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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16078	A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.; Harmonia ex tribus Evangelistis composita	Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. In Evangelium secundum Johannem. aut; Pagit, Eusebius, 1547?-1617.; Fetherston, Christopher.	1584 (1584)	STC 2962; ESTC S102561	1,583,711	1,539

liuing wyth his handes in the middest of the course of his preaching but that was in another maner of respecte For the time was so deuided that his manuall labour coulde not drawe him away from teaching but Peter and his companions doe giue themselues wh●lelye to fishing because they were free from all maner of publike function They tooke nothing that night Christe suf●ered them to take paynes in vaine all night to make knowen and to sette ●oorth the credite of the myracle For if they had caught any thing Christes power shoulde not haue beene so manifestly knowen in the continuall successe but whilest that labouring in vain all night they do sodainly enioy a great draught they haue iust occasion giuen them to acknowledge the grace of the Lorde God doeth also oftentimes exercise the faithfull in lyke sorte that he may commende vnto them his blessing If we shoulde alwayes haue good successe so often as we set our hād to worke no man almost would thanke the blessing of God for this that hee hath some rewarde and recompence of his worke all men would make boast of their owne industrie and kisse their owne handes but whereas they wearye themselues sometime in vaine when they reape better frute afterwarde they are enforced to acknowledge some extraordinarie thing So it commeth to passe that they begin to giue the praise of the prosperous successe vnto the grace of God 6. Cast out the net on the right side Christ doth not commaund them according to the right and authority of a Lord and maister but he counselieth them as some one of the cōmon people And y e disciples hauing nede of counsel do readily obey him though they know him not If they had heard any such thing before the first casting they woulde not haue obeyed so readily whiche I speake for this cause least any man shoulde maruel that they were so duetiful seeing they were already ta●●ed with long and vaine wearisomnesse Although this was no small testimony of patiēce that they labour after the day was light though they had had bad successe all the night And surely we must constantly waite for the blessing of God that we may giue place to the same For nothinge is more preposterous then to pluck back the hand frō the worke straightway vnlesse it appeare to be frutefull Peter his nakednesse doth testifie that they laboured seriously But they refuse not to make triall of a new castinge least they neglecte anye opportunitie And in that they obey Christe his commandement it cannot be ascribed vnto faithe for they heare him as a manne whome they knowe not Nowe if our calling be vnto vs troublesome because our labour which we take seemeth to vs to be barren yet when the Lorde exhorteth vs to goe forwarde constantly we must be of good courage we shall haue at length happy successe yet in due time 7. Therefore that disciple The Euangelist teacheth by his owne example that so often as thinges fall out better then we looked for we must lift vp our mindes vnto God because we must straightway remember that this benefite came from his grace who is the authour of all goodnesse This godly acknowledging of Gods grace which was engrafted in the minde of Iohn brought him vnto the knowledge of Christ also For he knoweth not Christe by sight but because he is perswaded that the aboundance of fish was offered them by God he gathereth that it is Christ by whome their hands were directed But like as faith is first in Iohn so by and by Peter passeth him in zeale when as he throweth himselfe into the lake setting a part all respecte of daunger the rest doe followe him by shippe They come all vnto Christe at length but Peter i● caryed with singuler zeale aboue all the rest But it is to be douted whether he came to the banke walking or swimming Lette it be sufficient for vs to knowe this that in that he tooke his iourney hauinge left the shippe it was no headlong force of rashnesse but he went before the rest according to the measure of his zeale They were not able to drawe it Firste of all Christe-shewed one token of hys power in suche a plentifull draught of fish and he shewed another in y t he kept the net whole by his hidden power which must needes haue burst otherwise Now heereunto are added other circumstaunces that the disciples finde hotte coales vpon the banke that there are fishes that there is also breade laied ready there As touching the number of the fishes we must not seeke any high mysterie in that Augustine doth subtilly make and forge the law and the Gospel of the numbers recited but if a manne doe well and throughly examine it he shall finde that it is but a childish toye 10. Bring of the fishes Although the net was filled in a moment without any great labour of theirs yet Christe assigneth the draughte vnto them So we call bread ours yet whilest we craue to haue it giuen vs we confesse that it proceedeth from Gods blessing 12. None of the disciples durst The question may be what letted them whether shame proceeding from reuerence or some other thing But if Christ sawe