Harmony of the Gospels, Harmony of the synoptic Gospels (25 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (25 of 29)

p. 67134. Come ye blessed. The purpose of Christ must be remembred: for he willeth his disciples to be now content with hope, and patiently, & with quiet mindes to wayte for the enioying of the celestiall kingdome: then he willeth them to goe earnestly forwarde, and not to be weary of well doing. The latter parte is referred to this, that he promiseth the enheritance of heauen to none, but to them which in good workes do go forwarde to the marke of that calling which is from aboue. But before that he will speake of the rewarde of good woorkes, he sheweth by the way that the spring of saluation ariseth from an higher fountaine. For by calling them the blessed of the father, he declareth that their saluation proceedeth of the free fauour of God: for the blessed of God, and chosen, or beloued of God, is all one amongst the Hebrewes. Further, not onelyonly the faithfull hauehave vsed this phrase of speach, to expresse the grace of God towardes men, but they which had no taste of true godlinesse, helde yet this principle. Come in thou blessed of the Lorde, sayde Laban to Abraham his seruaunt, Gen. 24. 31. VVe see that nature had taught them to vse this title, that they might thereby yeelde the praise of all good thing… which they had receiued, to God.

p. 672VVherefore it is not to be doubted, but that Christ describing the saluation of the godly beginneth at the free louelove of GOD, whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life, are predestinated to life. Heereunto also appertaineth that which he sayeth a little after, that the kingdome was prepared for them from the beginning of the world, into the possession whereof they shall be sent at the last day. And though it may easily be obiected, that the rewarde was layde vppe before for their merites which shoulde come after, yet if any man will way the woordes without contention, he will graunt that it is a secreat commendation of the grace of God. For Christ also doeth not simply call the faithfull to possesse the kingdome, as if they hauehave gotten the same by their merites: but expresly sayeth that it shoulde be giuen as to heires. Yet there is an other end to be noted, whereunto the Lord had regarde, for though the life of the godly is nothinge else but a miserable and grieuous banishmēt, so that the earth can scarcely bear them: though they trauaile vnderunder a harde want, vnderunder reproaches and other troubles, that they may with a stronge and valiant minde ouercome these lettes, the Lord declareth that there is a kingdome prepared for them in an other place. And it is a notable exhortation to patience, when menne are certainly perswaded that they beare not in vaine. Therefore, least the pride of the wicked wherin they doe glory now, should make our minds to fainte, and least our owne miseries shoulde weaken our hope, lette vsus alwayes remember that enheritance which remaineth for vsus in heauen: for it dependeth not of any doubtfull case, but it was prepared for vsus of God before we were borne, yea I say for eueryevery one of the electe, because that Christ doeth heere call them the blessed of the father. But there is no absurdity in this, that it is onelyonly sayd heere, that the kingdome was prepared from the beginning of the world, and in an other place: Before the creation of the heauen and the earth. For Christ doth not here set downe the poynt of time, when the inheritaunce of eternall life was prepared for the children of God, but only calleth vsus to the cōsideration of the fatherly care of God, wherein he embraced vsus before we were borne: and hee doeth thereby confirme the assurance of our hope, so that the troublesome stormes of the world cannot ouerthrow our life.

I was an hungered. If the disputation heere had beene of the cause of our saluation, the Papists had not gathered amisse, that we shoulde merite eternall life by good woorkes, but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously, it is yll gathered by his woordes what the merites of workes shoulde auaile. They rest vppon the woorde causall, which is but a weake stay: for wee knowe that it doeth not alwayes note the cause, but rather the consequence, when as eternall life is promised to the righteous. But there is a plainer answeare. For we deny not but that there is a rewarde promised to good woorkes, but it is of fauour, because it dependeth of the adoption. Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him. But whereof gathered hee thys comforte, but of this, that he was a member of Iesus Christ, who is the onelyonly heire of the heauenly kingdome? Hee sayeth that the iust iudge will giuegive hym that crowne, but howe should he come by that rewarde, but because hee was adopted of free grace, and endowed with that righteousnes wherwhereof p. 673we all are voide? Therefore these two things must be considered, that the faithfull are called to the possession of the kingdome of heauen, in respecte of good woorkes, not because they should deserue it by the righteousnesse of workes, or because that they shoulde be the authours of the getting of it for themselues: but because that God doeth iustifie them whome he hath first chosen. Furthermore, though that by the direction of the spirit they shuld aspire to the louelove of righteousnesse: yet because they doe neuer satisfie the lawe of God, there is no reward due to them, but that is called a rewarde whiche is giuen freely. But Christe doeth not recken vppe all the partes of a godly and a holy life: but doeth only note for example sake some poyntes of charitye, whereby we declare that we doe worship God. For though the woorshippe of God excelleth the louelove of menne, and therefore faith and inuocation is more to be desired then almes: yet Christe doeth not without cause sette downe the testimonies of true right…ousnesse which are more apparant to be seene. If any man despising God, should only deale wel with men, such mercy shuld nothing auaile for the appeasing of God, because that in the meane season he is defrauded of his owne right. Christe therefore doeth not say that the summe of righteousnesse consisteth in almes, but by signes which may be moste easily seene, he declareth what it is to liue godly and rightuously: so that truely the faithfull doe not only professe with the mouth, but by diligent exercises they doe shewe that they doe worship God. VVherfore those fantasticall men do very preposterously vnderunder pretence of this place withdrawe themselues, both from the hearing of the word, and also from receiuing the holy supper: for vnderunder the same coloure they might also cast away faith and bearing of the crosse, and prayers, & chastitie. But Christ meant nothing lesse, then to restrain to a part of the seconde table, the rule of holy life, which is contained in the two tables of the law. The Monkes also and such like rascalles hauehave sottishly sette downe to themselues sixe woorkes of mercy, because that Christ maketh mention of no mo. As if that children might not plainly see, that by the figure Synecdoche, al the workes of charity are here cō mended. For to comfort the sorrowfull, to helpe them that be vniustly oppressed: to aid the simple with counsel, to pull the poore wretches out of the iawes of the wolues is a woorke of mercy, as much worthy to be praised, as to cloath the naked, or to feede the hungry. But may a man thinke, that Christe commending charity vntounto vsus, woulde exclude those dueties which appertaine to the worship of God: yet he telleth his disciples, that this shalbe a lawful trial of a holy life, if they exercise thēselues in charity, according to that saying of the Prophet, I will hauehave mercy & not sacrifice, Hose 6. 6. Namely, because that the hypocrites being couetous, cruel, deceitfull, snatching to them by violence, & proud, do yet vnderunder a vaine pompe of ceremonies, dissemble a kinde of holines. VVherby we do also gather, if we desire to hauehave our life approoued before the chiefe iudge, we must not wander in our owne fantasies, but rather loke what he doeth especially require of vsus. For who soeuer shal depart from his commaundements, althoughe they sweate and tire out themselues in their fained workes, they shal yet at the length heare this at the last day: who required these things at your hand, Isa. 1. 12.

17. Then shal they answer. Christ bringeth in the righteous doubting, who p. 674yet are not ignorant, but that he accoūteth what soeuer is giuen to men, as bestowed vponupon himselfe. But because that this is not so throughly setled in their minds as was mete, therfore he setteth forth the same by rai…ing the person, as it were to speake it: for wherof commeth it, that we are so slow and slacke to do wel, but because that promisse is not rightly setled in our harts, that God wil in time to come recōpence with gaine, that which we bestow vponupon the poore? So then this admiration which Christ setteth downe, tendeth to this purpose, to teache vsus to arise aboue the capacity of our flesh, so oft as our pore brethren do craue our aid & helpe, that the beholding of the miserable man, shuld not make vsus slacke or slow, to do wel. 39. Verely I say vntounto you. As Christ taught euen now by a figure, that we doe not yet vnderstand, how much he estemeth the dueties of charity: so now he openly declareth that he accepteth as done to him, what things so euer we bestow vponupon his children, and wil recō pēce them to vsus. And we were too too carelesse, if this sentēce could not frame our bowels to compassion, that Christ is either neglected, or worshipped in their person which nead our helpe. Therfore, so oft as we do waxe slow to help the pore, let vsus loke vponupon the sonne of God, to whom if any thing shoulde be denied it were most cruell sacriledge. In these wordes he also declareth, that he acknowledgeth those benefites as done to him, which were done freely without regarde of any rewarde. And truely, when he commandeth to do good to the hungry and the naked, & strangers, and prisoners, of whom there can be no hope of recōpence, it is necessary to loke to him, who of his owne accord bindeth himselfe vntounto vsus, and that which otherwise might seeme to be lost, he suffereth to be reckened amongst his accounts. But he doth here by name commend the faithful onelyonly: not that he would that others shuld be altogither despised, but because that the nearer any manne approcheth vntounto God, so much the dearer he must be to vsus. For though there is a common band of society, yet the children of God hauehave a more strong and sacred knot of frendship amongst thēselues. Therefore sith it is mete to prefer them that are of the houshold of faith before strangers, Christ doth especially name them. And though the purpose was to perswade the rich, & them which hauehave abundāce to supply & ease the want of the brethren: yet the pore & miserable hauehave no smal cōfort hereby, for that though they be reiected & despised of the world, yet they are as pretious to the son of god as his own mēbers. And surely, by calling them brethrē, he vouchsafeth them a wonderful honor. 41. Depart from …e ye curssed. Now he descendeth to the reprobate, who were so dronken with their transitory prosperity, that they dreamed that they should be alwaies blessed. Therfore he sayth that he wil come to be their iudge, to shake away their plesures wherin they are now drowned: Not that he woulde terrifie them wyth the tidings of his comminge (which seeme to hauehave made a couenante with death, and doe harden themselues in securitye) but that the faithfull being forewarned of their horrible destructiō, might not enuie their present estate. For as promisses are necessary for vsus to prouoke and stir vsus vp to desire to liue wel: so likewise are the threatnings, to keepe vsus in carefulnesse & feare. Therfore we are taught how much it is to be desired to be ioyned with the sonne of God: because that eternal destruction and the torment of fire remaineth for them, whom he reiecteth frō him p. 675at the last day. And then he wil cōmand the wicked to depart frō him, because that many hypocrites are now so mixed amōg the iust, as if ther were great affinity betwene Christ and them. Further, we hauehave sayd other where, that the word fire doth metaphorically set foorth the sharpnesse of the punishment, which our sences cannot cōprehend. VVherfore it is a vain thing subtilly to inquire either of the matter, or of the fourm of this fire, as the sophisters do. For, so likewise should there be question had of the worm, which Isai. 66. 24. ioyneth with the fire. Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metaphorical kind of speach: for he compareth the spirit of God to a pair of bellowes, wherwith the fire is kindled, & he addeth also brimstone. VVherfore by these wordes we may rather imagine then know the vengeance of God which shal light vponupon the wicked, which exceeding al other torments, may terrifie vsus.

