pretermitte with silence the shorte space of that tyme because as yet the race of Iohn was not ended that is the preparation to receyue the Gospell of Christe And trewely althoughe Christe had done the office of a teacher within that tyme yet notwithstanding he began not properly the preachinge of the Gospell vntill he had succeded Iohn Wherfore the three Euangelistes do graunt and assigne not absurdly that tyme to the mynistery of Iohn by the whiche he prepared disciples vnto Christe as if they should haue saide the morning geuing place the sonne ariseth 13 And left Nazareth and went dwelt in Capernaum whiche is a Citie vppon the sea coastes in the borders of Zabulon and Nephthalym And lefte Nazareth M. Why did Christ leauing his own countrey go to Capernaum Luke in his .4 chapt shewethe The ingratitude of the countrey droue away Christe the Nazarytes dyd not beleue Christ because he was known vnto them Furthermore they were offended with him because he reproue them and therfore they went about to cast him downe hedlong He therefore him selfe truely saythe of them A prophete is not accepted in his own countrey This dissease hath ben of longe time as Chryste taught by the examples of Elias and Elizeus and we our selues also haue experience of the same For those thynges whiche are best cōmon auncient plentiful and familiar are dogge cheape as we say and of no reputation This hapned not to the prophetes Christ alone but to all the giftes of god Suche is our wickednes which deserueth to be depriued of the gyftes of God til such time we be more destrous of the. Therfore by this example of Christ we are taught to departe for a time if we maye when that the furor of the wicked rageth againste the ministers of god A. For as before our lorde auoyded the outragious crueltie of Herode so nowe he escheweth the rage and madnes of the Nazarytes And dvvelt in Capernaum M. That is oftē tymes he abode there Wherefore being reiected of the Nazarytes the Capernaites receyue him So that we see there wanteth no place to those which are banished for the trueth of god This cittie gat a wonderfull gifte and a great prerogatiue aboue all other citties beside this a singular cōmoditie for the knowledge of God by the presence of Chryste But it vsed not this gift well as we shal se anone VVhich is a cittie vpon the sea coastes M. The Hebreus call the metynge and gathering together of many waters the sea and therfore the lakes and marishes by them are called the sea So the lake of Genefar is called the sea and Caparnaum a cittie bordering vpō the sea coastes because it is nere vnto that water where the endes and borders of Zabulon and Nephthalym do meete or elles Nazareth shoulde be nerer to the sea Mediterrane then Capernaū least some shuld thinke that the citie was for that cause sayde to border vpon the sea 14. That it myghte be fulfylled whiche was spoken by the prophete saying Question That it might be full M. Why did Christ returne out of Iewrye into Galile and for what cause leauinge Nazareth came he to Capernaum What is that therfore that Mathewe saith he lefte Nazareth came to Capernaum that the sayinge of the prophete might be fulfilled The answere It is no rare or vnwonted thing that those thinges which are done by deuine power ar done for certain humain causes For it was so appoynted of God that in this region Christ shuld set forth his light First because when Iohn was taken he went into Galile then because of the ingratitude of the Nazarites he left his countrey and wente into Capernaū But as concerning the fulfyllinge of the scripture we haue spoken before 15 The land of Zabulon and Nephthalim by the way of the sea beiond Iordan Galile of the Gentyles The lande of Zabulon A. This place is taken out of the .9 of Esay C. But Mathewe semeth to abuse the testimonye of the prophete in an other sence yet if we waye and consider the true meanynge of the prophete the appliynge of the same to this present place shal be very apt and easy For after that Esay had spoken of the great calamitie and destructiō of the people to comforte them againe and to adioyne ioye with sorrowe he promiseth that when they ar brought to extremitie there shall a deliuerance com which shal driue away the darkenesse most vncomfortable and restore vnto them agayne the parfecte lighte of lyfe The woordes of the prophets are these Out of such aduersitie he shall not escape Euen like as in tyme past it hath ben well seene that the land of Zabulon the land of Nephthaly where throughe the sea way goeth ouer Iordane into the lande of Galile was at the first in lyttle trouble but afterwarde soore vexed The people that walk in darkenes haue sene great light At this time the people of Israel were in double calamitie and bothe the waies oppressed Firste whereas they were broughte into exyle by Tyglath peleser beinge in nomber .3 tribes or there aboutes Then whereas Salmanasar cut of the whole kingedome of Israell The thirde calamitie remayneth in the latter ende of the .8 chap. whiche the prophete saith shulde be most cruell of all Nowe in the wordes whiche we haue rehersed there followeth a mittigation namely because God will stretch out his arme ouer his people to defend thē deathe shal be now more tolerable then the disseases at the first saith he although al the people shall be destroyed yet notwithstandinge the shyninge lighte of grace shall bring to passe that ther shal be lesse darknes in this later destruction then in the double ruine and destructiō of the tenne tribes Forasmuch as therefore he doth promise the instauration and reedicting of the whole churche it must needes followe that he comprehendeth the land of Zabulon and the land of Nepthalim and Galile of the Gentiles in the nomber of them whose darkenes of deathe is to be chaunged into the lighte of life The beginning of this light was as it were the dawninge of the peoples retourne out of Babilon At the length arose Christe beinge the sonne of righteousenesse with parfecte brightnes which wholly abolyshed the darckenes of deathe by his comming Therfore Paule sheweth vs that the same whiche was spoken by the prophetes was fulfilled in hym saying Awake thou that slepest Christ shal geue thee lighte Nowe since we knowe that the kingdome of Christ is spiritual it is necessary that the lighte of his saluation whiche he offereth and what helpe so euer we haue at his handes should be according to his nature Whereby it followeth that our soules are ouerwhelmed in the shadowe of euerlasting death vntill he doth illuminat thē with his grace But as concerning the destruction of the Gentiles the prophet sufficiently sheweth But what the state and condition of mankinde was vntyll the
