Sathan had a wicked desier to hurt him insomuch that he went about with all his might to destroye hym Bv. and working error and rebellion in our parents Adam and Eue he slue all mankinde The same also within a while after armed Caine to destroye his brother Abell And dayly throughout the whoale world he stirreth vp wicked and vngodly men to murther For he reioyceth in bloud in warres in theft and in the destruction of men and only because hee enuieth the felicitie and happinesse of others But Christ meaneth not here the beginning of the creation as though God had endewed the Deuell with a desier to hurte but he condemneth the wickednesse of Sathans nature whiche he hath taken to him selfe M. Neyther ought it to séeme absurd to any man that the Deuell is sayde to be the autor of death when as notwithstanding the Apostle séemeth to attribute the same to our firste parent saying As by one man sinne entereth into the worlde and by sinne Death c. For these two went together namely the Temptor and the Obayer of Temptacion Sathan was the Temptor and perswador to transgression and sinne by enuie mixing with the same a lye yet notwithstanding hée had fayled of his purpose if so be Adam had not harckned to his perswasion and transgressed Gods commaundement Therefore as touching that enuie of the Deuell the roote of euell temtation and also as touching the lye of perniciouse perswasyon it is truely attributed to the Deuell that hée is the firste author of death againe as touching the assent of Adam and the transgression of Gods commaundement it is rightly by the Apostle ascribed to Adam that he was the author of synne and death to all his posteritie insomuch that there is no disagréement at all here betwene Christ and the Apostle As for example if so bee amonge the enemies besieging a Cittie one of them doe with sertaine false perswasyons perswade and intice one of the principall Cittizens to betraye the Cittie vnto them insomuche that he harkeneth therevnto whereby be boath betrayeth his Countrey and also maketh the Cittie to be sacked and destroyed boath the perswading enemie and also the betraying Cittizen which contemning the false perswasions of the enemie might haue kepte his fayth whiche he did owe vnto his countrey are rightly sayd to be the aucthours of this destruction Euenso the mortalitie of mankinde is aptly referred to the mallice and enuie of the Deuell but yet not without the falt of our parentes And aboade not in the trueth C. These wordes playnly expresse a chaung and alteration to the worse and therefore Sathan is a lyer not from the creation but because he fell from the trueth Therefore in that he is a lyer it is not because he hath bene alwayes by nature an ennemy to the truth but because he fell voluntarily from the same Bv. God made the Deuell good in the beginning for all his workes are good He did set him in the trueth from the which hée coulde neuer haue fallen except he had sometyme stoode in the same Of hym was required by the moste Iust God Fayth or fidilitie thankefulnesse and the acknowledging of God the Creatour who had geuen him strength to perseuer yf he had woulde for he might haue stande yf he had woulde But through his owne falte and wickednesse he aboade not in the trueth that is to say in the puritie in the which he was made For by Infedilitie he fell C. This discription of Sathan is very profitable for vs that euery man maye learne to béeware of his subtill snares 1. Pet. 5.8 and to resist him For he goeth about continually like a roaring Lyon séeking whome he may deuoure and he hath a thousand wayes to deceiue AVG. We haue not red that the Deuell hath at any time vsed any externall armoure to kill a man neyther that hée hath playde the murderer with his hand but he hath vsed lying and pernicious perswasion M. This is the worse and moste Deuelishe kinde of murther when the body is not only killed with the sworde but also when both soule and body with a blasphemouse lye against the worde of God is made subiect not only to Temporal but also to euerlasting death C. So much the more therefore it behooueth the Faithfull to be armed with spirituall armoure to fighte and to be sober and watche M. Therefore the Apostle when he feared this kinde of murther sayde I feare leste by any meanes that as the serpent beguiled Eue through his subteltie 2. Cor. 11.3 euenso your mindes shoulde be corrupted from the singlenesse that is toward Christ For the serpent had the false Apostles Ministers of this murder by whose dilligence he sought to bryng to passe that thing whiche he had begon in the beginning to the destruction of mankind such false Aposteles he hath alwayes had among the Gentiles among the Iewes and amonge the Christians C. Therefore yf Sathan cannot put of this affection there is no cause why we shoulde he troubled as at some newe or straunge thing when we sée diuers errors to spring vp for Sathan sendeth forth his Instrumentes to trouble and to deceiue the worlde And it is noe marueile yf so be Sathan séeke so dilligently to ouerwhelme the light of the trueth for it is the onely lyfe of the soul Therefore he vseth lying as a mortall darte to destroye the soule Because there is no truth in him C. This is a confirmation taken of the effecte For because Sathan hateth the trueth and cannot abide the same but fauoreth altogether of lyes Christe gathereth therevpon that he was taken and quight tourned awaye from the trueth R. Neither is it repugnaunt to this sentence of Christ Iob. 1.10 Math. 4.6 when we reade that Sathan hath sometime spoken the truth as when he sayde Thou haste blessed the worke of his hands and his substance is increased in the Land Also it is writen he shall geue his aungeles charge ouer thee Again Thou art Christ the Sonne of God Luk. 4.41 Act. 16.17 Moreouer These men are the seruauntes of the moste high God whiche shewe vnto vs the waye of saluation These I saye and such like sentences are nothing repugnaunt with these wordes of Christ For it is one thinge sometime to speake the trueth and another thing to haue the truth within one Euenas it is one thing sometime to tell a lye and another thing to bée a continuall lyar The trueth is in them which do not onely sometime speake that whiche is true but do loue the trueth and doe speake those thinges which they speake for the loue which they owe vnto the truth A man shall finde some whiche speake the trueth not for the Loue they beare to the trueth but for the loue either of glory or of gayn or else for the hatred which they beare to some man Of those it cannot bee sayde that the trueth is in them Although therefore Sathan sometime speaketh
once about the the beginning of his Embassage and againe when he was redie to go out of the world to his father M. So soone therfore as he was entred into the Citye hée vewed the Temple Let this be the chéefe care of all men not onely of Bishops but also of al Magistrates that the kingdom and worship of God be sought for A. Concerning the prophanacion of the Temple and the couetousnesse of the Priestes reade the one and twentye of Mathewe 15. And when hee had made as it were a scourge of small cords he droue them all out of the Temple with the Shepe and Oxen and powred out the changers money and ouerthrew the tables Christ by and by goeth about to purge the Temple plainely affirming that the Temple of the Lorde is not a place of Marchandize Notwithstanding it may bée demaunded why hée began not first with doctrine for this séemeth to bée a troublesome and preposterous waye to correcte vice with violence before the same were assayed to bée remedyed by Doctrine But Christ had respecte to another matter For because the time was nowe at hande in the which hée shoulde openly discharge the office inioyned to him of the father he woulde after a sorte take possession of the Temple and plainelye declare his Diuine aucthoritye And to the ende all men might bée attentiue vnto his Doctrine it was méete that theyr sluggishe mindes shoulde bée wakened with a newe and vnwonted déede The Temple was now a place of heauenlye Doctrine When he went about to restore the puritye of Doctrine it was méete that he shoulde shewe him selfe to bée Lorde of the Temple Moreouer he coulde not bring any otherwise the Sacrifices and exercises of Godlynesse to theyr spirituall ende than in taking awaye the abuse Therefore this thing which hée did was a certaine beginning of that reformacion for the which hée was sent of the Father M. They which teache that externall euilles are not to bee taken awaye which are in the Churche except they bée first taken out of the hearts of men may by this place learne to alter their opinion For by this reason Christe shoulde firste haue taken Couetousnesse out of the heartes of the Iewes and afterwardes haue reformed the Temple But we sée the contrarye to bée done here of Christe He cast the Byars and Sellers out of the Temple although they kept couetousnes in theyr brestes 16. And hee sayde vnto them that soulde Dooues Haue these thinges hence and make not my fathers house a house of marchandise M. He doth not simplye dislike that Shéepe Oxen and Dooues are soulde to them which came farre of to offer Sacrifice séeing the same was appointed in the Lawe but because they were soulde in the Temple and because the Temple was made a house of marchandise which was a filthye token of speciall couetousnesse These thinges might haue béene soulde in certayne places without the Temple So at another time he suffered not a vessell to bée caryed through the Temple Wherfore if he so pourged this Temple which in a short time should perishe that it might not bée a house of marchandise what shall we thinke that he will do vnto those Temples at this daye in the which not onelye all thinges are soulde for filthye gaine but also such thinges as are most pernicious and altogeather fained are set forth to sale The Sacrifice of the body and blood of Christ is soulde 2. Peter 2. whiche they saye the Priest maketh being a mere fayned lye The deliueraunce of Soules out of Purgatorye is soulde when as theyr Purgatorye after death is nothing else but a Money matter of Priestes Remission of Sinnes is soulde whiche cannot bée bought The merites of Saintes with many thinges more offered to sale which money in déede in no wise may purchase He that considereth of these thinges what will he iudge of these Churches but onelye that they bée places of fayned marchaundise C. But the Temple was called the house of Prayer because God would there bée speciallye called vppon and because hée had ordayned the same for spirituall exercises R. The Temple of Ierusalem also was called the Temple of the Lorde and the house of God because it was consecrated for a shadowe of Christ in which Christ the