But heere is to bee noted the perpetuitye of the fire, as of the glorye which was promised euen now to the faithful. VVhichWhich is prepared for the deuil. Christ opposeth the deuil against himselfe, as the head and chiefe of all the reprobate. For though all the angels which fel, are deuils, yet many places of the scripture do referre a chiefty to one, who gathereth all the wicked vnderunder him, as into one body to destruction: euē as the faithful in life, become one togither vnderunder Christ, and doe grow vnderunder him, vntil they become perfecte, and are throughly knitte to God by him. But Christ sayeth nowe, that hell is prepared for the deuil, that the wicked might be out of hope of escaping the same, when they hear that they are appoynted to the same punishment with the deuill, who as it is well knowen, is already enthralled and chained in hell without hope of deliuerance. And though some do by the angels of the deuill vnderstād wicked men, yet it is more probable that Christ speaketh only of the deuils. And so in these words he doeth secreatly reproue men, who being called by the Gospell to the hope of saluation, had rather pearish wyth sathan, and reiecting the authour of saluation, doe willingly cast themselues into this miserable lotte. Not that they were not ordained to destruction as well as the deuill: but because that in their wickednesse the cause of their destruction doeth euidently appeare, while they refuse the grace calling them. Therefore though the reprobate were in the secreat iudgement of God ordained to death before they were borne, yet so long as life is offered them, they are not accounted heires of death, or companions of Sathan: but their destruction which was hid before, appeareth and is discouered by their incredulitie.

44. Then shall they answear. The same figure of setting them to speake in their owne persons, which was vsed before, Christ doth now againe rehearse, to let the reprobate vnderstand, that those vaine pretences wherwith they doe nowe deceiue themselues, shall auaile them nothinge at the last day. For, whence commeth this so cruell pride against the poore, but because they thinke that they shall escape vnpunished. Therefore the Lorde, that he mighte driue away such deceitfull flatteries, forewarneth them that they shall feele at the length, (but to too late) that which they nowe doe not vouchsafe to thinke vppon: namely, that they which now doe seeme to bee suche abiectes, are as pretious to Christe, as hys owne members.

Christ doth now again cōfirm that, which he forewarned his disciples of so oft before: but this last forewarning doth most euidently declare howe willingly he offered himselfe to death: and it was necessary that it should be so, because that God could not be appeased, but with a sacrifice of obedience.

p. 677His minde was also, thereby to meete with that offence, least the disciples supposing that he was brought to death of necessity or constrainte should fall away. So this sentence was profitable two wayes: first, that it might be manifest that the sonne of God did willingly submit himself to death, that hee might reconcile the worlde vntounto the father (for there was no other meanes whereby either the guiltinesse of sinnes coulde be washed away, or the righteousnesse obtained for vsus:) then, that he dyed not as one oppressed so with violēce, which he could not escape: but because that he offred himselfe willingly to death. Therfore he sayth that he cōmeth purposely to Hierusalem to die there. For when as he was at liberty to go backe againe, and to passe away that time in some safe and secreat place, wittingly and willingly he goeth forth amongst them euen in the appoynted time. And thoughe the disciples profited nothing at that time by the warning that was giuen them of the obedience which he yelded to the father, yet afterwards their faith was muche strengthened by this doctrine. As also at this day we receiue no smal profit therby: for it setteth before vsus as in a liuely glasse, that freewil offering and sacrifice, whereby all the transgressions of the worlde are blotted out: and we beholde the sonne of god gladly and boldly, going forwarde to death, and now a conquerour of death.

3. Then assembled together. Mat. meaneth not that they were assembled in the space of those 2. dayes: but hee setteth downe this hystory, to declare that Christ was not told by mā of the day appoynted for his death. For by what coniectures could this hauehave beene gathered, when as the ennemies themselues had purposed to defer the time? The meaning therfore is, that he spake by the spirite of prophesie of his death, when as no man could suspect it to be so nie at hād. Further, Iohn setteth downe the cause why the Scribes and priests had this assembly: namely, because that daily there was more concourse of people to Christ. And then by the perswasion of Caiphas it was decreed that he should die, because that he could not be ouercome any way but by death: but they saw no fit and conuenient time, vntill that the feast being past, the people should be departed. Hereby we gather, y^t though those hungry dogs did gredily hunt after the death of Christe, yea, though they sought the same outragiously, yet they were restrained with a secreat bridle of God, so that nothing was done by their purpose or wil. As much as lieth in them, they loke for an other time, but God hastneth the houre whether they will or no. And it behoueth vsus greatly to marke this, Christ was not rashly caried to death at the pleasure of his enemies, but was brought vntounto it by God: because that the hope of our help is established vponupon the same, God is appeased with that sacrifice, which he had ordained frō the beginning. And therefore his wil was that his sonne shuld be offred, euen vponupon the day of the Passeouer, that the olde figure might geue place to the onelyonly sacrifice of the eternal redemption. They which had no other purpose but to ouerthrowe Christ, thought an other time more meete: but God who hadde ordained him for a sacrifice to purge away sinnes, chose a speciall daye, that might ioyntly oppose the body to the shadow. VVhereby the fruit of the passion of Christ doth now more plainly appeare vntounto vsus.

6. VVhen Iesus was in Bethania. That which the Euangelist doeth now set downe, befell a little before Christe came to Ierusalem: but it is recorded p. 678heere in very good time, to giuegive vsus to vnderstand what occasion moued the hie priests so sodainly to make this hast. They durst not sette vppon Christ with open violence: and it was not so easie a matter to take hym by subtelty. Now when Iudas offred them a meanes vnhoped & vnloked for, the easinesse to bring the matter to passe, made them to take an other course. But the obiectiō that Iohn doth somwhat differ in this hystory from Math. & Marke, which caused some interpreaters, corruptly to imagine it to be an other hystory, is easily answeared. The name of the woman which annoynted Christe, which out two Euangelists doe conceale, is expressed by Iohn 12. 3. but ther is no mention of the man who feasted Christ, yet Mat. and Marke do expresly say that he supped with Simon the leper. But there is no contrariety in this, that Iohn saith that his feete were annoynted, and ours say his head. VVe doe certainly know that the oyntments were not cast down to his fete: but when ther was more aboundance shed then was wont, Iohn to amplify the same, sayth that his feete were wet. Marke also reporteth that the Alablaster boxe being broken, all the oyntment was powred vppon his head: so it doeth very well appeare, that it ran downe to his feete. This therefore is certaine, that they all doe report one, and the same hystory.