whyle it is calme and fayre againe yet notwithstanding by nature men do know by signes whether the day following will be fayre or soule Christ therfore demaūdeth of the Scribes and Phariseys whye they do not know the kingdome of God so openlye reuealed by euidente signes for hereby it was manifest that they were to muche adicted and giuen to earthye and momentany thinges insomuch that they made no counte of things spirituall neyther were they blinded so much by error as they were by wilfull obstinate malyce whereuppon hee geueth them that tytle whereof they were worthy sayinge 3. And in the morninge it vvilbe foule weather to daye for the skye is glouminge reade O yee hypocrites ye can descerne the outwarde appearance of the skye but can ye not discerne the signes of the times O yee hyprocrites C. Our sauiour calleth them hypocrites because they séeme and sayne to séeke that which they would not beholde being shewed vnto them Bu. As if hée should haue sayd if in these earthye and small thinges yée be suche dilligente markers of signes and are so prompte to iudge of the quallitye of tempestes why do ye not also knowe the signes of these tymes Ye know the Law and the Prophetes which haue forshewed signes of these times which ye sée before your eyes by the which ye might learne what is now done in the kingdome of god But ye haue no care to know or vnderstand any thing of the kingdome of God whereas yée aske now a signe to be giuen you from heauen it procedeth of mere hypocrisy and vnbeléefe Ye discerne the outvvard appearance A. The Latyne translation hath yée can discerne the face of the Heauen and it is so called after the maner of the Hebrew phrase as in Genesis the face of the earth the face of the déepe the face of the waters agayne it is there sayde And foules that may flée vppon the earthe in the face of the firmament of heauē In the which place he called that the face of the firmament of heauen which Christ taketh here for the ayre But can yee not discerne the Luke speaketh in the singuler nomber saying how happeneth it that ye cannot skill of this time M. the signes of the time or times in the which Christ should come were the myracles of Christe which the Scribes and Phariseys harde dailye prophesyed by the Prophetes as in the 35. Chapter of Esay Furthermore it was prophesyed of Iuda after this maner The Scepter shall not depart from Iuda and a Lawe geuer frō betwene his feete vntill hée come which must be sent But then the kingdome was taken from the Iewes for they were thē subiecte to the rule and Dominion of the Romaynes They sawe furthermore dyscorde for religion amonge the people in somuch that a house was deuided into manye partes the father arysing against the sonne and the sonne agaynst the father These signes were set before all men to behold yet notwithstandinge the ende of them was not considered of the Scribes Phariseis because they made no accompt of them being addicted to their owne glory deadly enemyes vnto Christ A. It is no maruayle therefore if hée reprehended them so sharpely when they would seeme to seke that which they desiered not C. And this reprehension pertayneth almost to the whole world for because men do wholy giue themselues apply their sences to the vse of those things that are present there is no man almost whych in this parte is not of sufficient wisedome Howe commeth it to passe then that signes be so vnsauerye vnto vs by the whiche God calleth vs vnto him but onelye by this that euery man geuinge hymselfe to voluntary slouthfulnes choketh the light offered vnto him For the callinge of Christe and the present offering of eternall saluation was manifeste vnto the Scribes as well by the Lawe and Prophetes as by his Doctrine to the which hée added myracles Manye such there are at this daye which in doubtfull thinges saye that they do iustly suspend their iudgement because a certaine definition must be loked for yea they count this a hye point of wysedome to séeke all that they can to auoyde all inquisition of the truth As though in deede they were not toto slouthfull to care for earthly and carnall things so dilligently and to neglecte the eternall saluation of the soules and that vnder the vayne pretence of grosse ignoraunce Of this place certaine vnlearned men do verye absurdlye gather that it is not lawfull by the behoulding of the Heauen to iudge and coniecture of the temperature of weather For Christ rather argueth proueth of the true order of nature that they do iustly perishe by their ingratitude which beinge wise enough in matters of this present lyfe do willingly obscure ouerwhelme with their dulnes the light of heauenly truth M. It is not euill therefore to iudge of the outward apperance of the sky but rather profitable and appertayninge to the glorye of God in his creatures But wée do not yet hereby alow that superstitious obseruation and marking of the heauenly signes by the which many take vppon them to forshewe prophesy of warres of plenty and scarcenes of sicknesses and disseases and such like The works of God haue a double condition First some of them are of a certaine course and state as the Sunne the Moone the day the night sommer wynter fyer and water Secondly some are of an vncertayne course subiect to alteration as peace plēty of vittayles the health of mortall men and such lyke the which depende vpon the secrete free prouidence of God and not vpon starres C. Marke addeth saying that Christ groned in his spirit by the which wordes hée declareth that hee toke it greuouslye and bytterly when hee sawe these men careleslye to resiste god And trulye it becommeth all those that seeke the glorye of GOD and which haue a care of the healthe of men to be so minded that nothinge shoulde more greuouslye wounde them than when they sée vnbeleuers to indeuer themselues to stop the way of beleuing against them to referre all their wit and pollicy to that end that they may obscure the brightnes of the woorde and workes of God with their cloudes B. The griefe therfore which Christ had conceyued extorted this reproch against them to be called hypocrites 4. The frowarde and aduouterous nation requireth a signe and there shall no signe be giuē vnto it but the signe of the Prophete Ionas And hee lefte them and departed The frovvarde and aduouterous A. Loke for the exposition of this verce in the twelfth Chapter goynge before E. O wicked aduouterous nation farre degenerating from the elders whose tytle they chalenge vnto themselues Subtilly it requyreth a signe from Heauen whereat to calumniate but it shal be geuen vnto it which it abhorreth and not a thing to carpe at In the meane time no signe shal be geuen them but out of
that they be sorrowfull in mynde except they withdrawe them selues from the corruption and abuse and testysie with theyr tongue that they desyre a reformation so often as occasion shall serue but lett them whiche haue not aucthoritie publyke seke to amende those abuses with their tongue whiche they cannot remedy with theyr hande C. and lette them praye vnto the lorde that he wyll eyther pourge his Churche him selfe orels suffer those to pourge it to whom hee hath committed power and authoritie Question Notwithstanding some demaunde here why Christ dyd correcte this small and tollerable abuse when he sawe the temple to be replenished with grosse superstitions whiche he let alone We aunswere that it was neyther the purpose of Christe to restore all the sacrede ceremonyes into their former vse neyther that he had any consideration which faltes were greter and whiche lesse but that he had onlye this regarde that vnder one vysible signe he might teache that the partes of the temple were committed vnto him of God to be purged and also that he might shewe that the worship of God was corrupted with palpable sensible abuse Notwithstandinge this market of bying and selling in the temple wanted not a cloke for they sayde that it was an ease to the people least they shoulde be troubled to feke their sacrifyces a farre of and then that euery man whiche mente to offer mighte haue money at hand But these choppers and changers dyd not sit in the temple but in the courte or yarde of the temple which place is oftentymes in the scriptures called the temple But because there was nothing more vnsemely for the maiestie of the tēple then to haue a faire or market erected so nere the same this profanatiō was not tollerable And our sauiour Christ did the more earnestly inuey against the same because it was opēly known that this abuse was brought in by the couetousenesse of the pristes to receyue their fylthy luker For as a man enteringe into a shoppe or bowth in the which diuerse fine and pleasante thinges are to be soulde is intysed and allured by the glittering shewe therof