Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	bread_n	call_v	consecration_n	3,097	5	11.0977	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06985	A catholike and ecclesiasticall exposition of the holy Gospell after S. Mathewe, gathered out of all the singuler and approued deuines (whiche the Lorde hath geuen to his Churche) by Augustine Marlorate. And translated out of Latine into Englishe by Thomas Tymme, mynister. Sene and allowed according to the order appointed; Novi Testamenti catholica expositio ecclesiastica. English. Selections	Marlorat, Augustin, 1506-1562.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 17404; ESTC S114262	1,206,890	792

some very childishly and peruersely expounde it who may easely be confuted by the place of S. Paule where he teacheth the Corinthians the true vse of the supper speaking to men womeÌ„ without exception to the whole body of the churche testifieth that he deliuered the same to them as he had receiued it from the lord But he distributed bread to the Apostles that all generally might eate that euery one should so take his portion that there might be an equall participation among all For hee saythe Take eate C. In that he coÌ„maundeth vs to take he meaneth that it beloÌ„geth vnto vs whereas he commaundeth to eate he meaneth that it is made one substance with vs For he did so institute all these thinges that the disciples might coÌ„municate this supper among them selues Whereupon it followeth that it was a deuelishe inuencion that one man seperating him selfe from the residue of the congregation shoulde priuately celebrate the supper For what is more vnsemely than to haue the bread distributed in the presence of the people then to be eateÌ„ vp in a corner of one alone Although therfore the Papistes do boaste that they haue the substaÌ„ce of the lordes supper in their masses yet for al that in dede it is playne that so many priuate masses as they haue celebrated so many conquestes hath Sathan erected to ouerthrowe the supper of the lord Neither is it true whiche they saye that it is a sacrifice offered in the name of the whole churche For Christ did not coÌ„mauÌ„de that one maÌ„ shuld eate it in the name of all the reste but that euery one should take and eate theÌ„ selues By the same woordes we are taught what oblatioÌ„ was offered of Christ in the supper He commaundeth his disciples to take He it is therfore that offereth Where as therfore the Papistes fayne that Christ offereth him selfe in the Supper it coÌ„meth of the coÌ„trary authour namely of the deuell not of Christe And truely this is a wonderfull inuersion and preposterous dealing that a mortall man wheÌ„ he is coÌ„maunded to take the body of Christ should take vnto him selfe his office of offering and so making him self a prieste offereth vnto God his sonne We go not about here to declare howe full of sacriledge and execrable abhomination their fayned oblation is it is sufficient for vs to proue that it hath so little affinite with the institution of Christe that it dothe rather directly impugne the same This is my body Christ calleth the bread his body For the relatiue This doth expresse the bread and not the body For by and by it followeth This cuppe is the newe testament in my bloud the which are figuratiue sayinges as we shall see anone But where as they saye that the bread was consecrated by these wordes that it might bee an outwarde signe of Christes fleshe we doe not dislike if so be that this woorde signe be rightly and truely taken Christe therefore chose the breade whiche was appointed to nourishe the body and sanctifieth it to another vse that it may now beginne to be spirituall foode And this is that conuersion whereof the auncieÌ„t wryters of the church haue made mencion But for all this wee must note that the bread is not consecrated by whyspering and breathing ouer it but by the pure doctrine of faithe And truely it is a magicall sorcery when the consecration is directed to a dead element because the bread is not made a signe of the body of Christe for it selfe but for vs To be shorte Consecration is nothing els than a soleÌ„ne testimony by the whiche the Lorde dothe geue vnto vs a terrestriall and corruptible signe to a spirituall vse The whiche thing cannot be done excepte the coÌ„maundement promise do plainly sounde forth to the building of faith Whereby it is euident againe that the Papistes do wickedly prophane the holy mistery with their obscure muttering and breathing But it Christe do coÌ„secrate the bread when he testifieth vnto vs that it is his body we must not imagin the alteration of the substaÌ„ce but we must marke the newnes of the vse And except the craftines of the deuel had so bewitched the worlde that being once caried by the vayne imaginatioÌ„ of transsubstantiation it will at this daye admit no true interpretatioÌ„ in these words it should be superfluous in vayne to spend any long time in sekinge out the sence and meaning Christ pronouÌ„ceth that the bread is his body and he intreateth of the sacrament And we must nedes coÌ„fesse that a sacrament dothe consiste of a visible signe to the whiche the thinge signified is ioyned whiche is his truthe This also hath bene euer a general rule that the name of the thing signified is traÌ„sferred to the signe Wherefore no man that hath but indifferently traueled in the scriptures wyll deny but that a sacramentall speache must be taken denominatiuely We let passe generall tropes figures which are in diuers places of the scripture This onely we saye that so often as the externall signe is sayd to be that which it signifieth all men wyll confesse that it is done by a figure called Metonymia or Denomination If Baptisme be called the lauer of regeneration if Christe bee called the Rocke from whiche water flowed to the peopled that were in the deserte If the holy ghoste be called a doue no man nede to doubte but that the name of those thynges is attributed to signes whiche they figure Howe commeth it to passe then that they whiche so muche reuerence the woordes of the Lord cannot abide to haue that ioyned to the supper whiche is coÌ„mon to all sacramentes The simple litterall sence doth please theÌ„ why then shal not the same rule preuayle in al other sacraments Truly vnles they graunt the Christe was a rocke substantially the reproche with the which thei oppresse vs is vnsauery stinketh If we expounde the bread to be called the body of Christ because it was a signe outwarde token of his body they preteÌ„de falsely alleage by by that the whole doctrine of the scripture is ouerthrowen and made frustrate For wee haue not of late tyme inuented this rule of speakyng but all men haue receiued the same beinge set downe to vs by S. Augustine out of the authoritie of the auncient fathers that the names of spirituall thinges are improperly ascribed vnto signes and that all places of Scripture ought so to be expounded wheÌ„ mencion is made of Sacramentes But to what purpose do we take an Axioma and sentence alwayes receiued and approued to moue great cries and shoutes as it were in a new and vnwonted thing But let mad men crye whyle them liste this shall preuayle with modest men and suche as are in their wyttes that there is in these woordes of Christe a sacramentall manner of speache Whereupon it followeth that the breade because it is a signe of Christes body is called

remembraunce to thinke vppon him But although he be absent yet in power he is present and will be to the ende of the worlde 27 And he toke the cup and thaÌ„ked and gaue it to them saying Drinke ye all of this And he toke the cup. E. The Euangelist Luke addeth so doth Paule saying when he had supped because he gaue the cup twyse firste according to the auncient custome and supper being ended he is nowe sayd to geue it againe that wee might knowe the matters to bee dyuers Drinke ye all of this C. Because it was the purpose of Christ to direct our whole faith to him selfe least we should seke any thinge without him he testified that our lyfe was included in him by two signes This body standeth in nede of meate and drinke to susteine it and kepe it aliue Therefore Christ seking to teache vs that he only is sufficient for vs to geue vnto vs all thinges necessary for health geueth or attributeth the course of meate and drinke to him self By the which his wonderfull sufferaunce appeareth because he seking to helpe our faythe doth in this wyse frame hym selfe to the rudenes of our fleshe Whereby it appeareth the more howe detestable the wycked bouldenes of the Pope is by the whiche he is not afraide to breake this holy knot We heare that the sonne of God wytnessed and declared by twoo signes at once the fulnes of lyfe whiche he geueth to those that are his By what righte is it lawefull for a mortall man to pull a sonder those thynges whiche God hath ioyned together We must alwayes remember this that Christe doth first commaunde vs what wee shall do and then addeth a promyse if wee fulfill not his commaundement we loke for the promise in vayne For he beginneth with a commaundement and commaundeth all of them to drinke of this cup. Therfore if the enemies of the Gospell do boaste that thei haue the bloud of Christe without the communioÌ„ let vs assure our selues that it is moste false For the promise is awaye where the coÌ„maundemeÌ„t is not kept Why Christ doth rather here than in that which went before adde this generall word All this semeth to be the reason namely that he might preueÌ„t the deuelishe inuentioÌ„ which afterward crept into the church the which because he foresawe he thought good opeÌ„ly to condemne As concerning the bread we reade that he willed them simpely to take but why doth he expressely commaunde all to drinke and why doth Marke saye playnly that all dranke but onely because the faithful should learne to beware of new inuencion And yet for all this seuere prohibition the Pope was not one whit afrayd but durste take vppon hym to chaunge and violate the lawe whiche the Lorde so firmely made For he kept al the people from the vse of the cuppe and to excuse hym selfe he saith that one kinde is sufficient because the bloud is included in the fleshe As though truely the whole Sacrament might not be abbolished by that pretence because Christ can if it pleased him make vs partakers of him selfe as well without either of bothe signes Furthermore the Papistes say that it was daungerous least the bloud shoulde be shed For they thought that it was wyne no more but pure and true bloud and they woulde be wyser than the sonne of God to auoyde that daunger whereof he tooke no hede But their impietie is nothing at all furthered by these chyldishe cauils because there is nothing more absurde than to depriue the faythfull wyllingly of those helpes whiche the Lorde hath geuen vnto them and therefore nothing is lesse tollerable than this wicked tearing of the mistery Seing therefore one error bringeth forthe an other the institution of Christe whiche is the wysdome of his father must be kepte sounde and perfect and he only ought to be preferred before all men and forsaking all other we ought to cleaue to his authoritie 28 For this is my bloud whiche is of the newe Testament that is shed for many for the remission of sinnes For this is my bloud Saint Luke describeth these wordes thus This cup is the newe Testament in my bloude And S. Paule hath the like wordes No man truly neede to doubt but that Luke and Paule keping the same sence and meaninge altered the wordes which Mathewe and Marke haue sayinge This is my bloude of the newe Testament In eyther forme of words this is most euident that the Lorde by this Cup doth offer and set forth two thinges namely his bloud and the newe Testament For the newe Testament is the fruite of Christes bloude whiche was shed on the Crosse and abydeth in vs and for that cause the ende summe in this misticall exhibition Herevppon S. Luke and the Apostle Paule expressed that in the former place but because wee haue a couenaunte and league by the bloud of Christ they added sayinge In my bloude The sence and meaninge therefore of the wordes of the Lorde is as Luke and Paule expressed them Take and vnderstande by this Cuppe the newe couenaunt of grace beinge confirmed vnto you by this my bloude which take ye also here of mee and drincke Although this exhibition of the bloud of Christ to be dronke be not so plainlye expressed in the wordes of the Lorde by Luke and Paule yet notwithstanding it is most euidently gathered by the woordes of Mathewe and Marke which say Take ye and drinke ye all of this And he saide vnto them this is my bloude of the newe Testamente Which wordes what do they signifye els than this Take ye with this Cuppe and drincke my bloud by the which my newe couenant is confirmed and geuen vnto you C. For this couenaunt is sealed by nothinge els than by the spirituall drinking of the bloud of Christ that it maye be strong and of efficacy But hereby we may gather how folishly the Papistes and suche others are superstitious whiche byte and choppe the wordes For although they make a noyse and talke yet for all that this exposition of the holy ghost cannot be reiected that the Cuppe is called bloud because it is the Testament in bloude And trulye the like consideration is to be had of the bread whervppon it followeth that it is called the body because it is a Testamente in the bodye There is now no cause whye they shoulde contende and saye that wee muste beleeue the simple wordes of Christ and that we muste shut our eares to al other forreine interpretacions It is Christ himselfe whiche speaketh whom they wil not deny to be a meete interpreter of his owne woordes But truly hee manifestly declareth that hee called the bread his body vppon no other consideration but because hee made his euerlastinge couenaunt with vs that the sacrifyce beinge offered wee mighte eate and drincke spiritually Of the nevve Testament B. The Epistle to the Hebrewes intreatinge of the newe Testamente alludeth to the order of Testamentes which are made onely for

