mutuall hatred For it was a signe of moste bitter hatred to defraude the hungrie of their meate and to deny harbour to the weary But the Iewishe religion was so euill thought of and esteemed amongest the Samaritanes that they thought them not woorthy of any kindnesse whiche followed it It may bee that the griefe of the reproache vexed them that they knewe that the Iewes accounted their temple as prophane and detested it and esteemed them as degenerate and corrupt worshippers of God But when as superstition was once receiued they frowardly stacke to the same and wyth a wicked emulation they contended to defend the same As the lengthe the contention grewe so hotte that in one fire it destroyed bothe theyr Countreys for Iosephus declareth that it was the firebrande of the warres of the Iewes And thoughe Christe coulde readily haue auoyded that enuie yet hee hadde rather hymselfe to bee a Iewe then to gette hym lodginge by an ouerthwarte deniall of the same 54. And when his Disciples sawe it It may be the region where they were putte them in minde that they should desire that lightning should fal down vpoÌ„ the wicked for in times past Elias had in that place ouerthrowne wyth fire from heauen the kings souldiours whiche were sent to take him 2. Reg. 1. 10. Therefore it came into their minde to thinke that the Samaritanes which so vnwoorthily reiected the sonne of God were ordained to the like destruction And heere we doe see whether a folish imitation of the holy fathers doth cary vs. Iames and Iohn do pretende the example of Elias but they consider not howe much they differre from Elias they doe not examine the extremitie of their zeale they looke not to the callinge of God The Samaritanes had the like goodlye pretence for their idolatrie as it is sette downe in Iohn 4. 20. but they were both amisse for that wythout any regarde they were rather Apes then followers of the holy fathers And thoughe it is doubted whether they thought the power to be in their owne handes or that they desired Christ to giue it them yet I doe thinke this the more probable that they were lift vppe with a foolish hope thinking themselues sufficiently armed to execute that reuenge so that Christ would allow of it 55. Yee knowe not of what spirite yee are By this aunsweare Christ not only restrained the vnbrideled heat in the two disciples but he also prescribeth a rule to vs all that we nourish not any such heat in vs. For it behoueth him who soeuer he be that attempteth any thing that he be wel assured with himselfe that he haue the spirite of God for his authour and his guide and that he be led with a right and pure instincte of him Feruencie of zeale doeth cary many men but if the wisdome of the spirit be wanting they become as blubbers and frothe Also it often falleth out that the troublesome affections of the flesh are mixed with the zeale and they which seeme to be moste zealous of the glorye of God are blinded with a priuate affection of the flesh VVherfore except the Spirit of God doe guide our zeale it will not serue for an excuse that wee attempted nothing but of a good zeale But the Spirite it selfe shall gouerne vs by counsell and wisedome that we doe nothing beside our duetye nor beyonde our callinge also that we attempt not anything but wisely and conueniently Further he will indue our mindes euery dreg of the flesh being wiped away with a right affection that we desire not any thinge but that which God commaundeth Christ also blameth his disciples for that they were farre from the spirite of Elias and that they doe wickedly in taking that to theÌ„selues which he did For Elias executed the iudgement of God which was coÌ„maunded him by the spirite of God but these men not by the commaundement of God but by the prouocation of the flesh are caried to seeke reuenge VVherefore the examples of the Saincts are no defence to vs except the same spirite doe dwell in vs which directed them Mathew 19. Marke 10. Luke 3. Then came vnto him the Pharisies tempting him and sayinge to him Is it lawfull for a man to put away his wife for euery fault 4. And he answeared and sayde vnto them Haue ye not red that he which made them at the beginning made them male and female 5. And sayd for this cause shall a man leaue father and mother cleaue vnto his wife they twaiâ—e shal be one flesh 6. VVherefore they are no more twaine but on flesh Let no manne therefore putteas under that which God hath coupled togither 7. They sayde vnto him VVhy then did Moses commaunde to giue a bill of diuercement and to putte her away 8. He sayd vnto them Moses for the hardnesse of your heart suffered to put away your wiues but froÌ„ the beginning it was not so 9. I say therefore vnto you that who soeuer shall putte awaye hys wife â—xcepte it be for whoredome and marrie another committeth adulterie and who soeuer marrieth her which is diuorced doeth commit adulterte 2. Then the Pharisies came and asked him if it were lawfull for a manne to put away his wife and tempted him 3. And he answeared