Father heareth those that praye and whose onelye Sacrifice is acceptable to the Father Wherevpon our sauiour Christ sayeth VVhatsoeuer ye aske the Father in my name Iohn â—6 he will geue it you Beholde he sayeth In my name not in a Temple of stone For the howre will come when the Father wil be worshipped neyther in Ierusalem nor in the Mountaine but in spirite and trueth C. The other Euangelistes say that hée spake more seuerelye at the seconde time that he caste them out of the Temple namelye that they made of the Temple a denne of Théeues Math. 21. But hée admonisheth them not to prophane the Temple of God in turning it to other vse then God had apointed the same And in making mention of the Father he declareth him selfe to bée the sonne of God that he might challenge to him selfe the right and aucthoritye to pourge the Temple 17. And his Disciples remembred that it was written The zeale of thine house hath euen eaten me And his Disciples remembred B. Namelye after Christ was risen againe when they vnderstode the Scriptures by receyuing the holye Ghost as the Euangelist him selfe expoundeth in that which followeth C. For we must not thinke that they remembred this place of Scripture when Christ did this déede but afterwardes when they being taught from aboue considered with them selues what this déede of Christe should meane and so by the direction of the spirite this place of Scripture commeth into theyr minde And truelye the cause of Gods workes doeth not alwayes come into our mindes out of hand But afterwardes in continuaunce of time he reuealeth his purpose vnto vs. And this is a very fitte bridle to restraine our bouldnesse least we shoulde at any time murmure against God if wée at any time should dislike of those thinges which he doeth For therefore GOD doeth deferre the perfect reuelation of his worckes to staye and keepe vs in the boundes of modestye And the place whiche is here cited is taken out of the Psalme 69. Psal 69. And in the name of Temple Dauid by a figure called Sinecdochen comprehendeth the whole worshippe of GOD. For these are the words of the Prophete For the zeale of thy house hath eaten me Verse 9. and the rebukes of them that rebuked thee are fallen vppon mee Where the seconde member aunswereth to the first and is nothing else but a repeticion The effecte of bothe partes is this that Dauid was so carefull to maintaine the glorye of God that he willinglye bare al manner of reproches with the which the reprobate reproched God yea hée burned with such a zeale that this one affection ouercame all other And in this sence truely hée
whith heauenly foode For when he affirmeth that his fleshe is meate in dede hys meaning is that those soules are like to famishe which wante this meate Therefore thou shalt then fynde lyfe in Christe if so be thou séeke the matter and substaunce of lyfe in his fleshe For so soone as wée forsake the Sacrifice of hys deathe there is nothing before oure eyes but death neyther doth he bring vs any other waye to felyng of hys diuine power than by his death and resurrection M. Therefore he speketh of the redemption of mankynde whiche shoulde be by hys death for the whiche cause he intended to offer his fleshe and bloode a sacrifice to hys father for the remission of the sinnes of the whole worlde Question But why doth he seuerally make mencion of hys bloode which is contained in the fleshe Aunsvvere I aunswere Christe in this had respect and regarde te our rudenesse For when distinctly he expresseth meate and drinke by them selues he putteth vs in mynde that the lyfe whiche he geueth is perfect and complete in each poynt lest we shoulde fayne and immagine to our selues some halfe and vnperfect lyfe as yf he shoulde saye that wée shall want no parte of lyfe if so bée wée eate hys fleshe and drinke his blood Euenso in the supper whiche agreeth with this doctrine beinge not contented with the signe of breade he ioyneth therevnto the Cuppe that hauing therein a doule pledge of lyfe we maye be contented with hym aloane for he shal finde no parte of lyfe in Christe whiche doeth not beléeue that Christe alone is his lyfe 56. He that eateth my fleshe and drinketh my bloude dwelleth in me and I in hym He that eateth my fleshe M. These words pertayne to the similitude of suche as eate and drinke to this ende that he might more amply declare the premisses Meate and drinke is tourned into the fleshe and bloude of the eater and drinker of the same euenso they abyding in hym and he in them haue lyfe Otherwise meate withoute the eater or not abyding in hym that hath eaten the same doth not nourishe insomuche that lyfe cannot consist yf so be the eater and the meate be seperated a sonder These thinges are temporall and incorruptible and therefore imperfect to set forth the power of Christe and yet notwithstanding they doe after a sorte set forth a sertayne Image of hym and doe teache vs this that it is necessarily required that he which will haue eternal lyfe must haue Christe the true foode of lyfe abyding in him in suche wise that he maye by no meanes be seperated And whosoeuer eateth his fleshe and drinketh his bloud hath Christ abyding in him and he also in hym C. Séeing therefore Christe aloane contayneth lyfe in him selfe he prescribeth vnto vs here a waye howe we shall inioye the same namely if so be we eate his fleshe euen as yf he shoulde denye hym selfe to be oures otherwayes then by eating hym thorowe fayth For he shall neuer come to the God Christe whiche neglecteth man Wherfore yf thou wilt be pertaker of any thing with Christe thou must firste of al take hede that thou doest not dispise or disdayne hys fleshe Bv. Therefore in these wordes the misterye of his Incarnation and passion is more euidently and fully expressed so that he eateth the fleshe and drynketh the bloud of Christe whiche with a firme fayth beleueth that Christe the true Sonne of the liuing God was incarnate crucefied raysed againe for him that hée washed vs with his dloude from all oure sinnes and hath reconciled vs to God his father Whosoeuer beleeueth this hath lyfe within hym euen the quickening spirite of Christe the power of righteousnesse and redemtion and so Christe lyueth in hym he in Christ Dwelleth in me and I in him M. Because this meate and drink are not subiect to corruption but haue alwaye in them power to geue lyfe therefore he vsed the worde quickening to this ende that it maye agrée with that whereas he promised euerlasting lyfe to suche as eate his fleshe and drinke his bloud C. For this is as muche as if hée had sayde that this is the onely bonde of vnity and that by this meanes he doeth growe with vs when oure fayth doeth rest and staye it selfe vppon his death Bv. This place therefore of the Gospell doth agrée with that of the Apostle where he sayth Rom 3. we knowe that a man is not iustified by the workes of the lawe but by Faith in Christe Furthermore hereby wée maye gather that he speaketh not of the external signe of breade of whiche many of the vnbeléeuing doe eate who notwithstanding are farre from Christe Also their error is hereby confuted which thinke that Iudas did no lesse receiue the body of Christe then the reste of the Disciples seeing that Christe gaue the bread to all For this is moste sertayne that Iudas was neuer a member of Christe and it is moste absurd to make the fleshe of Christe deade fleshe and withoute spirite also they are very foolishe whiche dreame of any eating of the fleshe of Christe withoute faithe whenas onely faith is the mouth of the soule A. Therefore where faith wanteth Faith the mouth of the soule there is no eating of the fleshe of Christe 57. And the lyuinge Father hath sent me and I liue by the Father euen so hee that eateth me shall lyue by the meanes of me And the liuing Father M. This particle also serueth for the declaration of that whiche goeth before Bv. And that there might be no manner of doubt in so greate a misterye of oure saluation he doth yet more strongly confyrme that whiche hée had sayde namely that his fleshe is meate in déede and his bloud drinke in dede Insomuche that suche as were nourished therewith shoulde be without all perill of death C. Nowe therefore he passeth to the principall cause because the principall originall of life is in the Father And he preuenteth an obiection because he might séeme to detract that from God whiche belongeth to God in making him selfe the cause of lyfe So therefore he maketh him selfe the author of lyfe that he confesseth that to bée geuen hym from another whiche he ministereth to other As if he shoulde saye R. The father is lyfe in déede so also am I the true lyfe forsomuche as the Father hath wholy inprinted hym selfe in me I will not reserue this lyfe whiche the Father hath geuen to me to my selfe aloane as a spightfull and enuious person but I will also communicate the same with the faythfull that euerye one which beleeueth in me may haue that life whiche I possesse through the Father For For this cause am I sent into the worlde that euerye one which beléeueth in mée maye be pertaker of all those good thinges and graces which through the Father I possesse by nature C. Let vs noate that hée framed this occasion also to their capacity with whom hée