8. And when his disciples saw it. This also is a common thing amongst the Euangelists, to attribute that to moe which was begunne by one, if they consented to the same. Iohn sayth, that Iudas the betrayer of Christ, began this murmuring, Mathew and Marke doe bring in all the disciples with him: for that none of the other euer durst to hauehave grudged if the vngodly grudging of Iudas, had not been as a firebrand to set them on fire. But when as he began vnderunder some good colour to condemne that wastfull expence, they were all taken easily with that infection. And by this example we are taught what danger commeth of malitious & poisonfull tongues. For they which are of a good, simple, & modest nature, except they do wisely take hede to themselues, yet being deceiued wyth false reports, doe easily fall into wrong iudgements. If Christes disciples by keeping company with Iudas, were caried into a light and fond opiniō, what shal become of vsus, if we do too easily admit talebearers, which do commonly malitiously quarrell at things well done? Heere may also be gathered an other less…on, that we should not rashly geue sentence of a matter not throughly knowen. The disciples take holde of that whyche Iudas spake, and because it hadde some pretence, they doe rashly geue wrong iudgement. But it was meete for them to hauehave made better inquirie, whether the deede had beene worthy of reprehension: especially sith the maister was present, whose iudgement they shuld hauehave abidden. So we know, that except the word of God doth goe before, the sentence is preposterously giuen: because that none of vsus (as Paul teacheth, Rom. 14. 10.) liueth or dieth vntounto himselfe, for wee must all appeare before the iudgement seat of Christ, where he shall yeelde his account, 2. Cor. 5. 10. And though there was great difference betweene Iudas & the others, because that hee sought wickedly and cunningly to cloake hys theft, and the other were caryed away with a meere simplicitie: yet we see howe they by their vnaduisednesse were drawne from Christe, and ioyned to Iudas.

10. VVhy trouble yee the woman. It is maruell that Christ, whose whole life p. 679was a rule and example of temperance and frugality, shoulde nowe allowe immoderate charge, whiche seemeth to be neare superfluous and needelesse delites. But the maner of defence which he vseth must be noted: for he doth not say that the woman had done well, as if he woulde hauehave the same done daily: but that which she had done once, hee sayeth was acceptable to God, for that there was iust cause why it shuld be so done. Therfore, though Christ desired not the vse of oyntment, yet in respect of the circumstance, this annoynting pleased him. VVhereby we gather that some particular dedes, are sometime accepted of God, which yet may not be made an example to be followed. And it is not to bee doubted but that Mary was mooued by a secreat motion of the spirite to annoynte Christe, as it is certaine that so oft as the Sainctes are called to some extraordinary woorke, they are driuen with an vnwonted motion, least they shoulde attempt any thing but by the direction and gouernement of God. There was no commandement which enioyned Mary to this annoynting, neither was it needeful that there should hauehave beene a law set downe for one worke: but because that the heauenlye calling is the only rule of wel doing, and that God refuseth what soeuer men take in hand of themselues, Mary was gouerned by the motion of the spirite, with a certaine perswasion of faith to performe this duty to Christ. But this one action of the woman is not only defended by this answeare of Christ, but the godly ioy of all men is hereby defended, who may be satisfied that they and their workes are approued of God. It commeth oft to passe that godly men are not only reproued, but also vniustly condē ned openly, who yet hauehave their consciences bearinge them witnesse that they hauehave done nothing but by the commandement of God: and in this respecte they are accounted proud, if they despising the peruerse iudgements of the world, doe satisfie themselues with the onelyonly allowance of God.

Because this is a hard temptation, and it canne hardly be, but that the corrupt consent of many must grieue vsus, this doctrine must be noted, that none can at any time be throughly encouraged to doe well, excepte they depende of the onelyonly allowance of God. Therefore Christe doeth heere make the difference of good and euill to his only pleasure: for whē he sayeth that this womannes woorke was good, whiche his disciples hadde already condemned, he doeth by this speache reprooue the rashnesse of menne, which iudge as they list. VVee therefore being armed with this defence, must learne to neglecte what rumours so euer are spredde abroade of vsus in the worlde: so that we know that which men condemne to be approued of God. So Isaias, 50. 7. being oppressed with the slaunders of the wicked, calleth God to witnesse. So Paule appealeth to his iudgement, 1. Corrinthians 4. 4. Therefore lette vsus learne to regarde the iudgementes of menne no further, then that by oure example they may be taught to obey God: and when as the worlde shall wyth a greate clamour rise vppe againste vsus, lette this comforte and satisfie vsus, that which is accounted euill vppon earth, is pronounced good from heauen.

11. You hauehave the poore alwayes with you. Christ doth not simply defend the anoynting, that we shuld follow the same: but declareth that there was a cause wherfore it was acceptable to god. It is cōueniēt y^t this shuld be wise p. 680obserued, least, that togither with the papists, we should preposterously deuise sumptuous rites for the worshipping of God: for whē they heard that Christ would that Mary should anoynt him, they imagined that he was delited with incense, waxe candles, magnificall ornaments, and such like pomps. For this cause they had al their glorious ceremonies, & they thought that they could not worship God aright, if they should not la… out into great charges. But christ doth plainly except here, that the thing which pleased him to be done once, shoulde not be accepted of him if it were done afterwards. For when he sayth that the pore shuld be alwais in the world, he distinguisheth betwene the daily worship, which should be vsed amongst the faithfull, & that extraordinary, which ceased at hys ascension into heauen. VVould we bestow our mony wel vponupon true sacrifices? let vsus bestow it vpō the pore. For Christ sayth that he shal not be alwaies with vsus, to be worshipped with outward pomps. VVe know assuredly & by experience of faith we fele that he is present with vsus by spiritual power & grace: but he is not visibly conuersant amongst vsus to receiue earthly honors at our hāds. So they are outragious obstinat, which doe thrust vponupon him fantastical charges against his will, and he refusing the same. Also, by that he saith the pore shalbe alwaies, we do hereby gather that it is not by fortune that many do want, but by the determinate coūsel of God they are left amongst vsus, for vsus to exercise our charity vpō them. The sum of this place is this, though the lord cōmandeth that we & all that we hauehave, should be dedicated to him, yet he requireth not any other worshippe to be bestowed vppon him, but that which is spirituall, which requireth no outward expēces: but rather wold that those things should be bestowed vppon the poore, which of superstition hadde beene fondly bestowed vponupon his worship. 12. Shee did it to bury mee. Christ by these wordes confirmeth that we said, that the pretious oyntment was accepted not for the sauour of it, but only in respect of the burial: namely, because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour, so as it shoulde breath life and saluation into all the worlde. Therefore Iohn praiseth Mary, because that she had reserued that oyntment for the day of his burial. But after that the perfecte truth of this figure appeared, & Christ come out of the graue, he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death: it were a childishe thing to reiterate that which had neither reason nor profit. 13. VVhersoeuer this gospel shalbe preached. He foretelleth that this deede of Mary shoulde be honoured, for the doctrine of the gospell shalbe praised. VVherby we gather that our workes are not valued after the opinion of men, but by the testimony of the woorde of God. And in this he sayeth, that the memoriall of her shall be renowmed throughout the whole worlde, he doeth by this comparison sharply reproue his disciples: for by the consent of all people, yea, euen straungers, and such as dwell in the farthest partes of the world, this deede shall be praised, which these present were so froward to condemne. Christ doth also louingly reprooue his disciples, because they thought not so honourably of his kingdome as was meete. But by this sentence is the callinge of the Gentiles testified, whereuppon oure saluation is established. But howe the Gospell shoulde be preached throughout the worlde, we hauehave shewed before, Math. 24.

The admonition of Christe auailed so litle for the mouinge of the heart of Iudas, or for the bettering of him, that he without regard went presently to make that lewd couenaunt with the enemies. But it is wonderfull and straunge that he was so amased, that he thought hee hadde gotten by the losse of that oyntment a meete excuse for such an offence: p. 682then, that being warned by Christes wordes, felt not what he did. The onelyonly mention of the buriall should hauehave mollyfied a heart as hard as iron: when as thereby it had beene easilye gathered, that Christe woulde offer himselfe in sacrifice for the saluation of mankinde. But wee see in this glasse howe blinde wicked couetous desires are, and howe effectually they bewitch the minde. Iudas was earnestly bent to steale, hee was hardened by long vse to commit any offence: now beecause he sawe no pray comming in from other where, hee sticketh not to deliuer to death the sonne of God, the aucthour of life: & though hee had a holy admonition to withdraw him, yet he went forward with violence. VVherefore it is not without cause that Lu. doth expresly say, that Satan entred into him, not that he was gouerned by the spirit of God before (for hee could not hauehave bin giuen so to robberies & spoiles, if he had not bin the bondslaue of Satan:) but Luke meaneth that he was then wholly delyuered into the possession of Satan, that as a man desperate, he might run forwardes to his own destruction. For though Satan driueth vsus not to sinne dayly, but raigneth in vsus while he carieth vsus to a greater liberty of sinning: yet he is said then to enter into the reprobate, when the feare of God being ouerthrowne, the lighte of reason put out, and shame shaken off, he possesseth all the senses. But God doth not execute this last kind of vengeaunce vppon others, but such as are alreadye ordeined to destruction. VVherefore let vsus learne to repent in tyme, least our long remaining in hardnesse doe establysh the kingdome of satan in vsus: for when we are once caught in this tyranny, there is no measure of maddenesse.