them doubt he ought to haue preuented their doubting as he doeth oftentimes else where I answear that there was none other cause of shame saue onely because it was euident inoughe that it was Christ. For we are woont to aske concerning doubtful and darke matters Therefore the Euangeli●t giueth vs to vnderstande that they aske not Christ because they were afraide to doe him iniurie he had so manifestly reuealed himselfe 14. This is nowe the thirde time The number of three is referred vnto the distance of time Christe hadde already appeared more then seuen times but what soeuer was done in one day it is comprehended vnder one manifestation Therefore he signifieth that Christe appeared vnto the disciples at diuers times that he might make his resurrection to be beleeued 15. Therefore when dinner was done Iesus sayeth vnto Simon Peter Simon the sonne of Iohn louest thou me more then these He sayeth vnto him yea Lord thou knowest that I loue thee He sayeth vnto him Feede my lambes 16. He sayeth vnto him againe the seconde time Simon the sonne of Iohn louest thou me He sayeth vnto him yea Lord Thou knowest that I loue thee He sayeth vnto him Feede my sheepe 17. He sayeth vnto him the thirde time Simon the sonne of Iohn louest thou mee Peter was sorye because he sayde to him the thirde time leuest thou me and he sayd vnto him Lorde thou knowest all things Thou knowest that I loue thee Iesus sayeth vnto him Feede my sheepe 18. Verely verely I say vnto thee VVhen thou wast yonger thou girdedst thy selfe and walkedst whether thou wouldest but when thou shalt waxe olde thou shalt stretche out thine hande and an other shall girde thee and shall leade thee whither thou wilt not 19. And this sayd he

howe shall this be seeing I know not man 35. And the Angel answeared and saide vnto her the holy Ghost shall come vpon thee the power of the moste highe shall ouershadowe thee therfore also that holy thing which shal be borne of thee shall be called the sonne of God 36. And beholde thy cousin Elizabeth shee hath also conceiued a sonne in her olde age this is her sixte moneth which was called barren 37. For with God nothinge shall bee vnpossible 38. Then Marie sayd Behold the seruaunt of the Lorde ●ee is done vnto mee accordinge to thy woorde So the Angell departed from her 34. Howe can this be The holy virgin seemeth as hardly to restraine the power of God as Zacharie did before For that doeth shee accompte to be vnpossible which is beyond the comm●n order of nature for thus she reasoneth I knowe no man how then should I beleeue that this shoulde come to passe which thou tellest me It is not needefull that we shoulde greatly labor to cleare her of all fault for by faith shee ought to haue risen to the omnipotēt power of God which is not tied to natural means but surmounteth the whole world yet shee now staieth in the common course of generation yet it is to be knowen that shee doeth not so doubt or demand as if shee would haue the power of God made subiect or equal to her senses but being stricken with a sodaine admiration shee is only moued to aske this question And that she obediently and gladly receiueth this promise may be gathered by this That wheras there were many doubts on the contrary part shee yet did stay but at this one Shee might easily haue obiected where is that throne of Dauid become seeing that al the dignity of that Empire had now a long time ben abolished all the glorious beautye of the kingly stocke was extinguished So that if she had weighed the matter with the iudgement of flesh she should haue takē al that she heard of the Angel but for a fable VVherfore it is not to be doubted but that shee easily gaue place was throughly perswaded of the restitution of the church a thing according to the flesh incredible And it is probable that the prophesie of Esay 11. 1. was cōmonly spoken of euery where whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde caused her without doubt to beleue the message that was brought her of erecting of the throne of Dauid If any except and say that there was also an other Prophesie that a virgin should beare a sonne I answer that the knowledge of that mysterie was as then very darke The fathers hoped that they shoulde haue a king borne vnder whom the people of God should be blessed happy But the meane lay hidden from them as if a veile had bene put betwene them and it Therfore it is no maruell that the holy virgin asketh a question of that shee knoweth not But that some do imagine of her words that shee had made a vow of perpetuall virginitie it is ouer weake altogether absurde For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband and so making a mocke of God had despised his holy ordinance of matrimonie Although that in Poperie there had crept in a barbarous tyrannie in this matter of matrimony yet they neuer durst go so farre as to permit the wife without the consent of the husband to vow● continencie Furthermore it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes Yet that obiection is to be answered that the virgine had respect vnto the time to come therefore should signifie that she should not dwel together with her husband But this cōiecture is probable plaine that the greatnes or rather the maiestie of the matter did so strike the virgin that shee had all her senses tied bound with admiration VVhē she heareth that the Son of God shal be borne she considereth a