acceptable vnto God M. Here we sée that one and the selfe same preaching of the Gospell doth profite the simpler sort to instruction but to the other it geueth matter of contradiction In like manner the signes and miracles of oure sauioure Christe were sette before all mens eyes to be seene by the sight and diligent consideration whereof the elect beléeued on hym B. But the Reprobate coulde behoulde nothing in Christe but base and contemptible thinges whereat they were offended 32. The Pharise is heard that the people murmured suche thinges concerning him and the Phariseis and highe Priestes sent seruauntes to take him M. The more that the glory of christ did declare it selfe to the people the more the mallice the spight and furie of the Pharisées increased for the Phariseis were appoynted as Scoutes to seeke all occasion to suppresse Christe In the former place or roome the Euangelist nameth them aloane after hée ioyneth with them the high Priestes with whome also they tooke parte There is no doubte but that as these Phariseis were the most zelous obseruers of the Lawe so were they the most zelous enemies of al other vnto Christ but because they were not able aloane to oppresse Christe they referred the matter to the whole order of Priesthoode So that they which otherwise were enemies and at contention betwéene them selues doe nowe by the helpe of Sathan agrée together and conspire among themselues againste the Sonne of God A. Euen as we reade of Herode and Pilate when Christe was brought before them to bee Iudged Luk. 23.12 for then they were made friends betwéene whome before there was hartburning and grudge Bv. And it greatly gréeued the high Priestes that the people neglecting the Religion of the Phariseis and as it were despising those holy men followed Christe and his doctryne which was quight repugnaunt to the doctrine of the Phariseis Therefore the wicked Iewes mynding to stay this rumore concerning Christe suborned publique soldiers whiche might bring hym bounde M. In the whiche we maye noate the nature of wicked Hipocrites At the first when they sought to kyll Christ they pretended the breaking of the Sabboth when as notwithstanding the breaking of the Sabboth did not offende them but the obscuring of their owne name But so soone as they heare this rumoure of the people concerning Christ they were in such a rage that they went aboute openly to laye violent hand on hym So impietie somwhile seketh to shed innocent bloud priuily but when it hath not successe then it openly bursteth forth So Saule at the firste laye priuily in wayte to destroye Dauid 1. Kin. i8 iâ— but when his rage was more hoat he began with open warre and persecution to séeke his death Thus also are Hipocrites woont to behaue them selues who in the Churche séeke not Christe but eyther the estimation of their owne name eyther gayne eyther kingdome or else the impunitie of offences who at the firste pretended the zeale of God but are so mad at the laste that all men maye see what it is they looke for and what offendeth them C. Moreouer yf so be the Phariseis were so whoat so carefully diligent to defende the corrupt state of the Churche howmuche more vehement ought we to be in defending the kingdome of Christe For the madnesse of the Papistes is no lesse at this daye to extinguishe the gospell M. Last of all it appeareth how prepostourous the Iudgement and how peruerse the counsaile of the reprobate is The multitude murmure and Christ is commaunded to be taken Why doe they not rather instruct the murmuring multitude in the truth or reprehende them But this is the maner of the worlde being voyde of the spirite of God After this manner the vpper Captaine commaunded Paule to be caryed vp into the Castle and bade that he shoulde be scourged and examined that hée might know wherefore they cryed so on hym Act 22.24 whereas rather hée ought to haue stopt the mouthes of those impudent Dogges which continually barcked at the little flocke of Christ 33. Then sayde Iesus vnto them yet am I a little while with you and then go I vnto him that sent mee Bv. When Iesus knew what they priuilye went about he declared vnto them in certaine darcke sentences boath that their conspiracies shoulde be vayne and also that hée woulde in a shorte time of his owne frée will offer vp hys bodye to the death of the crosse for the redemption of the whole worlde and so vnder a sertaine hydden and darke speache hée declareth vnto them the mistery of the dispensation that hee should shortly dye after that ascende into heauen and so to come from thence to iudge hys enimies C. There are some which thinke these wordes to be spoken to the asassemblye of people which were present and other some to the seruauntes which were sent to take Christe But there is no doubt but that Christ properly speaketh to his enimies which sought hys destruction For hée derydeth theyr practises because in vaine they take them in hande vntill the time came which his Father had decréeed As if hée shoulde saye M. I séeme to you to be intollerable and therefore you seeke with all your might and mayne to destroye mée Be quiete a while for I meane not to be with you verye longe R. There is no cause why you shoulde be carefull so take awaye my lyfe least I shoulde escape your handes For séeing I am so welcome vnto you as smoake to your eyes and thornes to your féete I meane not to trouble you wyth my presence any long time M. Onely a lyttle while I will be troublesome vnto you R. For I will go vnto him that sent mée Bv. I will not flée from you but will willinglye offer my selfe to the death when the time shall come that by the crosse and death I shall enter into the glorye of the Father and shall possesse the kingdome ouer all creatures By these wordes hée declareth that neyther his lyfe nor his death was at their will but that there was a time appoynted to him of his father Luk. 13.3 â—i which must néedes be fulfilled A. Euen as hée made aunswere to certaine in another place Go yee and tell that Foxe Behould I cast out Deuilles and heale the people to daye and to morrowe and the thirde daye I shal bee perfected I go vnto him that sent mee C. By these wordes hée declareth that death cannot destroy him but rather that so soone as hée hath put of his mortal bodye hée will declare himselfe to be the sonne of God by the glorious triumphe of his resurrection Moreouer herevpon is to be gathered a generall admonicion For Christ is presentlye with vs so often as hée calleth vs by the preaching of the Gospel to the hope of saluation Ephe. 2.17 For the preaching of the Gospell is not in vaine called the discention of Christ vnto vs. If so be wée will take
Church should not be left destitude of able Ministers and when the life of the Pastoure shoulde be so assaulted of the enemies that their rage and madnesse could be appeaced no wayes else but by his absence But in no wise they would permit this libertie if so be the perill were general and appertaining to the woale â—locke Flight in time of persecution and that it were thought that the Pastoure fled more to saue hys owne life being afraide of Death then to doe good because the example of his fléeling in this order shall do more harme then his life shall profite or doe good euer after M. Therefore it maketh great matter wherefore howe and who it is that fléeeth euenas also it maketh great matter wherefore who and howe the shéepe be fed For as he is not by and by a true shepe heard which leadeth forth the shéepe vnto Pasture euenso he is not straight way a hyerling which in time of persecution fléeth for a time He which is a hyerling doth not only flée when hee séeeth the wolfe comming but he also is a hyerling which in securitie féedeth the shéepe béecause of his wages he which in feeding hath the affection of a Pastour is not made a hyerling by fléeing seing he was not a hyerling before Paule was not a Hyerling when he taught at Damascus and preached Christ therefore by fleing hée was not made an hyerling The hyerling fléeeth for that cause as sayeth Christ because he is a hyerling and hath no care for the shéepe For this cause Paule did not slee who if it had so plesed the Lord was redy to dye but because the Bretheren did vrge him to flée insomuch that they did let him downe in a Basket ouer the wall he sled that hée might serue Christ longer And this is that which the Lorde sayeth If so be they persecute you in one Cittie flee vnto another Mat 10.23 R Verely in this there can scarse any certaine Rule be prescribed when wée shoulde flee and when we shoulde not flee For there is a time when Christe fled againe there is a time when he did not slée but willingly went to méete his aduersaries There is a time when Paule was lette downe ouer the wall in a basket againe there is a time when he sayde VVhat doe yee weeping and troubling mye hart for I am not onely readye to be bounde but also to dye at Hierusalem for the name of the Lorde Iesu For euery man hath the appoynted time of his office the whiche béeing not finished hee maye shoonne and auoyde manifeste perielles least God be tempted notwithstandinge wée must so flée that our office be not neglected Euenas our sauiour Christ sayth There are twelue howres in the daye If any man walke in the day he stumbleth not because he seeth the light of this worlde But if any man walke in the night he stumbleth Ioh. 11.9 because he hath no light in him Act. 20.8 Bv. Sathan and his ministers are the Wolues which scatter the flocke and therefore we must beware of them 13. So the hierling fleeth because he is a hiereling and careth not for the sheepe C. That is to saye He whiche hath respecte vnto the fléece and not to the slocke howsoeuer he deceyue men in the quiet state and tyme of the Church when trouble aryseth wil shewe his falsehoode and treacherye PAR. For there are some whiche in tyme of prosperitye are carefull inough for the flocke but in tyme of perrill they leaue the flocke to be dispersed and made a praye of the Wolfe For they saye within them selues What if it perishe I loose nothing my hyer is sure inough and if any parte thereof be lost I had rather forgoe the same than to contend for other mens cattaile with the Wolfe 14. I am the good sheepheard and knowe mine and am known of mine M. Hée repeateth this to declare in him selfe the condicions of the true and good Shéepheard and so to shewe himselfe to differre in disposition from hyerlinges And I knowe mine C. In these wordes hée commendeth his loue towardes vs for knowledge commeth of loue and bringeth also with it a care 2. Tim 2 i9 Ioh. 13 18 R. The Lord knoweth who are his Also it is sayde I knowe whome I haue chosen M. There are two kindes of knowledge The one is Knowledge of two sortes by which wée knowe what a thing is By this kinde of knowledge al thinges are knowne vnto Christ not onlye the sheepe but also the Goates the Wolues the Théeues and the Murderers and that infernall Sathan also The other is that by which wknow such things as are our owne yea by which we knowe them kéepe them and defende them By this kinde of knowledge the Reprobates are not knowne but the electe onely For to them it shal be sayd Math 7.23 Depart from mee ye workers of iniquitye And againe Verylye verylye I saye vnto you I knowe ye not Math 25.12 As Christ therefore hath a speciall care ouer his shéepe because they heare his voyce and followe him euen so he geueth vs to vnderstande that hée hath no care at all for those whiche obeye not the Gospell euen as in the second member he repeateth and confirmeth that whiche he had spoken before namelye that he is in like manner knowen of his shéepe 15. As the Father knoweth mee so knowe I the Father and I laye downe my lyfe for the sheepe M. There is a mutuall knowlegde of familliars and néere friendes The heauenlye Father hath a sonne whome he knoweth to bée his and of whome he is acknowledged againe to bée the Father Euen so Christ hath shéepe which he knoweth and of whome in like manner he is knowne C. Insomuch that it is no more possible that he should forget vs than it is possible that the Father shoulde reiect or neglect him M. The father séemed as though hée had forsaken his sonne vpon the Crosse whome notwithstanding he acknoweledged to be moste dere vnto him Euenso although Christ sometime séemeth to leaue and forsake his shéepe in the midest of afflictions yet notwithstanding he wil neuer leaue them in perill but will haue a continuall care for them C. In the meane time he woulde haue vs to do our duty to him againe because as he doeth bestowe all that power which he hath receiued of the father to helpe vs so hee woulde haue vs obedient and seruiceable vnto him againe And I laye downe my life Bv. As if he shoulde saye I haue not without cause called the congregation of the faithfull my shéepe For I haue washed them with my bloud I haue by my death brought them to life and I haue geuen my selfe for them not redéeming them with Goulde and Siluer but with my owne lyfe whereby Iustly I affirme them to be mine Let them therefore consider what account they wyll make to the Prince of Sheapheardes which haue vsed crueltye and