It must especiallye bee noted, that the couetousnesse in Iudas was the cause and fountaine of so great blyndnesse. VVherby it appeareth that it was worthily called by Paule, 1. Tim. 6. 10. the roote of all euils. Further it is a vaine thing to demaund here, whether Satan entred substantially into Iudas. It is more meete to consider this, howe horryble and monstrous a thing it is, for menne created after the image of GOD, and appoynted to be temples of the holy Ghost, shoulde not onelye bee turned into filthy stables and synckes, but to become accursed dwellinge houses for Satan.

17. The first day of vnleauened bread the Disciples came. First it is demanded, why that is called the day of vnleauened bread, which goeth before the kyllinge of the Lambe. For the Law hadde not commaunded them to refraine from leauen, vntyll they eate the Lambe. But this knotte is easily losed: namely, for that this note is referred to the day following, as by Mark & Luke it doth euidently appeare. Therfore when as the day of kylling and eating the Passeouer was at hand, it beginning at the euening, the Disciples doe aske of Christ, where he would eate the Passeouer. But there doth a harder question arise vponupon this, that Christe obserued that rite the day before the whole nation celebrated the publike Passeouer. For Iohn saieth plainly, that the daye when hee was crucified, was holden of the Iewes for the preparation not of the Sabboth, but of the Passeouer.

Further, they went not into the iudgment hall, least they shoulde defile themselues, because the next day they were to eate the Passeouer. I know that many menne doe seeke for shiftes, but they are such as auayle them not. For this cannot be shifted ouer by any cauilles, they kepte not p. 683their feast on that day whereon they crucified Christ (for it had not bin lawfull for them on that daye to hauehave doone execution vponupon any man,) and then they helde the solemne preparation, that after the buryall of Christ they might eat the Passeouer. Now it is demaunded how it beefell that Christ eat his before. For in this law he wold not take vntounto him selfe any lybertie besides the prescript rule of the Lawe. Some doe imagine that the Iewes deferred the Passeouer of purpose that they might destroy Christ. But this deuice is very well confuted by Bucer: yea, and it falleth away of it self, it is so vaine. Therfore I doubt not but that Christ obserued the day prescribed by the Law, and the Iewes followed some custom receiued now before. First it is without controuersie that Christ was slaine the day before the Sabboth: because that before the sunne was set, he was put with speed into the next sepulcher, because that it was necessary to keepe holy after the euening. But now no man doubteth but when the Passeouer and other feast dayes fell vppon the day beefore the Sabboth, of an olde custome they were deferred vntounto the next daye: because that to keepe two dayes holy together were too hard for the people.

The Iewes doe say that this law was giuen presently after the people returned out of the captiuitie of Babylon, and that by an oracle frō heauen, least they should seeme to hauehave altred any of the commaundements of God rashlye. If that it was the manner then to ioyne two feast dayes together in one (as the Iewes do also graunt, and as it appeareth by their auncient recordes) the coniecture is probable enough, that Christ obserued the Passeouer the day before the Sabboth, obseruing the day appointed by the lawe. For wee knowe how diligent and carefull hee was to keepe euerye poynt of the law. For sith his will was to be bound to the lawe, that hee might deliuer vsus from the yoke of the law, he would not forgettte to be subiect to this chiefe point. Therefore hee had rather omit the vse of the outward ceremonie, then to transgresse the commandement which GOD hadde giuen, and so to bee scorned of the wicked. But it is certeine that the Iewes themselues will not deny, but that it was ordained by the Rabbines, that so ofte as the Passeouer fell neere vntounto the Sabboth, they should onelyonly keepe holye one day for both. So it followeth, that Christ did nothing against the law, though he keepe not their common custome.

18. Goe into the citie to such a man. Matthew noteth out a certeine man: the other two doe say that the two disciples were sent as to a straunger: because they had this token giuen them, of a manne bearing a pitcher of water. But this diuersitie is easily reconciled. For Matthew omitting the miracle, noteth the manne, who was then knowne to the Disciples. For without doubte after they came to the house, they founde some one of theyr acquaintaunce.

For Christ also of his own authority commaunded him that he shuld prepare a place for him and his, naming himself the master: and he presently obeieth. But though he could hauehave poynted out the manne by his name, yet he had rather direct his disciples to him by a miracle: that whē they shuld shortly after see him humbled, yet their faith by this instructiō might be supported. And this was no, smal confirmation, that in so short a space before his death, he was by so manifest a tokē declared to be god: p. 684that they might know that hee was not drawne to it of necessitie, but that hee yeelded to it of his owne free will. And though it may be that this profited them very litle in the very moment of their trouble, yet the remembraunce of it afterwardes was profitable. As at this daye also it is profitable for vsus to know this for the auoyding of the offence of the crosse, that in Christ at the very time of his death appeared the glorye of the Godhead togeather with the infirmity of the flesh.

My time is at hand. Though hee celebrated the Passeouer rightly according to the commaundement of the law, yet he seemeth of purpose to alleage this cause, that he might not be accounted ouerthwart. Therefore he saieth that he hath cause to make haste, so as he could not obserue the vsual custom: because that he shuld be called to a greater sacrifice. Yet in the meane season, as we sayd, hee altereth nothing in the ceremonie. But he doth thus oft rehearse this, that the time of his death is at hande, that they might know that he dooth haste of his owne free will to obeye the decree of the father. And where hee ioyneth the shadowish sacrifice with the true, he doth by this meanes exhort the faythful to compare with the olde figures, that which he fulfilled in deede. For this comparison dooth not a litle set forth the force and effect of his death. For the Passeouer was not giuen to the Iewes onelyonly to this ende, that they might remember their olde deliuerance, but that through Christe they should hope for an other to come more to be desired then the former. To this beelongeth that saying of Paul, Christ our Passeouer is offred, &c. 1. Cor. 5. 7.

13. The Disciples did as Iesus had giuen them charge. In this that the Disciples doe obey of so ready a minde, is to bee noted their frameablenes to bee taught. For they might hauehave doubted, when as they shuld follow a man vnknowne, whether they should obtaine of the housholder that whiche their maister commaunded them to demaunde, sith they knew that hee was not onelyonly despised, but also hated euerye where. But they doe not doubtfullye enquire of the successe, but they doe willingly obey the cō mādement. And we must hold this rule, if we desire to try our faith, that being satisfied by the commaundement only: we may go forward whether God commaundeth, and hoping for the successe which hee promyseth, let vsus not be too careful.

20. VVhen the euen was come, hee sate downe. Not to eate the Passeouer, which should be doone standing (as trauailers which make hast hauing their shooes on, and the staffe vppe, doe vse to take their meate speedily): but the solemne rite beeinge finished, I interprete it that hee sate downe that hee might suppe. Therefore the Euangelistes do say, the euen was come: for in the first euening they slew the Lamb, and did eat the flesh thereof rost.

21. Verely I say vntounto you. That he might make the traiterousnes of Iudas the more to be detested, he setteth forth the vilenesse of the same by this circumstaunce, that when he satte together with him at the holy table, he deuised treasō. For if a stranger had done this, it might hauehave bin easilyer borne: but now this is a thing straunge and incredible, that one of them so neere him shoulde woorke this, yea and hauinge made and concluded so lewd a couenant, would thrust himself to this holy banket vnderunder the pretence of friendship. Therefore Luke vseth this phrase of repugnancie, yet beholde the hande of him that betrayeth me. But though Luke setteth downe this saying of Christ after the celebration of his Supper, yet the order of the time cannot bee certeinely gathered thereby, which wee know was often neglected by the Euangelists. Yet I deny not but that it is probable, that Iudas was present, when Christ distributed the signes of his body and bloud.

22. They beganne euerye one of them to say. I do not thinke that the disciples trembled, as men amased do vse without cause to vex themselues: but as they abhorre the offence, so they desire to be cleared from the suspition of the same. And this is a token of reuerence, that they beeing so sharpely pinched, doe not disdainefullye aunswere their Maister, but eueryevery one referreth himselfe to his iudgement, (as we must especialy seeke for this, to be cleared of his mouth:) yet enioying a good consciēce, they would freely witnesse, how far they were from so great an offēce, But Christ by his aunswere dooth neither put them out of this doubte, nor poynt out the person of Iudas, but onelyonly confirmeth that whiche I sayd euen now, that one of his familyar guestes was the traytour. And though it was hard for them to be lefte in suspence and doubtefull for a time, that they might exercise themselues to consider the heinousnesse of the offence: yet an other commodity folowed therof, when they lenewe that the Prophesie was fulfilled, Psal. 41. 9. 55. 14. 15. He which did eat of my sweete bread, hath lifted vp the heele against me. Furthermore, by p. 686Iudas the Lordes will was to admonish his children in al ages, not to be dismaide or discouraged for houshold traytours: for that which hee had experience of who was the head of the whole Church must befall to vsus which are the members.