to buie somewhat where as at the first enterance into the same hee had no such affection euen so the priestes of the temple layde their entisynge snares that by crafte and subtiltie they might drawe vnto them some gayne by oblations of euery one M. God trewely had commanded to offer but yet he woulde not haue his institution to serue for the mayntenaunce of the couetousenes of men furthermore he coulde not abide to haue his holy temple so prophaned For what face or shewe of the temple was this Christ therefore heinge entered into the temple fyrste of all purgeth this fowle spotte and blemishe to declare how gretlye they dyd displease howe vntollerable they were in the Churche which vnder the shewe pretence of pietie sought after nothynge but gayne There were many other wicked abuses in the temple whiche he lefte vntowched to teache vs that those euylles whiche do moste nerely concerne the glory of God ought first of all to be pourged and that there is wickednesse more abhominable in the syghte of God then Hypocrisie And where as he dothe not onelye by his worde but also by his dede abolishe those thinges out of the temple of God whiche dyd displease hym althoughe hee knewe that in shorte tyme bothe the cittie and temple shoulde be destroyed theye are taughte whiche haue receyued power from God in the Church that they ought not onelye by their woorde but also by theyr deede pourge the congregations of Chryste althoughe theye knowe that their corruption superstition and Idolatrye shall fyrmelye abyde styll in the hartes of the reprobate A. For by this meanes God hath geuen theim power to seeke chiefely and fyrste of all for the settyng forthe of his diuyne worshyppe 13 It is written my house shall be called the howse of prayer But ye haue made it a denne of theeues It is vvritten B. Our sauiour Chryste here sheweth a reason of his doing bringynge in the ende and vse of the howse of God. My house is the house of prayer C. This place is taken oute of the prophesie of Esay whiche verye well agreed with the circumstance of the tyme For there is foreshewed the callynge of the Gentiles Esayas therefore promisethe that God wyll bringe to passe not onely that the temple shal recouer the excellencie that it was wonte to haue but also that all nations rounde about shall come thither and that all the worlde shal come into trewe and syncere godlynes It is certayne trewely that he speaketh metaphorically for the prophetes do shaddowe by figures of the lawe the spirituall worship of God which should be vnder the kingedome of Christ This certaynely was neuer fulfilled that al people came to Hierusalem to worshippe When as therefore he pronounceth that the temple should be a place of prayer for all nations it is as muche as if he sholde haue saide that the Gentiles shoulde be gathered together into the church of God that with one mouthe and consente together they might call vpon the true God with the sonnes of Abraham But because he maketh mention of the temple in respect that it was then the visible and publike place of pyetie Christ dothe not without good cause cast the Iewes in the teethe that they haue brought the same to an other vse than at the fyrste it was appoynted for The sence and meaninge therfore is this namely that God wold haue the temple stand hytherto as a signe to the whiche all the worshippers of hym myghte be tyed Howe vnworthely and wyckedly therefore do they conuert it to a prophane markette Moreouer in the tyme or age of Christe this temple was in dede the house of prayer that is to say so longe as the lawe with the shaddowes thereof florished For it began to bethe house of praier to all nations so soone as the doctrine of the Gospell sounded by the whiche the whole worlde grewe into one consente of fayth And although it were afterwarde quyghte ouerthrowne yet notwithstandynge the effect of this prophesye appereth as yet vnto this daye For because the lawe went out of Sion it is necessary that all they which seke to praie aright haue respecte to that beginnynge Wee graunte truely that there is no dyfference of places because the lorde wyll be called vpon in euery place but as the faithfull ar said to speake with the tongue of Canaan whiche professe that they worshyp the God of Israell euen so they are said to come into the temple because from thence trewe religion came and there was the selfe same beginning of waters which in a short space did wonderfully increase and flowe and geue lyfe to the drinkers therof as testifieth the prophete Ezechiel In like maner also those waters of lyfe had their beginninge whiche ranne the halfe parte of them towarde the east sea
Forsothe because the washing is done by the vertue power of the spirite also he thought it sufficient onely in the name of the spirite to expresse the whole effect of baptisme The meaning truely is plaine that we must geue vnto Christ what grace soeuer baptisme doth figurate or signifie because that he doth sprincle the consciences of men with his bloud he also doth mortifie the old man and he doth geue vnto it his spirite of regeneration And vvith fyer Bu. Fyer is a signe of purging loue C. But the name of fyer is applied to the spirite because he doth purge away our filthines euen as golde is purified in the fyer He is called fier metaphorically as he is called water Therfore he shal baptyse you with the holy ghost and with fier that is he shal ad vnto it his holy spirite which hath the propertie nature of fier he shal regenerate renouate and make cleane your hartes shal consecrate you into the adoptiō of the sonnes of God. To be baptised with the holy ghoste to be indewed with the power of the hiest to receiue the holy ghost and to haue the power or vertue of the spirite commynge vpon any man signifieth all one thinge 12. VVhose fanne is in his hand and he wil pourge his floure and gather his wheate into his barne but will burne the chaffe with vnquenchable fier VVhose fanne is in his hand B. Hitherto Iohn hath preached the lord Iesus to be the sauiour because he affyrmed that he was the giuer of the spirite of iustification C. That the Iewes mighte offer them selues to be renewed of him now he resoneth of iudgement sheweth the Christ is the generall iudge of all men that he might make the contēners afraide For because many hipocrites alwaies proudly reiect the grace of Christ proffered vnto them it is necessary also that the vengeance which hāgeth ouer their heades be declared vnto thē For this cause Iohn doth here describe Christe to be a seuere iudge against the harde harted vnbeleuing We must note here also this order of teaching that hipocrites may knowe that they shal not escape vnpunished because they reiect Christ being awaked frō their sluggishnes shal begin to feare the reuenger whom being the authour of health they despised But no doubte the purpose of Iohn was to teache what Christ woulde bring to passe by his gospell Therefore the preaching of the gospel is a fan because before the lord dothe shake sift vs all the worlde is wrapped with cōfusion euery mā flattereth with him self the good and euil are mingled together and it is enough for vs to swel increase with the chaff But whē Christ cōmeth among thē with his gospel whē he pearceth their consciēces citeth thē before his tribunal seate the chaf is winnoed or fanned frō the wheate which before cōbred a gret rome For although al men ar fāned by the gospel frō the chaff yet notwithstāding here Iohn doth compare the reprobate to chafte the elect childrē of God to wheat Wherfore the flouerth is not takē for the world as som deme but for the church For we must cōsider to whom Iohn speaketh For the Iewes wer only puffed vp with a name or title so that Iohn doth tel