aunswere to take awaye all care from his Disciples least they shoulde be gréeued to sée him so secure and carelesse in the perill of his friende Hée denyeth this disease to be deadelye but rather affirmeth the same to be a meane to sette forth his glorye M. As if hée shoulde saye Lazarus is not falne into this sickenesse to dye of the same as commenlye it hapneth to others but this infirmitye or sykenesse is sent vnto hym by the secret purpose and counsayle of God to this ende that GOD maye thereby be glorified occasyon being therby offered to his Sonne by the same to declare hys power and to magnifie hys name C. And although Lazarus was deade yet notwithstanding because shortelye after Christ restoared him to lyfe hée hauing respect to this ishue and successe sayth that it is not a sycknesse vnto death M. For Lazarus wythin two dayes after dyed of the same syckenesse but not to sleepe in death with other dead bodyes vntil the day of Iudgment but that he might be restoared to life by the Sonne of God and might by his death minister occasyon to gloryfy him Therefore the Lorde had more respect vnto the consideration and cause of deth then to the death it selfe and therefore more truelye he ascribed this sickenesse to the cause of death which made to the glory of God more then to death it selfe C. Moreouer Christ in this place properly noated the glory of God which was Ioyned with his office For we knowe that when the Reprobate perishe the glory of God doth noe lesse shine in their death then in the saluation of the godly That the sonne of God might be glorified Bv. That is to saye he shal be raysed vp by my power whereby I shal be glorified For by that worke many shall gather that I am the true sonne of the lyuing God the life and the quickener of them that beléeue For it followeth towarde the ende of the myracle Vers 45 Many therefore of the Iewes which came to Marie and had seene the thinges which Iesus had done beleeued in him C. By this place wee gather that God woulde be so knowne in the person of the sonne that what honor soeuer God requiereth to be geuen to himselfe shoulde be giuen to his sonne Bv. Wherevpon Christe sayde The Father hath geuen all Iudgement to the Sonne Ioh. 5.23 that all might honor the sonne as they honor the father Hee which honoreth not the Sonne honoreth not the Father which hath sent him C. Wherefore the Turkes and Iewes béeing contumeliouse vnto Christe in vaine professe them selues to honoure God nay by this meanes they goe about to banish God from them 5. Iesus loued Martha and her Sister and Lazarus M. This the Euaungelist addeth because of the words of Mary and Martha which they tould by message vnto the Lord saying Lorde behould he whome thou louest is sicke Iesus loued not only Lazarus but also his sisters Bv. that is to saye all this houshoulde and family which were Godly disposed M. For Christ loued all men in that he came into the worlde to be the sauioure and redéemer of all men and not onely those which were then liuing and which were in the worlde before but those also which should be vpō the earth vnto the worlds ende We reade not that Paule had any familliarity with Christe in this worlde when he was vpon the earth and yet neuerthelesse he sayeth Neuerthelesse I liue Gala 2.26 yet now not I but Christ liueth in mee and the life which I nowe liue in the fleshe I liue by the faith of the Sonne of God which loued me and gaue him selfe for me And as he was a man liuing among men he was led by humane affections So he is sayd here to loue this Lazarus Martha and Mary and so also wée reade that he loued Iohn the Apostle Iohn i5 i4 and so no doubt he loued all his Apostes and called them his friendes 6. when he had hearde therefore that hee was sicke hee aboade two dayes still in the same place where hee was C. These wordes séeme contrary to that which went before that Christe should abyde two dayes on the other syde of Iordan as neglecting the life of Lazarus and yet notwithstanding is sayde to loue him and his sisters for séeing loue causeth care he shoulde haue made haste without delaye M. But this delaye nether hurt Lazarus nor yet was offensiue to the Lawe of loue and frenship but 〈◊〉 profyted him very much agréed with frendshippe and amitie and also serued greatly for the glory of God Lazarus was his frind but more frenly was the glory of his Father C. Therefore séeing Christe is the only mirror of the grace of God wée are taught by this his delaye not to Iudge of the loue of God according to the present state of thinges Béeing intreated hée often times diferreth his helpe eyther to make vs more feruent in prayer or else to excercise our patience and obedience Bv. Let no man therefore think much yf so be the louers of true pietie and godlynesse be afflicted with the calamityes of this worlde God faring as though he cared not for the same Gen 4 i0 eyther because so it is expedient for them which suffer or else because it so serueth for the setting forth of his glory B. So he left Abel in the hande of his brother but after his death his bloud cryed for vengeaunce Gen 39.20 So he left Ioseph a long time in the dungeon of the prison but afterward he aduaunced him to honoure So he left the Israelites a long time in cruel bondage whome notwithstanding at the length he deliuered with a mightie hand and out-stretched arme C. Let the faithfull therefore so craue helpe at the handes of God that they learne to suspend their desiers if so be at any time he be more slowe to helpe and deliuer then necessity requireth For howsoeuer he stayeth he sléepeth not neyther is hee vnmindfull of those that are his In the meane time let vs bée sure of this that he would all whome he loueth to be saued 7. Then sayde hee after that to his Disciples Let vs goe into Iewrye againe M. The Disciples being as yet but weake stoode greatly in feare of the mallice of the Iewes therfore Christ thought good to make them strong against they tooke their Iourney For he knew that they could not abide to heare so much as Iewry spoken of But he might haue gone into Iewry without them and neuer haue tould them of the matter yet he neither would returne into Iewrye without them nor yet leaue their minds vnprepared for so perillous a iourneye And therefore he sayeth Let vs goe into Iury againe C. By which wordes also be declareth that he had a care for Lazarus when his Disciples thought that he had forgotten him or at lest that he made lesse account of the life of Lazarus than he did of other matters M.
theyr owne persons onely but their subiectes also For so they make them so much as in them lyeth the Ministers of murder and impietie by commaunding them to betraye innocent bloode M. If any man by this place demaunde whether by the obedience due to the Maigstrate the subiecte is bounde to betraye any man whose death is sought we answer in few words First it is not lawful to betray an Innocent Secondly if he be guiltye and an offender whose death is sought for we must consider what he is If he be sought for to this ende that he might be punished because he hath offeÌ„ded once or twise let no good man be easely moued to bewray him but if he be suche a one which ought to be put to death as an opeÌ„ enemy to the common wealth then let no good man if he know where he is i. Kin. i9 i2 be afrayd to bring him foorth A. Consider the example of Dauid and of the Prophetes i. Kin. i8 3 whom that faithfull Ahab in time of persecution did hyde in Caues ⧠The Xij. Chapter 1. Then Iesus sixe dayes before the Passouer came to Bethany where Lazarus had beene deade whome hee raysed from death THIS HISstorye the Euangelist Mathew writeth in the sixe and twentie chapter Marke in his fourtéene Chapter But Luke maketh no mention at all of the same And it séemeth that these three Euangelistes Mathew Marke and Iohn seeme to haue al one cause to write the same which is that they might reueale wherevâ—on Iudas Iscariot was mooued to betraye the Lorde namelye for that the occasion of gaine was taken from him which hée looked for by the precious oyntment if so be the same had beene soulde Sathan so pricking hym forwarde that strayght after the effucion of this oyntment hée being reprooued of the Lorde went vnto the Highe Prists and made a bargaine with them for the betraing of the Lord. B. Therefore as the hower of the Lords death approched so also he drew neare vnto the place of the same Thus the Spirite of God leadeth the children of God to those thinges which are appoynted them from aboue Heb. i2 in due and conuenient time Only let vs followe this our Captaine and finisher of our faith C. We sée also that their iudgement was to rash whiche thought that Christ would not come Wherby we are taught not to make such haste but patiently and quietly to tarry vntill the oportunitye commeth which we know not of Christ coÌ„meth first to Bethany that thrée dayes after he might come to Ierusalem In the meane time the purpose of our Sauiour Christ was to geue vnto Iudas conuenient time and place to betray hym that he might be a prepared Sacrifice at the appoynted howre For he was not ignoraunt what should come to passe Iohn i0 but he went willingly to be offred A. Before when his enemies sought his death he fled because his howre was not come but knowing now that the appoynted time of his death was come he willingly offred him selfe to his enemies such an earnest desire he had to redéeme mankind C. And seing he came six dayes to Bethany before Ester we may gether by Mathew and Marke that he tarried fowre dayes there M. His purpose was to erect and comfort those of Bethany before his passion For he knew that they were in peril because Ierusalem was so neare A. The Euangelist maketh mention of Lazarus to bringe in minde the late Myracle 2. There they made him a Supper and Martha serued but Lazarus was one of them that sate at the Table with him C. What day they made him the feast in the which