that at night they may easely go to bed without a supper Are these lyke vnto the sonne of God Are these immitators of hym The faste of our fathers was farre greater yet it was in no point to be compared to Christes faste Moreouer neyther Christe nor Moyses did obserue this solemne faste euery yeare but both of theÌ„ fasted but once in their whole lyfe But I would they had bene contented with apyshe toyes onely and not to haue attempted to fashion them selues to his rule with their fayned fastinge whiche was a wicked and moste detestable deriding of Christe for because they perswaded them selues that it was a meritorious worke a worshiping of God it was a wicked superstition But this coÌ„tumely towardes God is not to be suffered because they obscure and darken his singuler myracle Then they are iniurious to Christe because they detracte from him excelency decke them selues with his spoyles Thirdly they are enemies to the Gospell from the which they take no small authoritie except this faste of Christ be knowem to be his seale God did shewe a wonderfull myracle when that he exempted his sonne from the necessitie of eating do they not with mad rashenes immitate God and seke to be lyke vnto hym wheÌ„ that they thinke they are able by their owne power and strengthe to do the lyke Christ was marked to be knowen with deuine glory by his fasting Do they not he being robbed of his glory take away his excellency when as they ioyne them selues being mortall meÌ„ to be fellowes and companioÌ„s with him God apointed to the faste of Christ this ende that he might seale the Gospell nowe they whiche brought the same to an other vse did they not take awaye the dignitie of the Gospell Away therefore with this Cacozelia or false peruerse apishe immitation which both doth peruerte the councell and purpose of God and also the order of his workes But let the Reader note here that we speake not generally of fastinges the vse whereof I would to God were oftner among vs So that it were pure holy as it ought to be but our purpose and intent is to shewe for what ende Christe fasted He vvas at last a hongered M. As if the EuaÌ„geliste should haue sayd he hongered not before For Christe fasted as we haue shewed already not as we faste whiche somewhile leaue our ordinary and accustomed diet or fare somwhyle lesse somwhyle more we take as occasion and custome shall serue but farre exceding the custome and manner of men he fasted abstaining wonderfully altogether both from breade and drinke finally from all kynde of foode to sustaine humane nature for he liued that tyme amonge the beastes wher was nothing to be gotten It was necessary therfore that the humane body should be preserued by his deuine power that he should lyue not only without meate but also that he shoulde not be a hongred so longe as the appointed tyme of temptation endured 3 And when the tempter came vnto him he sayde if thou be the sonne of God commaunde that these stones be made bread And vvhen the tempter M. Nowe Mathew beginneth to describe the order of the teÌ„ptatioÌ„s of SathaÌ„ And first he called him the tempter whome before he called the deuell whereby he admonisheth the faithfull to take hede of him as doth also the apostle Paule saying Least peraduenture the tempter tempte you and in an other place Least Sathan tempt you He is iustly called by the name of SathaÌ„ since the tyme in the whiche he with a wyly and subtill temptation caused all mankinde in our first pareÌ„tes to be subiecte to death C. Whereby also we may gather that those temptations whiche stirre our myndes to euill do only come from him For where it is sayde that God doth tempte that is done to an other end namely to trie the faith of his seruauÌ„tes or els to punishe the vnbeleuing or at least to make their hipocrisie which loue not the truthe to be openly knowen P. But craftely the deuel bryngeth men to mischiefe or calamitie that he may leade them to desperatioÌ„ and blasphemy These craftes and wyles of Sathan let vs learne to knowe that we may flie to our captayne Christe the sonne of God whiche fighteth against the deuell as it is written in Genesis This seade shall treade towne the head of the Serpente which agreeth with this saying of Iohn The sonne of God came to destroye the workes of the deuell He said if thou Be thou sonne of God. M. This is the first temptation of Sathan whiche is here described with the whiche by occasion of honger he setteth vpon Christe Comaunde that these stones be made bread C. Here some auncient writers with slender reasons dallied For they sayde that the first temptation was of Glottony The seconde of ambition and the thirde of couetousnes But very ridiculous it is to referre that to the intemperancy of glottony when a man that is very hongry doth desire to haue meate whereby he might sustaine nature Moreouer what delicates or dainties do they sayne in breade that he may be thoughe so be very delicious and daintie whiche was conteÌ„ted as we saye with drie bread But the only aunswere of Christe doth sufficiently declare that the purpose of Sathan was otherwyse For certainly the sonne of God was no rude or inexperte wrastler which knewe not to shonne the trips of his aduersary which being offered the foyle on the right syde would not defend him selfe on the lefte Therefore if Sathan went about to deceiue hym with pleasures of Glottony he had in a readines the testimonies of scripture with the which he mighte repelle him and put him to flight But yet he propoundeth no sache thing but taketh this sentence that man shall not lyue by bread only but by the secrete benediction of God. Whereby we may gather that Sathan began directly with the saythe of Christe that the same being extinguyshed he might constrayne Christ to seke his liuing by peruerse and vnlawefull meanes And truly then he followeth vs at an inche as we saye when he assayeth to brynge this to passe that we distrusting God may helpe our selues otherwyse then Gods worde doth allowe Therefore the effecte and sence of the wordes is this Seing thou seest thy selfe to be forsaken of God it is tyme to loke to thy selfe Therefore make thy selfe meate whiche God refuseth to helpe thÃ©e with For although he pretende the deuine power of Christ by the whiche the stones might be tourned into breade yet notwithstanding this only he hunteth after that Christe departing froÌ„ the worde of God whatsoeuer he should haue sayde should haue bene discredited To the purpose therefore Christ maketh aunswere that man shall not lyue by bread only as if he should haue said thou beddest me seke some remedy wherby I may helpe my selfe otherwyse then God doth allowe And this were distruste whereof there is no nede so long

as God doth promyse to nourishe me Thou Sathan doste bynde his grace vnto breade but he on the contrary parte witnesseth that his grace is sufficient to nourishe and succoure vs Nowe let vs consyder what kynde of temptation this was surely suche a one with the which Sathan dayly fighteth against vs For the sonne of God would not suffer any vnwonted temptation but would fight in the same battaile that we fight in to the ende that we being fournished with the same armoure wherewith he was armed nede not doubt of the victory but that already we haue the palme in our handes 4 But he aunswered and said It is wrytten man shal not lyue by bread only but by euery woorde that proceadeth out of the mouthe of God. And he aunsvvered and. C. First this is here worthy to be noted that Christe taketh the scripture for his buckler for this is the true kynde of fight if we couet to haue the victory Neyther in vayne doth Paull call the woorde of God the sworde of the spirite M. Christe coulde by his deuine power haue caste Sathan into the bottomles pit but for our sake he would ouercome his temptations that his deceites should not only be frustrate but also we that shoulde followe thereby might learne howe to fight A. That we being well appointed with the armoure of the woorde of God might bouldely resiste our enemy the deuell C. Whereby also we may gather that the Papistes hauing made a league and agremente with Sathan as it were to caste out the soules of men to th ende they may cruely of hym be destroyed they suppressing the scripture do despoyle the people of God of their armoure with the whiche they might only defend them selues For they whiche caste from them this armour and exercise not theÌ„ selues daily in the schole of God are worthy euery houre to be in daunger of the deuell to whome they do betraye them selues Neyther is there any other reason why Sathan should so spoyle and ouercomme so many were it not that God would be reueÌ„ged on their negligence and contempt of his woorde Now we must consider the testimony of Moyses whiche Christe citeth Man shall not liue by bread M. By this word bread he vnderstandeth all maner of foode what soeuer we vse to the sustentation of our body Loke in the sixt chap. folowing Some very falsely wreste this testimony of Moyses as if it had bene saide that the liues of meÌ„ were not nourished with visible breade but with the worde of god In some respect this is true but Moyses respected another thing For when they had no other breade at hande he sheweth that Manna was an extraordinary foode to the people that by this document it might be witnessed for euer that the life of men is not included in bread but to depend at the wil and pleasure of god The woorde therefore in this place is not takeÌ„ for doctrine but for the decrÃ©e which god published to the defending of the order of nature to the nourishing of his creatures Neither doth he reiecte men which are the workemanship of his handes but for this cause he powreth life into them that once being geuen he may daily sustaine the same The woorde is the vertue and power of God by the whiche we be sustained as well without meate as with meate whether he place any other thinge in steade of meate as Manna which he gaue to our forefathers or nothing as he kept and preserued Moyses Helias and Christe so many dayes C. So saythe the Apostle he ruleth all thinges with the woorde of his power That is al the worlde is preserued all the partes thereof abide in their proper state at his becke and decrÃ©e by whom al thinges are gouerned Therefore although we be fed by breade yet we must not attribute our lyfe to the vertue of the same but to the secrete power of his grace whiche God inspireth in the bread to feede vs. Whervpon also it followeth that God whiche vseth the ordinary meane of bread to our sustentatioÌ„ will otherwise wheÌ„ it pleaseth him fede vs that we may liue B. Therfore the aunswere of Christe is in effecte thus Although I honger yet God by his power can preserue me still as he hathe done hitherto without meate that I shal not nede to make these stones breade A. Neyther is the power of my father tyed vnto breade By this sentence of Moyses therefore their wickednes is condemned wiche counte that their lyfe and felicitie to haue aboundace and superfluitie of all thynges pertayning to the body Here also is reproued the distruste wicked carefulnes whiche causeth vs to seke after vnlawfull thinges And to this point the aunswere of Christ is properly directed that we must so trust to receiue our foode and other thinges necessary to our life that we passe not the boundes limited vnto vs. For if Christe thought it not lawfull and mete to make breade of stones contrary to his fathers commaundement muche lesse it is lefull to get our liuinge by rapine violence murther bribery extortion vsury and suche lyke We knowe it was sayde to Adam in the beginning Thou shalt get thy liuing in the sweate of thy browes And Paule He whiche laboureth not let hym not eate And againe if any prouide not for his housholde he hath denied the fayth and is worse then an infidele And these places are wrytten leaste that any man should take occasion to lyue idely refuse the labour of his handes whiche God hath appoynted to get our liuing by 5 Then the Deuell toke hym into the holy cittie and set hym on a pinnacle of the temple Then the deuell toke him M. This is the other temptation of Sathan by the which what he wente aboute we may gather by the aunswere of Christe Luke resiteth this in the second place but the Euangelistes ment not so to order the history that they would obserue and kepe alwayes exactly the order of tyme but rather to gather the speciall thynges that they might set forthe as it were in a glasse or table those thynges whiche were moste proffitable to bee knowen as concernyng Christe This therefore shall be sufficient for vs to knowe that Christe was tempted thrÃ©e manner of wayes But whiche was the fyrste seconde or thyrde it maketh no matter vnto vs. A. Here Mathew declareth that Christ was taken of the deuell and set vppon the Pinacle of the temple E. But howe he was taken and caried whether by force or by his own free wyll following the Deuell C. Or whether he were caried through the aire or whether it were done by a vysion it is not for the godly to searche It may be that there was no small tyme betwene the first and seconde temptation and betwene the seconde and the thyrde but that there was some distaunce whiche is moste lykely although by the wordes of Luke it is gathered

ende For it is not mete that we should be so greedy desirous of our own profite that we should preferre the same before the glory of god Therefore so often as we pray it is not meete that we forget that Notwithstandinge there is this differeÌ„ce betwen these twoo kindes of praier which we haue rehersed that whaÌ„ we pray as coÌ„cerning the kingdom of god the hallowing of his name we must eleuate our minde and sences wholly vp to heauen that the regarde of our self being set aparte our praier may assende vnto God onely after that wÃ©e may descend to our selues and we maye ioyne the care of our health profyte to the first petitions whiche only parteine to god And although remission of sinnes ought to be preferred before our fode so far as the soule excelleth the body Christ notwithstanding made his beginning of breade the staies helpes of an earthly life that by such a rudiment enterance he might leade vs farther â–ª we do not aske therefore our dayly breade before we be reconciled vnto God as though we estemed our earthly body more then the health of our sowle but our mindes must asseÌ„de to heauen from the earth as it were by steppes and degrees For when as God dothe humble hym selfe to norysshe oure bodies no doubte there is then a greatter will in him to norysshe our spirituall life The greatnesse therfore of his mercy in this poynt dothe erecte our truste a greate deale hyer M. But where as we call it our breade we may not so vnderstande it as though it were oures by right and due vnto vs as debte but that it is necessary for vs and appoynted vnto vs by that prouidence of our lyfe by the whiche he feedeth all thynges of his goodnesse And geueth it vnto vs freely because wee shoulde not wante The fieldes are to be tylled and plowed wee muste sweate also in gatherynge in the fruytes of the earthe and euerye man muste laboure accordynge to his callynge and yet this letteth not but that wee are fedde by the free lyberalitie and gifte of God without the whiche man dothe but drawe water in a syue yea his laboure is in vayne But wee are taughte that what so euer semeth to be gotten of vs by oure owne laboure and industry is acceptable to hym Some wil haue this bread to be supersubstaÌ„cial or superesseÌ„tial as though Chryste spake not of corporall foode but theyr reason is vayne and repugnaunte to godlynes For who knoweth not that it is the order of the Scripture in many places by the taste of earthly thynges to brynge vs to the knowledge of heauenly thinges So that where as Chryste here speaketh of corporall foode we may therby gather that elles his talke were mutilate and not parfecte for in many places we are commaunded to caste all our cares vpon God and he most lyberally promiseth on the other part that we shal wante no maner of thynge Therefore in the exacte rule of prayinge it is necessary that somewhat be commaunded as concernynge the innumerable necessyties of this present lyfe This daye By this it should apere that he woulde haue vs care but from daye to daye And in dede there is no doubt but that he woulde by these wordes restrain and moderate the desire care of earthly foode with the which we are many times without al measure brought to distrust M. In this name of breade the Hebricians comprehend all kinde of foode As we may reade in the wordes of Elizeus Set breade water before theÌ„ that they may eate and drink go to their maister And he prepared a great refection for theÌ„ that is to say greate aboundaunce of meate C. But here in this place it is takeÌ„ more amplely For we desire not onely foode to be geuen vnto vs by the hande of God but also what soeuer is necessary for our life So that now the seÌ„ce meaning of this praier is plaine First we are coÌ„manded to pray that god wil defend sustein this life which he hath geueÌ„ vs in this world and because it wanteth many aydes and helpes that he wold minister vnto vs what so euer he knoweth to be necessary Geue vs. M. When we say geue vs we coÌ„fesse chiefely that all the sustentation of our lif coÌ„meth of god that it is he alone which fedeth al thinges theÌ„ we acknowledge it to be the fre gift of god in somuch that except he geue the same al the labour industry of maÌ„ is but vaine This day C. This aduerbe as we said before was added to bridell restraine the excedinge care of men because his beneficence euery moment depeÌ„deth ouer vs So that we ought to be coÌ„tent that he wil fede vs from one daye to a nother Notwithstanding here a questioÌ„ may be demaÌ„ded Question for so muche as it is certayne that Chryste gaue this rule of praier generally in coÌ„mon to al the godly among the whiche nomber some are very riche which haue abondance store of vittailes now howe doth Christ coÌ„maunde them to aske their dayly bread when they haue in store pleÌ„ty of vittailes for a whole yere The answere to this obiection is easie For wee are taught by these words that except the lord do dayly fede vs the store of vittails is nothing Admit that corne wine other necessaries do abound yet except they be protected with the benediction blessyng of God sodeinely they coÌ„sume away or at least the vse of them is taken froÌ„ vs or els the naturall force strength of noryshing is taken froÌ„ them that in the middest of our store plenty we are in miserable penury wherfore it is no meruaile if Christ coÌ„maunded the poore the riche alike to seke for their dayly breade norishement at the handes of god C. But no man can pray hartely but he whiche hath learned with S. Paule to be content in euery estate to below to excede to be hungrye and to haue plenty and not to deceiue hym selfe with the false truste of his aboundaunce and plenty 12 And forgeue vs our dettes as we forgeue our detters And forgeue vs. C. Here we must call to mynde that which we spake euen now that Christ in directing the praiers of his seruantes had not regarde to the order therof For when as it is writteÌ„ that our sinnes ar like vnto a stained cloth which seperate vs froÌ„ god as a cloude by the reason wherof he seeth vs not it is necessary that we begin our praiers of remission of sins because that being grauÌ„ted we haue hope to procede farther But in twoo petitioÌ„s Christ comprehended all those thynges whiche parteine to the healthe of the sowle to the spiritual life euen as these twoo are the speciall pillers of the couenaunte of God by the whiche our whole saluation doth stand that he doth offer vnto vs frÃ©e reconciliation not imputing our sinnes