matter not common this is the reason why shee excludeth the knowledge of man Thus being amased shee crieth out how can this be Therefore doth God so gentlely pardon her and so louingly and fauourablie answere her because that hauing Gods workes in admiration shee did reuerently and soberly demaunde how that could come to passe which she was perswaded to be far aboue the common and accustomed course of nature Furthermore this question was not against faith Because that it arose rather of an admiration then of distrust The holy Ghost shall come vpon thee The Angell doth not so set the maner as it had bene nedefull he should haue done that woulde satisfie the curiositie of many But he calleth the Virgin simplie to consider the power of the holy Ghost that with silence and quietly she might resigne her selfe wholely ouer vnto him The worde To come vppon doeth signifie that this is an extraordinarie worke where the meanes of nature do want And the next parte of the sentence is added to expounde the former The power of the most highe shall ouershadowe thee For the spirite is as it were the essentiall power of God through whose worke he sheweth and exerciseth himselfe as well in the gouernance of the worlde as in myracles There is an apt Metaphore in the worde ouershadowe For the Scripture doth oft compare the power of God wherewith he preserueth and defendeth his vnto a shadow But there seemeth to be an other more peculier sense and vnderstanding of this place namely that the worke of the spirite shoulde be secrete euen as a cloude set before shoulde stay the eyes of men from seeing And as in woorking myracles God doth kepe secrete from vs the counsell of his workes So it is our partes with modestie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne This is a confirmation of the former sentence for the Angell teacheth vs that it behooueth Christ to be borne without the companie of man and woman that he might be holy and the sonne of God that is that he should not be in a commō estate amongst men but that in holinesse and glory hee shoulde excell all creatures The heretikes which faine that when he was borne man and was after made the Sonne of God do wrest that causall coniunction that he should therfore be called the Sonne of God because that he was woonderfully conceiued by the power of the holy Ghost but they reason very wickedly For althoughe that hee was manifested the sonne of God in flesh it followeth not but that the worde was begotten of the father before all worldes Or rather he the same that was the Sonne of God in his eternal Deitie appeared also the Sonne of God in his humaine flesh But this place doth not only teache vs the vnitie

other part he sheweth what is conuenient for vs to aske for our selues Yet it is also to be noted that those prayers which we conceiue for our owne saluation or profit ought to be referred to the last ende for it is not lawfull for vs so to be occupied with the care of our owne profite but that the glory of God should alwayes haue the first place Therfore as oft as we pray we must neuer tourne our eyes from this marke or line There is yet this difference betwene the two sortes or partes of prayer which I sette downe that while we speake of the kingdome of God and of the halowing of his name it behooueth vs to lift vp our senses on high that hauing no regarde of our selues they should attend vpon God alone And then that we should descend to our selues and ioyne the care of our saluation with those former petitions whiche belong to God alone And althoughe forgiuenesse of sinnes is to bee preferred before foode euen as muche as the soule excelleth the body yet Christ beginneth at breade and the sustentation of thys earthly life that from such a beginning he might lead them higher Therfore we doe not desire to haue our daily breade before reconciliation to God as though that we should esteeme more of the corrupt foode of the belly then of the eternall saluation of the soule but our mindes doe ascend from the earth into heauen as it were by steppes For when as God vouchsaueth to imploie himselfe to nourishe the bodies it is not to bee doubted but that he is muche more carefull of the spirituall foode Therfore his so louing kindenesse doeth raise vppe our faith higher That many doe take the Greeke worde signifying bread for more then substantiall or supernaturall is altogether absurde And the reason which Erasmus bringeth is not onely friuolous but also contrary to godlinesse it semeth not probable to him that while we appeare in the sight of GOD Christe should commaund vs to speake of nourishments As thoughe the like is not to bee founde oute of diuers places of the scripture that by the taste of these present goodes we may be ledde into the hope of heauenly things nay but this is a iust triall of our faith when as we aske nothing from any other then from God and we do not onely acknowledge him to be the onely fountaine of al good things but we also feele his fatherly goodnesse stretched out euen to the least thinges so that hee refuseth not to take care euen of our flesh And that Christe speaketh heere of the corporall foode may firste bee gathered heereof that otherwise it shoulde bee maimed and no full or perfecte prayer For we are commaunded in many places to cast all our cares into the bosome of God and hee promiseth liberally that hee wyll faile vs in nothyng Therefore in an