said vnto them VVhat did Moâ—ses commaunde you 4. And they sayde Moses suffred to wryte a bil of diuorcement and to put her away 5. Then Iesus answeared and sayde vnto them for the hardnesse of your heart he wrote this precept vnto you 6. But at the beginninge of the creation GOD made them male and female 7. For this cause shall a man leaue his father and mother cleaue to his wife 8. And they twaine shall be one fleshe so that they are no more twaine but one fleshe 9. Therefore what God hath coupled togither let no man separate 10. And in the house his disciples asked him againe of that matter 11. And he said vnto the who soeuer shal put away his wife marry another committeth adulterie against her 12. And if a woman put awaye her husband and he married to an other shee committeth adulterie  Though the Pharisies do lay snareâ— for Christ and do craftily set vpon him that they might intrappe him yet their malice wrought for our profite as the Lord doeth wonderfully know howe to turne to the good of his what soeuer things the wicked doe deuise for the subuersion of true doctrine For by this occasion was the question answeared which the liberty of diuorcement did bring foorth and there was a certaine law deliuered of the holy and inseparable knotte of Matrimonie But thereof is taken an occasion of quarelling because that the answeare could not be but odious on both sides in respecte of them They demaunde whether it is lawfull for a man to put away his wife for euery cause If Christ deny it they will cry out that he doeth wickedly abrogate the law If he affirme it they wil
be baptised said vnto him maister what shall we doe 13. And he saide vnto them require no more then that which is appoynted vnto you 14. The soldiours likewise demounded of him saying And what shall we doe And he said vnto theÌ„â— doe violence to no man neyther accuse any falsly and be content with your wages MAT. 7. VVhen he saw many of the Pharises Here Math and Luke doe declare that Iohn did not only generaly preach repentaÌ„ce but also that he applyed his speach to the persoÌ„s And truly it wil be a cold maner of teaching except the teachers doe wisely consider what the time requireth and what is â—itte for the persons and there is not in this behalf any thing more vnequall then a perpetuall equalytie And for this cause it is sayde that Iohn did more seuerely haÌ„dle the Pharises and the Saduces because that through the hypocrisie prid wherein they swelled it seemed meet that they should be more sharply punished then the comon sort of men But that we may well vnderstand his purpose it is to be known that ther is no people more without sense and feeling then the hypocrites which with an outward shew of holines deceiue themselues and others For as God thundereth euery where against the whole world so they in a false imagination frame vnto themselues a sanctuarie because they are perswaded that they haue nothing to doe with the iudgement of God If any think that Iohn dealt preposterously that at the first salutatioÌ„ he entertained them so hardly I answer that they were not vnknown vnto him and the knowledge which he had was not by custome or experience but rather by the secrete reuelation of the spirit wherfore they were no whiâ— the lesse to be spared least with the greater prid they shuld return home If any againe shall obiect that they were not to be feared with so sharpe a rebuking which by baptisme professed that they would become other men an answere is also readie they which are accustomed to lie to God and to please themselues and shew deceite dissimulation for the truth are more hardly to be vrged to true repentaunce For there is as I saydâ— a wonderfull obstinacie in hypocrites therefore vntill they be skoured with violence they hold very fast their shew Now that Iohn reprooueth and rebuketh them openly before al men is for an example in which sense Luke reporteth that he spak this to the people For though Iohn pinched but fewe menne yet he had regard of all that he might strike 〈◊〉 feare into them 〈◊〉 Paule â— Tim 5. 20. commaundeth that in open reproouinges this profit should be looked for Therefore he peculyarly speaking to the Pharises and Saduces dooth in their person admonish all the reste that they shoulde not shewe forth a faigned shewe of repentaunce for a true affection Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were by whome the worshippe of GOD was miserablye corrupted the Churche wasted and the whole relygion ouerthrowne and to be shorte who hadde with their corruptions extinguished the light of GOD and with theyr sinnes had infected all thinges Therefore it is probable that Iohn did openly sette vppon the Pharises that hee might prouide for the whole Church of GOD that they should no more with a vaine shewe holde the eyes of the simple nor oppresse the people with their wicked tirannie And therein was also shewed his wonderful constancie that though they excelled all others yet be spared not their dignitie but sharplye as they were