them that they are proude in vaine since that but for a time they occupy the roome of the churche of God frō the which euen by and by they shall be reiected and banyshed euen as chaffe is seperated and deuyded from the flouerth By this meanes be doth touch the state of the churche at that tyme corrupted because it was full of chaffe darnel cockle and reffuse but strayte way with the freshe wind of the Gospell to be purged Question But howe is Chryst said to seperate the chaffe from the wheate when as nothinge can be founde in men but meere chaffe It may easely be aunswered that the elect are fourmed made into wheat that beynge exempted from the chaffe they maye be gathered into the barne Christe began and perfourmeth this purgynge dayely notwithstandinge the effecte of the same shall not be vntyll the laste daye therefore Iohn calleth vs thither But let vs remember that euen at this daye the faythfull enter by hope into the barne of God that in the ende in dede they maye haue a place there and the reprobate do feele according to their deserte the heate and burnynge of that fyer which shal be in the last day Therfore before the Gospell was preached in Iewery the reprobate were not onelye ioyned with the elect but also they were so couered with the brightnesse of the ceremoniall lawe that they were counted for trewe Israelites But when the preachynge of the Gospell came which is the sounde and perfect fanne there was such a seperation made that easelye the one mighte be deserued from the other yea the very secretes of theyr hartes were opened Christe him selfe sayinge He that is of God heareth Goddes woorde therefore you do not here because you are not of god And againe You beleue not because you are none of my sheepe euen as I sayde vnto you my sheepe heere my voyce and I knowe theim and they followe mee The lyke seperation also is in these our dayes VVith vnquenchable fyer In these fewe woordes is thretened the ponishment of euerlastinge damnation which neuer shall haue ende appointed for this purpose that more sharply they shuld be moued to repētaunce This ponishement doth not onely apperteyne to chaffe to be seperated from the wheate but also to be caste into the fier burnte euen as vnfruiteful braunches are not onely cut of but gathered and caste into the fier The like ponishemēt doth Christ threaten to counterfait false Christiās telling them before what a terrible sentence he will pronounce against thē sayinge Go ye cursed into euerlasting fier prepared for the deuyl and his angelles About this fyer there hath ben great disputatiō But we may gather out of scripture that it is a metaphoricall kynde of speche For if we maye determyne and iudge it to be a materiall and reall fyer as they terme it thē we must adde vnto it also wodde brimstone and breathe to kendel it as Esay in his .30 chap. maketh mention Neyther is there any further meaning in the fier then there is in the worme For if al men do agree and consent that there is in the name of worme a metaphorical sence and meaning they must then confesse that the lyke is in the fyer Wherefore all speculation and lokinges omitted with the whiche vayne men do wery them selues without profyte let vs be satisfyed with this that those maners formes of speakinge for the rudenesse of our capacitie do note vnto vs horrible torment yea and so terrible and painful that neyther the mind of man can comprehende it nor yet the toungue with wordes expresse the same 13 Then came Iesus from Galile
deathe Marke addeth and for the Gospels sake Shall fynde it Marke Luke haue Shall saue it This is a singuler comforte and consolation that he whiche loseth his life for Christes sake doth coÌ„mende the same into the handes of Christe where it shal fynde euerlasting reste and felicitie A. Let vs beware therefore that none of vs be punyshed as a murtherer as a thiefe as a backbyter or as a busy bodye in other mens matters But let vs suffer afflictioÌ„ according to the wyll of God committing oure soules to hym by well doynge as vnto a faythfull creditour 40 He that receiueth you receiueth me and he that receiueth me receiueth him that sent me M. This also is a great consolation against the trouble of excommunication and persecution whiche they should suffer of the whiche we haue spoken before Nowe being not content in tellynge the punyshementes that they should suffer which reiected the Apostels he proceadeth farther and sheweth what proffite the worthy receiuers of the Apostels haue namely suche proffite that he whiche receiueth them receyueth Christe hym selfe and his heauenly father also whiche sente hym that men myghte hereby knowe howe dere they were both to hym and to his father also C. Finally he speaketh not so much of the receiuing of the doctrine as he doth of the receiuing of the men We muste note therefore the purpose of Christe who testified that whiche he sawe was fitte to helpe their infirmities Namely that if any man receyued them frendly and gently that then it was as acceptable vnto hym as if they had liberally intreated and intertained him in their person and not only this but also that they do offer to God the sacrifice of a swete sauour C. But we muste note here to whome Christe speaketh these woordes surely to his Apostels disciples Therefore he speaketh to them that do his will not to seducers whiche preache not the worde of the lorde but their own fancies and dreames abusing these woordes of the lorde as if they were true ministers when as in dede they be false Prophetes In Iohn the lorde very plainely saythe Verely verely I saye vnto you he that receiueth whomesoeuer I sende receyueth me But these false Prophetes roÌ„ne before they be sent they speake but not of the Lordes mouthe 41 He that receiueth a Prophete in the name of a Prophete shall receiue a Prophetes rewarde And he that receiueth a iuste man in the name of a iuste man shall receiue a iuste mans rewarde Bu. Nowe he sheweth at large the rewarde whiche he wyll bestowe vpon those that receyue his messengers to this ende no doubte that his ministers might haue the more sauoure among men C. He beginneth truely with the Prophetes but at lengthe descending to the lowest degree he comprehendeth all those that are his disciples Therefore without exception he coÌ„mendeth the true worshippers of God and the louers of the Gospell But to receyue in the name of a Prophete and of a iust maÌ„ is as muche as to do them good for the honour of the doctrine and in respecte of pietie and godlines For although God hath commaunded vs generally to loue al men by the bonde of charitie notwithstanding worthely he bryngeth his to a hier degree that men might haue special care and consideration of them aboue others According to the saying of saynt Paule Let vs do good vnto all men but specially to theÌ„ of the housholde of faithe Shall receiue a Prophetes revvarde C. Diuers interpretours expounde this diuersly It semeth to some that a mutuall recoÌ„pence or satisfaction is noted here because the Prophetes of God geue againe spiritual benefites for earthly thinges But it this exposition be allowed what shal be the rewarde of the iuste Other some vnderstande it that they shall be fellowes and companions of the same rewarde whiche is layde vp for the Prophetes and the iuste because they were benefitial toward them Many referre it to the communion of Sainctes because as we by our beneficence and liberalitie do testifie that we are one body with the seruauÌ„tes of Christe euen so by this meanes we are made partakers of al good thinges which Christe doth communicate and bestowe vpon the members of his body But it rather semeth to be vnderstoode symplely the rewarde of a Prophete that is a rewarde that may aunswere