exacte rule of right prayer it is necessary that somewhat should be commaunded for the innumerable necessities of this present life Also thys woorde This day signifieth that we aske heere of God that we neede not care but for a day For it is not to bee douted but that his meaning was to restraine and moderate the couetousnesse of earthly foode whereunto we all are immoderately caried Also it is sufficiently knowen that the figure Synecdoche is vsed in thys woorde breade for vnder it the Hebrewes doe comprehend all kinde of nourishment But it is vsed heere more largely for we doe not onely desire to haue foode geuen vs by the hande of God but also that he would geue vs what soeuer is necessary for to passe this life through with Now the sence is cleare we are first commaunded to pray that God would defende and nourish in this world the life which he hath geuen vs and because it needeth many helpes that hee woulde geue vs what soeuer hee knoweth necessary Nowe because that the loue of God floweth continually to feede vs the breade which he giueth is called daily or continually comming for so it may be interpreated Therefore this woorde signifieth as muche as if hee hadde sayd Lord sith our life hathe daily neede of newe nourishment be thou neuer wearie in bestowing the same daily vppon vs. That Aduerbe This day is vsed as I sayde before to brydle our greedie couetousnesse that we myght learne continually to depende vppon the goodnesse of GOD and to be content wyth that measure whiche hee bestoweth vppon vs day by day as they say But a question is mooued Sith it is certayne that Christe gaue thys as a generall rule of prayer to all the godly and of that number there are some riche menne whych haue muche layed vppe in store howe hee commaundeth them to aske that which they haue at home and to aske for a day whyche haue aboundaunce to serue them a yeare The aunsweare is easie for we are warned by these wordes that there is not any heape of store and prouision ought worth excepte that God doe daily feede vs thoughe wheate wine and all other thynges doe abounde excepte they bee watered wyth the secreate blessinge of God they shall presently vanishe away or the vse of them shall be taken away or that power whych is ingrafted in them to feede vs shall fall away that in our aboundaunce wee shall bee hunger starued VVherefore it is no meruaile if Christe doeth generally call riche and poore to thys heauenly nourishment but no manne shall pray so heartely as hee that hathe learned by the example to hunger and to abound so that hee canne beare hys neede and wante patiently and not become drunke with the deceitfull hope of his aboundaunce If any manne demaunde why we aske to haue this breade geuen vs which nowe we doe call and accounte our owne I aunsweare it is called ours not because that it is due to vs by righte but because that it is appoynted for our vse by the fatherly goodnesse of God And so after that sorte it is made ours for that the heauenly father doeth geue it vs freely least our wante be not supplied VVee must till the fieldes endeuoure to gather in the fruites of the earth euery manne must applie himselfe and beare the laboure of his calling that hee may gette his liuing yet this letteth not but that wee are fedde by the free goodnesse of God without the whiche menne shoulde waste away themselues in laboure in vayne Therfore we are taught to acknowledge as receiued from thence whatsoeuer seemeth to be gotte by our industrie Yet by this woorde it is also to be gathered if we desire to be fedde of God we must abstaine from that which is none of ours For all the children of God so ofte as they vse this maner of prayer do testifie that they desire nothing but that which they may rightly call their owne 11. Forgeue vs our debtes Here it behooueth vs to remember that which I sayde euen nowe that Christe in placing the requestes of his regarded not what

2. Cor. 4. 4. that it is not hid but from the reprobate them that are ordained to destruction whose mindes Sathan hath blinded Also this is to be knowen that the force of lightning whereof Dauid maketh mention the familiar kinde of teaching which Isai speaketh of is properly referred to the chosē people Yet this alwaies remaineth certaine and sure that the worde of God is not obscure but as the worlde with her owne blindnesse darkeneth it but yet the Lord reserueth his mysteries so that the reprobate cānot come to the vnderstanding of them And he depriueth them of the light of his doctrine two wayes for sometime he speaketh that in Parables whiche might haue bene spoken more plainly sometime he opening his minde plainly without darke speaches and figures he dulleth their senses and amaseth them so that they cannot see in the midde day To this purpose pertaine those horrible threats in Isai 28. 11. where he threatneth that he woulde be a straunger to the people and that hee woulde speake wyth a straunge and vnknowen language that the visions of the Prophetes should be to the learned as a booke shutte and sealed wherin they could not read Isa. 29. 