worthy he brought them into course So it becommeth al godlye teachers to be bolde that they shoulde not feare anye power of men but that without feare they should striue to throwe downe euerye hygh thing which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme that they might giue theyr name to the Gospell were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ which not onely stubbornly refuse all taste of sound doctrine but more violentlye goe on with sword and fire to blotte out the name of Christe Certeinlye if thou shouldest compare the Pope and his filthy cleargy they shal be very gently dealt with if they be cast into one bundle togeather Wherfore let them quarell not with vâ— but with the spirit of God whose cares are so delicate that they can abide nothing to be spoken sharply agaynst the Pope Yet let godly teachers take heede to themselues while they are caryed with a godly zeale against the tyrantes of the Church least they myxe the affections of the fleshe And because that no vehemencie canne be approoued of GOD but that which is moderated by the wisedome of the spirite let them not onely restraine theyr affections but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration Hee calleth them generation of Vypers rather thou Vipers that hee myght lay that venymous poyson to all the sorte of them for he would not condemne only these fewe which were there present but the whole bodye as if he should say that both the sortes did but engender serpents There were great dissentions betweene them but the contempt of God a wicked desire of rule a hatred of sound doctrine and a heaue of many sinnes VVho hath farewarned you Because he suspected thyr repentaunce he doubting it enquireth with admiration whether it be possible that they should repent from the heart By this meanes he stirreth them to a more neare examination of their conscience that they should sifte themselues more deeply that al flatteries being remoued farre from them they might exercise a more seuere sensure in calling their sinnes into question VVrath is here taken for the iudgment of God 〈◊〉 in diuerse other places it is vsed as when Paule saith Rom. 4. 15. 1â— 19. The lawe worketh wrath and giue ye place to wrath And he calleth it to come which hangeth ouer their heads least according to their wont they nourish vp theÌ„selues in securitie Yet hee therefore maketh mention of the tyme to come because the hypocrices as long as GOD spareth them doe carelesly despyse his threates for they are not wakened except they be striken hard For though the wrath of GOD flowe forth and that his roddes doe stryke the whole earth yet the hypocrites doe alwayes hope that they are free To flee the wrath of God is here taken in good parte for it is as much as to seeke the meanes to appease GOD that he might cease to be angry with vs. For a great number of men that they might escape the wrath of God do withdraw themselues from his hand and iudgement but so the sinner profiteth nothing by fleeing from God but dooth rather more and more encrease his wrath vppon him MAT. LV.
the dogges came The hard and yron crueltie of the rich man was sufficiently condemned before in that so miserable a spectacle could not moue him to compassion For if there had bene any droppe of humanitie in him he should haue commaunded at the leaste that some of the fragmentes of his kitchen should haue bene giuen to the man in that misery But here was a heape of wicked and more then beastly crueltie now not to learne mercy of the dogges Neither is there any doubte but that these dogges were directed by the secrete counsel of GOD to condemne him by their example And Christ here alleadgeth them as a testimonie to reproue the cursed hardnes of the man For what is more woonderfull then that dogges shoulde haue care of a man which is neglected by his neighbour nay◠he would not giue the crummes of his bread to this hungry man to whom the dogs lent their tongues to helpe to heale him Therefore as oft as either straungers or bruit beastes doe take our roumes and doe that which we should rather haue done let vs know that there are so many witnesses and iudges appoynted by GOD against vs which shall the more discouer our faulte 22. And it was so that the begger died Christ declareth here howe much the estate of them both was chaunged by death Death was common to them both but for the dead to be caryed by the Aungelles into Abrahams bosome is a felicitie more to be desired then all kingdomes And to be condemned to eternall torments is a horrible thing and to be redeemed with a hundred lyues if it were possible And in the person of Lazarus there is a notable instruction giuen vs that we should not think them to be cursed before God which do painfully lead a lyfe filled with troubles through continuall sorowes For the grace of God was so hid in him and oppressed with the deformity of the crosse and reproues that the wisdome of the fleshe could apprehend nothing but the curse but we see how pretious a soule lay hidde