A harmonie vpon the the three Euangelists, Matthew, Mark and Luke with the commentarie of M. Iohn Caluine: faithfully translated out of Latine into English, by E.P. Whereunto is also added a commentarie vpon the Euangelist S. Iohn, by the same authour.

Chap. 6

1 AFterwarde went Iesus ouer the Sea of Galilee, which is called Tyberias.

2 And there followed him a great multitude, because they sawe his myracles, which hee did vpon those that were diseased.

3 And Iesus went vp into the mountaine, and sate their with his disciples.

4 And Easter a feast day of the Iewes was neere.

5 Therefore when Iesus had lift vp his eyes, and sawe that a great multitude came vnto him, hee saieth vnto Phillip, VVhence shall wee buse bread, that these may eate?

6 (Furthermore, hee saide this trying him: for hee himselfe knewe what hee would doe:)

7 Phillip answered him, two hundred pennie woorth of bread are not sufficient for them, that euerie one of them may take a little.

8 One of his disciples said vnto him, Andrew Simon Peters brother,

9 Heere is a lad that hath fiue barly loues, a••d two little fishes, but what are these amongest so many?

10 And Iesus said, Make the men sit downe. And there was much grasse in that place. Therefore the men sate down, in number about fiue thousand.

11 And Iesus tooke the loaues, and hauing giuen thankes, hee gaue to the disciples? and the disciples to them that were set down, and in like sort of the fishes so much as they would.

12 And after they were satisfied, he said vnto his disciples: Gather the fragments which remaine, that nothing bee lost.

13 Therefore they gathered them togeather, and they filled twelue baskets with the fragments, which remained of the fiue barly loaues, to those that had eaten.

1 Afterward went Iesus. VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer: in this place he repeateth an historie of a myracle, which they had set downe, contrary to his custome: but he doth this for a certaine purpose, that he may thence passe ouer vnto Christe his sermon, which hee made the day following in Capernaum: because they were matters which were ioyned together. VVherefore although the other haue this narration aswel as he, yet hath it this peculiar thing, that it tendeth to another end as we shall see. Some say that this was done anone after the death of Iohn Baptist: by which circumstance of time they note the cause of the departure of Christe. For so soone as tyrants haue their handes once imbrewed with blood, they waxe more cruell, euen as the distempera∣ture

of drinking, doth make drunkē men more thristie. Therfore Christ his meaning was to pacifie the furie of Herod with his absence. Hee ta∣keth the sea of Galilee for the lake Genesara. VVhen he saith that it was called Tyberias, he doth better expresse the place whyther Christe went. Neither was all the lake thus called, but only a part thereof which was neere to the banke, whereon Tyberias stood.

2 There followed him a great multitude, because, Hereupon followed such de∣sire to follow Christe, that so soone as they had seene his power in my∣racles, they were persuaded that he was some great Prophet, and sent of God. And here the Euangelist passeth ouer that whiche the other three recite, that a part of the day was spent in teaching and healing the sicke, and that when it was now almost Sunne set, he was requested by his dis¦ciples that he would send the people away. For it was sufficient for him to gather the summe briefly, that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde. And here we see first of al how desirous the people was to heare Christ, that hauing all of them forgotten themselues, they doe quietly waite for the night in a desert place. VVherfore our dulnes, or rather sluggishnes is so much the more vnexcuseable, seeing that we are so far frō preferring the heauenly doctrine of Christ before the care of hunger, that euery little let doth call vs away from meditating vpon eternall life. Yea, it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world, VVe are all of vs so far from following him into a desart mountaine, that there is scarse one amongst ten y^t can afoord to receiue him at home amidst all commodities. And although this bee a common disease throughout all the world, yet is it certaine that no man is apt for the kingdome of God, but he that can learne to desire the foode of the soule more earnestly, hauing shaken off suche daintines, then that his belly shalbe any let vnto him. And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof, wee must also note this a∣gaine, that Christ doth willingly take care for those, who neglect them∣selues. Neither doth he wait and stay vntill such time as being hungrie, they crie that they perish through pouertie, and that they haue no meat: but he prepareth meate for them before he is requested. Some man will say that this is no continual thing, because we do oftentimes see that the godly, whilest that they are vtterly addicted vnto the kindome of God, do yet hunger, and almost pine away through hunger. I answer, that al∣though Christ will proue our faith & pacience by this meanes, yet doth he behold from heauen our pouertie, and is carefull to help the same, so far foorth as is expedient for vs: and in that he helpeth not the same by & by: I answere, that he doth that for good cause though the same bee hidden from vs.

3 He went vp into a mountaine. VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter: therfore is it said that he sate downe in the mountaine with the disciples. Hee tooke such counsell ac∣cording to man: but in the meane season, the counsel of God was other∣wise, which he did willingly obey. Although therfore he did eschew the sight of men: yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God. For there was greater resort in the desart mountaine, then in some populous citie: his fame al∣so

became greater by reason of the myracle, then if hee had stand in the midst of the market of Tyberias▪ wherfore we are taught by this exāple, so to take counsel concerning things present, that if so be it they fall out o∣therwise then we thought, we be not sory that God is aboue vs, who can order all things by his will.

5 He saith vnto Phillip. The rest say, that that which wee doe in this place reade to haue been spoken to Phillip alone, was spoken to them all: but in that there is no absurditie. For it is likely that Phillip spake as all of them thought: therfore Christ answereth him peculiarly: Like as immediately after he bringeth in Andrewe speaking, whereas the other doe assigne the speech vnto them all together. He tryeth the disciples in the person of Phillip whether they did looke for such a myracle as was wrought by and by or no, when as he seeth that they conceiue nothing touching the extraordinarie remedie, thē he awaketh their minds being as it were fast on sleepe, that they might at least haue their eyes open to behold the present thing. This is the drift of all those thinges whiche the disciples do bring, that they may diswade Christ from keeping the people there any longer. And peraduenture they doe therein priuately prouide for themselues, least they suffer som part of the discommodity. VVherefore Christ holdeth on in his purpose neglecting their obiecti∣ons.

7 Two hundreth peniworth of bread. Seeing that a pennie according to Budeus his account is worth foure pence sterling, & two pence turnois, this amounteth vnto three pound ten shillinges sterling. If you deuide this summe amongest fiue thousand men, euery hundred shall haue se∣uenteene pence half penie. Now let a thousand women and children be added vnto the fiue thousand, you shall finde that Phillip giueth vnto euery head halfe a farthing, to buy a little bread with. But peraduen∣ture he supposed, (which thing happeneth in a great companie) that they were moe. And seeing that the disciples were poore, and not very full of money, Andrew meant to terri••ie Christ with the greatnesse of the summe: as if he shoulde say, that they had not sufficient ritches to feede the people.

10 Make the men sit downe. Although the dulnesse of the disciples was worthie to be reprehended, in y^t they were no soner lifted vp vnto hope, and that it came not into their mindes to attribute so much vnto his po∣wer as was meete, yet their readie obedience deserueth no small praise, in that they doe now obey his commandement, not knowing what hee meant to doe, and what successe they shoulde haue in doing that which they doe. The like readinesse was there in the people in obeying: for be∣ing vncertaine of the end, when they were commanded but with one word, they sit downe. And this is the true tryall of faith, when as God commandeth men to walke as it were in darknes. To the end this may come to passe let vs learne not to bee wise in our owne conceite but in things confused notwithstanding to looke for a prosperous euent, whē as we follow God as our guide, who doth neuer deceiue his.

11 Hauing giuen thankes. Christ hath taught vs not once only by his example, that we must begin with prayer so often as we touch meat. For what things soeuer God hath appointed for our vse they doe inuite vs to prayse him, as signes of his infinite goodnesse and fatherly

loue. And thanksgiuing (as Paule teacheth, 1. Tim. 4. 4.) is a certain so∣lemne sanctification, that the vse of those thinges may begin to be pure. VVhereupon it followeth that they are sacrilegious profaners of the giftes of God, who deuoure the same, neglecting God. This admoni∣tion is so much the more to be noted, because we see a great part of the worlde gorge themselues after a beastly manner. VVhereas he would haue the bread which was giuen to the Disciples to encrease in theyr handes, we are hereby taught that when one of vs doth seeke anothers profite, the Lorde doth blesse our labours. Now may wee gather the summe of the whole myracle. And this is cōmon to it with the rest, that in it Christ did shew his diuine power ioyned with liberalitie. It is also vnto vs a confirmation of that sentence, wherein hee exhorteth vs first to seeke the kingdome of God, and promiseth that all other things shall bee added. For if hee tooke care for those who were brought vnto him only with a sodaine force and motion, how should hee be wanting vnto vs, if wee seeke him with a constant purpose of minde? He will first (as I haue saide) suffer his to be hungrie, yet will hee neuer suffer thē to be destitute of his ayde. In the meane while he hath good causes and reasons why hee doth not helpe vs saue only in extremitie. Moreouer, Christ did declare, that he did not only giue the spirituall life vnto the worlde: but that hee was also appointed to nourish our bodies. For the aboundance of all good thinges is giuen into his hande, that he may powre out the same into vs like a water conduit. Although I doe call him a conduit vnproperly, seeing that hee is rather y^e liuely fountaine, flowing out of the eternall father.* 1.1 Therefore Paule wisheth vnto vs all good thinges,* 1.2 from him and from the father. And hee teacheth that wee must giue thankes to GOD the father through him in all thinges. Neither is this office proper to his eternall Diuinitie on∣ly, but the father hath also made him in the flesh steward for vs, that by his hande he may feede vs. Although we doe not dayly see myracles, yet doth Christ no lesse liberally shewe his power in feeding vs. And truly we doe not reade that hee vsed new and strange meanes so often as he would giue his a supper. VVherefore it shalbe a preposterous pe∣tition, if any do desire to haue meate giuen him after a straunge maner.

Moreouer, Christ prepared no great dainties for the people: but they must be contented with barly bread and dry fish, who did openly see his wonderfull power in that supper. And although he doth not at this day fill fiue thousande men with fiue loaues, yet doth he not cease to feede the whole worlde myraculously.* 1.3 VVe count this a paradoxe and strange thing, that man doth not liue by bread only, but by the woorde which proceedeth out of the mouth of God. For we are so tyed to the externall meanes, that there is nothing more harde then to depend vpon the prouidence of God. Hence commeth such trembling when as we see that we haue not bread readie at hand. But if any man doe well consi∣der vpon all thinges: hee shall be compelled to see the blessing of God in al maner of food: but the myracles of nature do waxe vile amongst vs through continuance. Neither are we so much letted in this point by dulnesse, as by maliciousnesse. For who is hee that had not rather com∣passe y^e heauen & earth about with a wandering gadding of the mynd, & that an hundred times, then behold God offering him self vnto him?

13 And they filled twelue baskets. Matthew writeth that whenas there were foure thousand men satisfied with seuen loaues, there remained as many baskets full as there were loaues.* 1.4 Therefore seeing that lesse store was in like sort sufficient for a greater number of men, and there remaineth almost twise as much, wee doe hereby more plainely see of what great force that blessing of God is, at the beholding whereof wee shut our eyes of our owne accorde. VVe must also note this by the way that although Christ doth command to fill the baskets that the myra∣cle might be made more knowen: yet doth he exhort his Disciples vn∣to thriftinesse, when he saith: Gather yee, lette nothing be lost. For the grea∣ter liberalitie of God ought not to prouoke vs vnto wastfulnesse. Ther∣fore let those who haue aboundance remember that they shal once giue an account of their immoderate store, vnlesse they do bestow the ouer∣plus diligently and faithfully vpon good vses and suche as God allo∣weth.

14 Therefore when those men had seene the myracle, which Iesus had wrought, they said, truly this man is the Prophete, which shall come into the worlde.