24. Surely the Sonne of man goeth. Christ here taketh away an offēce, which might hauehave grieuouslye offended the mindes of the godlye. For what is more absurde, then that the sonne of God should be traiterously betraied by a disciple, giuen ouer to the pleasure of the enemies, that hee maye bee brought to a reproachfull death? But Christ saith that all this coulde not be but by the will of God. And hee proueth this decree by the testimonie of the scripture, because that which was appointed, hee reuealed beefore by the mouth of his Prophet. Now we vnderstand wherto Christes woordes doe tend: namely, that the disciples knowing that whatsoeuer is done, is gouerned by the prouidence of God, should not thynke that his life or death was ruled by chaunce. But the commodity of this doctrine stretcheth further: for the fruite of Christes death is then rightlye sanctified to vsus, when as it appeareth that hee was not rashlye caried to the crosse by menne, but that by the eternall decree of God hee was ordeined to bee that sacrifice for the washinge awaye of the sinnes of the world. For whence had we our reconciliation, but by Christes appeasing of the father by his obedience. VVherefore let vsus alwayes remember the prouidence of God, whereunto Iudas himselfe and all the wicked ones (though it be against their willes, and that they striue against the same) must of necessitie obey. Let this alwaies remaine sure, that Christ therfore suffered, because that God was pleased with such a kind of pacification: yet Christ doth not say, that Iudas by this pretence was freed from fault: because that he did nothing but that which God hadde appoynted. For though GOD in his vpright iudgment appointed the death of his sonne to be the price of our redemption, yet notwithstanding Iudas in beetraying him procured hys iust damnation, because that he was full of trechery and couetousnesse.

Further, though God would hauehave the world redeemed, yet this was no cause but that Iudas was a wicked traitour. Hereby we see, though men can do nothing, but y^t which god appointeth, yet they ar not therby freed from guiltines, because they are caried headlong to sinne by their wicked affection. For though God by a hidden bridle directeth them to an ende vnknowne to them, they minde nothing lesse, then to obey his decrees. These two things seeme nothing agreeable to mans reason, that God by his prouidence shuld so gouerne the doings of men, that nothing should be done but by his wil & appointment, and yet shuld destroy the reprobate, by whō he executeth his wil. But we see here how christ reconcileth them both together, making Iudas subiect to the cursse, thogh this which he wrought against God, was appointed by God. Not that the treasō of Iudas shuld properly be called the work of God, but because God turned the treason of Iudas to perfourme his counsell. But I knowe how many interpreters would auoyd this rocke. They do acknowledge that the scripture was fulfilled by this work of Iudas, because god by his Prophets testified that which he knew before. Therfore that they might mitigate the doctrine, which seemed somwhat too sharp, they set downe the foreknowledge of God in place of his decree. But the holye Ghost p. 687doth decide this controuersie farre otherwise: for it doth not only bring this as the cause of the betraing of Christ, because it was so written, but also because it was so appointed. For where Mat. & Mar. do alleage: the scripture, Lu. bringeth vsus straight to that celestial decre: euē as he teacheth in the Acts, that Christ was betraied not only by the foreknowledge of God, but of his determinate counsel. And a litle after Herod & Pylat with the rest of the wicked did those things, which wer foreordained by the hand & coūsel of god. VVherby it appeareth that they do fōdly seek a shift, which do fly to the naked and bare foreknowledge. It were good By this word we are taught how horrible a vengeance doth remain for the wicked: for whom it were better that they had neuer beene borne. But this life, though it is transitory and ful of innumerable troubles, yet is it an incomparable benefit of God. Againe, we do hereby gather also how detestable their wickednes is, which doth not only extinguish the precious gifts of God & destroy the same but bringeth it to passe, that it were better neuer to hauehave tasted of the the goodnes of God. Yet this clause is worthy to be noted, that it were good for that manne not to hauehave beene born: For thoughe the estate of Iudas shoulde bee miserable, yet it was good for God that he created him, who appointeth the reprobate for the daye of destruction, and doth also by this meanes set forth his own glory▪ as Solomon teacheth. So the secrete gouernment of God is defended from al note of suspition, which ruleth the counsels and works of men, as I touched euen now.

25. Then Iudas answered. Though we oft see them which are guilty within themselues to tremble and feare, yet to their feare and blind tormēts there is a blockishnes adioyned, so as they do boldly proceede to deny any thing: so that at the length they do thus preuaile by their impudency, that they do discouer their secrete sinne. So Iudas when he was ensnared in an euill conscience could not yet hold his peace: the inward tormentor doth so vex him, vntil that with feare & doubtfulnes he ouerthroweth him. Also Christ in his answere sharply reprouing his blockish boldnes, doth prouoke him to consider the offence which he desired to hide. But his mind being now possessed with a deuilish fury, could not hauehave any such feeling. But by this example let vsus learn, that the wicked by their bad excuses do nothing els but pul a more speedy iudgment vponupon themselues.

Sith Luke maketh mention that Christe tooke the cup twise: first it is to be demanded whether this is a repetition of one and the same thing, (as the Euangelistes doe vse sometime to speake of one thing twise) or whether Christ, after he had tasted of the cuppe once, tooke the same againe the second time. And this latter seemeth to me to bee most likelye to betrue. For we know that the holy Fathers obserued a solemne manner of tasting at their sacrifices. VVherof that was saide in the Psal. 116. 13. I will take the cuppe of saluation and call vppon the name of the Lord. So I thinke that Christ dranke at that holy feast according to the auncient maner: because that otherwise it could not be rightly solēnised, and that doth Luke expresly declare before he commeth to speake of the new mistery, the maner whereof differed from the Paschal Lamb. This also was a receiued solemne vse, to giuegive thanks, as it is expresly said at the taking of the cup. For I doubt not but that there was praier at the beginninge of Supper, as hee neuer vsed to come to the Table without callinge vppon GOD. But nowe hee woulde doe the same agayne, leaste hee shoulde omitte the ceremonie, which as I shewed before was annexed to the holy sacrifice.

26. As they dids eate. I doe not vnderstand these wordes, as if that this newe and farre more excellent banket should bee ioyned to the supper of the Passeouer, but rather that the same was first ended. As the same is more plainely declared by Luke, where he saith, after Christ had supped he gaue the cup. For it were absurd that one and the same mistery shuld be seuered into diuerse times. So I doubt not but that hee gaue the cuppe presently after he had deuided the bread. And that which Luke dooth specially speake of the cuppe, I doe also extend to the bread. Therefore as they were eating, Christ tooke bread, that he might call them to take part of a new supper. The giuing of thankes was a certeine preparation and entraunce to the consideration of the misterie. So the supper being ended, they should taste of the holy bread and wine: because that their securitie was first shaken off, that they might be wholly bent to so high a mistery. And reason so required that this euident testimony of the spiritual life should be thus distinguished.

Iesus tooke bread. It is vncerteine whether the rite, which the Iewes hold at this day, was then also in vse. For the housholder hidde vnderunder his napkin a peece of bread, taken from the whole loafe, that hee might giuegive to eueryevery of his family a parte of the same. But because this is a tradition of man, established vppon no commaundement of God. There is no cause why we should too curiously labour to seeke out the beeginning of the same.

And it may be that it was deuised afterwards by the subtiltie of Sathan to darken the mistery of the supper of Christe. But if this ceremonye p. 689was then vsed amongst the Iewes, Christe so followed the custome then receiued, that yet he would lead the mindes of his disciples an other way, by chaunging the vse of the bread to an other end. And this muste be holden without question, that the figures of the law being abolished, Christ instituted here a new Sacrament.

VVhen he had giuen thankes. Matthew and Marke do vse the word of blessing: but whereas Luke in steede thereof doth vse the word, which signifieth giueing of thankes, there is no ambiguitie in the sense. And when they in the cuppe doe after adde the giueing of thankes, they doe plainelye enough interprete their former saying. The follye of the Papistes is so much the more to be scorned at, whiche doe blesse with the signe of the crosse, as if that Christ had vsed exorcisme. But that must be remembred which I sayde euen nowe, that this giuing of thankes hadde relation to a spirituall mysterie. For though the faythful are commaunded to giuegive thankes to God, beecause he nourysheth them in this transitory life, yet Christ regardeth not onelyonly this common foode, but bent himself to the holy action, to giuegive thankes to God for the eternall saluation of mankinde. For if those meates which goe downe into the paunch, shuld prouoke and stirre vsus to praise the fatherlye kindenes of God, howe much more should this spiritual feeding of our soules, prouoke and enflame vsus to be more earnest in this exercise of godlynes?