men As this he that speaketh what he will shall heare that which he wold not Also the saying of Homere As thou speakest so art thou spokeÌ„ to againe Christe addeth also another prouerbe And vvith vvhat measure ye meate E. As if he shoulde saye if you backebyte many and do iniury thou shalt be sure to haue reproche of many to be iniuried againe 3 VVhy seest thou a moate in thy brothers eie and perceiuest not the beame that is in thyne owne eye Bu. Here by an allegory he doth more plainly expresse his mynde C. And dothe nominate the vice with the which hypocrites are commonly polluted For when as like vnto hawkes they can prie and beholde other mens faultes and that not only seuerely but also tragically they can amplifie and depainte them they reiecte their owne faultes be hynde them According to the saying of Ouide we see not the wallet the hangeth behinde at our backes Christe therfore reprehendeth bothe these euels namely to much promptnes in beholding other meÌ„s faultes which ariseth for waÌ„t of charitie the wilfull negligence also in the hiding cloking our own faultes Bu. Let euery man therfore take hede that he amende that vice in him self which he reproueth in an other specially when he goeth about to reprehend a small faulte hauing a greater him selfe raigning in him As the wyse man Cato saith It is a foule thinge in the correctour when his owne faulte shall reproue him 4 Or why saiest thou to thy brother suffer me to plucke out the moate out of thyne eie and beholde a beame is in thine owne eie M. Christ noteth here the presumption of impudent hypocrisie which should be lesse if that the hypocrite could be coÌ„tent only to note in his minde his neighbours offence But because he bursteth out is not afraid opeÌ„ly to reprehende his brother face to face neglecting his own faltes far greater he is inexcusable worthy to be coÌ„deÌ„ned of impudeÌ„cy 5. Hipocrite first cast out the beame out of thine owne eie and then shalt thou see clerely to pluck out the moate that is in thy brothers eie Hypocrite A. By a figure called apostrophe he doth inuay against the hypocrites that truely very sharpely For the disease of hypocrisy is almost incurable M. For he which is infected with this is only at this point that he would seme to be suche a one to other which in dede he is not Hypocrisy doth so blynde a man that either he sÃ©eth not that which pertaineth to him self or at least he thinketh the other meÌ„ do not se or regard it in the meane tyme he reprehendeth others faltes although very smal to this ende that he might seme to abhorre vice to be a louer of righteousnes a folower of the same And then shalt thou see Bu. By the moate he vnderstandeth smale offences by the beame greater offences whiche often tymes are hydden in men M. Here we maye note that it is not in vayne that Christe at other tymes was moste meke and gentle towarde the Publicanes and synners and that he noteth this kynde of men with the reprochefull name of hypocrites It is not in vayne I saye for he dothe it to shewe that the whole and only destruction of these men is because they do not knowe them selues what they are And therefore it is very necessary that suche should be called as they are to the ende they maye amende whiche may be the cause why the lorde did so name them in dyuers places as when he sayde You hypocrites well prophecied Esaie the Prophete of you and so forth Yea often tymes very earnestly he called them hypocrytes If therefore we meane to esschewe and auoyde this so execrable a vyce let euery one of vs fyrst enquyre of our owne faultes proper and domestical then let vs take vpon vs to iudge of other men yet not with a desyre to calumniate and hurte but of brotherly loue and affection lynked with the bonde of charitie to reduce hym that goeth out of the way For the whiche matter reade the second Chapiter of saint Paule to the Romains and the thirde Chapiter of saint Iames. 6 Geue not that whiche is holye to dogges neyther caste ye your pearles before swyne leaste they treade them vnder their feete and the other tourning againe all to rente you Geue not that vvhiche is holy to dogges M. How these thinges are by order vnited to that whiche goeth before many diligently labour to vnderstande not weying that al thinges are not wrytten of the Euangelistes orderly as Christe spake them but those thinges whiche they remembred they committed to wryting haue made as it were a coÌ„fused mixture of many matters specially of such as are sufficient to our saluation C. But Christe here admonisheth the apostels and vnder their persone all those whiche are teachers of the Gospell that they preserue and kepe the treasure of the heaueÌ„ly wisdom only for the sonnes of God and that they do not bestow the same vpoÌ„ vnworthy persons and prophane contemners of god M. By this worde holy he doth very wel teache them howe religiously they ought to administer the misteries of the kyngdome of heauen as men that knowe howe those things whiche were sanctified in the lawe were not coÌ„municated to euery one C. But here ariseth a questioÌ„ For afterward he commaunded them to preache the Gospell to all creatures generally And Paule saithe that his preaching was to the reprobate the sauore of death vnto death For there is nothinge that shal be a surer testimony against the vnfaithful then the word of God because by the preaching therof they shal be voide of all excuse It is aunswered thus Because the ministers of the Gospell whosoeuer are called to the office of teaching cannot discerne betwene the sonnes of God and hogges it is their partes without respecte to offer the doctrine of saluation to all For although in the beginning they see many dull and vnapte to be taughte yet for all that charitie forbiddeth to reiect them and to counte them incurable For we must note this that Christe calleth dogges and hogges not all that are impure men and voyde of the feare of God and true pietie but such as by sure tokeÌ„s do declare that obstinate coÌ„tempt of God whereby the disease may appeare incurable In an other place Christe setteth dogges against the children of God when he saith It is not good to take the childreÌ„s bread and caste it to dogges But here he vnderstandeth theÌ„ to be dogges hogges whiche being contemners of God do admitte no medicine Hereby it dothe appeare howe thei do wreste the woordes of Christe amisse whiche thinke that he restraineth the doctrine of the Gospell only to suche as are apte to receiue the same There were two causes why Christ forbad the Gospell to be preached to the obstinate contemners of the same For it is a manifest prophanation of

to prayers seing that the lord doth promise with so great faith and constancie he wil heare our praiers 9 Is there any man among you whiche if his sonne do aske breade wyll offer hym a stone Bu. By these woordes also he doth anymate and incourage vs to praye promising that God at the length wil heare vs helpe vs if we aske those thynges that are holy good meete and profitable beinge nothinge the more infirme weake in faith althoughe for a while he do delaie the time and put of to heare helpe vs C. He vseth a comparison of the lesse to the more and compareth the malyciousenes of men to the exceding goodnes of God whiche is so greate that it may well be compared to a bottomlesse sea The loue of our earthly parente is in no poincte lyke vnto this As the lord by the mouthe of the prophete Esay sayth Although the mother forgett her children yet will I neuer forget you 10 Or if he aske fysshe wyll he proffer him a serpent B. The like woordes we reade in Luke sauing that he addeth this or if he aske an egge will he offer him a scorpion Some go about to expounde these woordes allegorically but not to the purpose xi If ye then when ye are euil can geue your children good giftes how much more shall your father whiche is in heauen geue good thinges if ye aske of hym If ye then vvhen ye are euyll A. Nowe he compareth as it was saide euen now the maliciousenes of men with the wonderfull and vnspeakeable goodnes of god Bu. For men are euyl and subiecte to the affections of anger indignation enuy and hatred as fathers often times do hate despise their children But God by his owne nature is good and voyde of all affections alwayes sekinge to do good that his chyldren may feele his goodnes his liberalitie and munificence most abondantly Can geue your C. Christ hath expressed this not without greate cause least the faithful should to muche lose and slack the raynes to foolishe and wicked desires in praying We know how great the intemperancy and bouldnes of our fleshe is in this poincte Christ therefore committeth our praiers to the will of God to the ende he should geue no more vnto vs then he knoweth to be profitable for vs Wherefore let vs not thincke that he hath no care of vs so often as he fulfilleth not our desires because he knoweth still whereof we haue nede and what is expedient for vs But now because al our affections are blinde the trewe forme of prayer is to be taken from the woorde of god Therfore who so euer desireth to come vnto God by a sure trust of prayinge let hym learne to brydell his hart that he aske nothing but that whiche is accordinge to his will as S. Iames admonisheth in his epistell Hovve muche more shall your father M. He saith not how muche more shal god but how muche more shall your father neyther saith he my father but your heaueÌ„ly father that we may alwaies conceiue in our minde this sure trust Geue good thinges B. Luke hath Geeue his holy spyrite as it were expoundinge what Math. meaneth by good thinges For what good things ought we to aske of God in our prayers but a godly life that is that the name of God may be sanctified in vs that the kingdome of God may come and approche These thynges truely we receiue wheÌ„ as we are replenished with the spirite of god which doth renewe vs and cause vs to seeke the glory of God a godly lyfe C. For this alwaies ought to be in our minde Fyrste seke the kingdome of God and the ryghteousenes thereof and all other thynges whereof ye haue nede shal be geuen vnto you Wherfore the sonnes of God to the ende they maye praye aryghte must put of all earthly affections and come to the meditation of a heauenly lyfe 12 VVhatsoeuer therfore ye would that men shoulde do vnto you euen so do vnto them for this is the lawe and the prophetes VVhat so euer therfore ye vvoulde that men A. Because of this woord therfore some do thinck that this is the Epiloge or conclusion of those thinges goinge before as concerning the petition or praier Other some do refer it to the beginning of this seuenthe chapter where he forbad vs to iudge And others thincke that Chryste had respecte to all those thinges which he affirmed in this assertion but specially in the fifth chapter as though he woulde knitt vp all those thinges wherof he had spoken in a shorte somme C. But truely it is more probable to affirme that this woorde therefore whiche is an illation is superfluouse and more then nedeth for often times we fynde them in shorte sentences where no necessitie importeth We saide before that Mathewe dyd not declare one sermon onely of Christ but rather to collect a somme of his doctrine out of many of his sermons This sentence therefore is to be red seuerally by the which Christ doth instructe his disciples to vse equitie and doth briefly shew the definition of the same that we maye knowe that the cause why so many mischeues do raigne in the worlde and why men so many waies are hurtfull one to an other is because wittingly and wyllingly they do treade equitie and indifferent dealinge vnder their feete Notwithstandinge euery man woulde haue the same straightly obserued toward him selfe for where as our owne profite is in hande there is none of vs but we wyll sircumspectely and preciselye reason and enquire what is equitie right Therfore euery man sheweth him selfe an indifferent iudge for his owne commoditie and profyte How coÌ„meth it to passe that we be not so equall iudges when as other mennes profite or losse commeth in question but only because we are parcyall to oure selues and vniuste towardes our neyghboure And not onely this but that whiche is worse we indeuour oure selues wickedly to wincke at the rule of equitie whiche shyneth in our hartes Christ therefore teacheth that euery maÌ„ may liue rightly iustly with his neighboures if he do that to others whiche he coulde be content to haue done to hym againe So that here he doth refell confute all false and vayne shewes whiche men deuise and inuent to hide and cloke their pretenced righteousnes For without all doubt parfecte equitie should continue amonge vs if so be that wee were such faithful disciples of charitie in dede as we are teachers of the same in worde M. The false opinion of the Pharyseies ministred occasion to Christ to pronouÌ„ce this sentence of equitie for they preferred the obseruation of ceremonyes and mannes inuentions before the obseruation of the woorkes of charitie Wherevpon the prophetes were often times coÌ„strained to reuoke Israell from ceremonies and mannes traditions to the workes of charitie For this is the lavve and the prophetes C. Christ meaneth not that this onely parte of