the dignitie of the persone to whome the office shall be committed 42 And whosoeuer shall geue to one of these litle ones to drinke a cup of cold water only in the name of a disciple verely I saye vnto you he shall not lose his rewarde And vvhosoeuer shall geue C. To amplifie this he promiseth a rewarde to euery one that dothe the leaste parte of the dutie of charitie namely to geue a cup of colde water He calleth them lytle ones not only whiche are lowest in degree and basest in the churche but all his disciples also whiche are disdained of the worlde So in an other place he saythe feare not littell flocke A cup of colde vvater A. By this the lorde declareth that he doth not so muche regarde the gifte as he doth respecte the mynde of the geuer neither the worke so muche as he dothe the wyll of the worker As we may reade of the wydowe who castyng twoo mytes into the treasurie is sayde of Christe to caste in more then all the reste Verely verely I saye vnto you M. Because it semeth incredible to man that he hathe done any suche excellent thing in geuing a cup of colde water he affirmeth it with an othe saying Verely verely I saye vnto you he shall not lose his rewarde Where we muste note that he sayth not he shall receyue his rewarde but he shall not lose his rewarde to preuent our cogitation by the which we perswade oure selues that we shall receiue no rewarde for so smal benefites For so saithe the Apostell God is not vnrighteous that he should forget your worke labour the proceadeth of loue which loue ye shewe in his name which haue ministred vnto the sainctes and yet minister The .xi. Chapter AND it came to passe that wheÌ„ Iesus had made an end of coÌ„maunding his twelue disciples he departed theÌ„ce to teache and to preache in their citties And it came to passe B. Luke saith that they departed wente through the townes â—…reaching the Gospell healing euery where And Marke hath the same wordes in effect Notwithstanding Christe him selfe woulde not geue ouer his dutie as many slowe bellies and idell prelates do in these dayes which neither preache theÌ„ selues to the people nor yet prouide that others may do it for them C. So sone therefore as the lord had sent his disciples to preache in Iury he hym selfe went to preache in Galilae Of commaunding the tvvelue C. There is great force in this word of coÌ„maunding because Mathewe declareth that they had not frée liberty in their Embassage but it was prescribed
in all Hee that hath eares to heare Bu. By this addition hee doth admonishe the hearers to way and consyder diligētly of those thinges which hee spake namelye that they rather oughte to chose the studye of righteousnes the rewarde wherof is saluation and euerlasting glory then the studye of impietie and hypocrisie the end wherof is destruction and perpetuall shame 44. Againe the kingdome of heauen is like vnto treasure hyd in the field the which a man hath founde and hydde and for ioy thereof hee goeth and selleth all that hee hath and byeth the fielde Againe the kingdome Bu. The other two parables following tende to the same effect and purpose that this doth Hitherto Christ hath spoken of the Gospell of the kingdome of God and of the word of life comparing the same to thinges of small valew but now hee compareth it to thinges of great pryce C. To this ende speciallye that the faythfull might learne to preferre the kingdome of God before the whole worlde and therefore to renounce and forsake them selues and all the desyres of the fleshe least they should be let or hindered to obtayne and enioy so singuler a benefyte For this admonition is verye necessarye for vs both because the inticementes and prouocations of the world do so bewitch vs that euerlasting life doth vanishe awaye from vs and also because wee are carnall the spirituall heauenly graces of God are little esteemed of vs Chryst therefore verye worthely doth so farre extoll the excellency of the grace that it oughte not to be greuous vnto vs for the desier of the same to leaue forsake what soeuer is precious deare vnto vs. To treasure hyd in the fyelde C. First he saith that the kingdome of God is like vnto treasure hid in the field For wee do magnify and extoll very muche those thinges which do appeare and are manifest before our eyes and therfore the new and spiritual life which is set forth in the Gospell is vyle and contemptible vnto vs because it lyeth secretly included vnder hope Therfore the comparison of the treasure here is very apte whose pryce estimation nothing decayeth although it appeareth not to the eyes of men beinge buryed and layed vp in the earth By the which words we are taught that the spiritual ryches of the grace of God are not to be esteemed and valued accordinge to our carnal eye or after the externall shewe and appearaunce but we must esteeme and iudge of it as of treasure whych although it be hyd yet notwithstandinge it is preferred before speciall ryches The vvhich a man hath founde C. All things in parables are not alwayes to be considered by them selues as it is sheewed already before in the 44 verse For if any man wyl be very curious here in the hyding of the treasure wee oughte not to hyde the Gospelll but to call others into the societie and fellowshippe of the same Bu. Vnles paraduenture wee may saye that that is of so greate force as if thou shouldest say hee dissembled hee did not make the seller priuye vnto it because the treasure which was buryed in the fielde laye hid and was not knowne to the seller And selleth all that hee hath C. By these wordes hee teacheth that they are apte meete to receyue and vnderstand the grace of the Gospel which all other desyers set apart endeuour them selues wholly and studye by all meanes to enioy the same Notwithstandinge some man will demaunde whether all our goodes muste be forsaken to the ende wee maye obtayne euerlasting life But hee may brieflye be aunswered that this is the simple true meaning of the words of Christ namely that wee doo not honoure the Gospell aright except wee make more accoumpte of the same more highly esteme it than all the pleasures honours delights in the world for they must be free from al impediments which will aspyre to the ioyfull blisse of heauen Therefore to sell all thinges for the gospell is to be Prest readye to relinquishe and forsake all that maye let hynder or staye vs from oure purpose so that the whole world shoulde be nothinge vnto vs in comparison of this precious Iewell and treasure For wee must alwaye destinguishe and put a differēce betwene the helping meanes the staying lets Ryches are some times aydes and helpes and sometimes letts impedimentes so are all those thinges which are of great pryce by the iudgemēt of men In one respecte Abrahā possessed ryches being ready to forsake all that euer hee had if the Lord had commaunded In another respecte Moyses refused the ryches of the Egiptians which could not be both the daughters sonne of Pharao the seruaunte of the Lorde S. Paule speaketh of him selfe thus the thinges that were vauntage vnto mee those I counted losse so Christs sake Yea I thinke al things but losse for the excellency of the knowledge of Christ Iesus my Lorde For whom I haue counted al thing losse and do iudge them but vyle that I maye wynne Christ And byeth the fielde C. No man can dye the kingdom of God wherfore we may not argue here in this point of the parable of bying and selling For Christ doth not meane by the word of bying that any man can bye for anye price eternall life for we do know vpon what condition God calleth his faythfull vnto him by the Prophete saying Come vnto the waters all ye that be thyrsty and yee that haue no moneye come bye that ye maye haue to eate come bye wyne and mylke