he was annoynted of Mary Iohn doth not declare but it séemeth that it was shortlye after his comming thither But Lazarus was one of them M. This the Euaungelist addeth to confirm the trueth of his resurrection For by this feast it was declared in the which Lazarus sate at meate with others that Lazarus and not a phantasye or Spiryte in stede of Lazarus was come out of the graue and restoared to humayne life R. For this cause also he commaunded meate to be geuen to the Damsell whome he had restoared to lyfe Mar. 3 43 And hée hym selfe béeing rysen againe woulde eate with his disciples to the ende they might not doubt of the sertaintie of hys resurrection Luk. 24.43 Wherevppon Peter also vseth this Argument to prooue the resurrection of Christ Act. i0 4i as that he did eate and drinke with them after he was risen agayne Concerning the exposition of the rest of this stoarye vntill ye come to the ninth verse following reade our Commentary vppon the twentie sixe Chapter of Mathewe beginning at the seuenth verse 9. Muche people of the Ievves therefore had knoweledge that hee vvas there and they came not for Iesus sake onelie but that they myght see Lazarus also whome he raised from death M. The Lord could not be hid in Bethanie a place boath nere vnto Hierusalem and also nowe famouse for the raysing vp of Lazarus Therefore a great nomber of the Iewes specially of those which came from farre from all places thereaboute for the feaste at Ierusalem which was at hand to be purified knowing that he was at Bethany went out of the Cittie thether that they might see boath Iesus and also Lazarus C. And verely the nerer that the tyme of Christes death approached the more famous it was méete that his name should be in all mens mouthes that the same might be a meane to bring them to the more fulnesse of faith after his death Bv This people so litle feared the Edictes of the high Priestes by which they forbadde all men to Ioyne them selues vnto Christ and were so farre from the obaying of the same that they did the more dilligently followe Christ and enquire after hym M. Let vs knowe therefore that the doctrine of truth is such that althogh wicked Inquisytors go aboute to extinguishe the Gospel yet notwithstanding the same doth more openly and brightly shine in the sight of all men For as it is light so also it loueth to shine C. When the Euaungelist sayth that those Iewes came not for Iesus sake only but also to sée Lazarouse his meaning is that they came to behoulde the wonderful power of Christ in Lazarus 10. But the high Priestes helde a counsaile that they might putte Lazarus to death also Bv. This is a rare and newe example of vnspeakable madnesse and beastly cruelty that the high Priests and Pharaseis consulted to kill Lazarus C. This was outragiouse fury to kill him whom all men might sée to be raised vp by the mightie power of God But this is that spirite of madnesse by whiche Sathan prouoketh the wicked so that they will neuer ceasse to be mad though God cause heauen and earth to fighte againste them For this so wicked a consultation is therefore described that we might know that the enemies of Christ were brought
the Deuell in the same must the more be considered who caryeth those men which are forsaken of God vp and down at his pleasure Morouer although mans concupiscence is set on fyre by the Bellowes of Sathan yet notwithstanding the same ceasseth not now to bée a fornace for it hath fyer conceiued with in it receiueth willingly the blowing of the bellowes that all excuse might be taken from the wicked B. Therefore Sathan the author and suggestor of all synne put into the harte of Iudas to betraye Christe M. And then he putte it into his harte when hée was angery in his minde for the oyntement which was poored vpon the Lord and when he béegan to cast how to recouer that gaine which he sawe hée hadde loste So Sathan assayeth mens mindes when they are musing and carefull R. But séeing the Scripture plainlye sheweth that Christ was betraied by the definite counsaile and foreknowledge of God Question howe did Sathan put into the hart of Iudas to betraye him I aunswere God decréeed that his Sonne should suffer but so that by his passion he mighte be glorified with the resurrection Aunsvvere and by his crosse mighte deliuer the faithfull from all curses But Sathan by hys wicked Instrumentes as by Iudas the Phariseis Pilatte and Herod deliuered Christ to the Crosse to destroye him and to blotte out his name quite from among the liuing Therefore the heauenly Father executeth his most excelent purpose by moste wicked Instrumentes that the Faithfull might not be destitute of their saluation purchased by the Crosse of Christ and that the vnbeléeuing by the selfe same worke through their owne wicked practises might bée destroyed for euer A. Concerning the which reade the fourth Chapter of the Actes beginning at the twentie seuene verse 3. Iesus knowing that the father had geuen all thinges into his handes and that hee was come from God and wente to God C. This is therefore added that wée mighte knowe whereof it came that Christ was so quyet in mind namelye for that hee being nowe the conquerour of death hoped for the triumphe whiche shortlye after followed Men whiche are amazed and stricken with feare are commonlye muche disquieted but the Euangelist geueth vs to vnderstande that there was no suche motion in Christ because although hée shoulde shortlye after bée betrayed of Iudas ngtwithstanding he knew that all thinges were deliuered vnto him of the Father Bv. For so Iohn Baptist sayde Iohn 3 The Father loueth the Sonne and hath put all thinges into his hande C. If any man demaund and saye How then came it to passe Question that he was afterward brought to such sorrow and greefe that hee swett blood Lu. 22.44 I aunswere that boath these were necessarye namelye that he shoulde both feare and abhorre death Aunsvvere and also neuertheles goe forewarde without feare in discharging the office of a Mediatour M. In this place also is commended vnto vs the modesty of Christ Yée see oftentymes that the Children of Princes doe humbly and friendly playe with men of inferiour sorte but it is before they knowe that they haue receyued full power of all thinges But this King of Kinges and Lord of Lordes although he knewe that all thinges were deliuered into his handes yet notwithstanding hée was neuer a whitte the more insolent and proude naye he continued his humble and modest conuersation with his Disciples vntyll the ende Let them noate this which are of high calling 4. He rose from Supper and layde aside his vpper Garmentes and vvhen hee had taken a Towell hee guirded him selfe B. The Euangelist according to his accustomed manner prosecuteth moste dilligently euery part of that whiche is worthye to bee remembred and noated to the ende we might the more deepelye consider of the same M. Christ aroase from Supper his Apostles sitting styll at the Table Hee was not stayed with deliciousnesse of meate and drinke from the performaunce of that whiche hee had purposed towarde his Disciples And layd aside his vpper Garmentes C. That is to saye his Gowne and whatsoeuer hee wore aboue his Coate but not his Coate also For we knowe that those of the East part vsed to weare long garmentes And when he had taken a Towell he gyrded M. This was the maner and forme of a seruaunt For he meant to minister vnto others the whiche no doubte made the Disciples greatly to wonder 5. After that hee powred water into a Basen and beganne to vvashe the Disciples feete and to wype them vvith the Towell vvherewith he vvas gyrded A. That which he might haue done by the seruice of another he dyd him selfe with great humilitye And began to washe C. These wordes do rather expresse the purpose of Christ than the external acte For the Euangelist addeth that he beganne with Peter CHR. Howbeit ther are some whiche affirme that he began with Iudas but what moueth them so to coniecture I knowe not 6. Then came he to Simon Peter and Peter sayde vnto him Lord doest thou washe my feete M. Hee might haue called them all vnto him but hée came vnto them him selfe that he might omitte nothing that appertained to seruile dutye and humilitye In that Christ came first to Simon Peeter to washe his feete the Papistes thereby gather an argument for their supremacye Beholde saye they hee commeth first to the Apostle Peeter as to the chiefe of the Apostles But the purpose of Christ was farre otherwise For the Lorde dyd not this to appoint among his Apostles any superiority but rather to draw away their mindes from ambition and the desyre of Lordship This cannot bée tenyed What wickednes then is this to inuert the deede of Christ which hée dyd against superioritye to the defending of the same But rather let vs saye that the Lord for this cause came first vnto Peter that he might exhort him first of all to humilytye against the desyre of supremacye Lorde doest thou washe my feete C. This is a phrase of speache abhorring an absurde thing vnméete to bée done For in asking Christ what hée doeth he doeth as it were withstande him This modestye were to be commended if so be obedience were not more acceptable vnto God than any seruice or sacrifice beside yea if so be this were not the true and onelye rule of humilytye to submit our selues vnto the obedience of God and to haue all our scences tyed vnto his wyll that we might allow lyke without controuersy whatsoeuer he affirmeth to be pleasant vnto him Therefore the true waye to worshippe God is to subscribe and agrée to all that God commaundeth R. Wee haue in Peter described the nature of supersticious fleshe for Peter rather of a supersticious than of a Godlye reuerence towarde Christ suffereth him not to discharge his seruile and base office fearing least that Christ shoulde be dishonoured But yet afterwarde without any consideration at all of reuerence he was moued not to deny Euen so hipocrisy or supersticion