11. and where the booke should be opened they shoulde be all as idyotes and stay as menne amased that cannot reade Nowe sith Christ so dispensed his doctrine of purpose that it should profit onely a fewe in whose mindes it should be throughly setteled and that it should holde other some in suspence and in doubt it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose but it is so ordered by his wonderfull counsell that it shoulde bee to the reprobate a sauour of deathe to deathe as to the electe a liuely sauour to life And least any manne shoulde be so bolde as to murmur against it Paule answeareth in these wordes what soeuer the effecte of the Gospell be yet the sauour of it thoughe it be deadly doeth alwayes smell swetely before God But that the meaning of this present place may be the better vnderstode it behoueth vs to sift more narowly the purpose of Christ for what cause to what end he spake this First the comparison vndoubtedly tendeth to this ende that Christ might amplifie set forth the grace and fauour which he shewed to his disciples because that was specially giuen to them which was not generally allowed to all If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge certainly the cause shall not be founde in them and Christe by saying that it was giuen them excludeth all merite and desart Christe affirmeth them to be appoynted and chosen menne whome God hathe especially vouchsafed this honour that he woulde reueale his secretes vnto them and that others should be voide and without this grace There is no other cause of this difference to be found but that God calleth vnto him them that he hath freely chosen 12. For who soeuer hath Christ prosecuteth that which I spake euen nowe for he admonisheth his disciples howe liberally God dealeth with them that they might make so much the more accounte of this grace and acknowledge themselues the more bounde for that they hadde receiued a greater benefite then other He rehearseth these same wordes in an other place but in an other sense for there hee speaketh of the Lawfull vse of giftes but now he simply teacheth that there is more bestowed vpon the Apostles then vpon the common sorte of men because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them for because that he neuer forsaketh the woorkes of his owne hands as it is sayde in the Psalme 138. 8. whom he once beginneth to make he beautifieth daily more and more vntill at length he bringeth them into great perfection For this cause doeth there flowe so manifolde graces from him to vs hereeof come so ioyfull proceedings because the beholding the God of their deliuerance prouoketh a continuall course of bountifulnesse And as his richesse are innumerable so he is neuer weary of enriching his children Therefore as oft as he lifteth vs vp higher we ought to remember that what benefits soeuer we receiue daily they come out of that fountaine that he would performe that worke of our saluation begon in vs. But on the contrary part Christe affirmeth that the reprobate doe alwaies become worse vntill they beinge altogither come to naught doe faint in their owne weakenesse This seemeth to be a harde speach that there should be taken from the wicked that which they haue not but Luke mitigateth the hardnesse and taketh away the ambiguitie by altering the wordes somewhat saying that those things shall be taken away which they seemed to haue And certainly it falleth commonly out that the reprobate doe excell in many excellent gifts and in shew are like to the children of God But there is no soundnesse in them because the minde is voide of godlinesse and there appeareth onely a vaine shewe VVherefore Mathew doeth rightly say that they haue nothing because it is accounted as nothing before God and in their conscience it is vaine vnfrutefull Luke doeth aptly declare that the giftes wherwith they were endued were prophaned by them so that they onely made a shew in the eyes of men else they had nothing but a pompe and vaineglorious brag Heereby we also learne to seeke to profite euery day of our life because that God hath of this condition giuen vs the taste of his heauenly doctrine that we might daily be more aboundantly fed with the same vntil we come to a perfecte fulnesse Marke setteth downe this sentence somewhat more confusely Take heede sayeth the Lorde what is sayde vnto you Then if they haue profited well he putteth them in hope of greater grace to you sayeth he that heare shall more be giuen Then followeth a clause which agreeth with Mathewes woordes but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew because it is not likely to be placed here in his owne order For the Euangelists as it is sayd other where were not curious in setting downe Christes sermons but heaped oft diuers of his sentenses togither But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake and also noteth the diuers causes why Christe so spake the same namely to make them attentiue to his doctrine least the woorde of life should passe foorth in vaine which oughte to be receiued and to take rootes in our mindes as if he shoulde haue sayde Take heede least that be taken from you which was giuen you if it fructifie not 13. Therefore speake I to them in Parables He sayeth that he spake obscurely to the multitude because they coulde not be partakers of the true lighte Yet when he sayeth that there is a vaile drawne ouer the blind that they might remaine

For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto mē for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his wh●lie bent namely vnto eternall life but because by reason of the gr●ssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heauēly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that