forth abundantly and lyberally the meate of life namelye the doctryne of saluation and in such wyse that they might taste and vnderstand all thinges The Apostell Paule thus dealt as appeareth by his woords when hÃ©e sayth I haue spared no laboure but haue shewed you all the counsell of god Hereupon therefore wÃ©e may gather that it is the parte of a Preacher of the Gospell to teach all those things which serue to the matter plentifullye plainly and not to hyde any that is mÃ©ete and conuenient for to be taught C. HÃ©e truly to whose charge the people are committed ought to haue all things layde vp in store that hÃ©e maye bring it forth to serue at neede and that in due time But hÃ©e which if hÃ©e be demaunded a questioÌ„ cannot answere out of haÌ„d without his booke but standeth stil like an incensible blocke is not the right ouerseer of the househould The meaning therefore of this place is that it is the duety of all those that be teachers in the Church to Preache plentifullye to the people to fÃ©ede them with the breade of life in time and out of time Alas the lamentable state and conditioÌ„ of our time is to be lamented greatlye in the whiche there is so great want of such prouiders dispensators of the secrete mysteries of gods woorde that the people are readye to starue for wante of their daylye and ordinarye foode And agayne there are so manye negligente stewards and ignoraunt in the practise of prouiding that in so great abundance and plenty theris nothing but mere dearth and scarscitye Howe this commeth to passe I wyll not nowe dilate Out of his treasurye A. By the treasury hÃ©e meaneth the stoorehouse and buttery of the mynde Thinges nevve and olde Manye of the auncyente expositours by thinges newe and olde vnderstoode the Lawe and the Gospell that is to say the old Testamente and the new which expositioÌ„ sÃ©emeth to strict So that it maye more simplelye be taken for the dyuers and manifould dispensation which they very aptlye and wysely applye according to euery mans capacitye Of the which matter wÃ©e will speake more at large in the foure and twenty Chapter followinge 53. And it came to passe that vvhen Iesus had finished these similitudes hee departed thence C. The Euangelyste Mathewe meaneth not that our sauioure Christ so sone and immediatly after hÃ©e had made an ende of these sayinges went into his owne countreye For by the sixt Chapter of Marke it appeareth that there was some distance of time betwene But the sence and meaning of this place is that wheÌ„ hÃ©e had taughte the people a certayne time in Iewrye he returned agayne into Gallilae whose inhabitauntes notwithstandinge receyued him verye ingratefullye Luke in his fourthe Chapter maketh mencion of an Historye almost like vnto this but not the same Neither is it any maruayle if now in the beginning the countryemen of our sauioure Christ were offended calling to mynd the basenes of his byrth and the obscure maner of his education to the ende they might hynder and discredit somuch as they myghte hys Doctryne so often as hee woulde take vppon hym the offyce of a Prophete Therefore this seconde reiection of Chryste teacheth vs that the Cittizens of Nazarethe were not amended agaynste his comminge agayne but were alwayes so obstinate and contemptuous that they vtterlye refused to heare Chryst 54. And when hee came into his ovvne countreye hee taughte them in theyr Synagoges in somuch that they were astonyed and sayd whence commeth this VVysedome and povver vnto hym And vvhen hee came M. The place where Chryste was borne was Nazareth in the which Ioseph and Marye did dwell not onely before Chryst was conceyued as appeareth in the firste Chapter of Luke but also after as appeareth in the second Chapter going before and in the second of Luke also Furthermore Christ was norished brought vp there as wÃ©e may reade in the fourthe of Luke In this Citie dwelt the Cosyne of Mary as appeareth by that which foloweth Hereupon it came to passe that hÃ©e was called a Nazarite as it is wryten hee shal be called a Nazarite Hee taughte them in their Synagoges A. Marke noteth the circumstauÌ„ce of the time saying And when the saboth day was come hÃ©e began to teache in the Synagoges M. Whereby wÃ©e may consider what the vse of the Sabboth was amonge the Iewes the which vse Christ obserued diligently as wÃ©e may plainlye sÃ©e in Luke where it is red that hÃ©e according to hys custome went into the Synagoge euery sabboth day Wherfore if the Iewes exercised the reading of Moyses with so great dyligence on the Sabboth dayes what ought wÃ©e to do in these dayes when not Moyses but one farre exceadinge Moyses speaketh when certayne ceremonies and externall obseruations are not vsed but onelye the kingdome of God and the Mysteries of the same are vsed and Preached If Christ after this sort obserued the Sabboth daye entered into the Synagoge when as hÃ©e had no neede of the reading of Moyses what excuse will they alleage for themselues at this daye which eyther by contempte or disdayne neglect and vtterly refuse the comminge to Church on the Sabbothe dayes in the which not the obseruances of the Lawe but the doctryne of lyfe is set forth Who sÃ©eth not here that Christ obeyed this custome by his presence In so much that thy vvere astonied C. They were astonyed being amased at the newnes of the thing that Christ which neuer wente to schole but was conuersaunte from his Chyldehoode in the handy crafte of Carpentrye should be so great a Doctour and such a Preacher of Heauenlye wysedome In this myracle when they should haue receyued the power of God their ingratitude broughte to passe that they blinded themselues whether they wyll or no they are constrayned to maruayle but they contende and despyse that wherat they woÌ„der What other thing is this then to reiecte a Prophete sent from god because hÃ©e procedeth not out of the scholes of men yet they condemne and ouerthrow themselues by their owne coÌ„fession when as they giue so excellente a testimonye to the Doctryne of Chryste which notwithstandinge was not credited of them because it had not the vsuall and common originall or ofsprynge of the earth They say VVhence commeth this vvysedome If the wysedome of this teacher were so profounde why do they not lift vp theyr eyes vnto Heauen and consider that hÃ©e passing all humayne reason came from God. And povvers vnto hym M. These two thyngs shyned in Christe a certayne incomprehensible wysedome in his woordes and a deuyne and wonderfull power in his woorkes by the which power hee healed all maner of disseases C. Therefore these powers beinge annexed to his Doctrine that Nazarites ought the more vehementlye to haue bÃ©ene touched by the same to receyue the glorye of God and to attribute al glorye vnto him For truly when God

faythe and so more apte and mete to euery worke pertayninge to the kingedome of God. Our sauiour Christ therfore spake these thynges to his disciples to trye them as more plainely appereth by the wordes of S. Iohn A. But Marke saith that the disciples made aunswere to this coÌ„mandement of Christe sayinge Shall we go and bie two hundred penyworth of bred and geeue them to eate To the whiche saying agreeth the aunswere of Phillip two hundred peniworth of bread are not sufficiente that euery man mighte take a lyttell As if he shoulde haue sayde If we should bestow all the money that we haue whiche is but two hundred pence yet would it not be sufficient for so great a multitude Twoo hundred pence were worthe twenty of our frenche crownes as affyrmeth Budeus And in the tyme of Budeus a French crowne was worth fyue and thirty of our frenche shyllinges whiche we call twopeny peces Here is to be noted the redines of the Apostelles whiche were ready and wyllynge to bestowe so great a somme of money being as it is lykely all that they had for the vse of the people 17 They saide vnto hym we haue here but fyue loaues and twoo fysshes A. The lyk wordes hath the Euangelist Luke But Marke hath these words He sayd vnto them Howe many loues haue ye go and loke And when they had searched they said fiue and two fishes They seeme thus to aunswere because a boye which was among them had those loues the whiche boye whether hee pertayned to any of the disciples or whether hee brought those loaues to sell as commonly where multitudes are they doo it is vncertaine The woordes of the Euangelist Iohn ar these One of his disciples Andrew Symon Peters brother saith vnto him Here is a lad which hath fiue barley loaues and two fisshes but what are these amonge so many 28 He sayde brynge them hither to me Our sauiour Christe here presently goeth aboute to confyrme that whiche hee had saide before namely that to the sekers of the kyngedome of God and the ryghteousenesse thereof all thynges necessary shoulde be at hande C. But we muste not looke that Christe should alwaies after this manner feede the hungerye and those that faste Notwithstandynge it is moste certayne and sure that hee wyll neuer suffer those that are his to wante the necessarye foode of lyfe but wyll reache out his hande from heauen to helpe theyr necessitie at suche tyme as it shall seeme vnto hym profytable But they whiche desyre to haue Chryst theyr nourisher must here learn not to seeke for exquisyte and dayntie delycates but must holde them selues contented with the barley loafe Moreouer Christ did not fede this people miraculously but in the tyme of greate necessitie neither did he feede them by by so sone as they hungred Therfore we learne here not to appoint him the tyme and houre to fede vs when we are hungery but to wayte his leysure tyll such tyme as he shall thincke it conueniente to helpe oure nede 19 And he coÌ„maunded the people to syt downe on the grasse and he toke the fyue loues and the two fysshes lift vp his eies toward heaueÌ„ and blessed And when he had broken theÌ„ he gaue the loues to his disciples and his disciples gaue them to the people And he commaunded the people to syt M. The Euangelist Luke sayth that Christ commaunded the disciples to cause the people to sit down by fifties in a coÌ„pany C. The which he did chiefely to this ende first that the people being so placed in order might the more plainly beholde the myracle secondly that the men might the more easely be nombred so beholding theÌ„ selues might be witnesses of this heaueÌ„ly grace and diuine power thirdly he did it he seinge his disciples careful to proue their obedience coÌ„maundinge them to do that which at the first might seme ridiculous a iest for it might seme wonderfull to what end Christ would go about to make a feaste hauinge no store or prouision of meate On the grasse A. There was saith S. Iohn muche grasse in the place M. Let vs therfore note how great and wonderful thinges God worketh bringeth to passe in grosse matter in thynges to our iudgemente very base this barly bread feast whiche was made vpon the grasse had a greater shewe of the dyuine maiestie and power of God then all the kinges tables feastes in the world And lift vp his eies tovvards heauen B. The custome of Christ in praying was to lifte vp his eies as apereth in the xi and xvii chapters of Iohn By the which external gesture hee declared that hee receiued all thinges of the father and that thanckes for al thinges ought to be rendered vnto hym And blessed C. Blessynge in this place as in other places is oftentymes taken for geuing of thanckes A. as appereth by the woordes of Iohn who instede of that which the other three Euangelistes saye he blessed hath When he had geuen thanckes But Luke addethe the pronoune saying he blessed them insteede of he gaue thankes to God for the loues fisshes which he gaue vnto hym in a moment to fede the multitude C. By the whiche exaumple Christ teacheth vs that we can not in a pure holy and Godly maner eate our meate vnles we geue thanckes vnto God at whose handes we receyue the same Therefore sayncte Paule saythe that what so euer meates are geuen vnto vs are sanctified by the worde and by praier By the whiche hee declareth that brutishe beastelye men which neyther by fayth blesse God nor celebrate the same by geuynge thankes do by theyr infidelitie pollute and defyle that whiche by nature is pure and cleane and moreouer that they theym selues by the meate whiche they stuffe and thruste into their bellies are defyled and corrupted because nothynge to the vnfaythfull is holye or cleane Chryste therefore prescrybed vnto those that are his a trew and godly manner of eating leaste they shoulde by wycked sacriledge profane them selues and the benefytes of God also And trewely this admonition is so muche the more to be noted because we se at this day the greatest part of men to fede them selues after the maner of brute beastes And vvhen he had broken them M. The breakynge of breade was so common and vsuall with Chryste that by the same hee was knowne to the two disciples as they were goinge to Emaus This maner of breakynge of breade was verye fatherlyke and commendable amonge the elders of olde time as it is hytherto in many places and after the same sorte best beseminge and belonginge vnto Christ by whom wee are all fed Furthermore this breakynge of breade hath in it selfe a signe or token of communication or participation so that the woorde breaking dothe often sygnifye to deuyde as appereth by this place of the Prophete Breke thye loafe to the hungerye For a loafe can not refreshe many

without it be brokeÌ„ and deuided And by this meanes it answereth and is agreable to the mystery of communicatyng the body of the lorde the Apostell sayinge The breade whiche wee breake is it not the participation of the body of the lord Not that she body of Christ is therefore sayde to be broken because it hathe in it selfe some cut but because it is made communicabile that is apte and mete to be participated and receyued of many The Apostel Paule saith in an other place in the person of Christ This is my body which is broken for you In stede of the whiche S. Luke hath which is geuen for you He gaue the loaues to his disciples C. This our sauioure Chryst did to the ende the wonderfull increase and aboundance mighte growe in the handes of his disciples as they were distrybutinge the same that they therby might be the ministers of the deuine power of Christ For lest it shold sÃ©eme a smal matter to be onely eye witnesses of the myracle he made theim to feele as it were his diuine power with their handes He coulde haue shewed a great heape of breade in so much that all men mighte haue sene in a moment the greate encrease the whiche thynge hee dyd not yet notwithstandinge he would not haue the myracle hyd The lord dothe not any thinge in vayne for he wil haue his myracles knowne but soo notwythstandinge that the wicked may remayne blynd furthermore that there maye be some place lefte vnto fayth which sholde be none at all if that fayth shoulde be adioyned to sence and corporal felyng wheÌ„ as the eyes shoulde be occupied in beholdinge the power of God which is perceiued and receiued chiefely by fayth And as he encreased the loaues in the handes of the disciples so he encreaseth his blessinge by the ministery of his seruantes he geueth pleÌ„ty of sede to the sower and encreaseth his gyftes in our handes Whensoeuer therfore we seeke to helpe one an other let vs be well assured that God dothe blesse our labour And his disciples C. The disciples without delaye obeyed the commaundement of Christe althoughe the thinge whiche he commaunded might seme ridiculouse They might haue thought in their mindes What shall it profite to bryng fyue loaues to so many thousande men specially when Phillip had said before Two hundred peniworth of bread is not sufficient for euery man to take a lyttel And an other of the disciples saide But what are these amonge so manye Notwithstandinge they obeye and distrybute the loaues at the commaundement of Christ to the multitude beinge set downe By this exaumple let vs learne to obeye the lorde although there be no hope of good successe in those thinges that we take in hande let vs shewe oure obedience lett vs leaue the successe vnto the lorde and not take vppon vs more wysedome then becommeth vs. 20 And they did all eate and were sufficed And they gathered vp of the fragmentes that remayned twelue baskettes full And they dyd all eate M. These thynges are spoken to coÌ„mend the power of christ and to set forth the myracle least any maÌ„ shoulde thincke that all dyd not eate of these loaues or that all which didde eate were not satisfied And they gathered vp of The Euangelist Iohn saith When they had eaten enough he sayth vnto his disciples Gather vp the broken meate whiche remaineth that nothing be lost And they gathered it together filled .xii. basketsful with the brokeÌ„ meate of the fiue barly loues which broken meate remayned vnto them that hadde eaten In the which we se the rychesse of the glorye of God by the which he so fedeth those that are his that they are not onely satisfyed therwith but also haue a great ouerplus remaining vnto them We are also here taught to beware that we lose not the reÌ„naunte of those good thynges with the which we are fed C. When as therfore the fragmentes after the satisfying of so greate a multitude were more by twenty foulde then that which was set before them at the first the miracle must nedes seme excellent wonderfull for all men vnderstode wel perceiued that the fode which they had was not only made of nothing by the power of Christ for the present vse but also that he wold prouide it nede shoulde require for the tyme to come Now let vs gather the sum of the whole myracle In this it differeth not from other myracles namely that in it Christ declared his deuyne power to be ioyned with his beneficence or liberalitye WÃ©e haue also by this myracle a confyrmacion of that seÌ„tence as wÃ©e should euen now by the which oure sauioure Christ exhorteth vs to seeke first the kingdome of God promisinge that all other things whereof wÃ©e haue nÃ©ede shal be geuen vnto vs. For if hee haue a care of those which but at a sodain motion onely come vnto him howe should hÃ©e not haue a greate care to helpe vs if wee seeke him with a coÌ„stant mynd HÃ©e suffereth truly as wÃ©e sayd before those that are his sometimes to huÌ„ger notwithstandinge hÃ©e neuer leaueth them destitute of his helpe In the meane time hÃ©e hath good cause why hÃ©e shoulde not helpe vs but in matters of extremity Admyt that Christ came to bring not onlye spirituall life vnto the world but also that hee was sent of the father to nourishe and feede mens bodies for the abundaÌ„ce of all good things are comitted vnto him so that hÃ©e is the lyuelye well springinge from the father of life Therefore saint Paule geueth thanckes vnto God for his grace which is giuen by Iesus Chryst And againe hÃ©e teacheth vs in all thinges to gyue thanckes vnto God by Iesus Christ Neyther is this quallity onelye proper to his eternall Diuinitye but the father also hath appointed vnto vs a stewarde or dispensator by whose hande hee voutchsafeth to feede vs For althoughe wÃ©e do not see daylye myracles with our eyes yet notwithstanding Christ doth no lesse declare his power now in feedinge vs than hee did then by myracles And trulye wÃ©e do not read that hÃ©e vsed newe meanes so often as hee wente aboute to make any feast Wherfore it shal be a preposterouse desyer for any man importunatelye to sÃ©eke to haue meate broughte vnto him by any vnlawfull and extraordinarye meane For althoughe God doth not now at this day feede fyue thousande men with fiue loaues yet notwithstanding hee ceaseth not most myraculouslye to feede all the world in the whiche there are an infinite number of thousands contayned This truly is a Paradox or sentence contrary to the opinion expectacion of diuers namely that man liueth not by bread onely but by euery woord which proceadeth out of the mouth of God. For wÃ©e are so tyed to externall meanes that nothing is more harde vnto vs then to depende vppon the prouidence of God. Hereuppon commeth suche care feare distrust when