15 Therefore when Iesus knew, that they would come, and carry him away that they might make him a king, he departed againe into the mountaine alone.

16 And when it was euening, his disciples went downe vnto the sea.

17 And going into a ship, they came ouer the sea into Capernaum, and it was nowe darke, and Iesus came not vnto them.

18 And the sea did swell with a great winde which did blow.

19 Therefore when as they were gone forwarde fiue and twentie furlonges, or thirtie, they see Iesus walking vpon the sea: and when he drew nigh vnto the ship they were a∣fraide.

20 And hee saith vnto them, It is I, be not afraid.

21 Therefore they would haue receiued him into the ship: and by and by the ship a∣riued at the land whereunto they went.

14 Therefore when those men. The myracle seemeth to haue some suc∣cesse, in that they doe acknowledge Christ to bee the Messias: for that was Christ his only drift: but they doe by and by turne that knowe∣ledge which they had cōceaued cōcerning Christ, vnto another end. And this vice is ouer cōmon amongest men, to corrupt with their lyes, & o∣uerthrow gods truth, so sone as he hath once reuealed himself vnto thē: yea when they seeme to bee entred into the right way, they do by and by degenerate from themselues.

15 That they might make him a king. VVhereas those men were deter∣mined to giue vnto Christ the title and honour of a king, that did pro∣ceede from some reason: and in this point were they greatly deceiued, that they did take to themselues libertie to make a king: for the Scrip∣ture saith, that this belongeth to God alone, as it is Psal. 2. 6. I haue set my king, &c. Secondly, of what sort do they faine his kingdom to be? namely, an earthly kingdome which is altogether contrarie to his person. Let vs hereby learne how dangerous a thing it is, to inuent any thing accor∣ding to our own reason, in matters appertaining vnto God, forsakyng the worde of God. For there is nothing which the froward quicknesse of our wit cannot corrupt. And what doth the colour of zeale helpe

when as we are more contumelious against God through our disorde∣red worshippe, then if any man shoulde impugne his glory of set purpose? VVe know how furious the endeuours of the enemies were to extinguish Christes glory. That was the extreamest violence when he was nayled vpon the crosse. But by this meanes both saluation was obtained for the world, and Christ himselfe triumphed gloriously ouer death & Satā, If he had now suffered himself to be made a king, he had quite ouerthrowē his spirituall kingdome: the gospel had bin eternally slaundered, the hope of saluation had been quite extinguished. This is the successe which feigned worshippinges and honours rashly inuented by men, haue, that they doe onely dishonour God, hauing spoyled him of his true honour. VVe must also note the worde, carry away. For they would carry away Christe, saith the Euangelist, that is, they woulde vi∣olently make him a king, although it were against his will. VVherfore if we be desirous to haue that honor which we giue vnto him to be ap∣proued of him, we must alwayes regard what he requireth. And tru∣ly those who thrust vpon God honours inuented by themselues, they doe him iniurie after a sort, seeing that obedience is the foundation of the true worship. Furthermore, we doe hereby learne, how reuerently we must remaine in the pure and simple worde of GOD: because so sone as we turne aside but a little, the truth is infected with our leauens so that it is nowe made vnlike to it selfe. They had out of the worde of God, that the promised redeemer should be a king: but they inuent of their owne head an earthly kingdome, and they giue him a kingdome contrary to the worde of God. So, so often as we doe mixe our opini∣ons with the worde of God, faith doth degenerate into friuoulous con∣iectures. Therefore let the faithfull accustome themselues vnto mode∣stie, least Satan carry them away into a peruers feruentnesse of zeale, so that they doe violently runne vpon God, like Gyants, who is then wor∣shipped aright, when as we imbrace him offering himselfe vnto vs. And it is a wonder, that there was such headlong boldnesse in fiue thousand men, that they were not afraide least they should prouoke the weapons of Pilate & of the Empire of Rome against thē by creating a new king. It is certaine that they would neuer haue gone so farre, vnlesse trusting to the Oracles of the Prophetes, they had hoped that God was on their side, and that by that meanes they should haue the vpper hande. But in the meane season they doe erre, in feigning a kingdome, which the pro∣phetes did no where commend. Therfore they are so farre from hauing God to further these their indeuours, that Christ doth rather withdraw himselfe, The same thing caused miserable men to wander so longe in darknesse in tyme of Papistrie, as if God had been absent: because they were so bolde as to pollute all his worshippe with theyr inuenti∣ons.

16 His Disciples went downe. It is questionles that Christe meant to stay out of sight, vntill suche time as the companie was gone. VVee know how hard a matter it is to stay the vprores of the people, but & if that had beene openly assayed which they had conceiued in theyr mindes, the rumour had ben spread abroad by and by. And then after∣ward it had not been so easie a matter to haue wiped away the blot. In the meane season he employeth all the time in prayer, as the other E∣uangelistes

doe report: peraduenture that God the father woulde re∣dresse that distemperature of the people. In that he goeth ouer the lake myraculously, this is profitable for the Disciples, to confirme their faith againe. And the fruite spreadeth farther, because all the people mighte easily gather, that he came thither, by his owne power, and not in anye ship. For they did beset the banke, from which hee must of necessitie launch: and they could scarse haue been pulled away from thence, vn∣lesse they had seene the disciples goe another way.

17 It was now darke. Iohn passeth ouer many circumstances, whiche the other put in, as is that, that they had striuen certaine houres with a contrarie winde. For it is likely that after the first darknes of the night began, there arose some tempest. And they say that Christ appeared to the Disciples in the fourth watch. They who gesse, that they were yet in the middest of the lake when Christe appeared vnto them (because Iohn saith that they were gone siue and twentie, or thirtie furlongs) are deceiued in that, because they think that they sayled crosse vnto the fur∣ther banke. For Bethsaida nigh wherunto, as Luke doth testifie, the my∣racle was wrought, and Capernaum, where the ship arriued, were pla∣ced both on one side. Plinie in his sift booke saith, that this lake was six myles broade, & sixteene long Iosephus in his third booke of y^e warres of the Iewes, saith, that it was an hundreth furlonges long, and fortie furlongs broade.

Furthermore, forasmuch as eight furlonges do make a myle, we may easily gather hence, how much the one doth disagree w^t the other. how∣soeuer it be, the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them. It may seeme to bee an absurd thing that Christ his disciples are so troubled, when as others do sayle quietly. But the Lorde doth thus exercise his children often∣times with great daungers, that they may more freely and familiarly know him in the deliuerance.

19 They were afraid. The other Euangelistes do expresse the cause of their feare, because they thought it had been a spirite. And it cannot be but that we shalbe cast downe and afraid when we see any spirite: be∣cause we thinke that either Satan doth delude vs, or God doth foreshew some thing. But Iohn doth in this place as in a glasse set before our eies, what knowledge we can haue of Christe without the worde, & what hee bringeth. For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions, and euery man forgeth to himself an Idoll insteede of Christe: after the errours of the minde, followeth trembling, and confused feare of the minde: but so soone as he begin∣neth to speak, we do both by his voyce gather euident & sound know∣ledge, and also there shineth in our myndes ioy and gladsome peace. For there is in these wordes great weight. It is I, be not afraide. For wee are hereby taught, that wee haue large matter of confidence in the presence of Christ alone,* 1.5 so that we may bee quiet and voide of care. But this ap∣pertaineth only vnto Christ his disciples: for we shal see afterward that the wicked were throwen down with the same voice. The cause of the difference is, because he was sent to be a iudge vnto destructiō to the re∣probate and vnbeleeuers: wherefore they cannot abide to behold him, but they are by and by swallowed vp.

But the godly who doe acknowledge that he was giuen to be their me∣diatour, so soone as they heare him once named, which thing is to them a certaine pledge both of Gods loue & their owne saluation, they pluck vp their heartes as being raysed from death to life, and behold him ioy∣fully as the cleare heauen, they sit quietly vpon the earth: and hauing the vpper hande of all euils, they set his aide against all dangers. Hee doth not only comfort them with his worde, and lift them vp: but hee doth also in very deede take from them feare, by staying the tempest.

22 The day following, the multitude which stoode beyonde the Sea, when as they saw that there was no other ship there, saue that whereinto his disciples went: and that Iesus came not with his Disciples into the Sea: but that the Disciples wente awaye a∣lone:

23 Furthermore, other ships came from Tyberias nigh to the place where they eat the bread, after that the Lorde had giuen thankes.

24 Therefore when the multitude sawe that Iesus was not there, neither his disciple••, they went vp also into ships, & came to Capernaum, seeking Iesus.

25 And when they had found him beyond the Sea, they said vnto him, Master, when camest thou hyther?

22 The day following. Here the Euangelist reciteth the circumstances wherby the multitude might gather, that Christ his passage was diuine. There was but one ship, they saw that launche without Christ: the day following there came ships from another place, wherein they are carri∣ed to Capernaum: there found they Christe, therefore it remaineth that he came thyther myraculously. There is in the wordes small con∣sequence: yet notwithstanding, the sense is plaine enough. For in the former member, Iohn saith, that there was but one ship, that the same went from the banke in presence of them all, and that it had not Christ in it: afterward he addeth, that there came ships from Tyberias, wherein the multitude came, which sate vpon the banke, as besetting all landing places, least Christe shoulde escape them.

23 Nigh to the place where they did eate bread. The meaning of the words is doubtfull: for they may be expounded thus, either that Tyberias was nigh to the place where they were filled by Christe, with fiue loaues, or that the ships arriued at the bank which was nigh to the place. I do bet∣ter like of this latter exposition. For Bethsaida nigh whereunto, as Luke expresseth, the myracle was wrought, is the midway betweene Ty∣berias and Capernaum. Therefore when as these ships came downe frō the vpper place, they sayled along by that banke vpon which the multi∣tudes stoode, and it is not to bee doubted, but that they arriued to take in passingers. VVhen as Iohn saith againe, that Christe gaue thankes, it is no superfluous repetition. For his meaning is, that Christ did obtaine by prayer, that those few loaues might be sufficient to feede so manye men withall, and because wee are colde, slouthful, and slow to prayer, therefore he beateth in one thing twise.

25 Ouer the Sea. VVe said before y^t the Citie Capernaum was not situate on the other banke. For Tyberias standeth in that parte of the lake where it is the brodest: and Bethsaida foloweth afterward: Capernaum lyeth

at the neathermost part not farre from the going out of Iordan. And whereas Iohn placeth it beyond the lake, it must not be so vnderstoode, as if the region were directly placed against it: but because the lake was croked in that neathermost part, and by reason of the creeke that went betweene, they could not iourney without going farre about. Therfore the Euangelist saith, beyond the sea after the common custome: Because they had no streight passage vnlesse they went by water.

26 Iesus answered them and said, verily, verily, I say vnto you, yee seek me, not because you haue seene the signes, but because you haue eaten of the loaues and are filled.

27 Labour for the meate, not which perisheth: but for the meate which remai∣neth vnto eternall life, which the sonne of man will giue you: for him hath God the fa∣ther sealed.

28 Therfore they saide vnto him, what shall we doe, that we may worke the works of God?

29 Iesus answered and said vnto them, this is the worke of God, that you beleeue in him, whom he hath sent.

26 Iesus answered them. Christ doth not answer to their question, that he may set foorth vnto them his power in the myracle, but doeth rather chide them, for that they runne headlong without hauing any conside∣ration at all. For they had no true and lawfull reason to render, why they did so: because they sought in Christ another thing then Christe himselfe. Therefore this fault is noted in them, that they seeke Christe for their bellies sake, and not because of the myracles. And yet it cannot be denyed, but that they had respect vnto the myracle. Yea the Euange∣list saide before, that they were mooued with the myracles to followe Christ: but because they did abuse the myracles vnto a straunge end, he doth worthily cast in their teeth, that they haue greater respect vnto their bellie, then vnto the myracles: as if he should say, that they did not goe forward in the workes of God as they ought. For this had beene true profiting, so to haue acknowledged Christe to bee the Messias, that they should haue giuen themselues to be taught and gouerned by him, and to haue gone toward the heauenly kingdome of GOD he beeing their guide. But they looke for no more at his hands, but to bee well in this world.