Take yee, eate yee. Least I become here too tedious, I will onelyonly briefly touch what manner of thing the institution of the Lorde is, and what it conteineth in it, then what the vse of it is, so farre as may be gathered by the Euangelists. And this appeareth first, that Christ instituted a supper, which the Disciples should communicate amongst them. VVhereof it followeth that it is a deuillish inuention, that one manne alone separating himselfe from the reste of the congregation doth priuatly deuoure the supper himselfe. For what is more disagreeable, then for the bread to be deuided amongst all, and to bedeuoured of one alone? Therefore though the Papistes should bragge that they hauehave the substaunce of the supper of the Lord in their Masses, yet indeede it appeareth, that as manye as doe celebrate priuate Masses, so manye bulwarkes are sette vp by the deuill for the ouerthrowing of the Supper of Christe. By the same wordes we are taught what manner of oblation was offered by Christ at the Supper. Hee commaundeth his Disciples to take. Therefore it is hee onelyonly which offereth. Therefore that imagination of the Papistes, that they offer Christ in the supper, proceedeth from a contrary autour. And certeinely this is a merueilous chaunge, that a mortall manne, who is commaunded to take the bodye of Christe, shoulde take vppon hym the office to offer vppe the same: and so a Priest made of himself should offer vntounto God his sonne. I goe not presently about to proue with how many sacriliges their faigned oblation dooth abounde: it is sufficient for me to proue that it is so far from being any thing like to Christs institution, that it is rather directly contrary to the same.

This is my bodye. They saye that the breade was consecrated by these woordes, to bee a figure or token of the fleshe of Christe, I doe not disallowe: so that this woord be rightly and truely vnderstoode. So the bread which was ordained to nourish the body, Christe doth chuse & sanctifie p. 690to an other vse, that it may beginne to be a spirituall meate. And this is that alteration and chaunge, whereof the auncient writers of the church do make mention. But yet it must be noted, that the bread is not consecrated by whispering and breathing ouer it, but by the euident doctrine of fayth. And truely it is a magicall inchauntment, when the consecration is directed to the dead element: for the bread is not made a figure of the body of Christ to it selfe, but to vsus. In summe, the consecration is nothing else, but a solemne testimony to vsus, whereby the Lord appointeth an earthly and corruptible signe for a spiritual vse, which cannot be, except that his commandement and promise be openly declared for the edifying of fayth. VVhereby it appeareth againe how wickedly this mistery is prophaned by the Papistes by their secrete whispering and breathing.

If that Christ doth consecrate the bread, when hee telleth vsus that it is his body, there is no chaunge of substaunce to be imagined: but onelyonly to be noted an alteration of the vse. If that the worlde had not beene now a long time bewitched by the subtilty of the deuil, so that the monstrous opinion of transubstantiation being once brought in, it will admitte at this day no light of true interpretatiō of these words, it shuld be in vayn to stand longer in searching out the sense. Christe saieth, the bread is his body. He speaketh of the Sacrament. But it must of necessity bee confessed, that the Sacrament consisteth of a visible sign, wherunto the thing signified is conioyned, which is the trueth of the same. And this also it well knowne of olde, that the signe is often called by the name of the thing signified. VVherfore no man that is but meanely exercised in the scriptures will deny but that this sacramentall phrase of speach must bee taken metonymically, that is the one for the other. I omitte the generall figures, which are read eueryevery where in the scripture. I doe only say this, that so oft as the outward signe is saide to be that, which it dooth represent, all menne doe consent that it is by the figure Metonymia. VVhere Baptisme is called the lauar of regeneration, Tit. 3. 5. where the rocke, which yeelded water to the fathers in the wildernesse, is called Christe, 1. Corin. 10. 4. where a Doue is called the holy Ghost, Iohn. 1. 32. No man will deny, but that the signes are called by the name of the things, which they signifie. Therefore how commeth it to passe, that they which regard the wordes of the Lorde, will not suffer that, which is common to all the Sacraments to be applyed to the Supper? But they wil hauehave the simple & the litteral sense. Then why doth not the same rule hold in all the Sacraments? Certeinely, except they wil graunt that the rocke was substantially Christ, the obiection is but weak, wherewith they vrge vsus. If we interpret it, that the bread is called the body, because it is the figure of the body, they pretend that the whole doctrine of the scripture is ouerthrown. Neither hauehave we forged now of late this rule for this manner of speache: but al men do imbrace the same, as deliuered by Augustin from the authority of the auncient fathers, that the names of spirituall thinges are improperly ascribed to the signes: and that all the places of scripture shuld be so expounded, where there is mention made of the Sacramentes. Sith wee doe then hold a general rule receiued eueryevery where, to what purpose doe they make such outcryes, as at a straunge matter not hearde of before?

p. 691But let those mased men cry as they lyst, this shall be accepted of men that are wise and modest, that there is a sacramentall forme of speaking in these wordes of Christ. VVherof it followeth, that the bread, because it is the figure of the body of Christ, is called the body. But there are two kindes of men, which doe arise against vsus, the Papistes being bewitched with their Transubstantion, deny that there is any bread, because that there remayneth onelyonly a shewe without the substaunce. But Paule refuteth their fancy, affirming the bread which we breake to be the communion of the body of Christ, 1. Corint. 10. 16. Then the very nature of the Sacrament abhorreth this their deuise: for that it cannot remain perfecte, if there should not be a true and perfect outwarde signe. For howe shall we learne that our soules are fedde with the flesh of Christ, if there were not very bread sette before our eyes but a vaine shewe? Further, what wil they say of the other sign? For Christ said not, this is my bloud, but This cuppe is. Therfore by their rule, not onelye the wine, but also the substaunce whereof the Cuppe was made should necessarily be transubstantiated into bloud. Now that which is sette downe by Matthewe, I will not henceforth drinke of the fruit of the vine, dooth euidently declare, that it was wine, which he delyuered to be drunke. Therefore the follye of the Papistes is plainely confuted eueryevery way. But there are others, which doe reiect the figure, and presently as frantike men they do receiue the same. The bread, according to their opinions, is truely and properlye the body. For they account not of transubstantiation, as a matter without all colour of reason. But when they are demaunded, whether the bread and wine be christ, they do answer that the bread is therfore called the body, because that vnderunder this and with this it is receiued. And by this answer it is easie to gather, that the name of the body is vnproperlye transferred to the bread, which is the signe of it. And it is meruaile, sith these menne doe so oft say, that Christ spake this in respect of the sacramentall vnyon, that they doe not marke what they saye. For what manner of sacramentall vnion is there of the thing signified and of the signe? Is it not because the Lord by the secret power of his spirit performeth that which he promyseth? So these latter masters of the letter are no lesse to be derided then the Papistes.

Hytherto I hauehave delyuered the simple exposition of the wordes of the Lord: now it is to be added, that there is no vaine nor ydle signe set beefore vsus, but that they are made indeed partakers of the body and bloud, which by faith do take hold of this promise. For the Lord should in vain commaund his disciples to eat the bread, affirming it to be his body, if the effect should not truely aunswere the figure. Neither is this in question amongst vsus, whether that Christ doth truely or onelye significatiuely offer himselfe vntounto vsus in the Supper. For though wee do see nothing there but bread, yet hee dooth neither deceiue nor mocke vsus, who feedeth our soules with his own flesh. Therfore the true eating of the flesh of Christ is not onelyonly shewed in signe, but it is also deliuered in verye deede. But it is woorth the labour to obserue heere three thinges, least that whiche is spyrituall, shoulde bee myxed with the signe: nexte, leaste Christe shoulde bee soughte vppon the earth, or in earthlye elementes: thirdlye, least there shoulde be imagined another manner of eating, then that which by the secret power of the spirit in spireth into vsus the life of Christ, p. 692but we obtain him by no other meane, but by faith alone. First (as I said) except we will ouerthrowe all, there must be a distinction betweene the signe and the thing signified. Neyther can there be any profitte had by the Sacrament, except that according to the rudenes of our capacitye it lead vsus from the beholding of the earthly element to the heauenlye mistery. So that whosoeuer shall not discerne the body of Christ from the bread, and the bloud from the wine, shall neuer vnderstande what the Supper meaneth, or to what ende the faythfull shoulde vse these signes. Afterward let that lawefull meane of seeking of Christe follow, let not our mindes rest vppon the earth, but ascend on high to the celestial glory, where he dwelleth. For the body of Christe is not so cloathed wyth life, which is vncorrupt, as that it shoulde cast awaye the proper nature: whereof it followeth that it is finite. And now he is ascended aboue the heauens, least we should holde any grosse imagination of his beeing vppon the earth. And surely if this mystery be heauenlye, there is nothinge more preposterous, then to draw him to the earth, who rather calleth vsus vppe to him. The last which I sayde is to be noted, is the kind of eatinge. For it must not be dreamed that his substaunce should naturally descend into our soules: but we doe eate his flesh, when we do receiue life by the same. For the proportion or likenes of bread with fleshe must be kepte, whereby wee are taught that our soules are so fedde with the fleshe of Christ, as our bodyes receiue strength by bread. The flesh of Christ is therefore a spirituall nourishment: and it doth therefore giuegive lyfe, beecause that the holy Ghoste dooth powre into vsus the lyfe, which is in it. And though that there is a diuersitie betweene the eating of the fleshe of Christ, and to beleeue in him: yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith, because that the very eating is an effect of faith.