he wyll breake theim in their hardenes and so their destruction shal be more manifeste He did perceyue greate stubbernenesse to be in the Iewes it was necessary therefore that this kynde of ponishement and vengeance shoulde seuerely be sette before them that they myghte not so securelye kycke againste the same This doctrine doth partely teache vs to commytte our selues quietly to be tamed of Christ with a gentle and flexible harte partelye also he confirmeth the godly againste the obstinacie and furiouse madnes of the wicked for whom there remaineth horryble destruction M. To fall vpbn the stone and to stomble at the stone Chryst signifieth all one thynge namely to reiecte Chryste and not to beleeue hym C. Therefore they are sayde to fal vpon Chryste whiche rushe vppon hym to oppresse hym not that they clyme aboue hym but because their madnesse doth so bewitche and carye theim an ende that they go aboute to throwe downe Christ as it were from an hye But hee teacheth that this is onely their gaine euen in the middeste of the conflicte to be broken and brused But when they do so prowdely exalte them selues he sheweth that an other thynge shall befall theim that is to saye they shall be broken vnder the stoone vpon the whiche they so boldely rushed Bu. These men do as they whiche in climynge plucke from a lofte some greate stone or other vppon theyr owne heades by the whiche they are broken to peces For wheÌ„ they think that they haue ouercome the followers of Chryste and that they haue broughte theyr purpose to passe and that they are in safetie voyde of all daunger then are they moste neere to destruction and sodayne vengeaunce hangeth ouer theyr heades A. These thynges are more plentifully declared by the Apostelles And namely by the Apostel Peter when he saith Vnto you therefore whiche beleue he is preciouse but vnto theÌ„ which beleue not the stone which the buylders refused the same is begon to be the head of the corner and a stone that men stomble at and a rocke wherat they be offended which stombled at the worde and beleue not that whereon they were sette Also the Apostel Paule saith Beholde I put in Syon a stone to stomble at and a rock that men shal be offended at And who so euer beleueth on him shall not be confounded 45 And when the chiefe priests and Phariseies had hearde his parables theye perceiued that he spake of them And vvhen the chiefe priestes C. The Euangelist sheweth how littell Christ profyted leaste we shoulde meruayle that the doctrine of the gospel at this day constraineth not al meÌ„ to obey god They know saith the Euangelist that they spake of him M. For their conscience was an interpreter to theim of the parables of Christ For they knewe who they were how they were affectioned what they went about Euen so at this day when the ministers of the word do speke against hypocrits against fornicators against ydolators againste Simoniakes against false teachers by by the Pope the bishop the sacrificing priestes and the monkes thinke that they are spoken of And howe coÌ„meth this to passe Surely euery one of them knowe their owne dedes 46 And they went about to laye handes on him but they feared the people because they toke him as a prophete And they vvent aboute to laye handes Bu. They being ouercom by the scriptures perfect reason geue not place to the trueth and although they had herd the deuine iudgement of God yet notwithstandinge they feare nothinge but goinge forwarde in their wonted mallice and enuy they go about and take counsell how they might destroy the lord Iesus C. Let vs therefore learne that it cannot otherwise com to passe but that threatenynges shoulde more more kendell the outragiousnes of the wicked For as God doth seale our hartes by his word so also he doth wouÌ„d wicked consciences with his whos iron whereby it cometh to passe that wickednes doth the more increase Wee muste pray therefore that he will vouchsafe to bring vs to a voluntary feare least that the bare knowledge of veÌ„geance do more exasperate vs and prouoke vs to wrathe But they feared the people M. Bu. Here the Scribes and Pharyseyes accordynge to theyr manner are more and more inflamed agaynste Chryste but because his honoure was not yet come they are able to do nothinge being striken once agayne with vayne feare Herevppon wee haue a synguler comforte and consolation namelye that the Lorde wyll take and delyuer those that are hys euen frome the mouthes and chawes of the Lyons For hee restrayneth his enemies euen as it were with a brydell in so muche that they are able to do nothynge withoute hee graunte them leaue to the ende he myght proue theyr pacience Because they take hym as a Prophete M. The multitude and common sorte of people thyncke a greate deale better of Chryst than the wyse holy and chiefe heades of the people The lyke whereof also we see at this daye A. For as towchynge those thynges that pertayne to the exacte knoweledge of the kingedome of God God hathe hidden them from the wyse and prudent of this worlde and hath reuealed them to babes to base and symple men The xxii Chapter ANd Iesus answered and spake vnto theim agayne by parables and sayd The kingdom of heauen is lyke vnto a man that was a king which made a maryage for his sonne And Iesus aunsvvered and spake agayne A. The Euangelyste Luke rehearseth the same parable the whiche as it maye seeme was propounded of oure Sauioure not by and by after the parable going before but before when hee satte at the table of a certayne Pharyseye as it appereth by the woordes of Luke C. But because it was the purpose of Matthewe to shewe for what cause the Scrybes were so prouoked to madnes hee putte this sermon also in conuenyente tyme and vnited it to the terte neglectynge the order of tyme amongeste his sermones that were so hated and detested of the Scrybes and Phariseyes And wee muste note the narration of Luke that when one of the gestes hadde sayde that theye were blessed whiche eare breade in the kyngedome of heauen Chryste therevppon toke occasion to caste the ingratitude of the Iewes in theyr teethe And althoughe it be scarse credyble that the geste and friende of the Pharyseye burste forthe into these woordes by an earneste affection of godlynesse yet notwithstandynge he sholde not seeme to scoffe or mocke by these woordes but as men of a meane faithe and not openlye knowne to be wycked do in the middest of theyr cuppes prate and talke of euerlastynge lyfe euen soo it is lykely that this manne caste forthe these woordes to the ende that hee in lyke case myghte haue some talke with Christ And his woordes do declare that hee mente nothynge but that whiche was grosse and terrestriall for hee dyd not speake of eatynge breadde metaphorically for the

haule least they should be defiled but that they might eate passeouer After that he makynge mencion of the tyme in the whiche Christe was coÌ„demned wryteth thus It was the preparing day of the Easter about the sixt hower Therefore that day in the which Christ was crucified was the day of preparatioÌ„ or eue not of the Sabaoth but of Easter As may appere by the holy men whiche obserued this tyme also For Nicodemus Ioseph of Aramathia bought that daye swete odours oyntements and after that they had anoynted the body of the Lord they buried it whiche was no more lawfull for them to doe on the daye of Easter than on the Sabothe day Euen so those women which were with the Lord bought their oyntements also and prepared them euen the same daye of preparation that they mighte reste the daye followinge accordinge to lawe They did not put of or deferre these thinges to be done on the Easter day no not till the euening whiche broughte an ende to the daye because so soone as the euening came the Saboth began Wherefore excepte we wreste the wordes of S. Iohn we must graunt that the publique paseouer was celebrated of the Iewes the nexte daâ—â€¦ after that Christe suffered that is to saye on the Sabothe daye â–ª Whereuppon it was called the great day of the Saboth in the which both the solemnity of the Paschall and of the Saboth came together For in that day they celebrated the paseouer accordinge to the tradition of the fathers which some saye was appointed by Rabbi Eliezer the second house of God beinge finished after the people were retourned out of the lande of Babilon into their owne contreye and was ordeined of a certeine curiouse obseruation of dayes accordinge to the course of the moone leaste that two holy and dayes of reste should come together in the which it was not lawful to do any maner of worke the whiche thing was greuouse to so greate a people This coÌ„stitution is intreated of at large by Paulus Burgensis in his anotacion vpon this place being ioyned to the commentaris of Nicolaus de Lyra. There wante not some whiche saye that the Iewes tooke awaye the Easter contrary to order and custome for the gredy desyere that they had to kil the Lorde the which thing how they durste do we sÃ©e not seinge that so greate a multitude were wonte to come from all quarters to this feast But now they which say that all the Iewes offered Paseouer the same nighte that the Lorde did do defende their opinion after this maner Seing that our Lorde was the most faithfull and diligent obseruer of the lawe of his father no man oughte to doubte that he offered and did eate the Paseouer the fouretene daye betwene the two eueninges as it is commaunded in the lawe And euery man of the multitude of Israell shall offer him betwene the euenings The which two euenings do not signify the euening of the fyftene daye and the euening of the sixtene day as thouge the Lord had commanded the Paseouer alwayes to be offered and eaten within the fyftene daye and not to be differed vnto the sixtene daye but it is euident that those two eueninges of the beginning of the 15. day were vnderstood For it followeth in the place before recited And ye shall not leaue anye thinge therofe vntil the morning and the which is lefte therof vntil the morning shall ye burne with fyer It must nedes be therfore the two eueninges wente before the morning of the which two the first beginneth at the soone setting continueth vntil the twy light or shutting in of the day the secoÌ„d beginneth at the end of the first euening the is froÌ„ the time the the euening is shut in vntil the morning Betwene this first second euening the Paseouer was appointed to be offered For it was not lawfull to offer the same before that the soon was set as it is writen Thou shalt offer paseouer at eueniÌ„g about the going downe of the Soon But the Paseouer was appointed to be eaten in the seconde euening which is the night And the first euening continueth for the space almost of six howers the seconde almost nyne howers The Euangelist Mathew speaketh of the first euening when he saythe The first daye of swete bread the Disciples came to Iesus sayinge vnto him where wilt thou that we prepare for thÃ©e to eate the Paseouer Of the second eueninge it is writen in Exodus And they shall eate the fleshe the same night roste with fyer and with vnleauened breade The which also is gathered by the wordes of Mathew where he saith WheÌ„ the eueÌ„ was come be sate downe with the twelue And that the Iewes offered paseouer in the night of the same yeare that Christe did it may appeare by that which Marke hath sayinge The firste daye of swete breade when they offered Paseouer and the Euangeliste Luke saith Then came the daye of swete breade when of necessitye Paseouer muste be offered Yf it were necessary that Paseouer should be offered in that daye why maye not wee saye that all of necessitye also offered in that eueninge paseouer And that daye was called the preparation of the paseouer in the euening whereof the Lord did offer paseouer the which daye of preparation was in dede a festiuall and soleÌ„ne day as appeareth by the wordes of Moses which saith SeueÌ„ dayes shal ye eate vnleauened bread The firste day shal be an holye conuocation This firste daye here mencioned was the daye of preparation And in an other place it is said In the fower and twentye daye of the firste moneth at euen is the Lordes paseouer and on the fyftene daye of the same monethe is the feaste of swete breade vnto the Lord But the euening of the fourthtene moone is the beginning of the fiuetenth daye Therefore the daye of preparation in the which the Lord celebrated his Paseouer was a festiuall daye Notwithstandynge it is true that the same daye wiche followeth the nighte of the Paseouer and whiche beginneth at the morninge and endeth at the eueninge is called properly and particulerly the festiuall daye as well of the Paseouer as of the swete breade the denomination beinge geuen to the lighte as to the more principall parte of the daye As wee maye reade in the 28. chapter of Numery and in the thre and twentye of Leuiticus For the day doth comprehende both the nighte and the light as wee may reade in S. Luke where he saith Then came the daye of swete bread when of necessity Paseouer muste be offered For if it were necessary that paseouer shoulde be offered in the daye of swete breade and if the Paseouer were offered at no time sauinge betwene the twoo eueninges that is in the twy lighte before nighte then the twy light with the nighte was a parte of the daye of swete breade and also of the daye of