Furthermore, this is to spoyle Christe of his principall power. For he was giuen of the father for this cause, and he reuealed himselfe vnto mē for this cause, that he may reforme those who were endowed with the holy ghost according to the Image of God, that he may leade them into euerlasting life, being clothed with his righteousnes. Therfore it skilleth much what we respect in Christ his myracles. For he y^t doth not desire to attaine vnto the kingdome of God, but sticketh fast in the commo∣dities of this present life, he seeketh no other thing but to fill his bellie. Like as at this day many would gladly embrace the Gospel, if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh. Yea we see many offer themselues to serue Christ, that they may liue more merily and freely. Some for hope of gain, some for feare, some for their sakes whome they will please, doe professe them∣selues

to be Christ his disciples. Therefore this is the chiefest thyng in the seeking of Christ, that contemning the worlde we seeke the king∣dome of God and the righteousnesse thereof. But because men are well persuaded of themselues, and do assure themselues that they seek Christ very well, when as they corrupt his whole power: Christ after his ac∣customed manner doth double the word verilie, as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie.

27 VVorke. He teacheth whereunto he would haue his wh••lie bent: namely, vnto eternall life: but because by reason of the gr••ssenes of nature, we are alwayes addicted vnto earthly thinges, therefore he doth first correct that disease which is ingendered in vs, before he shew∣eth what we must doe. This doctrine had been simple and plaine, la∣bour for the incorruptible meate: but because he knew that mens senses are tyed vnto earthly cares, he doth first of all commaund them to ac∣quit themselues of these snares, that they may arise vp into heauen: not that he forbiddeth those that be his to labour, that they may get them∣selues dayly foode: but he telleth them that they must preferre the hea∣uēly life before the earthly, because this is the only cause of liuing to the godly, that being as strangers in the world they may make hast into the heauenly countrie. Secondly, wee must marke the drift of this place. because they do corrupt the power of Christ, who are addicted to their belly and earthly thinges: hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him. And he vseth such meta∣phors as are agreeable vnto the circumstance of the communication. If there had been no mention made of meate, he might haue said without vsing any figure, it behoueth you setting aside the care of the worlde, to striue to attaine vnto the heauenly life: but because they run to meate like beastes, Christ frameth his speech metaphorically, and calleth all that meate, whatsoeuer doth appertaine vnto newnes of life. VVe know that our soules are fed with the doctrine of the Gospel, whilest that it worketh effectually in vs through the power of the spirite. Therefore seeing that faith is the life of the soule, what things soeuer do nourish & further faith, they are compared to meate. Hee calleth this kinde of meate vncorruptible, and he saith that it remaineth vnto eternall life, that we may know that our soules are not fed for a day: but that they are brought vp vnto the hope of blessed immortalitie: because the Lord beginneth the worke of our saluation, that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite, that they may be to kens and pledges of eternall life. For al∣though the reprobate doe oftentimes refuse this meate hauing tasted thereof, so that it doth not remaine in them: yet doe the faithfull per∣ceiue this force of the soule abiding, when as they do perceiue that force of the spirite, which is neuer fraile in his giftes, yea which neuer falleth away. Their reason is friuolous, who gather out of the word worke, that we doe merite euerlasting life by workes. For Christ (as we haue said) doth figuratiuely exhort men, to applie their studies vnto the medi∣tating vpon the heauenly life, whereas they are wont otherwise to bee set wholy vpon the worlde. And Christ remoueth all doubt, when he saith, that he giueth this meate. For no man doth obtain that by his own industrie, which he hath of his gifte. There is some shew of contrarie∣tie

these words: yet these two things do easily agree together, that the spirituall meat of the soule is the free gift of Christ, and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing. For him hath God the father sealed. He confirmeth the sentence next going before, because he is appointed by his father to this end. The old writers did falsly wrest this place vnto the diuine essence of Christ, as if he were said to be sealed, because he is the print, and expresse image of the fa∣ther. For he doth not intreat in this place subtilly of his eternall essence: but what is commanded and inioyned him, what is his office, and fur∣thermore, what we must hope for at his hands. Furthermore, the fit me∣taphor alludeth vnto the auncient custome, for they sealed that with ringes which they would establish with their authoritie. So Christ, that he may not seem to take any thing to himselfe, affirmeth that this office was laide vpon him by his father, and that this decree of his father was reuealed as it were with a grauen seale. The summe is, seeing that it is not euerie mans office to feed y^e soules with vncorruptible meat, Christ commeth foorth, & promising himselfe to be the authour of so great a good thing, he addeth moreouer, that he is approued of God, & that he was sent vnto men with this marke of the seale. Hereupon it foloweth, that their studie shall not be voyd, who shall offer their soules to Christe to be fead. Let vs know therefore that we haue life offered vs in Christ so that euerie one of vs may looke to attaine vnto y^• same not al aduē∣tures, but being sure to haue successe. Notwithstāding we are also taught that they are giltie of falshood & theft before God, whosoeuer do attri∣bute this praise vnto any other saue only vnto Christ. VVhereby it ap∣peareth that the papists are false forgers in all pointes of their doctrine. For whosoeuer do put in Christ his place the meanes of saluation, so of∣ten do they mar this seale of God, which is only authentical, as it were blotting the same, & that with their wicked boldnes, & vnspeakeable falshood. And least y^t we do fal into y^e same horrible giltinesse, let vs learn to reserue all that perfect & vntouched, to Christ, which is giuē him of his father.

28 VVhat shall we do then that &c. The multitude vnderstood well enough that Christ exhorted them to striue to go higher then vnto the cōmodi∣ties of this life: & that they must not be occupied in the earth whō god ••alleth vnto another place. They who aske this questiō are in som point deceiued, because they know not the way how to labor. For they do not think that God doth giue vs by the hand of his sonn whatsoeuer is ne∣cessary vnto the spirituall life. First they demaund what they must doet afterward, when they name the works of God, they wander without a mark, so that they bewray that they know not the grace of God. Althogh they seem here proudly to murmur against Christ, as if he did reprehend them vndeseruedly: as if they should say, doest thou think that we haue no care of eternall life? what then doest thou commaund vs to do more then we do? Vnderstand by the works of God, those workes which hee requireth, and which he alloweth.

••9 This is the worke of God. They spake of workes, Christe reclaimeth thē vnto one work alone: namely, vnto faith. VVhereby he giueth vs to ••nderstand, that al that is vaine, whatsoeuer men do goe about without faith, and that faith alone is sufficient: because GOD requyreth this one thing of vs, that we beleeue. For here is a certaine secrete opposition

betweene faith and mens studies and indeuours. As if hee should haue saide, mens indeuours are in vaine when as they go about to please god without faith, as if running out of the way they did not goe towarde the marke. Therefore it is an excellent place, that how much soeuer mē doe miserablie wearie themselues during their whole life: yet all theyr labour is in vaine vnlesse faith be vnto them a rule of liuing. They which gather out of this place, that faith is the gift of God, they are de∣ceiued: for Christ doth not teach what God worketh in vs, but what he requireth, and will haue. Notwithstanding that seemeth to bee an ab∣surd thing, that God should allow nothing saue faith alone: for loue must not be contemned, neither doe other offices of godlines loose their place and honor. Therfore howsoeuer faith be the chief, yet other works are not superfluous. VVe may easily answere, for faith doth not exclude either loue, or any other good worke: seeing that it comprehendeth thē all in it. For faith is called the only worke of God, because wee possesse Christ by it, and are made the children of God, that he may gouerne vs by his spirite. Therefore because Christ doth not separate from faith the fruites thereof, it is no maruell, if (as they say) he place the head & helme therein. VVe haue said in the third chapter what the worde beleeue doth signifie. VVe must alwayes remember this, that we may know the force of faith: that we must define what Christ is in whom wee beleeue, and why he is giuen vs of the father. These mens cauill is rotten & nought worth, who vnder colour of this place doe hold that we are iustified by workes, if faith doe iustifie, seeing that it is called the first and principal worke. It is manifest enough that Christe speaketh vnproperly when he calleth faith a worke: as when Paule compareth the law of faith & the law of workes together. Secondly, whenas we say that men are not iustified by workes, we vnderstand those workes, by the merite whereof men do purchase fauour with God. But faith bringeth nothing vnto God, but doth rather present man emptie and poore before God, that he may be filled with Christ and his grace. VVherefore it is a passiue worke (that I may so call it) whereunto no rewarde can be repaied: nei∣ther doth it giue vnto man any other righteousnesse, saue that which it receiueth of Christe.

30 Therfore they said vnto him, what signe doest thou, that we may see, and beleeu•• thee? what workest thou?

31 Out fathers eate Manna in the wildernesse, as it is written, he gaue thē the bread of heauen ta eate.

32 Therefore Iesus said vnto them, verily, verilie, I say vnto you, Moses gaue you not the bread from heauen, but my father giueth you the true bread from heauen.

33 For this is the bread of God, which came downe from heauen and giueth life to the worlde.

30 VVhat signe doest thou? This wickednesse doth sufficiently testifie how true that saying of Matthew is,* 1.6 This wicked generation seeketh a signe. They were drawē before w^t the admiratiō of the myracles vnto Christ, being made astonied with a new myracle againe: they confessed Christ to be the Messias, & because of this hope they would haue made him a king: Now they require a signe of him as if they had neuer knowē him.

VVhence was this of sodaine forgetfulnesse, saue only because being vn∣thankefull to God, they are maliciously blinde when as they behold his power? And without doubt they doe loath all the myracles which they saw hytherto, because Christ did not graunt their requests, and because they do not finde him such a one, as they feigned to themselues. If they had seen any hope of earthly felicite, they would cōtinually haue praised him: without doubt they would haue called him a Prophet, the Messias, and the sonne of God. Now because he doth chide them, because they were too much giuen to the flesh, they think that they ought not to hear him any more. And at this day there be many like vnto them. For at the beginning because they perswade themselues that Christe will beare with their vices, they do greedily snatch at this Gospell, they desire no proofe therof: but when as they are called vnto the denial of the fleshe, and the bearing of the crosse, then they begin to distrust Christe: they demaunded whence the Gospel came. Finally, Christe shall bee theyr master no longer, when as hee once is not answerable to their de∣sire.

31 Our fathers. Therfore Christ rubbed them on the gall, when as he said that they came like bruite beastes to fill their bellies: for they doe bewray this grosse affection when as they desire to haue such a mes∣sias as will feede them. And whereas they doe highly extoll the grace of God in Manna, they doe it craftile that by that meanes, they may sup∣presse the doctrine of Christe, wherein he did condemne the immode∣rate desire of the corruptible meate. For on the the other side they set a∣gainst it the gorgeous title wherewith Manna is adorned, when as it is called the heauenly bread. But the spirite doth not therefore call Man∣na honourablie the bread of heauen, to this end, as if God in feeding his people as an heard of swine, did giue them no more excellent thing. Therfore they haue no excuse, when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them.