withoute any moneye or moneye worth But althoughe the heauenly and euerlasting life and whatsoeuer pertayneth therto is the free gift of God notwithstanding wée are said to redéeme the same when willinglye wée depriue our selues and cleane put away from vs all the desires of the fleshe least that anye thinge should hinder vs in obtayning the same This treasure is not manifest to euerye one but is hyd in the field to the end wée might with great care and diligence seke for the same 45. Againe the kingdome of Heauen is like vnto a marchante man seekinge goodly Pearles A. This parable and the other goinge before pertaine to one effecte Sekinge goodlye Pearles M. The Greeke woorde signifyeth good Pearles In these precious stones the beautye and excelencye of them is the cause of the pryce and valew Hée seemeth here to put a particuler thing for that which is more generall as the Pearle for all other kinde of precious stoones as the Emerande the Saphyre and the Diamonde Plynie wryteth of precious stoones at large in his 9. Booke and thirde Chapiter 46. VVhich vvhen hee had founde one precious Pearle vvent and soulde all that hee had and bought it Bu. The sence and meaning of this place is this As marchaunt men séeke carefullye with great labour and perill for precious stoones so it behoueth euery one to be desirous of the woorde of God
and to séeke with great care and dilygence for the precious stoone of the Gospell of the lord and hauing found it to embrace the same to preferre it before all the Iewels in the world and to sel all that euer wée haue to get the same This cometh to passe whē wée hauing denyed our selues and trodē the worlde vnder our féete withall oure hart and a true fayth receyue Christ and his truth and cleaue to the same as to the chiefe felicity leauing and forsakinge all that might withdraw vs from the euangelicall pietye cleauing only to Christ our reedemer Dauid of the most excellēt and pure mysteries of Gods worde speaketh thus they are more to be desired thē gold yea then muche fyne gold they are swéeter then the hony the hony combe Againe hée sayth I haue loued the commaundementes aboue golde and precious stoones 47. Againe the kingdome of heauen is like vnto a net that was caste into the sea and gathered of all kind of fishes Againe the kingdome of C. Christ here teacheth no newe thinge but confirmeth that wherof hée spake before with another similitude namelye that the Churche of God so longe as it is in the earthe must haue the good among the euil and the euill among the good and that it shal neuer be pure from blots and spots vntil the ende of the world when as there shall be made a full and perfecte seperation Notwithstanding peraduenture the ende of this parable is otherwise namelye that Christ might not onely take awaye the offence which troubleth many of the weake because such purity as ought to be is not found in the world but also that hée might kepe his Disciples in feare and modesty least they should flatter and please themselues with a vaine tytle and bare profession of fayth We receyue therefore both of them willinglye first in the Christ doth teach that wee must pacientlye suffer the mixture of the good and euill tyll the ende of the worlde because before that time the Churche shall not be perfectlye restored Secondlye in that hee admonisheth vs that it is not sufficient for vs to be gathered into the sheepefould vnlesse wee be the true and chosen sheepe to the which effect pertayneth the woords of S. Paule when hee sayth the Lorde knoweth those that are his let all those therefore depart from iniquity which cal vpon the name of the Lorde Is like vnto a net C. Our sauiour Christ dothe very well compare the preaching of the Gospel to a net drowned vnder the water to the end wee might knowe the presente state and condition of the Churche to be confuse For although our God as hee is the God of order and not of dissipation cōmēdeth and delyuereth vnto vs his disciplyne notwithstanding for a time hee suffereth hypocrits to haue their being among the faithfull vntill the reforming of his kingdome in the last day Let vs therfore endeuoure our selues so much as wée maye to correcte all maner of vyce and let vs be seuere in purginge awaye all filthye spots yet notwithstanding the Church shall not be frée from al spots and blemisshes before that Christ come to seperate the shéepe from the Goates 48. VVhich vvhen it was ful men drew it to lande and sate downe and gathered the good into Vessels but cast awaye the bad C. The effecte and sum of this sentence is that the Church can neuer be purged from hypocrits vntill wée be broughte to land or shore that is vntill wée be brought to the day of iudgement 49. So shal it be in the ende of the world The Angels shall come and seuer the bad from amonge the good A. For this sentence reade the exposition of the forty verce going before 50. And shall cast them into a fornace of fyer there shal be waylinge and gnas 51. shing of teeth Iesus sayeth vnto thē haue yee vnderstand all these thinges they sayde vnto him yea Lorde C. Hée calleth the punishment which the wicked shall suffer after the Iudgement a fornace of fyer Esaye the Prophete calleth it a worme which neuer dyeth Read the two and forty verce of this Chapter There shal be vvaylinge C. The scripture cannot sufficiently expresse the punishmēt which remayneth for the wicked Héere hee goeth about to expresse the horror and payne of the effecte for as wée cannot expresse the glorye and happye estate of the godlye and blessed so wée are not able to vtter the punishment of the wicked Iesus sayth vnto them M. The Lord sought by all meanes to instructe and bring hys Disciples to the knowledge of the kingdome of god And therefore being not cōtented that hée had alledged so many parables of the kingdome of heauen hée demaundeth of them whether they vnderstande all these thinges or no. But wée must remember that which wée saw before how that all parables were priuatelye expounded to the Disciples After the therefore the Lord had so gentlye and familiarlye instructed them hée dothe also admonish and declare that hée did not bestowe so great dilligence in teachinge of them that they shoulde be onlye wyse to them selues but also that they should bestowe and participate that to others publikely which they themselues priuatelye had receyued 52. Then sayd hee vnto them therefore euery scribe vvhiche is taughte vnto the kingdome of Heauen is like vnto a mā that is a househoulder which bringeth foorthe oute of his treasurie thinges newe and olde A. Wée muste presuppose that some other saying of our sauioure Christ went before as this I asked you because a minister of the word of God must be like vnto a husband man And after this sort hée doothe the more encourage styrre them vp to learne Therfore euery scribe that is taught C. A Scribe by the Hebrewes is not called a Scriueuer or writer but they call him a Scribe which is expert in the scriptures and the Lawe suche a one was Esdras And hée whom Mathewe calleth a Scribe Luke calleth a doctor of the law But here a Scribe signifieth a teacher one sufficientlye learned to set forthe the kingdome of God and to preach the Gospell of saluation Is like vnto a man that is an househoulder C. A wyse and prouident househoulder in gouerning his house doth not prouide for a day onelye but hath store layde vp to the ende hée may fetche forth from his store-house both olde and newe thinges abundantly By this man hée shéeweth that he which is sufficiently learned instructed by the spirite of the Lord to Preach must teach copiouslye and plentifully whatsoeuer pertayneth to the purpose and is necessarye to bring the knowledge of saluation euen as if a lyberall househoulder should fetche out of his storehouse all maner of daynty and dellicate dishes as well old as new so that nothing should be wātinge to the feast This lyberality trulye Christ both here and in manye other places also most plentifully shewed in bringinge