29. I say vntounto you. Mathew and Mark doe adde this sentence to the holy Supper, after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather, that Luke dooth set downe the same matter here, which he rehearsed a litle after. But this knot is easilye losed: because that it maketh litle for the matter, when Christe shoulde speake this. For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister, as of the new and heauenlye lyfe. For the neerer that the houre of death was at hand, the more they were to be strēgthened, least they shuld altogether fall away. Further, when as his mind was in the holy supper to set his death before their eyes, as in a glasse, it is not without cause, that he telleth them againe, that he dooth now depart out of the world. But because that it was a sorrowfull message, hee presently addeth this comfort, that there is no cause whye they shoulde feare death, for that a better lyfe doth follow it, as if he shuld hauehave said: Now I doe haste to death, but so that I maye passe thence to the blessed immortalytye, neyther will I lyue alone in the kingdome of God, but I wyll hauehave you fellowes with mee of the same lyfe.

So we doe see how hee leadeth his Disciples by the hand to the crosse, and lyfteth them vppe from thence to the hope of the resurrection. As it was meete for them to be directed to the death of Christ, that they might p. 693ascend by the same ladder vp into heauen: so now since that Christ dyed and is receiued into heauen, it is meete that wee from the beeholding of the crosse should be lead into heauen, that there may bee an vnion made between death and the recouery of life. And he promiseth that they shal be glorified togeather with himselfe, as it appeareth plainelye in these woordes, vntill that I shall drinke it new with you. And that obiection whiche some doe make, that meate and drinke do not agree with the kingdome of God is friuolous: for Christ hath no other meaning, then that his disciples should presently want his company, and that hee should eate no more with them, vntill they should meete togeather in heauen. Further, when as the society of that life shoulde be described, which needeth not the helpes of meate and drinke, he saieth that there shall then be a newe kinde of drinking. By which worde wee are taught, that hee spake allegorically. Therefore in Luke hee saieth simply, vntill the kingdome of God be come.

In summe, Christ commendeth vntounto vsus the fruit and effecte of the redemption, which he purchased by his death. VVhere some doe thinke that this was fulfilled, when as the Lord eate with his disciples after his resurrection, it is farre from his minde. For when as that was an estate betweene the course of the mortall life and the mark of the life celestial, the kingdome of God was not as then reuealed: and therfore he said vntounto Mary, touch me not: for I hauehave not yet ascended to the father. Further, the Disciples were not yet entred into the kingdome of God, that as partakers of the same glory, they might drinke that newe wine with Christ.

And where wee read that Christ dranke after his resurrection, when yet hee hadde sayde hee woulde not, vntyll the Disciples were gathered into the kingdome of GOD: the shewe of repugnancye is easilye answered. For hee dooth not preciselye speake of meate and drinke, but of the fellowshippe of this present lyfe. Also wee knowe that Christe did not drinke at that time, that hee might eyther strengthen hymselfe by those meates, or to eate with hys Disciples for companye: but onelye that by proouinge of hys resurrection (whereof they were as yet doubtefull) hee myght lyfte vppe theyr mindes on hygh. Therefore let vsus be contented with this natural sense, that the Lorde promised hys disciples, when hee yet liued as a mortall man amongst them vppon the earth, that they should afterwards be companions with him of the blessed and immortal life.

LV. 19. VVhichWhich is giuen for you. The other two Euangelistes doe omitte this clause, which yet is not in vayne. For therefore is the bread now becom the flesh of Christ to vsus, because that our saluation was once purchased by the same. And as the flesh crucified dooth profit none, but them which eate the same by fayth: so againe it were a colde manner of eating, and almost to no purpose, but in respecte of the sacrifice once offered. Therefore whosoeuer desireth to bee nourished by the fleshe of Christe, lette him consider the same offered vppon the Crosse, that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread, they doe expresse in the Cuppe: namelye, that the bloud shoulde bee shedde for the forgiuenesse of sins: and this clause must be referred to them both. Therefore p. 694that wee may bee fedde rytelye with the fleshe of Christe, wee muste beholde his offeringe vppe in sacrifice: for it was meete that hee should be once giuen in sacrifice for vsus, that he might he daily giuen vntounto vsus.

MAT. 27. Drinke yee all of this. Because it was the purpose of Christ to tie our faith wholy vntounto himself, that we shuld not seek for any thing without him, by these two tokens hee declareth that our life is shutte vp in him. For the nourishment and mayntenaunce of lyfe, this bodye needeth both meate and drinke. Christ, that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation, attributeth this vntounto himselfe, that hee is in steede both of meate and drinke. VVherein his wonderful kindenes appeareth, that he willing to prouide for our fayth, should so submitte himselfe to the rudenes of our flesh. So much the more detestable is the sacrilegious boldnesse of the Pope, who doubted not to breake this sacred bande. VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe, which hee bestoweth vppon his. By what lawe hath a mortall man lybertie to pull a sunder those thinges, which were ioyned togeather by God? Further, in that the Lorde dooth purposely commaund al men to drinke of this cuppe, whether should this sacriledge banish it from his Church. VVee read that he sayde simply of the bread, that they shoulde take it. VVhye doth he by name commaund all to drinke, and Marke saieth expresly, that they all dranke, but that the faythfull shoulde take heede of anye wicked innouation? Yet the Pope was not afrayde of this seuere commaundement, but that he durste chaunge and violate the lawe establyshed by the Lorde. For hee hath forbydden all the people the vse of the Cuppe.

And that he might proue that he had reason to rob them of the same, hee pretendeth that it is sufficient to hauehave one kinde: beecause the one doth so attend vppon the other, that the bloud is ioyned with the fleshe. As thogh it were not lawful vnderunder the same pretēce to abolish the whol …acrament, because that Christ could likewise make vsus partakers of him self without any outward help. But these childish cauillations ar no help to his vngodlines: for there is not a greater absurdity, thē that the faithful should wyllingly want, or should suffer themselues to be depriued of those helpes, which the Lorde hath giuen them: and therefore nothing canne lesse bee borne with, then this vngodlye rentinge of thys mysterye.

28. This is my bloud. I hauehave shewed before, that when it is saide, that the bloud should be shedde for forgiuenes of sinnes, that wee are directed by these woordes to the sacrifice of the death of Christe, without the memorye whereof the Supper is neuer celebrated rightly. Neither can the faithful soules be otherwise satisfied, but so farre forth as they hope that God is well pleased with them. But vnderunder the name of many, he meaneth not a parte of the world only, but al mankinde. For he opposeth many to one, as if he should hauehave said, that he should be the redeemer not of one man, but that he should dye to deliuer manye from the guiltines of the cursse. Neither is it to be doubted but that the wil of Christ was speaking to a few, to make his doctrine cōmon vntounto many. Yet it is to be noted withal, that in Luke hee speaking to his disciples by name, exhorteth all the p. 695faithful to apply the shedding of the bloud to their vse. Therfore when we come to the holy table, we must not only hauehave this general thought in our mind, that the world is redeemed with the bloud of Christ, but let eueryevery man think with himself that his own sinnes are washed away. Of the new testament. Luke and Paule vse an other phrase, A newe testamente in bloud: the sense yet is one: because this couenaunt is sanctified, confirmed, and made effectual by no other meanes, then by the spirituall drinking of his bloud. But hereby it is easie to gather how foolishly superstitious the Papistes and such like become, when they so greedilye doe snatche at wordes. For though they should burst, this exposition of the holy Ghost cannot be reiected, that the cup should be called bloud, because it is a testament in bloud. And the same reason is of the bread. VVhereof it followeth that it should be called the body, because it is a testament in the body. There is no cause now why they should striue to hauehave the simple wordes of Christ beleeued, and to shut the eares against forren expositions, it is Christ himself that speaketh, whom they shal not refuse to be a fitte interpreter of his own word. But he declareth plainely that he calleth the bread his body for no other cause, but because hee maketh an eternall couenaunt with vsus, that by his sacrifice once offered, wee mygh… now be feasted and fed spiritually. Further, here are two thinges worthy to be noted. For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper. VVhereby their errour is confuted, which deny faith to be holpen, nourished, strengthened and encreased by the sacraments. For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men. By the epithite … his wil was to teach, that the old figures do now end, that they might giuegive place to the euerlasting and eternal couenaunt. There is therefore a direct opposition betweene this mistery and the shadowes of the lawe. VVhereby it appeareth how much our estate is better then that of the fathers, for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth.

MAR. 26. VVhen they had sung a Psalme. Our three Euangelistes do omit those diuine sermons, which our Sauior made, as Io. reporteth aswel in the house, as in his iourney. For as we said otherwhere, their purpose was rather to set downe the hystory of thinges doone, then the doctrine. They doe only note this, that hee went willingly to that place, whether Iudas was to come, that we might know that he so dispensed the momēts of that time, that willingly he might meete with him that should betray him.

31. All yee. That which Matthew and Marke doe extend together to al the Disciples, Luke saieth that it was spoken to Peter alone. And though the speach was common to all, yet it is probable that Christe spak vntounto them in the person of one, who both was to be warned aboue the rest, and also had neede of singular comfort, least after his deny all of Christ, he should be altogeather ouerwhelmed with dispayre.