32 Verily, verily I say vnto you. Christ seemeth to denie that which was cited out of the Psalme: yet doth hee speake only by way of compa∣rison. Manna is called the bread of heauen, but for nourishing the bo∣die, but that is counted truly and properly the heauenly bread, which is the spirituall food of the soule. Therefore in this place he setteth the worlde against heauē, because the vncorruptible life is only to be sought in the kingdome of God. The truth is not set against figures in this place, as oftentimes els where: but Christ respecteth what is the true life of man: namely, whereby he differeth from bruite beastes, and whereby he excelleth all creatures. VVhen he addeth afterward, My fa∣ther giueth you, it is as much as if he should haue said, the Manna whiche Moses gaue vnto your fathers, brought not the heauenly life: but now is y^• heauēly bread indeed offred you. He calleth the father y^e giuer of this bread: but his meaning is, that it is giuen by his hande. So that the op∣position is not referred vnto God & Moses, but vnto Christ & Moses. And Christ doth rather make the father the giuer of this gift, then him∣selfe, that he may purchase more reuerence, as if he should say, acknow∣ledge me to be the minister of God, by whose hand hee will feede your soules vnto eternall life.

Againe this seemeth but a little to agree with Paule his doctryne.

For Paule calleth Man the spirituall meate,* 1.7 I aunswere, that Christ spea∣keth according to their capacitie, with whom he hath to doe, neither is this any strange thing in the scripture. VVe see how Paule himselfe dis∣puteth diuersly concerning circumcision. VVhen he intreateth of the in∣stitution, he confesseth that it was the seale of faith: whilest that hee contendeth with the false Apostles, he maketh it rather the seale of the curse, and that according to their meaning. Let vs consider what was obiected to Christe: namely that hee is not proued to bee the Messias, vnlesse he giue vnto those that be his bodily foode. Therfore he decla∣reth not what thing Man did prefigure, but saith plainely that that was not the true bread wherewith Moses fead their bellies.

33 For this is the bread of God, Christ reasoneth from the definition vn∣to the thing defined negatiuely, on this wise: that is the heauenly bread, which came downe from heauen to giue life vnto the world: there was no such thing in Man: therefore it was not the heauenly bread. And in the meane while hee confirmeth that which he said before: namely, that he was sent of the father, y^t he might feed men far more excellently then did Moses. Man truly came downe from y^e visible heauen (that is frō the cloudes): but not from the euerlasting kingdome of God, from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing, saue that their fathers bellies were wel filled and stuffed in the desert. Hee calleth that the bread of God now, which he called before the bread of heauen: not that the bread where∣with we are fedde in this life commeth from any other saue only from God: but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie. This place teacheth that all the worlde is dead to God, saue only in asmuch as Christe doth quicken it: because life shall bee found no where els saue only in him. In the com∣ming downe from heauen we must note two thinges: namely, that in Christ we haue a diuine life: because he came frō God, that he might be vnto vs the authour of life: & secondly, that life is neere vnto vs, so that wee neede not to flie vppe aboue the clowdes, or sayle ouer the Sea. For Christ came downe vnto vs for that cause, because no man coulde goe vp.

34 Therfore they said vnto him, Lord alwayes giue vs this bread.

35 Iesus said vnto them, I am the▪ bread of life: he that commeth vnto me shall 〈◊〉〈◊〉 be an hungred: and he that beleeueth in me shall neuer thirst.

36 But I haue saide vnto you, that you haue also seene mee, and you beleeue not.

37 VVhatsoeuer the father giueth me, it shall come vnto me: and him that commeth vnto me will I not cast out.

38 Because I came downe from heauen, not that I might do my will, but his will 〈◊〉〈◊〉 sent me.

39 And this is his will that sent me, of the father: that whatsoeuer hee hath giuen me, I should not loose of it, but shoulde raise it vp in the last day.

40 And this is his will that sent mee: that whosoeuer seeth the sonne, and beleeueth w^t him, he may haue eternall life: and I will rayse him vp in the last day.

34 Alway giue vs. Vndoubtedly they speake tauntingly, that they

may accuse Christe of vanitie, because hee doth boast that he giueth the bread of life. So miserable men, whilest that they refuse the promises of God, being not contented with this one euill, they make Christ giltie of theyr infidelitie.

35 I am the bread of life. Hee teacheth first that the bread is present which they did aske in mockage: then afterward he chideth them. Fur∣thermore, he began with doctrine, that he might the better declare that they were giltie of vnthankfulnesse. And there are two partes thereoft because he sheweth whence we must set life, and how we may enioy the same. VVee knowe what caused Christe to vse these Metaphors: namely, because there was mention made of Manna and the dayly foode. But notwithstanding this figure is more fit to teache the igno∣raunt withall, then a plaine kinde of speech. VVhen as wee eate bread to nourishe our bodies withall, both our infirmitie, and also the strength of Gods grace doth the better appeare, then if God did instill his secret power to nourishe the body without bread. So an institution taken frō the body to the soule, causeth the grace of Christ to be the better felt: For when we heare that Christ is the bread which our soules must eate: this pearceth farther into our soules then if Christe shoulde say simplie, that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread, in such sort as wee feele it. For bread doth not beginne the life: but it cherisheth and preserueth the life which is begun. But we doe not only retaine life through the benefite of Christe, but wee haue the beginning of life through hym. VVherefore the similitude is vnproper in some respect. But in this there is no absurditie: because Christ frameth his talke according to the cir∣cumstance of the talke had before. The question was mooued, whether Moses or Christ himselfe was more excellent in feeding men. This is the selfe same reason why hee doth only call it bread: because they did only obiect Manna vnto him, therfore it was sufficient for him to set a∣gainst the same another bread. The doctrine is simple, that our soules do not liue by an inward power (that I may so say) but that they do borow life of Christ.

Hee which commeth vnto me. Now he defineth the manner of eating: namely, when as we receiue him by faith. Neither doth it any whit pro∣fite the vnbeleeuers, that Christ is the bread of life: because they conti∣nue alwayes emptie: but Christ is made our bread then, when as wee come hungrie vnto him, that he may fill vs. To come vnto Christ and to beleeue, haue all one signification in this place: but in the former worde the effect of faith is expressed: namely, that being enforced with the fee∣ling of our pouertie we flie vnto Christe to aske life. Furthermore, they who gather out of this place, that the eating of Christe is nothing els, saue faith onely, they reason scarse fitly enough; and to the purpose. I graunt indeed that we eate Christ no otherwise saue only by beleeuing•• but the ••ating it selfe is rather an effect or fruite of faith, then faith. Nei∣ther doth faith behold Christe alone, as being a far off: but it imbraceth him that he may be made ours, & dwell in vs: it maketh vs to grow into one body with him, to haue one life with him, and finally to be one with him. Therefore it is true that Christ is eaten by faith alone, so that we do also vnderstand, after what sort faith ioyneth vs with him.

Hee shall neuer bee a thirst. This seemeth to be added contrary to reason: because it is not the office of bread to quench thirst, howsoeuer it doeth satisfie hunger. Therfore Christ doth attribute more to bread then the nature thereof doth beare. I haue alreadie said, that he doth only vse the word bread; namely, because the comparing of Manna with his heauenly power, whereby our soules are holden in life, did so require. In the mean¦while he vnderstandeth by bread all the whole summe of food: and that according to the common custome of his countrie. For the Hebrewes doe take this phrase to eate bread by Synecdoche, for to suppe or dine: & when as we aske our daylie bread, we comprehend vnder the same drinke & the other parts of our life. Therfore the meaning of the words is this, whosoeuer shal resort vnto Christe, that he may haue life of him, he shal want nothing, but shall haue sufficient nourishment to maintaine life with.

36 But I haue said vnto you. Now doth he blame them, because they doe wickedly reiect the gift of God, which is laid open vnto them. And this is too too wicked contempt of god, to reiect that which some man, doth acknowledge to be giuen by him. Vnlesse Christ had made his power knowen vnto them, & had manifestly declared that he came from god, the colour of ignorance might haue extenuated their fault: but in that they refuse his doctrine, whom they did before confesse to be the Messias of the Lord, it is extreeme vnthankfulnes. Truly it is true that men doe neuer so resist God of set purpose, that they think that they haue to deale with God. VVherunto appertaineth that of Paul, They would neuer haue cru∣cified the Lord of glory, if they had knowen him. But the vnbeleeuers, because they are blind,* 1.8 when they behold the light, are worthily said to see that which vanisheth streightway out of their sight, because Satā doth darken their mindes. This is questionles, that when as he said that they saw, he meant not the bodily sight, but doth rather touch their voluntarie blindnes in that they might know what he was, vnlesse their owne wickednes had letted them.

37 VVhatsoeuer the father giueth me. Least their vnbeliefe shoulde any whit discredit his doctrine, he saith that the cause of so great stubborne∣nesse is, because they are reprobates, & strangers from the flocke of God. Therfore he doth distinguish the elect from the reprobate in this place, that his doctrine may neuerthelesse retaine the authoritie, although it be not beleeued of many, For the wicked do both speake euill of the word of God, and do make no account therof, because they are not touched with the reuerence of it: and many weaklinges and ignorant men doe doubt, whether it be the word of god or no, because a great part of the world doth refuse it. Christ remoueth this stumbling block, when as he saith, that they are not his, whosoeuer doe not beleeue, that it is no maruel if such haue no feeling of the truth of God: but that all the chil∣dren of god do imbrace it. First of all he saith, that they come vnto him, whōsoeuer his father giueth him. By which words he meaneth, y^t faith is not in mans choyse & will, that this man or that may beleeue generally, or by chaunce: but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand. For when hee saith that all that commeth, whatsoeuer is giuen, we gather therby that all men are not gi∣uen. Againe, we gather, that God doth work with so great efficacie of y^•

spirite in his elect, that none of them can fall away. For the woorde giue importeth as much as if Christ had said, whom the father hath chosen, them doth he regenerate, and he doth appoint them vnto me, vnto the obedience of the gospel. And him that commeth vnto mee. This is added for the comfort of the godly, that they may certainly persuade thēselues that they haue accesse vnto Christ through faith, and that also they shall be courteously entertained, so soone as they haue once committed them selues vnto his tuition: whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly, because no man offe∣reth himselfe to be Christ his disciple, who may not againe perceiue & trie that he is a faithful and good teacher.

38 Because he came downe from heauen. This is a confirmation of the next sentence, that we do not seeke Christ in vaine. For faith is a worke of God, wherby he sheweth that we are his, and he appointeth his sonne to be the gouerner of our saluation. This was the only purpose of the sonne, to fulfill his fathers commandement. Therfore he wil neuer cast off those whom the father sendeth. VVherby it is plainely prooued that faith shall neuer be voide. VVhereas Christ putteth a difference be∣tweene his owne and his fathers will, therein he applieth himselfe vnto his hearers, because (as mans nature is readie to distrust) we are wont to feigne vnto our selues some contrary thing which may procure douting. To the end Christ may cut off all occasion of such wicked surmises, he affirmeth that he was reuealed vnto the worlde, to the end he may esta∣blish by the very effect, that which the father decreed concerning our sal∣uation.

39 And this is the wil. He doth testifie now that this is the purpose of the father, that the faithfull do find sure & certaine saluation in Christ. VVherupon it followeth againe that they are reprobates, whosoeuer do not profite and goe forward in the doctrine of the Gospel. VVherfore if we see that it turneth to the destruction of many, there is no cause why we should therfore be discouraged: because they doe of their own accord bring euill vpon themselues. Let this be sufficient for vs that the gospell shall alwayes be able to gather the elect vnto saluation. I maye not loose of that. That is, I will not suffer it to be taken from me or to pe∣rish. VVherby he giueth vs to vnderstand that he is the keeper of our saluation, not for one or a few dayes: but that he is carefull for the same vntill the end, that he may bring vs from the beginning vnto the ending of our course For this cause doth he make mention of the last resurrection. And this promise is very necessarie for those who do mise∣rably labour in so great infirmitie of the flesh, wherof euerie one is gyl∣tie in his owne conscience. The saluation of the whole world might be subuerted euery minute, vnlesse the faithfull being vpholden by the hand of Christ, did hold on couragiously vntill the day of the resurrec∣tion. Let vs therfore hold this fast, that Christ reacheth foorth his hand, that he may not forsake vs in the midst of the course, but that trusting vnto his ayde, we may be bold to lift vp our eyes without feare, vnto the last day. He doth also make mention of the resurrection for another cause, because whilest that our life is hid, wee are like vnto dead men. for what do the faithful differ frō the wicked, saue only that being ouer¦whelmed with miserie, and being as sheepe appointed to be slaine, they

haue alwayes the one foote in the graue? yea sometimes they are euen at deaths dore, and readie to be swallowed vp. Therefore the only prop of our hope and pacience is, if omitting the estate of this present life, we doe lift vp our mindes and all our senses vnto that last day, if wee passe through these worldly lets, vntil such time as the fruit of our faith doth appeare.