in the houses wherin ye are And wheÌ„ I sÃ©e the bloud I will pase ouer you and the plage shall not be vpon you to destroe you when I smite the lande of Egipte And this day shal be vnto you a remembrance and ye shall keepe it holy daye vnto the Lorde for euer M. Christ saith not here simplely after two dayes the sonne of man shal be deliuered vp c But he saith After two dayes shal be Easter the soone of man c To the ende he might declare that the time of Easter was the appointed time in the which he should be crucified Furthermore that he mighte declare that he was the true Paseouer which must be offered for the redemption of the world the tipe figure wherof was the Paseouer which the Iewes celebrated euery yere The Euangeliste Marke in stede of Ye knowe that after two dayes shal be Easter write After two daies was Easter and the dayes of swete breade that is according to the wordes of S. Luke The feaste of swete breade drewe nye whiche is called Easter that is to say the eating of the Paschall lambe and the vnleauened bread For in the fore said chapter of Exodus where it was commanded as concerning the celebration of paseouer it is strayght waye added Seuen dayes shall ye eate vnleauened breade And the Sonne of man C. Nowe Christe confirmeth that againe which wee haue hearde him so often foreshewed vnto his Disciples but this laste forewarnynge doth more plainly shewe how willing he was to offer him selfe to the death and it was necessary because God could not be pleased but by the Sacrifice of obedieÌ„ce He ment also to preuent the offeÌ„ce least the Disciples thinkinge that he was coÌ„strained by necessitye to be deliuered to death shoulde quayle and faynte in the faythe And so the vse of this sentence was twoo maner of wayes Firste that it mighte be declared that the Sonne of God of his owne accorde deliuered hym selfe to death that he mighte reconcile the worlde to his Father because otherwise he coulde not satisfye for the gylte of synne or purchase vnto vs righteousnes Secondly that he was not oppressed to dye as by a violent death whiche he coulde not auoyde but because he did wilingly offer himselfe to the death He dothe therefore here openlye declare that he commeth to Hierusalem with good aduisement that he might there suffer death For he hauing liberty to go backe againe and in quiete retourne to ouerpasse that time yet notwithstandinge euen in the very moment and tyme conuenient he goeth with good aduisement and deliberation into the midest of his enemys And although it did then nothynge profite the Disciples to be admonished of the obedience whiche he shewed towardes his Father yet notwithstandinge afterwarde their faythe was not a lyttel builded by this doctrine Euen as also at this daye wee receyue no small profite thereby because as it were in a lyuelye glasse the willinge sacrifice is set forth vnto vs by the which all the transgressions of the worlde are wypped awaye and wee do beholde and see the Sonne of God in goinge boldlye and withoute feare to his deathe to bee nowe the conquerer of death Shal be deliuered vp to be crucifyed Bu. Namely by Iudas to the hye Priestes of these he shal be deliuered to Pontius Pilate and of hym to the tormenters to be crucifyed In this shorte sentence he comprehendeth manye thinges Reade the twenty chapter goinge before 3. Then assembled together the chiefe priestes and the Scribes and the elders of the people vnto the palace of the hye prieste which was called Cayphas Then assembled together the C. The Euangeliste Mathewe meaneth not that they were gathered together euen in the second daye or within the compas of two dayes but he bringeth in this history to shewe that Christe as he was a manne was not able to appointe anye certaine time of his death For what might moue him thus to coniecture when as his enemies were fullye determined to differre the tyme The sence and meaninge therefore is this that he spake by the spirit of prophesy of his death seing that no man coulde suspecte that it was so nye at hande M. For althoughe the deathe of Christe was ordained by God and depended vppon the secrete counsell and purpose of God and not of men yet neuertheles the narration of the history did require that it shoulde be described by what and whose practises the same was wrought to the ende we may know that there is no one sorte of men more hurteful to the kingdome of Christ than they which raigne and exercise tyranny against the people of god vnder the shew of Godlines But note who they be whiche are sayd here to come together they truelye whiche had the name of the Churche what one innocente woulde haue beene afrayed of the assemblely of these men Vnto the pallace of the hye Prieste M. Here was the heade of the priestely kyngdome the matter was now about the authoritye hereof They had all one scope namely to defende and preserue that priestely kingedome VVhiche vvas called Cayphas B. This Cayphas had also to name Iosephus whiche succeded in the priesthoode the sonne of Symon Canithus beinge made hie priest of Gratus then presidente whom Pilate succeded Hee was also remoued againe from the priesthoode by Vitellius the proconsull of Syria Ionathas the sonne of Anna being placed in his steede Reade Iosephus for this matter For al thinges yea deuyne offices throughe couetousenesse and ambition of the priestes were bestowed amis by the Romaines Bu. This Cayphas was a man corrupted with couetousenes with luste with pryde and one that swelled with ambition beinge called by no lawfull ordinance to the dignity of the hye priesthode but for bribes and fauoure of the wicked presidentes which were Ethnixes was taken from the fylthy puddell and set in the dignitie of the hie priest Behold this chiefetaine in the counsell of the prestes 4 And helde a counsel that they might take Iesus by subtiltie and kyll him And helde a counsell Bu. The Euangelist sayth here that they helde a counsell that they might take Iesus by subtiltie or deceyte that is not openlye neyther by force but by some pretence the whiche Iudas brought to passe whiche fayning friendeshippe betraied him with a kisse What this counsel was S. Iohn describeth at large saying Then gathered the hie priestes and Pharisetes a counsayle and saide What do we For this man doth many miracles If we let him scape thus all men wyll beleeue on hym and the Romaines shall come and take away bothe our rome and the people And one of them named Cayphas beinge the hye preeste the same yere saide vnto theym Ye perceyue nothinge at all nor consyder that it is expediente for vs that one man dye for the people and not that all the people peryshe 5 But they saide not on the holy daye least there be

haste sayde Then Iudas vvhich M. Wee sÃ©e here the wonderfull impudency of Iudas which doth not only dissemble the wycked dede but also with a brasen face offereth himselfe and denyeth the dede Because all the reste had demaunded of Christe and sayde Is it I leastâ—â€¦ he shoulde seme to be gyltye he bursteth forth also in lyke maner saying â–ª Master is it I He doth not aske this question to knowe the truethe neither because he was soâ—â€¦y as the reste were but leaste he should be had in suspicion of the reste if he shoulde holde his peaâ—â€¦e C. Althoughe wee see often tymes those that are gilty in conscience to tremble for feare yet notwithstanding they are so wrapped in feare in brutishe sencelesnes and in blindenes that that they boldelye stande to the denyall but at the length they secretlye bewraye their mischiefe Euen so Iudas hauinge his owne conscience accusing him could not kepe silence so cruellye did that tormenter within his breste disquiete hym with feare and care Thou haste saide Christ by his answere crossely reprhending the boldenes of Iudas stirreth him vp to consider his wicked facte whiche he sought to hide M. As if he shoulde saye I say not that thou goest about to betray me I do not reueale thy wickednes but thou thy selfe sayst it Take hede therefore what thou doeste Beholde here the wonderful mekenes of Christe he dothe not chyde him he casteth not his benefits in his teeth he driueth him not froÌ„ the communion of the table he holdeth him contented that he hathe striken his conscience and that he hath well prouided for the faith of the reste in shewinge that these thinges happened vnto hym accordinge to the Scriptures C. But nowe the minde of Iudas beinge possessed with deuelishe madnes he coulde not conceyue any suche meaninge Moreouer let vs learne by this example that the wycked in excusing their sinne do nothing els but bring the iudgement of God more spedely vppon them selues M After these thinges Saint Luke addeth that he sayd thus I haue inwardly desiered to eate this Paseouer with you before that I suffer For I saye vnto you henceforth I wil not eate of it any more vntill it be fulfilled in the kyngedome of god And he tooke the cup and gaue thankes and sayde Take this and deuide it amonge you For I saye vnto you I will not drinke of the frute of the vyne vntill the kyngdome of God come A. The which sentence we will expouÌ„de in the .29 verse followinge M. But Mathew hitherto declareth that Christ was not ignorant of the counsell and purpose of his betrayer of the which he maketh mencion not with a disdainefull minde neither to the ende he mighte bewray the wyckednes of Iudas or contende with him but hee rather did it to fortify the reste of his Disciples Of the whiche thinge truely this is an euident argument that he leauinge the trayter commendeth and instituteth to his Disciples the proffite memory of his death by the sacrament of his body and bloud Before the whichh institution it is euident that he did and spake these things by the wordes of Luke before rehersed by the whiche he declared that the Paseouer of the Iewes was not onely a remeÌ„brance of the deliueraÌ„ce out of Egipt but also a type of the deliueraÌ„ce to come which euen nowe was ready to be fulfilled weereof he himselfe shoulde the author C. But because Luke maketh meÌ„cion that Christe tooke the cup twyse in his hande wee muste firste of all se whether it be a repetition for sometimes the Euangelist do repeate one thing twise or whether Christe after he had tasted of the cup did the lyke againe the seconde time Surelye it is like that he tasted of the cup twyse For we knowe that the solemne rite of supping in the sacrifyces was obserued of the holy fathers where uppon it is writen I will receiue the cup of saluation and will call vppon the name of the lord So that we doubt not but that Christe did syp according to the olde custome in the holy feast the which coulde not otherwise be rightlye accomplished The which thing S. Luke plainly declareth before that he cometh to the narratioÌ„ of the new mistery the order wherof was distinguished from the Paschall lambe This also was done according to the accustomed and solemne vse in that he is expresely sayde to geue thaÌ„kes wheÌ„ he tooke the cuppe For in the beginninge of Supper no doubte he prayed euen as at no time he came to the table without inuocation of God But nowe also again he vsed the same seruice least he should omitte the ceremony whiche we sayde eueen now was annexed to the holy Sypping B. For the good man of the house if he had a domestical sacrifice began firste if it were the sacrifice of the whole people or multitude the kyng began firste Christe truelye woulde not despise that commen maner or custome For there was nothing mixed in the Paseouer of superstition Thankes therefore being geuen for the solemne assemblye he set before them the cup that euerye one might taste or syppe therof in doing wherof they declared that they woulde geue thaÌ„kes with the same minde eueÌ„ as if they should haue sayde Amen This Ceremony was nothing els than a testimony of agrÃ©ement Nowe let vs come vnto the Supper for that fyrste sypping was only a geuing of thankes 26. VVhen they were eating Iesus tooke bread and when he had geuen thankes he breake it and gaue it to the Disciples and sayde take eate this is my body VVhen they vvere eating C. These woordes are not so to be vnderstoode as though this newe far more excellent supper were ioyned to the Paseouer but rather that the firste supper was then ended The whiche thing also is more plainelye expressed of S. Luke when he saith that Christe after supper tooke the cupe and gaue it For it had ben an absurde thing that one the selfe same mistery shoulde be cut of by the distance of time Wherefore there is no doubte but that orderly so soone as he had geueÌ„ bread he gaue the cupe also And that whick S Luke speaketh particulerly of the cup wee extende to the bread also Therfore as they were eatinge Christ tooke bread that he might cal them to the participation of the new supper The geuing of thankes was a certaine preparation and pasing to consider the misterye Thus supper beinge ended they tasted of the holy breade and wyne because firste their security was stirred vp that they might wholely geue them selues to so hye a mistery And reason doth thus require that this euident testimony of life spiritual should haue a difference from the olde shadowe But in that Christe instituted the Sacrament of his body and bloud when supper was ended he mente not thereby to make a law that the faithfull should take their Supper before they celebrated the mistical supper how beit that was the