LV. 31. Behold Satan. The other two doe more brieflye and simply reporte that the disciples were forewarned of their fall. But the doctrine may be more plentifully gathered out of Lukes words. For Christ doth not only speake historically of the trouble that was to come, but he expresly declareth that they should hauehave a conflict with Satan, and withal he promiseth the victory. And this admonition is very profitable, as ofte as any trouble commeth vppon vsus, that we should set before our eies the sleightes of Satan, euen as Paule to the Ephe. 6. 12. teacheth, that wee wrestle not with flesh and bloud, but with spirituall powers, &c. The meaning therfore of the wordes is this. VVhen as you shal shortly see me ouerwhelmed, know you that Satan is furnished with these weapons to ouerthrow you, and he taketh this as a fit occasion for the weakening of your faith. And therfore I said that this doctrine is profitable, beecause that it oftē befalleth through our vnaduisednes that we are circūuented, while we neglect those temptations, wherof we shuld be afraid, if we cō sidered thē to be the firy darts of so mighty and strong an enemy. And thogh he speaketh now of that most bitter cōtention, wherewith the disciples were once assaulted almost to the extinguishing of their faith, yet this doctrine extendeth further, as that Satan goeth about dayly, seeking his pray. And when he is carryed with so outragious a desire to destroye vsus, it were very absurd that we should be slouthful and carelesse. Therefore let vsus prepare our selues before the extremity of the battail appeare: for we know that Sathan desireth our destruction, and he doth subtilly and diligently seeke al meanes to hurt vsus. And when we shal come to the conflict, let vsus know that al temptations whence soeuer they come, were forged in the shop of that enemye.

The similytude of winowing doth not properly agree in eueryevery point: for wee hauehave in an other place seene the Gospell compared to a fanne or a …i…e, wherewyth VVheate is cleansed from the Cha…e: but p. 697heere it signifieth simply to winedew, or violently to shake: because the Apostles at the death of Christe, were hardlier shaken then they were woont. This therefore is to be noted, because that nothing pleaseth Sathan lesse, then the cleansing of the faithfull. But though he tosseth them to an other ende, yet it is rightly sayde: that euen as wheat in the fanne, they are shaken and cast hither and thither. Yea, we shal see a little after, that it fell out somewhat worse with the disciples. And this is the meaning of the wordes of the Lorde, which are set downe by Mathew and Marke. All ye shalbe offended by me. For they doe declare that they should not only be stricken, but almost ouerthrowne: because that the reprochful handling of Christ should also discourage them. For whereas it had beene their dueties to goe forward with their maister, euen to the crosse, they are drawne backe with feare. So their owne infirmity is set before them, to the ende, that with praying and sighing they might flee to the sacred sanctuary of God.

MAT. 31. For it is wrytten. VVith this prophesie he encourageth them to passe ouer this offēce: because god ceaseth not to acknowledge them for shepe, which for a time are scattered hether & thether. For after the prophet hath spoken of the restitution of the church, least the extreme calamities which were now at hand, shuld driue the minds of the godly into desperation, he affirmeth, that though the gouernment being confused and ouertourned, there should be a sorrowfull and miserable dispersion, yet the grace of God shuld be the conquerour. And though almost all the interpreaters do restraine this place of Zacharie 13. 7. to the person of Christ alone, yet I do apply it further, as if it had bene sayde, there should be no more gouernment, whereby the people should be preserued in safety: because the shepheards should be taken from them. For I doubt not but that the Lorde meant all that time, when after the tyrannye of Antiochus the Churche being spoyled of good pastours, lay waste. For the Lord then suffered the sword to goe through with a fearful liberty, which, the shepheards being ouerthrowne, miserably troubled the estate of the people. Yet this scattering hindered not the Lord, but that at the length with his outstretched arme he would gather his owne shepe togither. But though the Prophet doeth generally declare that the church should be spoiled of shepheards, yet this doth truly and properly belong to Christ. For when he was the chiefe of all shepheards, of whome only the safety of the Church depended, he being dead, al hope might seeme to be taken away. And this temptation was extreeme, that the redemer, who was the spirite and life of the people shoulde sodainly be caryed to death, when he had begun to gather the flocke of God togither. And so much the more notable was the grace of God, when as the remnant of the flocke was wonderfully recouered againe out of that confusion and destruction. VVe see therefore that Christ applied thys testimony very aptly, least this scattering nowe at hande, should terrifie the disciples aboue measure: and yet, that they knowing their owne infirmitye, should repose themselues vppon their pastour. This therefore is the sense, you thinke because you hauehave not yet tried your owne weakenesse, that you are valiant and strong enough: but shortly after it shall appeare that Zachariah foretold the truth: the shepheard should be slaine, and the shepe shoulde be scattered: but in the meane season let the promisse whyche is p. 698added, recreate and comfort you, that he wil gather the dispearsed shepe home to himselfe. And this place doeth teach that no vnitie is safe, but that which keepeth the sheepe togither vnderunder Christes shepheards staffe.

32. After that I shall rise againe. He doeth more euidently expresse here, that whiche I touched euen nowe, that the disciples stricken wyth feare, shoulde for a little time be as sheepe dispearsed and going astray, so that yet againe they should be called backe to the shepefold. For Christ doth not simply say that he shal rise again: but promiseth that he will be their guide, and adopteth them to be his companions as if they hadde stoode sounde: and that they may hauehave the more assurance, he doeth before appoynt the place, whether he will gather them together againe: as if hee should hauehave sayde, I will gather you that are scattered againe to Ierusalem.

33. Peter answeared. Though Peter dissembleth not, but speaketh of a sincere affection: yet, because that with a vaine confidence of hys owne strength he is caried into a fonde bragge, hee is woorthily reprooued by Christ, and shortly after, is grieuously punished for his rashnesse. So the successe doth declare that Peter promised more then he was able to performe, because that he had not made sufficient trial of himselfe. Heereby also it is better perceiued, how blockish a thing it is for mā to be drunke with trust in himselfe, in that he being againe admonished by the sonne of God of his weakenesse, and he addeth an othe, so that he yeeldeth not, neither forsaketh any thinge of his vaine opinion, but that he proceedeth with greater boldnesse, to puffe vppe those lofty and bragging motions. Yet it is demaunded, whether Peter might not hope for that which he promiseth of himselfe: and also whether he trusting in the promisse of Christ might not promisse this of himselfe. I answeare that the promisse which Christe made before to his disciples of the spirite of inuincible fortitude, belonged to that time of renewinge, which followed the resurrection. Therefore, because they were not yet endued with the heauenly power, Peter trusting in himselfe, went beyonde the boundes of faith. And he greatly offended two wayes: for hee preuentinge the time, rashly promised for himselfe, and reposed not himselfe in the promisse of the Lord. Secondly, with closed eyes he passing by his owne infirmity, doeth rather securely then valiantly, promisse more of himselfe, then reason would require. This therfore is to be noted, that eueryevery man being mindefull of his owne infirmity, should flee to the assistāce of the holy Ghost: then that no man shuld be so bolde to take more vponupon him, then the Lorde promiseth. And the faithfull ought so to come prepared to the battel, as that not doubting nor mistrusting the successe of the victory, they shuld couragiously resist feare: for fearfulnesse and too much doubtfulnesse, is a signe of distrust. But on the other side, blockishnesse must be auoided, which both driueth away all care, and puffeth vppe the mindes with pride, and quencheth the desire of praying. This meane is notably set downe by Paule to the Phil. 2. 12. when hee commandeth vsus to make an ende of our saluation with feare and trembling, because it is God which worketh in vsus both to will and to do. For of the one side he prouoketh them that are humbled, to seeke helpe other where: yet againe, least this course shoulde make vsus slouthful, hee exhorteth vsus to behaue our selues boldly. Therefore, so oft as any temptation doth assault p. 699vsus: first lette vsus remember our infirmity, that we being altogither ouerthrowne, may learne from other where, to seeke for that which is wanting in vsus: then let vsus remember the grace which is offered vsus, which may put vsus out of doubt. For they which forget their owne infirmity, wythout calling vponupon God, doe imagine themselues to be strong, doe as rashe souldiours, which rashly doe runne to the warres: and when they hauehave breathed out their surfetting, they thinke vppon nothing else but flight. And it is maruell that the rest of the disciples, after that Peter was reprooued, doe yet fall into the same rashnesse: whereby it appeareth howe little acquainted they were with themselues. By the which example we are taught not to be so bold to attempt any thing further then the hand of God doeth leade vsus: because that nothing is more transitorie, or will sooner vanishe, then an inconsiderate zeale. The disciples sawe nothing to be more vile and absurd, then to forsake their maister. Therfore they doe iustly detest that offence: but without assurance of hope of the promisse, and neglecting prayers, they doe flie in vaine to boast of that constancie which was none.