40 And this is the will. He said that this office was enioyned him of his father to defend our saluation: now he doth also define the meane. Therefore this is the way to attaine vnto saluation, if we obey the Go∣spell of Christ. This did he touch of late, but he doth now better expres that which was spoken then obscurely. And if so be it God will haue those to be saued through faith whom he hath chosen, and hee doth by this meanes establish and put in execution his eternall decree, whosoe∣uer being not contented with Christ, doth curiously enquyre after eter∣nall predestination, he doth somuch as in him lyeth desire to be saued o∣therwise then the purpose and counsel of God hath appoynted. The election of God is of it selfe hidden, and secrete: the same doeth God reueale by calling, whereof he vouchsafeth to make vs partakers. Ther∣fore they are deceiued who seeke their or the saluation of other men in the labyrinth of predestination, not holding the way of faith whiche is set before them: yea they goe about with this preposterous speculati∣on to ouerthrow the force and effect of predestination. For if God hath chosen vs to this end, that we may beleeue, take away faith, and election shalbe vnperfect. But it is wickednesse to breake off the continuall and ordinate course of the beginning and the ende in the counsel of God. Furthermore, as the election of God carrieth with it calling, and they two are knit together with an vnsoluble knot, so when God hath called vs effectually vnto the faith of Christ, this ought to be of as great force with vs, as if he should by setting to his seale confirme the decree concer∣ning our saluation. For the testimonie of the spirite is nothing els, saue only the sealing of our adoption. Therefore euery mans faith is vnto him a sufficiēt witnesse of gods eternall predestination, so y^t it is sacrilege to enquire any higher. Because he doth the holy spirit opē iniurie, who∣soeuer doth refuse to subscribe vnto his testimony. He opposeth see & be∣leeue against the former sentence. For hee had cast in the Iewes teeth that they did not beleeue, whē as notwithstanding they had seen: now is the obedience of faith ioyned in the children of God, with the feeling of the diuine vertue and power which they perceiue to be in Christe. Fur∣thermore, these wordes declare, that faith floweth from the knowledge of Christ: not that it desireth any thing beside the plaine worde of god: but because if we beleeue Christ, we must perceiue what he is, and what we haue by him.

41 Therefore the Iewes murmured concerning him, because he said, I am the bre••d, that came downe from heauen.

42 And they saide is not this Iesus the sonne of Ioseph, whose father and mother wee know? Therfore how saith he, I came downe from heauen?

43 Therefore Iesus answeared and saide vnto them, murmurre not amongst your selues.

44 No man can come vnto mee, vnles the father that sent me shall draw him: and I

will rayse him vp in the last day.

45 It is written in the Prophets, and they shall be all taught of God. Therefore who∣soeuer hath hearde of the father, and learned, he commeth vnto mee.

41 They murmured. The Euangelist teacheth that the murmuring did arise hereupon, because the Iewes being offended with the humilitie of the flesh did conceiue no diuine and heauenly thing in Christ: Although he sheweth that they had a double let. For they did feigne the one them selues by reason of a false opinion, when they said: This is the sonne of Ioseph, whose father and mother we know. The other did proceede frō peruers iudgement, because they did not thinke that Christe was the son of God, because he came downe vnto men being clothed with fleshe. But we are too malicious if we doe therefore despice the Lord of glory, be∣cause he did abase himselfe for our sake, taking vpon him the shape of a seruant. For this was rather a plentifull token of his infinite loue, and wonderfull grace toward vs. Secondly, the diuine maiestie of Christ did not so lye hid vnder the contemptible and base shape of flesh, but that he did send foorth beames of his manifold brightnesse: but these grosse & dull headed men did want eyes, to see his manifest glory withall. VVee doe also offend dayly both wayes. First of all, this is vnto vs a great let, that we doe only beholde Christ with fleshly eyes, whereby it commeth to passe that we doe see in him no worthie thing. For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense: such si∣nister interpreters are we. Againe, being not contented therewith wee catch hold of many false thinges, which may breed the contempt of the Gospel. Moreouer, many men doe forge to themselues monsters, vnder colour whereof they may hate the Gospell. Therfore the worlde doeth of set purpose beat back the grace of God. The Euangelist expresseth the Iewes by name, that we may know that the murmuring did proceede from them, who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ, when he commeth humblie vnto vs, and the nigher he is vnto vs, so much the more willingly to come vnto him, that he may extoll vs vnto his heauenly glory.

43 Murmur not amongest your selues. He layeth to their charge the faulte of murmuring: as if he should say, my doctrine containeth no matter of offence, but because you are reprobates, it moueth your poysoned minds: and therefore is it vnsauerie, because you haue an vnsauerie palate and taste.

44 No man can, &c. He doth not only accuse their wickednesse, but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them, which he doth for this cause, least their vnbelief do trouble the weake. For many mē are holden with this foolishnesse, that they do depend vpon the respect of men in matters ap∣pertaining vnto God, whereby it commeth to passe that they suspect the gospel, so sone as they see that the world doth not receiue it. Againe, the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel, because it doth not please them. Therfore christ affirmeth on the contrary, y^t althogh y^e doctrine of the gospel be preached vnto al men generally, yet cānot all men receiue it, but that they haue need of a new mind, & a new vnderstāding: and that therfore faith is not in mans will

but that it is God who giueth it. Because to come vnto Christ is put me∣taphorically in this place, for to beleeue, the Euangelist to the end he may frame the metaphor in the contrary member, sayth that they are drawen, whose mindes God doth illuminate, and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe, that it is no maruell if many do loath the gospel, because no man shall euer bee able to come vnto Christ willingly, saue he whom God shal preuent with his spirite. And thereupon it followeth that all men are not drawen, but that God doth graunt this grace vnto those whom he hath chosen. As touching the manner of drawing, the same is not violent, whiche may compel a man with an externall motion: yet notwithstanding it is an effectuall motion of the holy spirit, which maketh men that were vn∣willing to be willing. VVherfore that is false and prophane, that none are drawen saue those who are willing: as if man did shew himselfe o∣bedient vnto God of his owne motion. For in that men do follow God willingly, they haue that now of him, who hath framed their heartes to obey him.

45 It is written in the prophetes. Christ confirmeth that whiche he saide with the testimonie of Iesaias, that no man commeth vnto him saue he whom the father draweth. He calleth them the Prophetes in the plural number, because al the Prophesies were gathered into one body, so that all the bookes of the prophets might worthily be counted one booke. Furthermore, the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church, he pro∣miseth vnto her sonnes taught of God. VVhence we may easily gather, that the Church can by no other meanes be restored, vnlesse God taking vpon him to play the scholemaster, do bring the faithfull vnto himselfe. The maner of teaching, whereof the Prophet speaketh, is not placed on∣ly in the external voyce: but also in the secret working of the holy ghost. To bee briefe, this teaching of God is the inward illumination of the heart. In that hee saith (all) it ought to bee restrained vnto the elect, who are only the true children of the Church. Now it is no hard mat∣ter to see how Christ applyeth this prophesie vnto the cause which he hath in hand. Isaias teacheth that the Church is then edified indeed, whē it hath childrē who are taught of God. Therefore Christ inferreth fitly, that men haue not eyes to see the light of life, vntil God doth open thē. Also he standeth vpon the vniuersall word, because he reasoneth thence, that all those who are taught of God, are drawen effectually that they may come. And hereunto appertaineth that which foloweth by and by. VVhosoeuer therfore hath hearde. The summe is, that the reprobate are euen giuen ouer vnto destruction, whosoeuer doe not beleeue: because God doth make all the children of the Churche, and the heyres of life his o∣bedient schollers. VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue, vnlesse they be drawen: so he doth nowe pronounce that it is the effectuall grace of the spirite, wher∣by they are drawen, that they may necessarily beleeue. By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame. For if wee begin to come vnto Christe then, when the father hath drawen vs, the beginning of faith is not in vs, neyther

any preparation: againe, if all doe come whome the father hath taught, he doth not only giue them the earnest of faith only, but faith it selfe. Therefore in that we doe willingly obey the direction of the spi∣rite, this is a parte of grace, & as it were the sealing: because God should not draw vs, if reaching out his hand only, he left vs to our own choise. And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith. They are said to heare of God, who do submit themselues vnto God when he speaketh vnto them in∣wardly, & that with all their heart, because the spirite reigneth in their hearts.

Commeth vnto mee. Hee sheweth the vndiuisible coniunction which he hath with the father. For the meaning of the wordes is, that it cannot be but that they shal addict themselues vnto Christ, whosoeuer are the dis∣ciples of God, and that they are vnapt to bee taught of God who do re∣iect Christ: because this is the only wisedome, which the elect do learn in Gods schoole, to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe.

46 Not that any man hath seene the father, saue he who is of God, he hath seene the father.

47 Verilie, verilie, I say vnto you, hee that beleeueth in mee hath eternal life.

48 I am the bread of life.

49 Your fathers did eate Manna in the wildernes, and died.

50 This is the bread which came downe from heauen, that some man may eat ther∣of and not die.

51 I am the liuely bread which came downe from heauen, if any man shall eate of this bread, he shall liue for euer: and the bread which I will giue, is my flesh, which I will giue for the life of the world.

46 Not that any man. As hee hath hytherto commended the grace of his father, so he doth call backe the faithful vnto himselfe alone. For both these must bee ioyned togeather, that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde: and that it is but all in vaine to seeke God, vnlesse Christ go before: because the maiestie of God is higher then that mans wit and senses can reach vnto it. Yea, that shalbe a deadly dungeon, which shalbe thought to be the knowledge of God, without Christe. VVhen he saith, that he alone knoweth the father, his meaning is, that this office appertaineth vnto him properly, to declare him vnto mē, who is otherwise hidden.

47 Hee that beleeueth in mee. This is the exposition of the sentence next going before. For we are taught in these wordes, that we doe then knowe God, when we beleeue in Christe. For we doe then begin to see the inuisible God as it were in a glasse, or in a liuely & expresse Image. Therefore accursed be that which is set before vs concerning God, vn∣lesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ, for we must not imagine any confused or vaine faith, whiche may spoyle Christ of his power: suche as is amongst the Papists, who doe beleeue so much of Christ as pleaseth them. For we doe therefore obtain life by faith, because we know that all the partes of life are con∣teined

in Christe. VVhereas certaine doe gather out of this place, that to beleeue in Christ is as much as to eate Christ or his flesh, it is not firme enough. For these two thinges doe differ as the former and the latter: as to come vnto Christ and to drinke him: for comming vnto him goeth before. I graunt that we doe eate Christ only by faith: but the reason is, because we doe receiue him by faith, that he may dwell in vs, and that we may be partakers of him, and so be one with him. VVherfore eating is an effect or worke of faith.

