but that he beareth toward vs the lyke affection at this daye M. Also Christ admonisheth vs by this sentence that whosoeuer are sent of God haue onelye this care to doe the wyll of him that sent them and to doe his worke for the which they are sent and called Let Bishoppes and all others which saye that they are called and sent of God haue respect vnto this example 35. Say not ye There are yet foure monethes and then commeth Haruest Beholde I saye vnto you lyfte vppe your eyes and looke on the Regions For they are whyte alreadye for Haruest Saye not ye Bv. Here our sauiour addeth certaine argumentes whereby he maye styrre vp his Apostles which shoulde be the teachers of the whole worlde to Faith and diligence in theyr Apostleshippe Some gather hereby what tyme of the yéere these thinges were done affyrming that it was the beginning of the Spring But here notwithstanding there can no suche certaintye of tyme bée gathered by reason of the inequallytye and difference of places and Regions C. By these fewe woordes Saye not yee He meant to note howe much more men doe séeke after earthlye thinges than after Heauenlye thinges For they so earnestlye desyre the comming of the Haruest that they kéepe reckening of euerye Moneth and daye and in the meane tyme they forestewe and neglect the gathering in of the Heauenlye wheate And daylye experience teacheth vs that this wickednesse is not onelye naturallye in vs but also so fast ingrafted that it can not bee easelye pulled awaye For when all men gape so greedelye after the earthlye lyfe what small care or remembraunce haue they of heauenlye thinges Euen so Christ him selfe in another place Math. 16.3 sayeth You Ipocrites ye can discerne the face of the Skye and can ye not discerne the signes of the tymes Beholde I saye vnto you lyft vp M. The purpose of our Sauiour Christ was to call the mindes of the Disciples from the care of the earthlye Haruest vnto that which was more principall and better agréeing with theyr calling and profession R. Therfore hée vseth here a certaine kinde of correction as if hée should haue sayd Ye saye that Haruest is as yet a farre of namelye foure Monethes hence but I saye that the same is nighe I speake not of the corporall Haruest which is foure Monethes of but of the Spirituall which is alreadye come Lyfte vp your eyes That is to saye behold and sée howe that not the Iewes onelye desyre saluation but the Samaritanes also aspyre to the Gospell and thyrst after saluacion So in like manner hée sayeth in another place Mat. 9.73 The Haruest is great but the Labourers are fewe Praye therefore the Lord of the Haruest that hee wyll rhrust out Labourers into his Haruest C. Therefore euen as soone as the Corne is readye and rype it maye tarrye no lenger for feare of shéeding euen so nowe the spyrituall Corne being Rype Christe sayeth that haste must bée made because delaye is daungerous So that we sée to what ende the Similitude is brought namelye to expresse the cause of making spéede 36. And he that reapeth receiueth wages and gathereth fruite vnto lyfe eternall that both he that soweth and he that reapeth might reioyce together And hee that reapeth M. This is an argument taken of the reward of the reapers By the Reaper hée meaneth not the Husbandman him selfe to whome the séede belongeth but the hyred Labourer To this man the fruite which hée reapeth belongeth not and yet notwithstanding hée loseth not his labour in reaping the Corne in that hée receyueth his dewe hyre and rewarde C. Therefore by this argument hée proueth how diligent the seruantes of the Lorde ought to bée in the worke of God because there is a large rewarde layde vppe in store to requite theyr labour For hée promiseth fruite and that neyther corporall nor momentany Howebeit that which hée addeth concerning the fruite maye bée expounded twoo wayes eyther to bée a declaracion of the reward and so hée should speake one thing twise in dyuers woordes or else to commende theyr labours whiche enritche the Kingdome of God euen as hée sayth in another place I haue ordained you to go and bring forth fruite Iohn 15.16 and that your fruite should remaine And truly both these ought greatly to encourage the Ministers of the worde that they faynt not at any tyme vnder theyr labour when they heare that there is a Crowne of glorye prepared for them in the kingdome of Heauen and knowe also that the fruite of theyr reaping shall not onelye bée precious before God but also euerlasting M. Here also is offered to the Godly no small matter of comfort when they vnderstande that they by the Ministers of the Gospell the Lordes Haruest men are gathered not to consumption and the seruitude of corruption as earthlye fruites are neyther to bée at the pleasure or to suffer the tyranny of the reapers but from eternall death to euerlasting life Let euery man behold and consider what hée is and from whence and wherevnto hée is eyther gathered or dispersed And concerning the large rewarde of Sheepheardes reade the fifth Chapter of the first Epistle of Saint Peter 1. Pet. 5.4 1. Tim. 4.7 and the fourth Chapter of the first Epistle of Saint Paul to Timothy That both he that soweth M. This is an argument taken of the ioye which the Haruest commonly bringeth with it and that not onelye to the Reaper but also to him that soweth C. For by these wordes Christ teacheth that it shal be without the complaint and finding faulte of any man that the Apostles shoulde reape the fruite of other mennes earing and tyllage R. For it is a comparison betwéene the Prophetes of the olde Testament and the Apostles of the Newe The Prophetes are the sowers and the Séede was sowen in the olde Testament For the sowing was the Doctrine of the Lawe and the Prophetes for then the séede which was cast into the grounde laye as it were hyd but the Doctrine of the Gospell because it bringeth men to perfect ripenesse is aptlye compared to the Haruest For the Lawe was farre from that perfection which at the length was offred in Christ R. For the Lawe is our Schoolemaister vnto Christ Gal. 2.24 Heb. 7.19 And the Lawe hath brought no man to perfection Wée knowe also the comparison which Paul bringeth betwéene the Age of a Childe Gala. 4.1 and the full and perfect age the whiche tendeth to the same effect And yet notwithstanding this letteth not but that the Fathers might bée gathered into the Lordes Barne but the manner of teaching was farre otherwise for as the Childhoode of the Church continued