did not here plainly affirme that the holy Ghost hath no other office than to establishe the kingdome of the sonne of God and to ratefye and confirme that for euer which the Father hath geuen vnto him To what ende then pertayneth the doctryne of the spirite Math. 17 5 Not to drawe vs from the scoole of Christ but rather to establishe and confirme that voyce by which we are commaunded to hear him Otherwise he should diminishe the glory of Christ which sayeth Hee shall glorify mee c As if he should saye After the holye Ghost shal be reuealed ye shall preach the Gospell to the whoale world and ye shall tell foorth my most gloryous vyctorye ouer the worlde sinne death Sathan and hell the which shall tourn to my great glory M. Let them noate and consider this which bragge and boast of the instruction and reuelation of the holy Ghost in the Churche The worke of the holye Ghost is not to gloryfye our strength wisdome and merittes but Christ which cannot bee glorifyed but in our heartes mortefyed and voyde of our owne ryghteousnesse C. When Christ addeth that the holye Ghoste shall take of his he geueth vs to vnderstande that we receiue his spirite to this ende that we might enioye his benefits For what doth it profite vs Surely it bringeth to passe that we are washed with the bloud of Christ that sinne is abolished by his death in vs that our ould man is crucefyed that his resurrection is of power to bring vs to newnesse of lyfe and finally that wée be pertakers of all his benefits and graces Therefore the spirite geueth vs nothing which is not in Christe but taketh from Christe to geue vnto vs. The lyke also wee muste thinke of doctrine i. Cor. i 30. For he doth not illuminate vs to drawe vs any whit from Christ but to fulfill that which Christ speaketh namely how that Christ is made vnto vs wisedome For it openeth vnto vs those treasures which are hidden in Christ To be short the Spirite doth in ritch vs with no other treasures than with the ritches of Christ that in all thinges Christe may be gloryfyed 15. All thinges that the father hath are myne Therefore sayde I not vnto you that hee shall take of mine and shewe vnto you C. Because Christ had séemed to haue spoken arrogantly lest he myght seeme to deminishe the glory of the father in saying Because he shall receiue of mine he strayght waye maketh mencion of the Father and confesseth that he hath all that from the father which he geueth vnto vs by his spirit But when he sayth that al things which the Father hath are his he speaketh in the person of a mediatoure because they shoulde drawe and receiue from the fulnesse of the same He alwayes hath respect vnto vs and speaketh of his Ritches to inuite vs to enioye the same and among the benefites which by his hand wée receiue from the Father hée reckoneth vp the spirite M. Let vs consider therefore of what dignitye the sonne of GOD is If all thinges are his whiche belong vnto the Father then is he of equall wisedome power and dignitye with the Father Mat. 11.27 and Lorde of all Herevpon it commeth that the Apostle Paule sayeth All thinges are youres and you are Christes i. Cor. 3.21 and Christ is Goddes M. Howebeit Christ speaketh not so muche here of his secréete power as hée doeth of his office 16. After a while and yee shall not see me and againe after a while and ye shall see me for I go to the Father M. The tyme was euen at hande that the Disciples being depriued of the presence of Christ shoulde bée verye heauy and sorrowfull the which sorrowe strayte after the resurrection of Christ shoulde bée tourned into greate ioye By the promise of this euerlasting ioye to come hée comforteth their mindes againe with these wordes B. I therefore speake vnto you of the holye Ghost the comforter by whome hereafter ye must be taught all thinges because the tyme is verye short which I haue to tarrye with you in the fleshe For euen anon I shal be caryed to death but shortly after I shal be restored to you againe but after another manner that is to saye by the presence of my spirite C. Howebeit othersome expounde it thus Ye shall sée me when I am rysen againe from the dead but it shall bée but for a short tyme because strayte after I shal be receyued into heauen But by this consolation he doth rather mittigate the sorrowe which they might conceyue by his absence affyrming that the same shoulde not bée long and so he commendeth the grace of his spirite by which he shoulde be with them for euer And it ought not to séeme absurde that he affyrmeth him selfe to be séene when he dwelleth in his Disciples by his spyrite for although he bée not discerned with our eyes yet notwithstanding Faith beholdeth Christes presence his presence is felt and seene with the eyes of fayth It is true which the Apostle sayeth VVee knowe that so long as wee are at home in the bodye 2. Cor 5.6 wee are absent from the Lorde For wee walke by fayth not after outward apperance Therefore the grace of the spirite is a glasse for vs in the which Christ wyll be séene according to this saying of Paule Though wee haue knowne Christ after the fleshe 2. Cor. 5 6 nowe yet henceforth knowe wee him henceforth no more 17. Then saide some of his Disciples betvven them selues vvhat is this that hee saieth 18. vnto vs After a vvhile and ye shall not see me and again after a vvhile and ye shall see me and that I go to the Father M. The matter it selfe of the which the Lorde spake as it was rare and seldome hearde so was it obscure vnto the Disciples and not easye to bée conceyued R. For fleshe and blood is deaffe at the Preaching of the Crosse and vnderstandeth nothing that is spoken of the Crosse For howe oftentimes had hée toulde his Apostles that hée woulde goe vnto the Father and take possession of a newe kingdome Howe often had hée made mencion of his Passion Notwithstanding they doe not as yet vnderstande the same so blynde is our nature in the worde of God without the spirite of Christ Suche is the doctrine of Christ that it requireth not carnall hearers but spirituall bearers and this is the cause that so fewe doe truelye vnderstand the same Notwithstanding wée must noate that not all but some of the Apostles not vnderstanding the wordes of the Lorde spake thus among them selues for they were not al of like capascity and wisedome 19. Iesus perceiued that they would aske him and sayde vnto them Doe yee enquire among your selues of that I saide After a while and ye shal not see mee and againe after a whyle ye shall see me R. This is an example of gentlenesse and carefulnesse Of gentlenesse in
howe they besought Pilate that the bodies might be taken downe it serueth to the confirmation of our faith fyrste because it sheweth that the same was fullfilled in the person of Christe which was foreshewed in the Scrptures secondly bicause it contayneth a misterie of no small weight A. In the meane tyme notwithstanding the Iewes bewraie their hypocrisie when they require that the bodies may be taken downe from the Crosses Deu. 21.23 M. The lawe of Moses commaunded that the body hanged vpon the trée shuld the same day that it was hanged be taken downe buried R. The Iewes very diligently obserue this lawe being made only for ciuility and humanities sake whereas otherwise they transgressed the whole law Who wold not haue iudged these to be holy men Who would haue suspected that they wold haue killed Christ against the law seing them such diligent obseruers of the law Therefore to the end they might religiously obserue their Sabbath they are very carefull for the outward pollution in the meane time not cōsidering how wicked a déed it is to kill an innosent man So a litle before we sawe that they entered not into the iudgement haule least they should defile them selues when as their impietie defiled and polluted the whole Countrey 22. Then came the souldiers brake the legges of the first and of the other which was crucified with him 23. But when they came to Iesus sawe that he was dead alredy they brake not his legges G. Whereas whē they had broken the legs of the two theues they foūd Christ dead and therefore touch not his body we may therin behold an extraordinary worke of Gods prouidence Heathen and prophane men will saye that it commeth naturally to passe that one man dyeth sooner than another but he that shall wey and consider the whole order of the history shal be constrayned to ascribe it to the secrete purpose of God in the iudgement of god that the spedy death of Christ stayed them from breaking his legges 34. But one of the soldiers with a spear thrust him into the syde forthwith came there out bloud and water In that his side was pearsed with a speare by the Souldier it was done to approue his death but god had a further respect as we shall sée anon But very childish is the imagination of the Papistes which haue made of this speare man a Longius fayning the proper name of a man to make the matter more fabulous they say that this Souldier was before blinde and receiuing his sight was conuerted to the faith And therefore they haue canonized him a Saint If such Saintes be their patrones when they pray vnto God what I pray you shal they attayne at any tyme but thei are worthy which leauing christ séeke after dead men to be deceyued and blynded by the Diuell And forthwith came therout bloud water C. Some were deceiued fayning heare a miracle For it is a natural thing for blud when it is congealed and hath lost his redines to be lyke water Therefore this was no miraculous thing that water gushed out of his syde with bloud hee being dead And the purpose of the Euangelist was to declare that his narration was confyrmed by testimonies of Scripture which he afterward addeth and specially that he might put the faithfull in mynd of that which hee sayeth in another place 1. Ihon. 5.6 namelye that Christ came by water and bloud By which words he declareth that Christ brought with him the true satisfaction and the liuely fountaine For remission of sins righteousnes and the puritie of the soule were fygured in the law by these two signes namely by sacrifyces and washinges In sacrifyces bloud satisfyed for sinnes and was the pryce to satisfye the wrath of God Washings were testimonies of true puritie and remedies to pourge away vncleannes and to wash away the spottes of the fleshe But least fayth should stay any more vppon these elementes S. Ihon testifyeth in his Epistle that the fulfilling and fulnesse of both graces is in Christ and heere he giueth vs a visible signe of the same thing To the same ende pertayne those Sacramentes which Christ hath lefte vnto hys Church For in Baptisme the purgation and puritie of the soule which appeareth by newnesse of life is declared And the Supper is a pledge of the satisfaction made But they differ farre from the figures of the olde Lawe bicause they offer Christ as if he were present whome the figures of the Law shewed a farre off Wherfore we may affirme that our Sacraments flowed out of the side of Christ Sacramentes flowed out of Christes side For thē we are truly washed away from our spottes and are renued into a holy life then we are redeemed from death and do liue in the presence of God when Baptisme and the Supper of the Lorde doo leade vs vnto Christes side that from thence we may draw that as from a liuely spring by fayth whiche they do figure and signifie 35. And he that saw it bare recorde and his record is true and he knoweth that he sayth true that ye might beleeue also M. This S. Iohn addeth for the more certentie of the matter shewing that in a cause of Christian fayth we must leane to those things which are certayne and true To the same effect pertayne these words And vve savv his glory Iohn 1.14 as the glory of the only begotten Sonne of the Father And agayne Iohn 3.11 1. Iohn 1.1 2. Pet. 1.16 Ephe. 4.14 1. Ioh. 2.24 That vvhich vve knovv vve speake and vve testifie that vvhich vvee haue seene M. Furthermore in that he bringeth god for a witnesse of those things to be true whiche he writeth saying And he knovveth that he sayth true we haue an example of a Christian teacher He whiche speaketh or teacheth in the Church ought not only to speake but also to testifie and that of suche true and manifest things as he him self nothing doubteth of so that he him selfe may say I know that I speake those things whiche are true A man shall finde diuers which teache the truthe notwithstanding they are vncertayne whether they speake truthe or no bicause they haue not the true and vndoubted meaning of those things which they speake but the letter onely Furthermore we sée to what ende the Euangelist hath written namely to this ende that we might beléeue bicause in him the Scriptures are fulfilled He was not content with his owne fayth but sought also to bring others vnto the same 36. For these things were done that the Scripture should be fulfilled Ye shal not break a bone of him M. The souldiers brake the bones of the théeues whiche were crucified wyth Christ but they left the bones of Christ vntouched bicause bothe God had so appoynted and it was also prefigured in the Passouer C. For this testimonie was taken out of the twelfth chapter of Exodus where Moses intreateth of the Pascall