48 I am the bread of life. Besides that which he said before, that hee is the liuely bread, wherewith our soules are fed: to the ende he may the better amplifie that, he doth also repeat the opposition of this bread and the old Manna, together with a comparison of men: Your fathers (saith he) eate Manna, &c. He saith that Manna was vnto their fathers fraile food, which did not deliuer them from death. Therefore it followeth that the soules doe finde meate no where els, saue in him, wherby they may bee fed vnto the spirituall life. Furthermore, we must remember that which I saide in another place, that he doth not in this place speake of manna, as it was a secrete figure of Christ (for in that respect Paule calleth it spi∣rituall meate) but we haue said that Christe doth attemper and applie his speech vnto his hearers, who being only carefull for the feeding of the bellie did looke vnto no higher thing. Therefore hee doth for good causes affirme, that their fathers were dead, that is, suche as were in like sort addicted to the bellie. And yet notwithstanding hee inuiteth them to eate, when he saith that he came that some man might eate. For this speech importeth as muche, as if he should say, that hee is readie for all, who wyll only eate. Vnderstande that none of those who haue once eaten Christ doe die, because the life which he giueth vs is neuer put out, as it is in the fift Chapter.

51 I am the liuely bread. He doth oftentimes repeate the same thing, because there is neither any thing more needefull to be knowen, and e∣uery man doth perceiue for his owne part, how hardly wee doe beleeue it, and howe easily and quickly we doe forget it. VVe do all desire life: but we doe wander frowardly and foolishly through by wayes in see∣king the same: the greatest sort doth lothsomely refuse it when it is offe∣red vnto them. For who is he that doth not feigne vnto himselfe life without Christe? And howe many are there whom Christe alone can satisfie? Therefore it is no superfluous repetition, whilest that Christe doth so often affirme, that he alone is sufficient to giue life, For he doth challenge to himselfe alone the tytle of bread, that hee may plucke out of our myndes all feygned hopes of liuing. Hee doth now call that the liuing bread, which he called before the bread of life, in y^• same sense, wherein he called it liuely. Hee doth oftentimes make mention of comming downe from heauen: because the spirituall and vncorruptible life shall not be found in this worlde, the shape whereof passeth and va∣nisheth away: but only in the heauenly kingdome of God. So often as he putteth in the worde eate, he exhorteth vs vnto faith, which only ma∣keth vs to inioy this bread vnto life. And that not in vaine, because there are but a few who can vouchsafe to reach foorth their hande, that they may put this bread to their mouth: yea when the Lord doth euen reach it vnto their mouth, there are but few that can tast it: but som do gorge

thēselues with winde, othersome being like to Tantalus, being nigh vnto the meate it selfe are through their sluggishnes hungrie. The bread whiche I will giue. Because that secret force of giuing life wherof he spake, might bee referred vnto his diuine essence, he doth now discende vnto the se∣conde degree, and teacheth that that life consisteth in his fleshe, that it may bee drawen thence. Truly it is a wonderfull purpose of God, that hee hath set before vs life, in that fleshe, wherein was the only matter of death before. And so by this means he prouideth for our infirmitie, whi lest that he doth not call vs aboue the cloudes to inioy life: but sheweth the same vpon the earth, as if he did lift vs into the hidden places of his kingdome. In the meane season correcting the pride of our nature, hee alloweth the humilitie and obedience of faith, whilest that he com∣maundeth those who will craue life, to rest and stay in his flesh, being to see to, contemptible.

But it is obiected on the contrarie, that the flesh of Christ cannot giue life, which was both subiect to death, and is not now of it selfe immor∣tall: secondly that this doth not agree with the nature of flesh to quic∣ken the soules. I answere, although this power doe come from some thyng els, then from the flesh, yet is there no let but that this title doeth aptly agree thereunto. For as the eternall worde of God is the foun∣taine of life, so his fleshe doeth powre out vnto vs as a conduit, the life, which resteth (as they say) in the inwarde diuinitie. And in this sense is it called liuely, because it imparteth vnto vs the life which it borrow∣eth of some other. That shalbe plaine enough, if we consider what is the cause of life, namely righteousnesse. And although righteousnesse doe flow from God alone, yet wee haue the same fully giuen vnto vs, onely in the flesh of Christ. For the redemption of man was fulfilled in it: in it was offered the sacrifice for satisfaction for our sinnes, the obedience was perfourmed towardes God, which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite, it was receiued into heauenly glory after that death was ouercome. Therefore it fol∣loweth that all the partes of life were placed in it, so that no man canne iustly complaine that he is depriued of life, because it is hid farre off.

VVhich I will giue for the life of the worlde. The worde giue, is diuersly ta∣ken: the former giuing whereof hee maketh mention, is done daylye: namely, so often as Christe doth offer himselfe vnto vs: in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice. For then hee gaue himselfe vnto death for the life of men: now he inuiteth vs to reap the fruite of his death. For it should nothing profite vs that that sacrifice was once offered, vnlesse we should now eate the holy banket. Further∣more, we must note this, that Christ challengeth to himselfe the office of sacrificing his flesh. VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues, who doe in the Masse vsurpe that, which was proper to that priest onely.

52 Therefore the Iewes did striue amongest themselues, saying, how can hee giue vs his flesh to eate?

53 Therefore Iesus said vnto them, verilie, verilie I say vnto you, vnlesse you shall eat the flesh of the sonne of man, and shall drinke his blood, you haue not life in you.

54 Hee that eateth my flesh, and drinketh my blood, hath eternall life: and I will rayse him vp at the last day:

55 For my flesh is meate in deede, and my blood is drinke indeed.

56 Hee that eateth my fleshe, and drinketh my blood, abideth in mee, and I in him.

57 As the liuing father hath sent me, I doe also liue for the father, and he that ea∣teth me, he shall also liue for mee.

58 This is the bread which came downe from heauen: not as your fathers eat Manna and dyed: he that eateth this bred shall liue for euer.

52 Therefore the Iewes did striue. Hee nameth the Iewes againe not for honours sake: but that he may cast in their teeth their vnbeliefe, because they doe not receiue his familiar doctrine concerning eternall life, or at least, because they do enquire vnmodestly of a thing which was as yet dark & doubtful. For it is a signe of frowardnes & contempt, in that he saith they did contende: and they who doe dispute so contentiously, do stoppe the way before themselues, so that they cannot come vnto the knowledge of the truth. Neither is this simplie reprehended in them, that they did aske concerning the meanes: for then should the same re∣prehension fall vpon Abraham and the blessed virgin. Therefore they are either deceiued through ignorance, or they deale vncourteously, who passing, ouer the lust and boldnesse which they had to contend (whiche the Euangelist doth only condemne) doe only tosse this worde how, as if it had been wickednesse for the Iewes to enquyre of the manner of ea∣ting. But this is rather to be imputed vnto slouthfulnesse, then vnto the obedience of faith, if we keepe those knots of doubtes vnloosed, willing∣ly & wittingly, which are losed for vs by the word of the Lord. VVher∣fore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ: but it is also profitable for vs to know the same, so farre foorth as it is expounded in the scripture. Away with that twise stub∣borne colour of humilitie, that one only saying of Christ is sufficient for me, when he affirmeth that his flesh is meate in deede, I am willingly blinde in the rest. As if the heretikes may not haue the same colour, if they be willingly ignorant of this, that Christ is conceaued of the holy Ghost, because beleeuing that he is the seed of Abrahā, they will search no farther. VVe must only holde this moderation in the secrete workes of God, that we desire to knowe to more then he setteth downe in his worde.

53 Verilie, verilie, I say vnto you, Indignation did wring out of Christe this oath, when he saw his grace refused with so proud contempt▪ for he doth not now vse plaine doctrine: but doth also intermingle threatnings to make them afraid withall: for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh, as if hee shoulde say, if you despise my fleshe, knowe yee that there remaineth no o∣ther hope of life for you. This vengeance remaineth for all the contem∣ners of the grace of Christe▪ that they doe wickedly perish through their pride: and they are to bee vrged with this precise seueritie, that they may not proceede to flatter themselues. For it we doe threaten death vnto sicke men which refuse remedies, what shall the wicked doe, when as they endeuour so much as in them lyeth to abolish the life it selfe? In

that he saith, the flesh of the sonne of man, it hath great force, for he toucheth their contempt, which did arise thereupon, because they saw that he was like vnto other men. The meaning therfore of the wordes is, contemne me at your pleasure, because of the humble & base sight of my flesh: yet is there life included in this contemptible flesh, whereof if you depriue your selues, you shall finde no where els, that which can quicken you. It was a grosse error of the mē of old, who thought that infants were de∣priued of eternal life, vnlesse that the sacrament of the Lords body were giuen them. For he speaketh not of the supper: but of the euerlasting participation, which wee haue without the vse of the supper. And the Boemians dealt not well, whenas they did prooue by this testimo∣ny, that the vse of the Cuppe ought to bee common vnto all in general. As touching infants, Christ his institution doth barre them from the partaking of the supper, because they cannot yet try themselues, they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all, together with the bread: for hee com∣maundeth vs all to drinke thereof.

54 Hee that eateth my flesh. This is a repetition, but not superfluous: for it confirmeth that which was harde to beleeue, that the soules are no otherwise fed with his flesh and blood, then the bodie is susteined with meate and drinke. Therefore as he did of late testifie vnto all men, that there remaineth nothing but death for those who seeke life any where els saue only in his flesh: so hee doth now encourage the godly vnto good hope, whilest that he promiseth life vnto them in the same fleshe. Note that he dothe so often adioyne the resurrection vnto eternall life: because our saluation shall lye hid vntill that day. Therefore no man can feele what we haue of Christe, saue he who hauing ouercome y^e world doth set the last resurrection before his eyes. It appeareth plainely by these wordes that all this place is vntruly expounded of the supper: for if it were true, that all those who thrust in vnto the holy Table of the Lord, are made partakers of his flesh and blood, all men should find life in lyke sort.

And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper, which he had not yet instituted: therefore it is certain that he doth intreate of the continuall eating of faith. And yet notwithstanding I do also confesse, that ther is nothing said in this place which is not figured in the supper, and is indeed perfourmed vnto the faithfull. So that Christ would haue the holy supper to bee as it were a seale of this sermō. And this is the reason why Iohn maketh no menti∣on of the supper. Therefore Augustine followeth the naturall order, whi∣lest that in expounding this chapter, he doth not touch the supper, vntil he come vnto the end. And then he teacheth that this mysterie is repre∣sented in the sacrament, so often as the Churches doe celebrate the holy supper, in some places euery day, in some places only on the Sabboth dayes.

55 My flesh is meate indeede. He confirmeth the same thing with other wordes, that as the body pyneth away with hunger, so shall the soule pe∣rish with hūger, vnlesse it be refreshed with the heauenly bread. For whē he affirmeth that his flesh is meate indeede, he giueth vs to vnderstande that the soules are hungrie if they want this meate. Therefore thou shalt

then finde life in Christ if thou shalt seeke the matter of life in his flesh▪ So that we must boast with Paule, that there is nothing excellent with vs saue Christe crucified, because so soone as we are once departed from the sacrifice of his death, we can see nothing but death. Neither doth he bring vs any other way vnto the feeling of his diuine power, saue onely by his death and resurrection. Therefore embrace Christ the seruaunt of the father, that he may shew himselfe vnto thee the prince of life. For in that he made himselfe poore, by this meanes are we inriched with all aboundance of good thinges: his humbling and descending into hell, hath lifted vs vp into heauē: by taking vpō him the curse of the crosse, he hath erected a noble ensigne of righteousnesse. Therefore they are per∣uers interpreters, who leade away the soules from the flesh of Christe, But why doth Christe make mention apart of his blood, which is con∣teined vnder the fleshe? I answer, that hee had respect vnto our igno∣raunce. For when he maketh mention of meate and drinke seuerally, he telleth vs that the life which he giueth is in all respectes perfect, least we should feigne vnto our selues halfe a life or an vnperfect life: as if hee should say that we shal want no part of life, if so be it we do eate his flesh, & drink his blood. So also in y^• supper, which agreeth with this do∣ctrin, being not contented with the signe of the bread, he addeth also the Cuppe, that hauing a double token of life in him, we may learne to be content with him alone. For doubtlesse no man shall finde a part of life in Christ, saue only hee, who shal bee perswaded that hee is vnto him whole and perfect life.