custome among them of olde time that they shoulde celebrate the Lordes supper froÌ„ yere to yere after meate beinge begon by superstition and inuented by the subtilty of Sathan Iesus tooke breade B. It was the maner in time past amoÌ„g the religiouse and Godlye Iewes that when they sat down at the table the good man of the house or some other whiche sate vpermost at the table shoulde take take bread in his hande and geue the Lord thankes and after that breaking the same in pÃ©eces shoulde distribute it vnto the ghestes as out of the hande of the Lord before they had tasted of any other meate At the ende of the feaste they caried about the cup after the same maner This institution was coÌ„mitted vnto the Iewes by the holy fathers before the incarnatioÌ„ of Christe that they might alwayes take meate and drinke before the Lorde euen as it were out of his hande and mighte thereuppon be prouoked to liue wholly vnto God of whome they acknowledged themselues to be so louingly fed nourished As concernynge this institution certeyne men called Thalmudici do dispute vppon this place of Moses When thou haste eaten and filled thy selfe thou shalte blesse the Lorde C. But because this is a humane traditioÌ„ grounded vppon no commaundement of God it nedeth not that we shoulde curiously labor in searchinge out the originall of it But if this ceremony were in vse at that tyme amonge the Iewes Christe did so followe the vsuall maner that he mighte beinge notwithstandinge the mindes of his Disciples to an other thinge in chaunging the vse of the breade to an other ende This truely oughte to stande fyrme withoute controuersy that the figures of the lawe beinge abolished this newe Sacramente was set foorthe of Christe Breade B. It is a solemne and vsual maner amonge al men in matters of greate waight which they finishe and dispatche amonge them selues to deale not by woordes onely but also to ioyne to their woordes externall signes of those matters with which they haue to doe that by those signes they may deliuer that with the hande whiche they offer with their minde speciallye when eyther spiritual thinges muste be deliuered or els those carnall thinges which either are not presente or if they were could not be geuen with the haÌ„de They which geue their faith â—â€¦o deliuer the same not only by wordes but also with the hande euen as we are wonte to doe wheÌ„ we promise effectually to performe the thinge whiche is required of vs Of them which are appointed to sweare not only wordes but also the lifting vp of the handes towarde heauen and the kissing of a booke is required They whiche receiue a kingdome are coÌ„secrated not only by wordes but also by reaching forthe of the Scepter other ceremonis They which sell houses or laÌ„des do deliuer the possessioÌ„ therof either by writing or som other external matter to the byar This custome also is obserued kepte in spirituall exhibitions and deliueris Far as God speaketh and talketh with vs accordinge to oure capascity euen so also hee worketh by external matters deliuering vnto vs inuisible spiritual things by visible and corporal signes visiblely and corporally so much as pertaineth to signes So he confirmeth the couenant and promise made vnto Noe with the signe of the Raynebowe in the cloudes To Abraham hee confirmed his promise by carnall circoncision Afterwarde to the Israelites in the deserte by sprinkeling the bloud of a bullocke Also he offered his presence by the mercy seate of the Arke He appointed the coÌ„secration of priestes and kings by pouring oyle on the heade And our sauior Christ himself gaue inuisible grace by the visible laying one of handes both to childreÌ„ sicke folkes Also he gaue the gyfte of the holy ghost by breathing on his Disciples After this maner therefore the Lord thought good to coÌ„mende vnto vs this his oblatioÌ„ exhibitioÌ„ the suÌ„me of our whole saluatioÌ„ not only by worde neither by baptisme only being the signe of the washing away of our sinnes by him but also added signes of meate drinke that is to say him self whiche is the true heauenly and liuing bread the sustentation foode of eternall life whiche he geueth vnto vs so long as he is liueth in vs But in the institution he chose these twoo signes namely bread wyne whiche were moste coÌ„mon vsuall in the ceremonies of all nations and appointed them to be distributed according to the coÌ„mon solemne order alredy receiued vsed amoÌ„g the people of God because he would both haue religion published and declared to all men also the fulnes amplenes of the spirite to be geuen that it might be mete to take suche signes as should bee bothe fewe and also common and symple For so Baptisme is a signe by the whiche an inuitation and calling to religion and to all religious action was made both amoÌ„g the Iewes also amoÌ„g the GeÌ„tiles Therfore because the tasting of bread and wyne was vsed in sacrifices among all nations also because they were thinges simple and easy to be gotten the Lord did sanctifie theÌ„ and make them a sacrament of his church that thereby he might geue the trewe communion of his body and bloud to those that are his And vvhen hee had geuen thankes C. The Euangelistes Marke Mathewe according to the Lattin translation haue And when he had blessed But seinge in stede thereof we reade in Luke the Greeke woorde Eucharistesai there is no ambiguitie at all in sence And seing they saye that he gaue thankes when he toke the cup they do sufficieÌ„tly interprete the former saying Ridiculous and grosse therfore is the ignoraunce of the Papistes whiche expresse this blessing with the signe of the crosse as though Christe had vsed exorcisme or coniuration But we must kepe that in memory whiche we touched eueÌ„ now namely that this geuing of thankes was ioyned to a spirituall mistery For Christe had not respecte to the common kynde of foode only that the faithfull might be thankefull to God because he susteineth them in this traÌ„sitory life but he had also respecte to the holy action that he might geue thankes vnto God for the eternall redemption of mankinde For if the norishementes whiche go into the bellye ought to moue vs and geue vs occasion to prayse the fatherly goodnes of God howe muche more ought we to be stirred vp and inflamed to this deuty and godly seruice seing that he fedeth our soules spiritually He brake it B. The loaues are thought to be of that forme that they might be conueniently broken as cakes or suche lyke And gaue to his disciples Here by the name of Disciples all godly Christians are vnderstode to whome Christe geueth his body as to his disciples so ofteÌ„ as thei celebrate this holy supper among them selues in the congregation of the faithfull For the priestes only are not vnderstoode by them as

manner of seking Christe that is let not our myndes reste in the earthe but let them ascende vpwarde to the heauenly glory in the which he dwelleth For the body of Christe doth not put on an incorruptible life that it might laye asyde his proper nature Whereupon it followeth that it is ended But nowe he is ascendeth aboue the heauens least any grosse imaginatioÌ„ should tie vs to the earth And certainly if this mistery be heaueÌ„ly there is nothing more out of order than to bring downe Christe into the earth whiche doth rather call vs vp vnto him If a man aske a Papiste whether he worship the bread or the shewe and colour of bread he wyll strongly deny that he doth not worship the bread but notwithstaÌ„ding when they go about to worship Christ they tourne them selues to the bread thei tourne them selues I saye vnto it not with the eies only and the whole body but with the cogitation of the mynde also But what other thinges in this than mere Idolatry For truly this partaking of the body of the Lorde whiche is offered vnto vs in the supper doth require neither the locall preseÌ„ce neither the coÌ„ming down of Christ neither his infinite being in euery place neither any such thing For seing the supper is a heaueÌ„ly actioÌ„ it is no absurditie to say the Christ abiding in heaueÌ„ is receiued of vs Because in that he geueth him self vnto vs it is done by the secrete power of the holy ghoste the which power cannot only gather together thinges far a sonder by distance of places but also brynge them into one The bunde therefore of this coniunctions is the spirite of the Lorde by the knitting together wherof we are coupled is as it were a conducte pype by the which whatsoeuer Christe hath is deriued and brought vnto vs For if we see that the Sunne shining with his beames vpon the earth doth strike and pearce through the same and after a sorte coÌ„neieth his substaÌ„ce vnto it to bring forth to nourishe quickeÌ„ the creatures therof why should the shining beames of the spirit of Christe be inferior to conueye the communion of his fleshe and bloud into vs Wherefore the Scripture speaking of our participation with Christe dothe referre the whole force thereof vnto the spirit notwithstanding let this place of S. Paule among many suffice to proue that Christe dwelleth no otherwyse in vs than by his spirite when he saith But ye are not in the fleshe but in the spirite if so be that the spirit of God dwell in you By the which notwithstanding he doth not take awaye that communion of the bodye and bloud of the which mencion is now made but teacheth that it commeth by the spirit only that we possesse and haue Christe within vs. To the ende therefore we may be capeable of this communioÌ„ we must lifte vp our myndes to heauen Here therefore he helpeth our faithe after that all our fleshly sences fayle When mencion is here made of faythe we must not vnderstande it to be euery opinion grounded vpon the inuencioÌ„s of men as many very fondly doe What theÌ„ Thou seest bread but nothing els but thou hearest that it is a token pledge of the body of Christe doubt not but that the same whiche the wordes do sounde shal be fulfilled of the Lorde namely that the body whiche thou seest not shal be vnto thee spirituall nourishement Thirdly as we said before we must note the kinde of eating for we must not dreame or immagin that there is a naturall passing made of his substance into our soules but his fleshe is eaten of vs when we receaue life of him For we muste note the analogy or similitude of the bread with the fleshe by the which we are taught that our soules are no lesse fed with the very fleshe of Christ than our bodies are nourished with the vigore and streÌ„gth of bread Therefore the fleshe of Christ is a spirituall foode because it quickeneth vs And it doth therefore quicken because the holy ghoste doth power the lyfe into vs whiche resteth in the same And although it be one thinge to eate the fleshe of Christe and an other thing to beleue in him yet notwithstaÌ„ding we must knowe that we can eate Christe no otherwyse than by fayth because the very eating is the effecte of faythe M. This semeth incredible that we should be fed with the fleshe of Christe which is so farre from vs But let vs remember that the woorke of the holy ghoste is secrete and wonderful in so muche that the capacitie and vnderstanding of man is not able to measure or comprehende the same and in the meane tyme let vs put away al grosse immaginations whiche staye vs in the bread Leaue vnto Christe the true nature of his fleshe neither extende thou his body by false imagination through heauen and earthe as though it were infinite racke him not with thy fained inueÌ„cions neither worship thou him in this or that place accordinge to thy carnall vnderstanding suffer his glory to abyde in heauen and ascende thou thyther that thereby he may participate hym selfe vnto thee These fewe wordes will satisfie the discrete and modest as for the curious let them seke els where to fulfill their gredy desier S. Luke S. Paule adde these wordes VVhiche is geuen for you Doe this in remembraunce of me C. But Mathewe and Marke omitte it which not withstaÌ„ding was not superfluous For therfore the fleshe of Christe is nowe bread vnto vs because in it saluation was once gotten for vs And as the crucified fleshe of Christe doth profite no man but suche as eate the same by faithe euen so in lyke manner the eating should be colde of no waighte but only in respect of the sacrifice once offered Therefore whosoeuer desireth to haue the the fleshe of Christ nourishemeÌ„t vnto him let him consider the same offered vppon the crosse howe that it was the price of our reconciliation payde vnto god For the Supper is a glasse whiche setteth Christe crucified before our eyes in so muche that no maÌ„ can receiue the supper profitably with frute but he which imbraceth Christe crucified But the saying before mencioned Do this in remembraunce of me doth pertayne to both partes that is to say to the bread and to the cup. For he woulde haue the whole action of the Supper to be a remembrauÌ„ce of hym to helpe our infirmitie Otherwyse if we coulde remember sufficiently the death of Christe sacramentes were to no purpose for they are helpes of our infirmitie But what remeÌ„braÌ„ce Christ would haue celebrated in his supper wee may reade in the foremencioned S. Paule And whereas many doe gather hereupon that Christe is therfore absent from the supper because it is onely a memory of one that is absent they do very well gather rightly For Christe is not sene visibly with the eyes as the signe is whiche in figuring him stirreth vp our

awaye for vs to come thyther that the gate may stande open for vs whiche before was shut by reason of synne Furthermore he is an aduocate and intercessor with God for vs as it is said in the Epistle to the Romaynes And sitteth at the right hand of god C. This kynde of speache signifieth that he is taken vp an highe that hee might excell Angels and all other creatures that the father by his hande myghte gouerne the worlde and that before hym euerye knee might bowe C. This similitude is taken of the manner of princes which haue their counsellers and assistentes to whome they geue seuerall offices of gouernement EueÌ„ so Christe is sayde to bee receiued vp to the right hand of the father solemly to receiue possession of the administration committed vnto him and to kepe the same till his comming to iudgemeÌ„t And therfore the Apostel saith The father hath set him on his right hande in heauenly thinges aboue all rule and power and mighte and dominion and aboue euery name that is named not in this worlde only but also in the worlde to come and hath put all thinges vnder his feete and hath made hym aboue all things the head of the congregation whiche is his body and the fulnes of him whiche fylleth all in all Therefore this is as much as if he shuld be called Gods vicar whiche taketh vppon him his persone After these thinges the Euangeliste Luke declareth howe the disciples behaue them selues and what they did when the Lorde was taken from them saying And when they had worshipped hym they behelde as he was taken vp an high and a cloude receiued him vp out of their sight And while they looked stedfastly vp to heauen as he went beholde two meÌ„ stoode by them in whyte apparell which also sayde ye men of Galile why stande ye gasing vp into heauen This same Iesus whiche is taken vp from you into heauen shall so come euen as ye haue seene him go into heauen C. This sentence consisteth of two partes The first is that Iesus is receiued vp into heauen least men any more by a foolysh desire should plucke him down into the earth The seconde is added for a consolation as concerning his seconde comming R. The summe and effecte is that although Christ be nowe taken vp into heauen and will not at this tyme reueale the publique maiestie of his kingdome in this worlde that his excelent treasures might bee perceiued and felte by humane sence yet notwithstanding he ascended not into heauen to dwell there alone and to enioye the celestiall glory alwayes him selfe inuisible and to suffer the worlde after his olde manner to passe from tyme to tyme but rather that hee myght come in his tyme into this worlde visibly with great power to set al thinges in a better order that is to geue vnto the Godly and faithfull euerlastinge felicitie and to the wycked and contemners of the Gospell perpetuall damnation And by these twoo partes ioyned together a strong argument to confute the Papistes and all others whiche affirme that the carnall presence of Christe is ioyned with the signes of bread and wyne may be gathered For when Christe is sayde to bee taken vp into heauen the distance betwene heauen and earth is manifestly noted Wee graunt truely that this worde heauen is diuersly taken some tymes for the ayre some tymes for the whole compas of the Sphere some times for the glorious kingdome of God wheÌ„ as his maiestie hath his proper seate howsoeuer it fulfilleth the worlde For the whiche cause Paule placeth Christe aboue the heauens because he is aboue the worlde and in that mansion place hath the hyghest roume of immortalitie because hee is aboue all Angels of whome he is the head But this letteth not that he should not be absent from vs and that by the name of heauens a separation from the worlde may be signified And how soeuer they cauil it is playne that heauen into the whiche Christe is taken is apposed and sette against the compas of the whole worlde Therefore if he be in heauen as no doubte he is he cannot be in the worlde But first of all we must note the purpose of the Angell that wee maye geue the better iudgement of his wordes The Angels go about to reuoke the disciples from the carnall presence And to this ende they saye that he shall not come agayne vntyll the second tyme which is at the generall iudgement But they thynke that thei haue made a good distinction wheÌ„ they saye that he shall then come in a visible forme but now daily in an inuisible forme But there is no disputation here about the forme onely the Apostels are admonished to suffer Christe to abyde in heauen vntyll the last daye appeare As Peter also admonisheth in an other place sayinge When the tyme of refreshing commeth which we shall haue at the presence of the Lorde wheÌ„ God shall sende him whiche before was preached vnto you that is to wytte Iesus Christe whiche must receiue heauen vntyll the tyme that all thinges whiche God hath spoken by the mouthe of all his holy prophetes since the worlde began he restored againe Therefore according to the commaundemene of the Angell let vs not with our fayned inuencions plucke Christe out of heauen before the tyme but let vs consider that accordinge to the presence of his spirite he is euery where and according to the presence of his fleshe at the right hande of God in heauen For this matter reade the .xxvi. chapiter going before Then retourned they to Hierusalem with great ioye from the mount Oliuete R. Although the Disciples had loste the sight of the Lorde ã€ˆâ—Šã€‰ they retourne to Hierusalem with great ioye Thei felt then that it was true whiche the Lorde had said namely that it was good for them that he shoulde departe from them in the fleshe Whyle hee was with them in the fleshe they were altogether carnall and sauored nothing but that whiche was fleshelâ—â— but when he departed as touching the fleshe was present with them in the spirite they were wonderfully affected with ioye and began to extoll and magnifie the name of god They obey the commaundement of Christe in going to Hierusalem which said vnto them before But abide ye in Hierusalem vntil ye be indewed with power from aboue It was very daungerous for them to be in Hierusalem among the middest of Christes enemies yet they obey Surely if we waye the circumstances well we shall see that they retourned all moste to present death For howe should they spare the disciples whiche so cruelly put Christ to death But the power of the spirit of Christe filled them with suche ioye and made them obedient to do their office And when they were come in thei weÌ„t vp into a parler where abode both Peter and Iames and Iohn and Andrewe Philip and Thomas Bartholomewe and Mathew Iames the sonne of Alpheus