we doo neuer obey God with such a willing free minde but the world seeketh to drawe vs a contrarie way R. Death is alway vnsauery to the flesh the flesh is most vnwilling to dye C. Whervpon the Apostle complayneth The good which I wold do I not but the euil which I vvould not that doo I. Rom. 7.19 Therfore Peter in the flesh was vnwilling but in the spirit willing to dye G. Furthermore we haue to note that all men naturally feare death Death feared by nature bicause it is contrary to nature to desire to be dissolued Therefore Christ though with his whole hart he was framed to the obedieÌ„ce of God he wisheth death away This doctrine therfore is necessarie to be knowne For it stirreth vs vp to pray bicause we can neuer ouercome the feare of death without the singuler helpe of God therfore our onely way is to submit our selues vnder his holy hande to be ordered at his pleasure 19. That spake he signifying by what death he shuld glorify God And wheÌ„ he had spoken this he saith vnto him Follow me M. The Euangelist expoundeth the words of Christ by which he gaue Peter to vnderstande that he should be slayn for the doctrine of the Gospell C. This addition of S. Iohn is of great weight For although all the godly ought to seeke to glorifie God whether it be by life or by death yet S. Iohn thought good to adorne their death with a speciall title whiche with their bloud seale the Gospell of Christ and set foorth his name Phil. 1.19 Bv. That punishmeÌ„t which the confessors of Christ suffer is extreme reprochefull and full of ignominy but the truthe calleth suche deathes and suche punishments glorious bicause the holy Martyrs of God by death do glorifie God and are glorified also them selues by that eternall glory M. The Euangelist doth not say by what death Peter should dye nor yet by what death he shoulde deserue euerlasting life but he sayth Signifying by vvhat death he should glorifie God Therefore the death of the godly which they suffer for Christes sake bringeth not destruction vnto them as the blinde world iudgeth neyther doth it deserue eternall lyfe but hath onely thys commendation that it glorifieth God The which whosoeuer doth he hathe to comforte him selfe with this voyce of the Lorde 1. Kin. 2.30 Apoc. 14.13 I will glorifie them whiche glorifie me Blessed therefore are the deade which dye in the Lorde Follow me C. Hâ—â—re Christ declareth wherefore he foreshewed the violent death of Peter namely that he might prepare Peter to patience sufferance Séeing sayth he thou must suffer death by my example follow thy captayne M. Therfore the Lord propoundeth his example to Peter as if he should say Thou knowest how I haue liued in this world how diligently I haue fed the shéepe which the father hath giuen me what I haue suffered of the wicked for this cause and from wheÌ„ce I am now raysed to eternall lyfe and glory Héereby frame thy selfe after my example hereby take heede what thou doest hereby know what to looke for and thou shalt finde consolation R. For thou shalte dye a cruell death Therfore prepare thy selfe for the afflictions to come and take heede to thy calling This ought to be no small consolation vnto vs how sharpe soeuer death séemeth to bée seeing the sonne of God offereth him selfe before our eyes with hys blessed resurrection which is our triumph agaynst death Bv. So that this place playnly sheweth that all the Ministers of the church ought to be folowers of Christ in whom they shall finde see and learne al that apperteyneth to the discharging of their ministerie In him is the most excellent loue both of God the father and also of the flock committed vnto him in him is a burning and discrete zeale he teacheth sincere swéete and sharpe doctrine he is most pure in maners and in example of lyfe he giueth strength and patience to euery one in perils and he is most long suffering To this Shepheard let euery Pastor in the Church haue respect Iohn 8.12 For he is the light of the worlde who so followeth him walketh not in darknesse but shall haue the light of life 20. Peter turned about saw the disciple whom Iesus loued following him c. Bv. Although Peter was restored and placed in his Apostolicall office yet neuerthelesse he retayneth stil in himself the relikes of humaine nature and imbecilitie which procedeth froÌ„ the corruptioÌ„ of sin M. For wheÌ„ he was coÌ„maÌ„ded to folow the lord he doth not so muche consider that vocation as he hath respect vnto others Bv. For looking behinde him he saw Iohn following and seeing he knew thot he was more deare vnto him than the reste he greatly maruelled what death he should dye M. Whervpon he moueth the question concerning his lot saying Lorde vvhat shall he doo For he thought it very absurde that he should be called alone and Iohn omitted whom Christe had alwayes so greatly loued A. Concerning the leauing of Iohn on Christes breste reade the .23 verse of the .13 chap. before Lorde what shall he do C. We haue here in Peter an example not onely of our superfluous but also of hurtfull curiositie when as by the the beholding of others we are draweÌ„ away froÌ„ our office For we being by nature seuere and narrowe examiners rather of other mens liues than our owne do therby seke to shift off our selues For by this cullour of excuse we willingly deceiue our selues namely that other are no better than we as though their slouth and folly were our discharge Scarse the hundreth person doth consider this saying of S. Paule Gal. 6.5 Euery man shall beare his ovvne burthen Wherfore in the person of one man this is a generall reprehensioÌ„ of al those which looke rounde about them how other men behaue them selues but neglecte their owne dutie and charge which God enioyneth them faythfully to execute Of tenne God will choose one whome he will exercise eyther with excéeding sorrowes or with gréeuous labour the other nyne he will suffer to liue in peace or at least will lightly exercise them He vseth not all men alike but trieth euery one as it seemeth good vnto him Seeing therfore ther are diuers kinds of Christian warfare let euery man learne to kéepe his owne raye and order least as idle persons we enquiring after this or that prouoke our heauenly Captayne to displeasure agaynst vs to whom we ought to be in suche subiection that we shuld forget al such things as appertain not to the doing of our duties 22. Iesus sayth vnto him If I will haue him to tarry till I come what is that to thee Follow thou me Bv. The Lord Iesus reprehendeth the curious and vnprofitable demaunde of Peter Bv. and calleth him into the way in the which he must go willing him to consider not the burtheÌ„ of other men but what he him selfe is
from thence maye drawe the same vnto them Lyfe is included in the flesh of Christ It is the wonderfull counsayle of God verily that he hath set before vs lyfe in that fleshe in the which before there was nothinge but the matter and cause of death And thus he prouideth for oure infir mitie when he calleth vs not to séeke lyfe aboue the clowdes but offereth the same vnto vs in the earth no lesse then if hée shoulde lyfte vs vp to the gates of his kingdome Neuerthelesse he correcting the pride of oure nature proueth the humillitie and obedience of faith when he commaundeth suche as are lyke to perishe to seeke lyfe in hys fleshe whiche in outwarde shewe is contemtible and base B. For the saluation of the Sainctes coulde not be finished except he had geuen hys fleshe for vs to death As therfore he did profite and accomplish oure saluation by death and was truelye made oure redéemer euenso the Fayeth of Christe cannot stande except wée beleeue in the death crosse and passion of Christe Wherevppon the Apostle testifieth that he woulde not seeme to knowe any other thing than Iesus and the same crucefied For the satisfaction of oure synnes was made vppon the Crosse the which was the satisfaction of Gods righteousnesse the appeasing of the Fathers wrath and the gate of immortalitye Herevpon to shewe howe he woulde finishe oure saluation and with what fayth we must eate him he sayth that the breade which he will geue vnto those that are hys is his owne fleshe C. But this séemeth not to belong to the nature of fleshe that it shoulde quicken and geue lyfe to mens soules I answere although this vertue doth come from some other thinge then from fleshe yet notwithstanding there is no let but that thys name maye be aptly geuen to the same For as the eternall worde of God is the well of lyfe euenso hys fleshe as a water pipe doth poure lyfe into vs which resteth in the diuinitie And in this sence it is called liuing or quickening because it doth geue vnto vs that lyfe whiche it doth borrowe from another M. And we must noate that Christ speaketh not hereof all maner of fleshe but onely of his owne And the breade which I will giue sayth hee is my fleshe Therefore lyfe consisteth not neither in the oblations of beastes neither in any mortall mans fleshe but only in the fleshe of Christ C. This word Geue is dyuerslye taken the firste geuing of the whiche Christe at the firste made mencion is dayly to be séene so often as Christe offereth hym selfe to vs In the second place he noateth