spoyleth men of their sences it blindeth or obscureth the eye sight it dulleth the eare and it drowneth memorye The darkenes of the night might helpe to excuse the Apostels notwithstanding in that they thought Christ to be a spirite it is to be attributed to their ingratitude vnbeleefe as it is sayd before C. So oftentimes it happeneth vnto vs A For how commeth it to passe that wee know not God to be nere vnto vs surelye because wée know not but forget the benefits that hée bestoweth vppon vs Who féeleth not the power of GOD which by so manye wayes and meanes hée hath reuealed If wée were so thanckefull as wée oughte to be wée should haue a thousand buckelers against the temptacions of Sathan But because wée remember not the mercye of God this thing that Mathew speaketh of hapeneth vnto vs that is to say wée perswade our selues wée sée spirits whereas God goeth about to blesse vs with his benefits Wée should neuer be quayled or ouerthrowne by anye temptacion if wée would remember euery hower the benefyts which God bestoweth vpon vs But wée in the manifest light refuse to sée And they cryed out for feare A. By this outcrye they manifestly declare and testifye that they are beset with vehement terror and grieuous feare 27. But strayghte waye Iesus spake vnto them saying be of good cheare it is I be not a frayde But strayght vvaye Iesus spake C. Because Christ is not acknowledged to be a delyuerer whē in déede hée offereth himselfe hée calleth vnto his Dysciples by woorde of mouthe to the ende they might knowe him whose ingratitude and vnbeléefe he forgeueth for hée comforteth them sayinge Be of good cheere A. That is to saye doubt not but beléeue that I your Lorde and Mayster speake vnto you Be not a frayde C. As if hée should haue sayd after that they knew him to be present with them they had good occasion to hope well but because terror had nowe possessed theyr mindes hée reproueth the same least it should hynder and stay their trust not that they could be quight voyde of feare and haue nothing but mere ioye and gladnes but because it was necessarye to mittigate and asswage the feare least that thereby theyr trust should quight be ouerwhelmed And although the voyce of the Sonne of God is a deadly voyce his presence terrible to the reprobate yet notwithstāding to the Godly it worketh another manner of effecte For in them it worketh peace of conscience and a sure trust and confidence by the which wee ouercome fleshly terrors and feares But hereby it commeth to passe that blind tumults and hurlye burlyes do molest and trouble vs because wée being vnthanckfull and vngodly do not set before vs the buckeler of the infinite benefits of God bestowed vppon vs the which being well wayed cōsidered are sufficiēt to gard defēd vs This voyce of Christ was familiar knowne to his Dysciples because they were daily cōuersant with him The like words hée spake vnto them after his resurrectiō saying it is I be not afrayde And now althoughe it were hye time to helpe whē Christ appeared yet notwithstandinge the tempest ceassed not by and by vntill the Dysciples were better come vnto themselues bothe to desyer helpe also to hope for his grace and sauoure And here wée muste note that the Lorde doth oftentimes vppon good consideratiō differre the healthfull helpe which hee hath alwayes in his hand 28. Peter answered hym and sayde Lord if it be thou bid mee come vnto thee on the water Peter ansvvered him A. Such was the rashe zeale alwayes of Peter Hee desyreth to be with Christ nothing regarding the imbecillity of his fayth Lord if it be thou C. The condition which Peter addeth here plainly declareth that his faith is not yet rype Lord if it be thou sayth hee byd mée come vnto thee on the water Why doth Peter speake so doubtfullye when hee hard the voyce of Christ and knew by his voyce that it was hee Surely in so small and weake a fayth the feruent desyer of a rashe mynde bursteth forth For hée should haue measured himself according to his measure and should rather haue desyered of Christ the encrease of his fayth the which being graunted he might at the lengthe haue gone ouer sea and mountaynes but now withoute the winges of faith hée rashly desyreth to flee and hauinge small credit to the voyce of Christ hée desyereth to walke vppon the water as vppon the hard ground Notwithstanding there is no doubt but that this affectiō sprange of a good beginning but because it slyded into a vicious excesse and wicked extremity it hath loste the praise of goodnes And herevppon it came to passe that Peter receyued the iust recompence of his rashnes Wherefore the faythfull are taught by this example to beware of to much hast If the Lord call vs to any thinge it is our parts to runne bouldly but hée which runneth beyond that marke and passeth his race shall féele at the lengthe by euill successe what it is to go beyonde his boundes M It had bene good for Peter that hée had had experience of the imbecillity of his faythe and of the present power of the Lorde that he had learned to thinke modestly of himself not in extollinge himselfe aboue others as though hée had played the man and done some notable acte Trulye his desyer séemeth very preposterous hée would rūne beyonde the Marke when as hée had not well wayed his imbecillitye and imperfection Wée must not desyer more then wée oughte neyther must wee take those things in hand which excede our strēgth specially when there is no néede but euerye mā must counte with him selfe what and howe muche hée hath receyued of the Lord. 29. And hee sayde come And when Peter vvas come downe out of the ship he vvalked on the water to go to Iesus Question And hee sayde come C. It may here be demaunded why the Lord graunted to Peters request for by this meanes hee séemeth to allow it This question may easely be answered that the Lord sometimes doth verye well forese in denyinge those thinges which wee aske and sometimes for the beste hée doth graunt our requeste though it be not expediēt that wée hauing experience and tryall of our owne folly may yelde our selues vnto him So in time hee frameth his faythfull seruantes to sobrietye and modestye in yelding vnto them more then is necessarye Furthermore in that this profited Peter and the rest it doth profite vs also at this daye The power of Christe dothe more brightly shyne in the person of Peter in that hée followed Christ vpon the water then if Christ had walked alone vpon the same For Peter beinge come vppon the sea and seinge his owne infirmitye was cōtrayned to acknowledge the power of God and to call vnto the Lord for helpe So that Christ notwithstanding his infirmity most gently stayed