56 Hee that eateth my flesh. Another confirmation. For seeing that he alone hath life in himselfe, he prescribeth the meanes to inioy it, that we do eate his flesh: as if he should say that there is no other meanes wher∣by he is made ours, saue only when our faith is directed vnto his flesh. For he shall neuer come vnto Christ as he is God, who neglecteth him as hee is man. VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh. VVhen as he saith, that he abideth in vs, it is as much as if he should say that this is the only bond of vnitie, and that by this meanes he groweth to be one with vs, when our faith leaneth vnto his death. Furthermore, we may a∣gaine gather hence, that he maketh not mention of the outwarde signe: which many of the infidels do receiue, yet do they continue aliants frō Christ.

Furthermore, out of this place is refuted that doting, that Iudas did no lesse receiue the body of Christ then the rest, whilest that Christ reached the bread vnto them all. For as this doctrine is foolishly restrained vnto the externall signe, so we must hold that which I said before, that the doctrine which is here set downe, is there sealed. But it is certaine that Iudas was neuer a member of Christ: secondly, it is more then absurde, to imagine the flesh of Christ to be dead and without aspirite: last of all, they are to be laughed at who doe dreame of any eating of Christ his flesh without faith, seeing y^• faith only (that I may so say) is both the mouth and stomacke of the soule.

57 At the liuing father hath sent me. Christ hath hytheto taught how we must be made partakers of life: now he passeth ouer vnto the prin∣cipall cause, because the first beginning of life is in the father. And he

preuenteth an obiection: because he might seeme to take from GOD that which appertaineth vnto him, when as he made himselfe the cause of life. Therfore he maketh himselfe the authour of life in such sort, that he graunteth that this is giuen him by another, which he ministreth vn∣to others. Let vs also note that this sentence is applied vnto their capa∣citie, vnto whom Christ spake: for he doth only compare himselfe vnto the father in respect of his fleshe. For although the father is the begin∣ning of life, notwithstanding the eternall worde he also is properly life. But Christ entreateth not in this place of his eternall diuinitie, because he setteth himselfe before vs, as he reuealed himselfe vnto the world be∣ing clothed with our flesh. Therefore in that he saith, that he liueth for the father, it doth not agree with the bare diuinitie, neither yet doth it appertain simplie & of it selfe vnto the humane nature, but it is a title of the sonne of God reuealed in the flesh. Secondly, we know that Christe doth commonly ascribe vnto the father what diuine thing soeuer he had in himselfe. And we must note that there are three degrees of life rec∣koned vp in this place: the liuing father hath the first place, who is the foūtain, but yet placed farre off and hidden: the sonne followeth, whō we haue laid out vnto vs as a fountaine, & through whom life is pow∣red out vnto vs:: the third is life which we doe draw from him. Now wee know the summe: because God the father in whose power is life, is farre distant from vs, Christ is placed in the middle, who is the second cause of life, that that may come vnto vs thence, which should otherwise lie hid in God.

58 This is the bread. He returneth vnto the comparison of Manna & his flesh where he began. For he should haue ended his speech thus, there is no cause why yee should preferre Moses before me, because hee fedde your fathers in the desert: seing that I giue you a farre better meat. For I bring the heauenly life with me. For (as it was said before) the bread is said to come downe from heauen, which tasteth of no earthly or cor∣ruptible thing, but breatheth out the immortalitie of the kingdome of God. They tryed not this power in Manna, who were only bent to feed their bellie. For whereas there was a double vse of Manna, the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat. But the life of the soule is not fraile: but gro∣weth to be better vntil the whole man shalbe renued.

59 These thinges said he in the synagogue, teaching in Capernaum.

60 Therefore many of his disciples, when they had heard, saide, This is a hard saying, who can heare it?

61 And when Iesus know in himselfe that his disciples murmured concerning this, hee said vnto them, doth this offend you?

62 If therefore you shall see the sonne of man ascending, where he was before?

63 It is the spirite that giueth life: the flesh profiteth nothing, The wordes whiche I speake vnto you, are spirite and life.

64 But there are some of you, that doe not beleeue. For Iesus knewe from the begin∣ning, who they were that did not beleeue, and who it was that shoulde betray him.

59 These thinges spake hee in the synagogue. Iohn assigneth the place, y^t we

may know that there were many present: and secondly, that the sermon was made about a graue and waightie matter. Yet notwithstanding it followeth by and by, that there were scant a few of so great a company, who did profite: yea this doctrine was vnto a great many who did pro¦fesse themselues to be Christe his disciples, a cause of falling away. If the Euangelist had said, that only some wer offended, that might haue byn counted now a wonder: but in that they do ryse against him in troupes & do conspire together, what maner example shal we say this is? VVher∣fore let vs deeply imprint in our minds this historie, lest at any time we doe murmur against Christe when hee speaketh. Secondly, if wee see anye suche like thing in others, let not theyr pryde trouble our faith.

60 This is an hard saying. Nay there was rather hardnes in their hearts and not in the saying. But the reprobates are wont after this sort to ga∣ther together stones out of the worde of God, whereat they may stum∣ble. And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde, which ought rather to make them soft. For whosoeuer shall humblie submit himselfe vnto Christ his doctrine, hee shall finde no harde or sharpe matter ther∣in: and it shalbe vnto the vnbeleeuers who shall stubbornely set them∣selues against it an hammer which breaketh the rockes, as the prophete calleth it, Ier. 23. 29.

Furthermore, seeing that the same hardnes is bred in vs al, if we iudge according to our owne meaning of the doctrine of Christ, there shalbe as many paradoxes as wordes. VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite, that he may write that in our heartes, which otherwise would not en∣ter into our eares.

VVho can heare it? Heere we see how malitious vnbeliefe is. For they which vngodlily & wickedly reiect the doctrine of saluation, being not content with an excuse, they dare make the sonne of God giltie in their steed, and pronounce him to be vnworthie to be heard. So at this day the Papists doe not only boldly refuse the Gospel: but doe also thun∣der out horrible blasphemies, least they should seeme to resist God with∣out a cause. And truely seeing that they desire darknesse, it is no maruell if Satan doe delude them with feigned monsters. But that which they by reason of their distemperature cannot endure, shall not only be suf∣fered of the modest and those who are easie to be taught: but it shall al∣so lift them vp and vphold them. In the meane while the reprobate shall doe nothing els with their murmuring raylings, but bring vppon them∣selues a more greeuous destruction.

61 And when Iesus knew. Christe knew that the offence which the re∣probate had taken could not be remoued (for the doctrine doth not so much wound them, as it doth discouer the rotten gall which they nouri∣shed within in their harts): yet would he by all means trye, whether a∣ny of those who were offended were as yet curable, intending to stop the mouth of the rest. By asking the question he giueth them to vnder∣stand, that they had no cause, or at least that in the doctrine it selfe there was no matter of offence. In like sort the wickednesse of those men is t•• bee brideled, who being only smitten with a dogged madnesse, do spea••

euill of the worde of God: and their foolishnesse is also to be corrected who rush rashly against the truth. He saith that Iesus knew in him selfe because they had not yet freely vttered, what did byte them: but did feet amongest themselues with a secrete whispering. Therefore he pre∣uenteth their open complaints. If any doe obiect that their nature was not obscure, seeing that they did in plaine wordes refuse Christe his doc∣trine, I confesse in deede that the woordes are playne whiche Iohn recited before: but I say also that they did tosse amongest themselues these murmurings, and as it were secrete speeches and words after the manner of reuoltes. For if they had conferred with Christe, there had bin better hope, because they had opened him a way vnto doctrine: now when as they murmur amongst themselues, they exclude themselues frō learning. Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning, to come straightway vnto him, that he may open vnto vs all doubtes.

Doth this offend you? Christ seemeth in this place not so much to remoue the offence, as to encrease it: yet if any man doe more narrowly weigh the cause of the offence, there was in this sentence, that which ought to haue appeased their mindes. The low and base estate of Christ, which they saw with their eyes, seeing that being clothed with flesh he differed nothing from the common sort of men, was vnto them a let that they could not giue place to his diuine power, now hauing as it were pulled away the vaile, he reclaimeth them vnto the beholding of his heauenly glory: as if he should say, because I am conuersant amongst men with∣out honour, you despice me, neither doe yee acknowledge in me any di∣uine thing: but before it be long it shall come to passe, that God shall lift me vp aboue the heauens, being adorned with great power, from this contemptible state of the mortall life. For in Christes resurrection, there appeared such power of the holy spirite, as might make it knowen that Christ was the sonne of God: as Paule also teacheth in the first chapter of the Epistle to the Romanes, the fourth verse, when it is said in the 2. Psalme, the seuenth verse, Thou art my sonne, this day haue I begotten thee: the re∣surrection is made as a token whereby this glory of Christe ought to be knowen: and his ascending into heauen, was the fulfilling of that glory. In that he saith, that hee was in heauen before. It doth not properly agree with his humanitie, & yet notwithstanding he speketh of the son of man. But this kinde of speeche is not strange, seeing that two na∣tures doe make one person in Christ, to applie that which is proper to the one vnto the other.

63 It is the spirite that giueth life. In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes: because whereas it is spirituall and liuely, it findeth eares scarse wel prepared. But because this place hath been diuersly expounded, it is first of all requisite to knowe the true and naturall meaning of the wordes: hereby shall we easily see what was Christ his drift. In that he denieth that the flesh doth pro∣fite, Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall. I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries: but that is not the meaning of Christes wordes, vnlesse they be violently wrested. In lyke sort the sense shoulde bee farre fet in the contrarie: namely,

that the illumination of the spirite doth quicken. Neither doe they say well, who say that the flesh of Christ doth profite, insomuch as it was crucified, but that it bringeth no good vnto vs being eaten: but we must rather eate it, that it may profite vs being crucified. Augustine thinketh that this word alone or of it selfe, ought to be vnderstood, because it ought to be ioyned with the spirite: which agreeth with the thing it selfe. For Christ doth simplie respect the maner of eating. Therfore he doth not exclude all manner commoditie, as if there could none bee reapt by his flesh: but he doth affirme that it shall be vnprofitable if it bee separated from the spirit. For whence hath the flesh this that it doth quicken, saue only because it is spirituall? Therefore whosoeuer he be that shall re∣maine in the earthly nature of the flesh, he shall finde nothing in it but that which is dead: but those who shall lift vp their eyes vnto the power of the spirit, wherwith the flesh is besprinkled, they shall perceiue that it is called liuely not in vaine, by the verye effect, and experience of faith.

Now we know how the flesh is meate indeed, and yet it profiteth no∣thing: namely, it is meate, because through it we haue life, because in it God is reconciled vnto vs: because in it we haue all the partes of our saluation fulfilled, it profiteth nothing if it be esteemed according to y^• beginning & nature (for y^e seed of Abrahā which of it selfe is subiect to death, shal not giue life); but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it, we must bring the spirituall mouth of faith. And in that the bre∣uitie of the sentence is so short, it is to be thought that Christe did thus, because he thought that he ought thus to deale with the vnbeleeuers. Therefore he brake of his speech with this sentence, because they were vnworthie to haue any more speeches. In the meane while he did not neglect the godly and those that were readie to be taught, because they haue heere in a fewe woordes, that which may satisfie them aboun∣dantly.