in a filthy and rotten bodye which is caryed by the Aungelles into a blessed lyfe VVherefore it hurt him nothing as one forsaken and despysed to be without all helpe and comfort of man vppon whom departing out of the prison of the flesh the heauenly spirites vouchsafed to be ready present to helpe Agayne in the rich man is seene as in a notable glasse how that tēporal felicity which endeth with eternall destruction is not to be desired Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne what became of Lazarus he concealeth not that his bodye laye in the open fieldes as cast out to wilde beastes but beecause it was without regarde and honour caste into a pitte for this may easily be gathered by the reste that they would bestow no more labour about him being dead then they did cost of him being alyue on the other part the rich manne was sumptuously buryed according to his riches hee hath yet a remnaunt of his former pride For in this behalfe we see prophane menne stryuing after a sorte against nature in that in the glory of their buryall and funerall solemnityes they desire to haue shewes remayning of theyr estate but how foolish ridiculous this their ambition is their soules in hell canne witnesse That he saieth Lazarus was caryed it is a figuratiue speach for beecause the soule is the better part of manne it dooth well challenge to it selfe the name of the whole And Christe assigneth this office to the Aungelles not in vaine which we knowe are giuen as ministers to the faithfull to employ theyr studies and labours for their saluation Into Abrahams bosome To reporte how diuersly manye interpreters of the scripture haue defined of the bosome of Abraham it is not needeful nor in my iudgement profitable It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning For as Abraham is therefore called the father of the faythfull because the couenaunt of eternall lyfe was first layde vp with him that being kept in faythfull custodye hee should delyuer it first to his sonnes then by hande to all the Gentyles and whosoeuer are heires of the same promise are called the sonnes of Abraham so after death they are sayde to be gathered into his bosome because they receyue the fruit of the same faith with him It is a Metaphor taken of a Father into whose bosome as it were the chyldren doe come togeather when they come home at the euening from theyr dayly labours Therefore sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde as in this present race they followe the fayth of Abraham theyr father so departing they goe into that blessed reste wherein he looketh for them Neyther is it necessarye to imagine anye certeine place but that gathering of the Saints togeather is onely noted that the faythful might know indeede that they warre not in vaine vnder the conduct of the faith of Abraham for they enioy the same place in heauen If it be demaunded whether the godly at this day doe after death enioy the same estate or whether Christ by his resurrection should open his owne bosome wherein aswell Abraham himselfe as all the other godlye should rest I aunswere briefly as the grace of God shone more clearly vnto vs by the Gospell and Christe the verye Sonne of righteousnesse by his comming brought vs saluation which was graunted to the fathers in tymes past to beholde a farre off vnder darke shadowes so it is not to be doubted but that the dead came neerer to the full fruition of the heauenly lyfe Yet it is to be noted that the glory of immortalytie is dyfferd vnto the last day of the resurrection In respecte of the name that quiet hauen which receyueth the faythfull out of the nauigation of this present lyfe may be called aswell the bosome of Abraham as of Christ. But because we are growne hygher then the fathers vnder the law this distinction is the aptlyer noted if we the members of Christ should be sayd to be gathered to theyr head and as the light of the sunne at his rysing darkeneth all the stars so the metaphor of Abrahams bosome should then cease Yet by this phrase of speach which Christ vseth it may be gathered that the fathers vnder the law embraced by faith while they liued the enheritance of the heauenly life wherinto they were receiued at their death 23. And being in hell in tormentes he lyft vp his eyes Although Christ telleth a hystorie yet he describeth spirituall thinges by figures whiche hee knew to be fit for our capacitie For soules neither haue fingers nor eies neither are thirsty neyther haue they mutuall speach amongst thēselues as is here described betweene Abraham and the glutton But the Lorde here paynteth out a table which representeth the estate of the life to