that donation onely whiche was made vppon the Crosse when he offered him selfe a sacrifice to the Father and an oblation of a swéete smell vnto God Ephe. 5.2 C. For then he gaue hym selfe to death for the lyfe of men and nowe he inuiteth vs to taste the frute of hys death For that offering once offered shoulde nothing at all profite vs except wée did nowe eate the same in the holy supper Bv. Therfore when he sayth that he will geue the same for the lyfe of the worlde his meaning is this I will geue my selfe too death that the worlde by my death may lyue For the worlde is deade in sinnes but the sonne of God dyed in the fleshe least the second death should raigne ouer the faithful And thus the sonne of God doeth quicken C. And this is to bée noted that Christ taketh vnto him the part of offering vp his fleshe Whereby it appeareth what abhomination the Papistes doe commit when they vsurpe that to them selues in theyr Masse whiche belongeth to that highe Priest onely M. For it could bée done of no other than of him who offered vp his fleshe to GOD his Father once for all 52. The Iewes then contended among them selues saying Howe can this fellowe geue vs his fleshe to eate Bv. There aryseth againe another contencion among the hearers or auditorye of Christ by reason of his wordes which were not rightly vnderstoode M. For alway those that are carnall carnallye vnderstand the wordes of Christ and therfore they are oftentimes offended and being offended fall to contencion among them selues For it offended them that he had sayd that hée would geue his fleshe for the lyfe of the world C. And the Euangelist nameth the Iewes againe not for honors sake but rather to cast in their téeth theyr incredulitye for that they receyued not the familiar doctrine concerning euerlasting lyfe or at least because they do not modestly enquire of a matter doubtfull as yet and obscure vnto them for this is a signe of piuishe frowardnesse and contempte whereas hée sayth that they contende among them selues And they which thus contentiously dispute do hynder them selues from attayning to the knowledge of the truth Bv. They murmured before because the Lord had sayd that hée descended from heauen and that hée was the sonne of God and now they openlye contende because hée sayd And the breade which I wyl geue for the lyfe of the world is my fleshe Euen as if his meaning had béene that his fleshe ought to bée eaten as men eate fleshe which they bye in the Shambles Therfore they crye Howe can this fellowe geue vs his fleshe C Notwithstanding this is not simply to bée reprehended in them that they enquire after the maner howe for then Abraham and the blessed Virgin shoulde deserue the same reprehension Therefore they are eyther deceyued by ignoraunce or else they doe amisse who forsaking braules and contencion which the Euangelist onely condemneth debate curiously discusse this question Howe as though the Iewes ought not to haue enquired of the manner of eating But verily this ought rather to be imputed to slouthfull negligence than to the obedience of Faith if so bée wyttingly and wyllingly wée kéepe the knots of doubtfulnesse vnknit which are dissolued by the word of the Lorde Wherefore wée may not onely enquire of the manner of eating of the fleshe of Christ but also apprehend and take holde of him so farre foorth as the Scripture offereth him vnto vs. Away then with that vaine pretence of humillitye Wée must onely obserue this moderation in the secreete workes of God least we desire to know more than hée hath set downe to vs in his worde B. It is lykelye that the Iewes tooke holde of that onelye which might geue them most easelye occasion to cauill For they dyd not thinke in verye déede that the Lord woulde geue his fleshe to bée so eaten as men eate béefe yet notwithstanding they contende and speake euen as Christ had so meant But this greatlye troubled them that Iesus by his allegoryes affirmed him selfe to bée Christ to bée God and the geuer of eternall life and that hée being the Sonne of man would geue the same fleshe blood which they sawe and moreouer which sounded yll in their eares that hée woulde geue the same by that his
fleshe which he woulde giue to the death this verily was that which troubled them offended them and drewe them away from the Lorde and gaue them occasion to murmure Dalying therefore with the worde of the Lorde they wrested the same to another scence than hée spake the same 53. Iesus therefore sayde vnto them verelye I saye vnto you except ye eate the flesh of the sonne of man and drink his bloode ye haue no lyfe in you C. Déepe displeasure moued our sauiour Christ at this time to sweare when he saw his grace with such prowd contempt to be reiected For hée doth not vse nowe simple doctrine but to terrefie them mingleth threatnings therewith For hée denownceth euerlasting destruction to all whiche shall refuse to séeke for to receyue life from his fleshe Bv. And that which they sayde was absurde and impossible to be done that hée proueth to be most necessarye but in sounde scence and not in that carnall and grosse scence C. As if hée shoulde saye if ye contemne my fleshe know ye for a suretie that there remayneth to you no other hope of lyfe This vengeaunce hangeth ouer the heades of all such as are contemners of the grace of Christ that they and their pride shal perishe togither And they are to be vrged with this precise seueritie least they procéede in flattering themselues For if so be we threaten death to the sicke which despise remedy by Phisicke prouided what shall wée saye or doe to the wicked who séeke to abolishe lyfe so much as in them lyeth The flesh of the sonne of man B. He calleth himselfe here the sonne of man that hée might the more stronglye confounde that false iudgement which they had of him For in that hée appeared to be a man and base in outwarde shewe they thought him to be madde and out of his wittes to arrogate vnto himselfe so muche Therefore hée acknowledged himselfe to be the sonne of man a vile and abiect man but yet to shewe herewithall what laye hidde in the contemned and abiect shewe of hys manhod he denied any man to haue eternal life which did not eate of the son of man and drinke his bloode that is to saye which had not Christ liuing in him being assured that hée is redéemed by his sacrifice and made the sonne and heyre of God C. The scence therefore is this contemne mée as yée list the base and and abiect shew of my fleshe yet notwithstanding life is included in this contemtible fleshe of the which if you depriue your selues ye shall finde nothing else where to quicken you It was a grose errour of the Fathers which thought that infauntes were depriued of euerlasting lyfe except they giue vnto them the Eucharist For there is no word here of the Sacrament of the bodye and blood of Christ but Christ goeth forwarde in the Metaphor of the eating of hys fleshe and of the drinking of his bloode which he had begon Neyther doe the Bohemians rightly procéede when they go about to prooue by this testimonie that the vse of the Cuppe ought to be giuen to all alyke As touching Infants the institution of Christ doth seclud them from the supper because they cannot as yet proue examine them selues Infantes ought not to be pertakers of the Lordes Supper neyther yet celebrate the remembraunce of Christes death the whiche thing the Apostle Paule teacheth to be necessary for all those whiche come to the communion of the Supper The same Institution maketh the cuppe as well as the breade common to al men for it commaundeth that wée drinke all of the same Math. 26 27. R. Therefore to eate the fleshe and to drinke the bloude of Christe is to beléeue that Christe suffered for oure synnes A. For hym hath God made a reconciler through faith in his bloud to declare his iustice for the remission of synnes paste Rom. 10.4 Ye haue no life in you M. His meaning is that al they are deade whiche eate not this fleshe of the sonne of manne and drinke his bloud A. For as wée are all dead throughe synne so thorowe faith in Christe wée are made alyue as the Scripture teacheth 54. Who so eateth my fleshe and drinketh my bloude hath eternall lyfe and I will rayse him vp at the last daye VVho so eateth my flesh M. He still bouldely repeateth that which went before as commonlye they doe which speake the truth C. and hée confirmeth that which is hard to be béeleued as that mens soules are no otherwise fedde with his fleshe and bloude than the bodye is sustayned with meate and drinke M. For hée speaketh more manifestlye than hée did before when hée expresselye nameth himselfe Verelye to eate the Lorde is to abide in the Lorde and the Lorde to abide in vs. B. After this manner also we doe commonlye in these words to Eate to Drinke vnderstande not onelye the taking of meate but also the nutriment and sustentation of lyfe whiche procéedeth of the same These words pertaine not to the lords Supper Furthermore by these wordes of our Lorde it doth playnely appeare that all this place is vnaptlye and falselye expounded concerning the Supper For if it were true that this were to be referred to the Supper of the Lorde 1. Cor. 11.30 than all the that vnworthyly presume to the same being made pertakers of the body and bloude of Christ haue therewithall lyfe but we know that manye eate the same to their owne destruction and damnation And verilye it were verye fonde and vntimelye then to speake of the Supper when as yet hee had not instituted the same Therefore it is most certaine that hée speaketh here of the continual eating by fayth Notwithstanding wée must confesse that thereis nothing spoken here which is not figured in the Supper and truelye giuen to the faythfull and therfore Christ made his holy Supper to bée as it were a seale to this sermon And this is the cause why our Euaungelist Iohn maketh mention of thys Supper And J will rayse him vp at the last daye M. Hée promiseth euerlasting lyfe before the resurrection to the ende wée might know that the faythfull are endued with euerlasting lyfe by Christ while they are in this lyfe euen as it is sayde in another place C. And Christ so often ioyneth the resurrection to euerlasting lyfe because our saluation is hid euen vntill that daye Therefore what Christ will giue vnto vs no man can féele but hee which hauing ouercome the worlde setteth before his eyes the last resurrection 55. For my flesh is meate in dede and my blood is drinke in deede This is the reason why he whiche eateth the fleshe of Christe and drinketh his bloode hath euerlasting lyfe Because sayeth hée my fleshe is meate in déede and my bloode is drinke in déede C. As the body with hongar doth languishe and pine awaye euen so the soule doth by and by perishe yf so be the same be not fed