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 womē 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 cōmaundeth vs to take he meaneth that it belōgeth 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 cōmunicate 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 eatē vp in a corner of one alone Although therfore the Papistes do boaste that they haue the substāce 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 cōmaūde that one mā shuld eate it in the name of all the reste but that euery one should take and eate thē selues By the same woordes we are taught what oblatiō 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 cōmeth of the cōtrary authour namely of the deuell not of Christe And truely this is a wonderfull inuersion and preposterous dealing that a mortall man whē he is cōmaunded 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 aunciēt 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 solēne 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 cōmaundement 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 cōsecrate the bread when he testifieth vnto vs that it is his body we must not imagin the alteration of the substāce 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 imaginatiō of transsubstantiation it will at this daye admit no true interpretatiō in these words it should be superfluous in vayne to spend any long time in sekinge out the sence and meaning Christ pronoūceth that the bread is his body and he intreateth of the sacrament And we must nedes cōfesse 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 trāsferred 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 cōmon to all sacramentes The simple litterall sence doth please thē 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 pretēde 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 whē 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
his body But there are two kyndes of men whiche contende with vs in this matter The Papistes being deluded with their transsubstantiation do deny the bread to be sene because the shewe therof doth only remayne without the subiecte but S. Paule confuteth their fantasy affirming that the bread whiche we breake is the communication of Christes body Furthermore the very nature it selfe of a Sacrament dothe abhorre their fonde imaginatioÌ„ the which can not stande perfecte except the outward signe be true For whereby shall we learne that our soules are fedde with the fleshe of Christe if the true bread bee not set before our eyes but a vayne phantasy For the body of Christe is not here geuen vnto vs simplely but to eate the colour of bread doth not nourishe but the substance Moreouer what will they say as coÌ„cerning the other signe For Christ saith not This is my bloud but This cuppe Therefore according to their fantasy not only the wyne but the matter also whereof the cuppe was made must of necessitie be transsubstantiated into bloud Nowe where as our EuaÌ„geliste hathe I wyll not drynke hereafter of this frute of the vyne he plainly thereby declareth that it was wyne whiche Christe gaue to drynke and not his bloud Therefore euery waye the grose ignorance of the Papistes is confuted M. And where as they saie that they gathered this their traÌ„ssubstantiation out of the wrytinges of the fathers peraduenture it is true that they gathered it but if thei did so it was by false interpretatioÌ„ miscoÌ„struing of their works that they did it For the fathers in some of their wrytinges saye that the breade with great admiration wonder is chaunged in to the body the wyne into the bloude of Christe Now these gatherers vnderstoode theÌ„ of the mutacion chaunging of the substance whereas the fathers touched not the same but vnderstode that the terrestrial coÌ„dition vse of bread was so chauÌ„ged into a heauenly that it was now to the faithful man not terrene or earthly bread neither in that vse that earthly bread remaineth but that it passeth into the body of Christe into celestiall nourishement The which chaunge might be called conditionall not substantiall And because it is a thing wonderfull in dede they sayd truely that the bread and wyne after a woÌ„derfull manner was chauÌ„ged into the body and bloud of Christe For who would not marueile that the terrene bread shoulde be taken and chaunged into suche dignytie that it maye bee called the body of Christe Who would not meruaile that the grosse elemeÌ„t of water should be chaunged into the lauer of regeneratioÌ„ and that it is geuen in washing the body to haue the purifying of the soule the wyping away of sinne A. And this is that coÌ„secration of the which we spake before C. And there are other some whiche reiecte the figure and lyke mad men receyue the same by and by againe The bread accordinge to their iudgement is truely and properly called the body Neither do they lyke of transsubstantiatioÌ„ because it is altogether voide of reason But when they are asked if the bread and wyne he Christe they aunswere that the bread is therefore called his body because it is receiued vnder the breade and with the bread in the Supper But truely by this aunswere we maye gather that the name of body is improperly transferred to the bread whereof it is the signe And it is marueile seing that these men can say that Christe spake thus in respect of the Sacramentall vnion that they marke not what they say For what is the sacramental vnioÌ„ of the thing of the signe Is it not so called because the lord fulfilleth that which he promiseth by the secrete power of his holy spirit Wherefore these maisters of learning are no lesse ridiculous thaÌ„ the Papists Hetherto we haue expouÌ„ded the wordes of the Lorde Now let vs se how the body of Christ is geuen vnto vs Some declare that it is geueÌ„ vnto vs wheÌ„ we are made partakers of all the blessinges which Christ hath gotten vnto vs as in his body wheÌ„ by faith we imbrace Christ crucified raysed froÌ„ death for vs and that by that meanes we are made partakers effectually of all his blessinges Other some much better say that we do then receiue the blessing benefites of Christes when we obtaine Christe him selfe For we do obtaine him not onely when we beleue that he was made a sacrifice for vs but also wheÌ„ he dwelleth in vs when he is one with vs when we are his members of his fleshe of his bones when we growe if we may so speake into life substance with him Furthermore we heare what the woordes may signifie for Christe doth not only offer vnto vs the benefite of his resurrection but his very body in the whiche he suffered rose againe Therfore the body of Christ is truly geuen vnto vs in the supper that it may be the foode of life vnto our soules that is to saye our soules are fed with the substaunce of Christes body that we may truly be made one with him or els whiche is as muche in effecte the quickening force out of the flesh of Christ is powred into vs by the spirite although it be farre from vs not mixed with vs Therefore a voyde or vayne signe is not set before vs but they are truly made partakers of the fleshe bloud of the Lord whiche by faith receiue this promise For the Lorde should commaunde his disciples to eate bread in vaine affirming it to be his body except the effecte were added to the figure Neither is this questioÌ„ haÌ„dled amoÌ„g vs whether Christe doe geue vnto vs hym selfe truely or figuratiuely onely For although we beholde there nothinge but the bread yet notwithstanding he doth not frustrate or mocke vs which taketh vpon him to fede our soules with his fleshe The true eatynge therefore of the fleshe of Christ is not set forth by a signe onely but also is offered in very dede But it is good for vs here to obserue throâ—… thinges namely that the spirituall matter be not ioyned amisse with the signe SecoÌ„dly that Christe be not sought in earth or vnder earthly elemeÌ„tes Thirdly that no other eatiâ—â— be inuenâ—…ed or imagined thaÌ„ that which by the secrete power of Christe inspireth life into vs because we doe not obtaine him but by faithe only First of all as we sayde let there remayne a difference betwene the signe the thing signified except we will peruerte all thinges For there shall remaine no profite of the sacrameÌ„t except it leade vs from the beholding the earthly element to the heauenly mistery Whefore whosoeuer doth not discerne the bodye of Christe from the bread and the wyne from the bloud he shal neuer vnderstaÌ„d what the supper meaneth or wherefore the faithfull doe vse these outwarde signes Secondly let vs followe the lawefull