punishment is not persecution 82. Ire is the roote of murther 94. Iustification commeth by fayth 457. K. Kingdome of Heauen what it is 40. Kingdome of Christe 459. Kingdome of Heauen may be shut vp two wayes 530 Kinges ought to be liberall 451. L. Lawe abolished by Christes comminge 14. Liberallity 108. Liberty preached by Papish monkes 110. Liberallity pertayneth to kinges 451. Lyes staye vs from repentaunce 570. Loue is the fulfillinge of the Lawe 96. Loue of our neighbour 109. 514. Loue was and is more plentifull in the heathen than in ChristiaÌ„s 110. Loue is a token of adoption 110. Loue not guided by reason 367. Loue pertayneth to Christians 403. Lorship pertayneth not to pastors 451. 452. Luxurye 43. Lunatikes 385. M. Mans merits are condemned 7. Mans life consisteth not in bread 61. Mans felicitye consisteth not in meate and drincke 61. Mans merits are nothing 82. 83. Mans vnsauerye nature muste be seasoned by Gods word 84. Mans naturall affections resiste God 120. Mans labour without gods blessinge is nothinge 121. Mans afections muste be guided by gods spirite 129. Man must tarrye the Lordes leysure 160. Mans mysery 170. 273. Mans minde is blind 322. Mans life is a continuall warrefare 347. Mans soule is immortall 372. Mans merits deserue dampnation 440. Man hath a certayne time appointed eyther of life or death 659. Manicheis 324. Magistrates offyce 80. 589 Magistrates are vnder the power of God 157. Magistrates eyther spirituall or temporall maye haue the name of Lordes 528. Martyers 227. Mary the mother of Christ ought not to be worshipped 276. Masse contrarye to the institution of Christ 636. Matrimony 416 Matrimonye cannot be broken at mans pleasure 420. Matrimony oughte not to be broken but by fornication 420. Matrimony is a necessary remedy against sinne 423. Meanes not lawfull 665. Mercifull princes make the subiectes to dwell without peril 37. Mercy 78. 536. Merits bringe vs not to euerlastinge life 427. 442. 604. Meekenes 77. Mekenes consisteth in sufferance 462. Men see not their owne falts 137. Meates defyle not a man 338. Misconstruinge of the place of the Prophetes 33. Mynisters must be deligent 72. Mynisters of Gods word are the light of the worlde 86. Mynisters of Christ ought not to be discouraged by reproch 197. Mynisters of Christ are faythfull labourers 198. Mynisters of Christ 450. 486. Mynisters of the woorde are steewardes 589. 751. Mynisters of Christ must be called 596. Mysteries of God pertayne not to the reprobate 138. Myracles 148. Myracles serue to set forth Gods glorye 327. ModeratioÌ„ must be vsed in reprehention 663 Modesty in Iohn the Baptist 53. Modesty 152. Moyses chaire 521. Moonkes fryers go in sheepes clothinge 143. Monkes and fryers crucify them selues in vaine 227. Monkishe perfection 432. Moonkes maintayned in ydlenes 432. Monkes are makers of proâ—â€¦elits 533. Murther is committed by haired 94. Murther hath thre steppes 94. 95. Murmuringe is not in the faythfull 443. N. Necessary care 131. Necessity hath no law 248. Nectarius bishoppe of Constantinople toke awaye auriculer confession 154. Negligence in stewardes of gods househoulde 301. Newters 263. Newe thinges please men be they neuer so bad 304. O. Obedience and fayth in Ioseph 18. Obedience is acceptable to God. 32. Obedience due to Maiestrates 505. Obedience is a tryal of gods promises 64. Obedience 157. 178. Obstinacy in the reprobate 237. Obstinate â—â—â—denes 302. Obseruation of the Sabothe 246. Occasions of euill oughte to be auoyded 320. 415. Offences 231. 335. Offences of two sortes 337 Offences of diuers kinds 397. Offences Actiue and Pâ—â€¦e 398 Oppressors of the truthe are inexcusable 23. Oppression of Gods spirite surmounteth mans reasoÌ„ 29. Opinions must haue Gods word for their warrante 401. Ordinarye meanes must be vsed 64. Othes 103. P. Patience is blessed â–ª 75. Patience is in the godly 107. Patience perseuereth to the ende 21â—â€¦ Patience 289 Papistes confesse Christe with the mouthe and in deede denye him 25. Papistes take froÌ„ vs Gods word 61. Papistes saye that the Scripture is doubtful 63. Papistes denye God onelye to be worshipped 66. Papistes saye that concupiscence is no sinne 100. Papistes worship God with outwarde shewes onlye 623. Papistes alleadge traditions 328 Papistes geue the glory of God to saintes 540. Papisticall repentance 47 â–ª Parrables haue theyr vse 277. Parables do not in all pointes agree 412. Passeouer of the Iewes a type of Christes supper 616. â—â€¦ersian worship 29. â—â€¦eace makers 79. â—â—ace is in Christes truthe 225. Persecution 80 Persecution for righteousnes 81. Persecution may lawfully be fled 216. 567. Perfection consisteth not in straitnes of life 237. Perfection 432. Perseuerance and constancy 563. 215. 258. 325. 440. Perseueraunce proueth oure election 501. Peter denyeth Christ 681. Peters successor muste be a preacher 752. Peters infirmity is common to al men 324. Peter was the mouth of the Apostles 357. Peter signyfyeth a stone 359. Peter dyed at Rome 395. Peter was called Sathan 368. Peters infirmitye 378. Phariseys 44. Pilate slewe himselfe 685. Pope woulde be worshipped 29. Popishe pride 48. Pope and Sathan in ambition lyinge are alike 65 Popes excommunication is not to be feared 81. Pope is a raueninge woâ—â—e 145. Popishe â—â€¦ast 59. Pore in spirite 7â—â€¦ Punishmentes prepared for the wicked 300. Pouertye is appointed to exercise charity 624. Potentates of this world are ennemyes to God 212. Plagues are Gods messengers 161. Prayer 115. 139. 423. Prayer is the exercise of our faith 116. 117. 118. 119. Prayer is but a vaine ceremonyâ—â€¦ without fayth 139. Prayer must haue constancy 140. Prayer in secrete 320. Prayer must be vsed in all places 321. 409. Prayer to saintes 341. Prayer helpeth fayth 389 Prayer is the onlye refuge of sinners 413. Prayer in time of neede 455. Preachinge is in vaine withoute the internall worde of the spirite 18. Preachers must teach with consideration 44. Preachers must abound in knowledge 301. Preachers of Gods word must auoyde flattery 309. Predestination 336. Prouidence of God in Dreames 13. Prodigaâ—â—tye 108. Pryde by nature in man 204. Pride is the mother of reproche 399. Presumption and excessiue care are ioyned together 133. Presumption 64. Purenes of hart is the mother of all vertue 78. Purgatory of the Papistes 99. Publicans 111. 179. Purgatory pedlers 266. Purgatory 414. R. Rashe Iudgemente ought to be auoyded 500. Rashe Iudgemente commeth of lighte credite 620. Rashe Iudgement 136. Rashe zeale 46. Rabbines 14. Repentaunce 40. 47. 182. Repentance is not the cause of remission of sinnes 283. Repentance is declared by remission of sinne 44. Repentance hath her fruite 47. Repentance Papistical 47. Repentance is the worke of God. 410. Repentance is a holy thinge 411. Repentance confesseth sinnes 724. Repentaunce commeth not by the motion of the fleshe 723. Reprehension is bitter to the wicked 25. Reprehension doth not profite the obstinate 625. Reprobates are captiues to Sathan 28. Reprobates are chaste 51. Reprobates shal be tormented 296. Reprobates repentâ—â€¦ not from the bottome of the

Paseouer for so much as they are both one Wherefore when we read in the Gospell the holy or solemne daye we oughte thereby to vnderstande holynes or solemnity leaste we be deceiued by the diuers signification of the wordes For they do signifye also a holy and festiuall daye Therefore before the feaste of Easter is as much to saye as before the solemnity of Easter or Paseouer as in the nighte goinge before the daye of the solemnity of the Paschall There are some whiche goinge about to proue that the Iewes did not offer Passeouer the same daye that Christ did do obiecte this place of S Iohn where it is saide It was the preparing daye of the Easter about the sixte hower By the which they woulde seme to proue that the preparinge daye of the Easter was that daye in the which Christe suffered and that therefore the Paseouer was celebrated of the Iewes in the euening of the Saboth following But that place maye thus be distinguished It was the preparinge daye about the sixte hower of the Easter or Paseouer where this worde Easter and hower are ioyned together Whereuppon it followeth that the same sixte hower of the Paseouer was in the daye time and that the same daye was the feast of Paseouer and also that the Paseouer was offered betwene the two eueninges and eaten the night going before and further that the same day of preparation was the preparation of the Saboth and not of the Paseouer Hereuppon the Euangeliste Sainct Marke saith And nowe when the euen was come because it was the daye of preparing that goeth before the Saboth c. And Luke hath and that daye was the preparinge of the Saboth and the Sabothe drâ—â€¦we on Also the Euangelist S Iohn saith There layed they Iesus therfore because of the preparinge of the Saboth of the Iewes for the Sepulcher was â—â€¦ye at hande But what do they call the preparinge of the Iewes sauinge that daye which goeth nexte before the Sabothe beinge so called because in it all thinges were prepared whiche were necessary for the Saboth in the which it was not lawfull to prepare any thinge Moreouer the daye going before the Paseouer is not properly called the preparation of the paseouer because nothinge was prepared neither would the lawe suffer any thing to be prepared for the Paseouer in the daye goinge before but in the very euening the daye of Paseouer beinge already begon which beginneth at the euen But admit the place is not so distinguished yet what other thing shal be vnderstoode by the preparation of the paseouer than the daye of preparation which was on of the Paschal dayes They also obiecte this place of Iohn when he saith For it was that greate day of the Saboth wheÌ„ for all that he calleth it not the great day of the Saboth because it was both the Saboth and the Paseouer but because ther was a double solemnity that it is to saye of the Sabothe and of the swete breade For it was the second day of swete bread as it is written Thou shalte kÃ©epe the feaste of swete bread that thou eate vnleauened breade seuen dayes longe as I commaunded thee They do also obiecte this place of S. Iohn It was in the morninge and they them selues wente not into the iudgemente haule leaste they shoulde be defyled but that they mighte eate Paseouer It was saith he in the morning But of what daye was it the morninge Truely it was the morning of the daye of preparation And they had not eaten Paseouer Therefore they purposed to eate it in the eue of the Saboth For they offered Paseouer in the first eueninge of the daye of preparation althoughe peraduenture manye of them hadde not yet eaten because they had beene so occupyed that nighte in takynge of the Lorde fearinge leaste he beinge nowe solde mighte scape awaye that they hadde not sufficiente leysure to eate Paseouer And the Euangeliste Iohn in this place semeth not to make make any mencion of true eatinge of the Paseouer but to reprehende them of double error namely of to muche diligente in sekinge to destroye an innocente and of to mâ—â€¦uche negligence in not eatinge the Paseouer in dewe time for the care that they hadde to catche the Lorde because they hoped beinge as yet but morninge that they might eate the Paseouer if so be that they entered not into the Iudgemente haule The whiche notwithstanding the lawe commanded to be eaten before the morning as appeareth by these woordes There shall remaine nothynge of it vntill the morninge But what and if they did eate the Paseouer that night althoughe they were so greately occupyed Then will wee vnderstande by the Paseouer the Paschall meate that is to saye the swete breade because that daye which from the mornynge followed the nighte of the Paseouer was called the feaste of Paseouer and the feaste of swete breade as appeareth by this place And the fourtenth daye of the firste monethe is the Paseouer of the Lorde And in the fyftenth of the same moneth is the feaste Againe it is written In the fyfteneth daye of the same moneth is the feaste of swete bread vnto the Lorde And it was lawfull for none to eate of the swete breade but for suche onely as were cleane But that the daye of preparation in the whiche the Lorde did eate the Paseouer and also suffered was no feaste daye it may be proued by many places of Scripture and namelye by this Not on the feaste daye leaste there arise a tumulte among the people Therefore they tooke him not and slewe him on the feaste daye And althoughe they tooke him not in the solemnity seinge that the solemnity was commonlie saide to be of the daye yet notwithstanding they tooke him in the feast daye namelye the nighte goinge before the solemnity the which one daye is solemne and holy The which thing was not don without good consideration for the typical paseouer onely was appointed to be offered on the feast day wherfore much more that also which was the onely true paseouer which is Christ that is offered for the saluation of all men But they saide not on the feaste daye not because they woulde not symplelye haue him to be taken in the feaste day but because they feared leaste there shoulde arise a tumulte among the people Notwithstanding Iudas deuised a waye for them whereby he might be taken without the tumulte of the people namelye by sending soldyers in the nighte In the feaste day therefore at nighte when they knewe that a tumulte could not then be raysed amonge the people they tooke him and condemned hym and delyuered him to the deputye to be adiudged to death before that the people knewe of it or coulde rayse any tumulte But that there was a solemnitye when he suffered it maye appeare vnto vs by the dedes of Pylate the Euangelist S. Mathewe sayinge At that feaste the deputy was wonte to deliuer

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