The wordes which I speake. He alludeth vnto the sentence next going be∣fore, for he taketh the worde spirit in another sense. But because he spake of the secrete power of the spirite, he doth very finely applie this vnto his doctrine, because it is spirituall. For the worde spirite must be resol∣ued into an adiectiue. Furthermore, the worde is called spirituall, be∣cause it willeth vs to ascend vpwarde, that wee may seeke Christ in his heauenly glory (the spirite being our guide) by faith: and not by the rea∣son of the flesh. For we know, that there is nothing of those thinges which are spoken which can be vnderstood without faith. This is also worthie the noting, that he ioyneth life with the spirite. He calleth his worde life, of the effect, as being liuely yet he teacheth that it is liuely vnto none saue only vnto those, who receiue it spiritually. For som shall rather draw death thence. This title of the Gospell is most sweete vnto the godly, because they are certaine that it is appointed vnto them vnto eternall saluation. Notwithstanding they are also admonished to ende∣uour to shew themselues apt schollers.

64 But there are certaine of you. He layeth the blame vpon them selues againe, because being voide of the spirite, they do wickedly corrupt and depraue his doctrine▪ and by this meanes turne it to their destruction.

For they might otherwise obiect, Thou dost boast that that whcih thou speakest is liuely, but we finde no such thing therein. Therefore he saith that they hinder themselues. For vnbeliefe as it is alwayes proud, will neuer attaine vnto any thing in the wordes of Christ, which it despiseth despitefully. Therefore if we couet to profite any thing vnder this ma∣ster, let vs bring our mindes well prepared to heare him. For vnlesse humilitie and reuerence doe prepare a way for his doctrine, our mindes are more then deafe, neither wil they admit any part of sound doctrine. Therefore let vs remember, that it commeth to passe through the wic∣kednesse of men, that there appeareth so small fruite of the Gospel at this day. For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ? VVhereas he saith that there bee onely cer∣taine that did not beleeue (when as this fault was common to them all almost) it seemeth that he did it for this cause: least if there were any who were as yet curable they shoulde bee discouraged through des∣paire.

For he knewe from the beginning. The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers▪ Ma∣ny did professe that they were of his flocke: but their sodaine falling away did discouer their hypocrisie. The Euangelist saith that their vn∣faithfulnesse, when as it was as yet hidden from others was knowen to Christe: and that not so much for his sake, as that wee may learne not to iudge before we knowe the truth of matters. For in that Christ knew it from the beginning, this was proper to his diuinitie. Our condition is otherwise: for because we know not the heartes, wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes, and so the tree may be iudged by his fruites.

65 And he said, therefore haue I saide vnto you, that no man can come vnto me, vn∣lesse it shalbe giuen him of my father.

66 After that many of his disciples went backward, neither did they walke any lon∣ger with him.

67 Therefore Iesus said vnto the twelue, will you also goe away?

68 Therfore Simon Peter answered him, Lorde vnto whom shall wee goe? Thou hast the wordes of eternall life.

69 And wee haue beleeued, and knowen that thou art Christ the sonne of the liuing God?

70 Iesus answered them, haue not I chosen you twelue, and one of you is a Di∣u••ll?

71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him, although he was one of the twelue.

65 Therefore haue I saide. Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste, least wee shoulde maruelye, that the Gospell is not euerie where receiued of all men. For as we are sinister interpreters, wee thinke not so honourably of the Gospell as we ought, because the whole worlde doeth not agree thereto. For

we thinke thus with our selues, how can it be that the greater parte of the worlde doth reiect their owne saluation? Therfore Christ as signeth the cause why the faithfull are so few, because no man commeth vnto faith by his owne quicknesse of witte: for all men are blinde vntyll they bee illuminated by the spirite of God: and therefore they only are made partakers of so great a good thing, whom God doth vouchsafe to make partakers thereof. For if this grace were common to all men, then shoulde mention be made hereof in this place besides the matter and out of season. For we must marke Christ his drift, that there are not many who beleeue the Gospell, because faith proceedeth from the secrete reue∣lation of the spirite alone. He vseth the woorde giue for that which hee said before, drawe. VVhereby hee meaneth that God hath none other cause to draw vs, saue only because he fauoureth vs freely and of his own accorde. For no man doth attaine vnto that by his owne industrie, whi∣che we obtaine by the gift and grace of God.

66 After that many of the disciples. The Euangelist declareth nowe what great perturbatiō did followe that Sermon. This is a very strange and horrible matter, that so mercifull and gentle an inuiting of Christ, could estraunge the mindes of many, especially those who had giuen him their names before, and were such familiar disciples of his. But this example is set before vs as a glasse, wherein wee may see, what great wickednesse, frowardnesse, and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way, least it should come vnto Christ. Many would say that it had been better that no such talke had been moued, which was vnto many a cause of falling away: but we must thinke farre otherwise. For it was requisite that that which was foretold of Christ should appeare in his doctrine, and it must now dayly appeare: namely, that hee is a stone of offence. As for vs we must so temper our doctrine, that we offend none through our fault. So much as in vs lyeth we must keepe all. Finally, we must beware least by speaking vnaduisedly we trouble the ignorant & weak: yet can we neuer take so good heed, but that the doctrine of Christe is vnto many an occasion of offence: because the reprobate being giuen o∣uer vnto destruction, doe suck poyson out of most wholsome meate, and gall out of honnie. The sonne of GOD knewe well what was profitable: yet wee see that hee doth not escape but he offendeth many of his.

Therfore howso euer many do detest pure doctrine, yet is it not law∣full to suppresse the same. Onely let the teachers of the Church remem∣ber Paule his admonition,* 1.9 that the worde of God ought rightly to bee cut, and then they must goe forward couragiously through all manner of stumbling blockes. And if sobeit, it chaunce that many doe fall away, let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes, because it doth not please the reprobate: for they are too dain∣tie & faint hearted, whom the falling away of many doth so pearce, that they begin also to saint when these men fall▪ VVhen the Euangelist ad∣deth that they walked no longer with Christ, his meaning is, that their reuolting was not full: but that they did only withdraw thēselues frō keeping cō∣pany with Christ.

Yet doth he cōdemne thē as reuolts. VVhence we may learne, that wee

cannot goe a footes breadth backward, but that there stayeth for vs the steepe downefall of vnfaithfull deniall.

67 Therefore Iesus saith vnto the twelue. Because the Apostles faith might before shaken, when as they sawe that there did only remaine suche a few of so many, Christ turneth his talke vnto them: and teacheth that there is no cause, why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men. For when as hee as∣keth them whether they also would depart or no, he doth it to confirme their faith. For whilest that he setteth himselfe before them, with whom they may remaine, he doth also exhort thē, that they do not adioyn thē∣selues vnto the reuoltes. And truly if faith shalbe grounded in Christ, it shall not depend vpon men, neither shall it euer quaile, although it shall see heauen and earth go together. VVe must note the circumstance, that Christe beeing depriued of all his Disciples almost, doth onely retaine twelue, as Esay, 6. 16. was commanded first to binde the testimonie, & seale the law in the disciples. Euery one of the faithfull is taught by such examples to followe GOD, although hee haue neuer a compani∣on.

68 Therefore Simon Peter answered him. Simon answereth in this place, as els where, in the name of them all, because they thought all the same, saue only y^t in Iudas there was no sinceritie. Furthernore, there are two mēbers of this answer. For Peter sheweth a cause why he together with his brethren doth rest vpon Christ: because they perceiue that his doc∣trine is wholesome and liuely vnto them. Secondly he confesseth, that whyther soeuer they goe when as they haue left him, there remaineth nothing but death. VVhen as he saith, the wordes of life, the genetiue case is put in steede of the adiunct, which is common amongest the Hebrewes. Furthermore, this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life.* 1.10 As Paule doth testifie that it is the po∣wer of God vnto saluation vnto euery one which beleeueth. The law truly conteineth life: but because it denounceth the giltinesse of eternal death vnto the transgressors, it can do no other thing but kill. Life is of∣fered vs in the Gospel after a farre other sort: namely whilest that God doth reconcile himselfe vnto vs freely, in not imputing our sinnes. And Peter speaketh no common thing here concerning Christ, when as hee saith that he hath the wordes of eternall life: but he ascribeth this vnto him, as proper to him: whereupon followeth that second thing, which I tou∣ched of late, so soone as we are once departed from Christ, there remay∣neth nothing euery where saue death. VVherfore there remaineth cer∣taine destruction for all those who being not content to haue him to be their master, doe flie away vnto mens inuentions.

69 And wee haue beleeued. The verbes are of the preterperfecttence, but, they may be resolued into the presentence: but this doth not muche belong vnto the sense. Furthermore, Peter doth briefly comprehend the summe of faith in these wordes. But it seemeth that this confession doth but a little appeartaine vnto the present matter: for the question was moued concerning the eating of Christ his flesh. I aunswere, although the twelue did not by and by comprehend whatsoeuer Christe taught, yet is it sufficient that according to their smal measure of ••••th they con¦fesse him to be the authour of saluation, and doe submit themselues

vnto him in all thinges. The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding: yea faith it selfe is indeed the eye of the minde. But immediatly after it added knowledge, which distinguisheth faith from erronious and false opinions. For the Turkes, the Iewes, and the Papists do beleeue: but they know nothing, ne yet vnderstand any thing. But knowledge is annexed vnto faith: because we know certainely and vndoubtedly the truth of God, not as humane sciences are apprehended: but whilest that the spi∣rit sealeth it in our heartes.

70 Iesus answered them. Seeing that Christ answereth them all, wee gather hereby, that they spake all by the mouth of Peter. Furthermore Christ doth in this place furnish and arme the eleuen Apostles, against y^• new offence, which was now at hand. This had been a greeuous en∣gine of Satan to shake their faith, seeing they were brought vnto so smal a number: but the fall of Iudas might haue vtterly discouraged them. For seeing that Christ had chosen that holy number, who woulde haue thought that there coulde any thing bee taken away from the inte∣gritie thereof? Therefore this admonition is as much as if he shoulde haue saide, You are only twelue left of a great company. If the vnbeliefe of many hath not made your faith to quaile, prepare your selues vnto a newe combate: for this bande, though it be but a small one, shall yet be lesse by one man. In that Christ saith that he chose twelue, it is not referred vnto the eternall counsell of God (for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life) but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life. Therefore he put chosen in steede of excellent, and those wich were se∣parated from the common sort. Is a diuell. It is questionles that his mea∣ning was to make Iudas most detestable by this name. For they are deceiued that do extenuate the crueltie of the worde: and truly we can not sufficiently detest those that doe disalow so holy an office. Those teachers are called angels who doe execute their embassage well.* 1.11 Ther∣fore he is worthily counted a Diuell, who being admitted into such an honorable order, doth degenerate through his vnfaithfulnesse, and wic∣kednes. There is also another reason why God doeth suffer vs to vse more libertie against the reprobate, and wicked ministers of Satan, then against any other of the common sort of men. VVherefore if a diuelish furie doth driue them, and mooue them, who were chosen to be pastors, that they become like vnto bruite beastes, and monsters, the dignitie of the order ought to be so farre from waxing vile, because of this, that it may rather bee commended vnto vs, seeing that such cruell reuenge doth follow the profanation thereof.

71 And he spake of Iudas. Although Iudas his owne conscience did ac∣cuse him, yet doe we not reade that hee was moued: so dull are hypo∣crites, that they doe not feele their wounds: and their faces are so harde before men, that they doe not doubt to preferre them selues before the verie best▪

Notes

• * 1.1

  1. Cor. 1. 3
• * 1.2

  Eph. 5. 20.
• * 1.3

  Deut. 8. 3.
• * 1.4

  Mat. 15. 37
• * 1.5

  Ioh. 18. 6▪
• * 1.6

  Mat. 12. 39.
• * 1.7

  1. Cor. 10. 3.
• * 1.8

  1. Cor. 2. 8
• * 1.9

  2. Tim. 2. ••5.
• * 1.10

  Rom. 1. 16.
• * 1.11

  Mal. 2. 7.