iustified Christ onely preferreth the Publicane in some degree but he meaneth that he was acceptable to God when as the Pharisie was altogither reiected And this place doeth teach vs euidently what this worde to be iustified doeth properly signifie namely to stand before God as if we were righteous Neither was the Publicane therefore sayd to be iustified because he had sodainly gotten a newe qualitie but because his guiltines being pardoned and his sinnes abolished he obtained fauour whereof it foloweth that righteousnesse consisteth in forgiuenesse of sinnes Therefore as wicked confidence defiled and polluted the vertues of the Pharisie so that his life which was laudable before the world was not accounted of with God so the Publicane not holpe with any merites or deserts of workes obtained righteousnesse onely by praying for forgiuenesse because that he trusted not in any other thing then the mercy of God But it seemeth to be absurde that all menne should be brought into order sith there are Sainctes much holyer then this Publican was I answear how much soeuer any man hath profited in the worship of God and true holinesse yet if he consider how much he yet wanteth of perfection he caÌ„not otherwise pray rightly except he begin at confessioÌ„ of his own guiltines For thogh some are more some les yet all are generally faultie VVherfore it is not to be douted but that Christ prescribeth here a law to al meÌ„ as if he should haue said then is God pleased with vs when distrusting in our workes we seeke to be reconciled frely by grace And the Papists are enforced in part to graunt this but presently they corrupt the doctrine with a wicked comment They graunt that all haue neede of forgiuenesse because no man is perfecte but first they make miserable men dronken in a vaine hope of a partiall righteousnesse as they call it then they adde satisfactions whereby they shuld wipe away their guiltinesse But this ought to be the onely stay of our faith that wee are accepted of God not that we haue so deserued it but because he imputeth not sinnes Mathewe Marke Luke 17.   11. And so it was when he went to Ierusalem that he passed through the mids of Samaria and Galile 12. And aâ— hee entred into a certaine towne there met him 10. meÌ„ that were lepers which stode a far off 13. And they lift vp their voyces and sayde Iesus maister haue mercy on vs. 14. And when he saw them he sayd vnto them Go shewe your selues vnto the priestes And it came to passe as they went they were cleansed 15. Then one of them when he saw that he was healed turned backe with a loude voice praised God 16. And fel downe on his face at his feete gaue him thankes and he was a Samaritane 17. And Iesus answeared and said are there not ten cleansed but where are the nine 18. There are none found that returned to giue God praise saue this straunger 19. And he sayde vnto him Arise goe thy way thy â—aith hath made thee whole 20. And when hee was demaunded of the Pharisâ—es when the kingdom of God should come he answeared them and sayde the kingdome of God commeth not with obseruation 21. Neither shal men say Loe here or loe there for beholde the kingdome of God is among you As Mathew before in the eight chapter and the two other Euangelists declared that Christe healed one Leper so Luke reporteth that the like myracle was shewed in healing of 10. Lepers But there is an other purpose in this hystory for here is described the vile and incredible vnthankfulnesse of the Iewish nation least it should seeme a wonder to any man that so many benefites of Christ were suppressed and so many myracles buried The circumstance is also added which infameth their offence the more for when the Lorde had healed nine Iewes not one of them gaue thankes but that their disease might be forgotten they escape away by stealth One only Samaritan professeth what he oweth to Christ. Therfore of the one part here is shewed the diuine power of Christ againe the wickednesse of the Iewes is reprooued whereby it came to passe that almost no honour was giuen to so notable a myracle 13. Iesus master It appeareth that they al had some faith because they do not only craue the aid of Christ but they giue him the title of master Also it may be gathered by their ready obedience that they spake so froÌ„ their heart and not fainedly for although they yet sawe the filthy scabbe vpon their flesh yet assone as they are commanded to shew themselues to the priests they obey without delay Adde also that they wold neuer haue gone to the priests but by the perswasion of faith for it should haue bene a scorne for them to offer themselues before the iudges of the Leprosie to witnesse their clensing if the promise of Christ had not bene more forcible to them then the present beholding of their disease They cary the visible leprosie in their flesh yet trusting in the only worde of Christe they dout not to professe themselues cleane therefore it cannot be denied but that there was some sede of faith planted in their hearts And thogh it is certaine that they were not regenerate by the spirit of adoption yet there is no absurditie in it that they helde some beginnings of pietie So much the more is it to be feared least it befall vnto vs that the sparkes of faith shining in vs be extinguished for thogh the liuely faith neuer dieth which hath his rotes fastned in the spirit of regeneratioÌ„ yet we see otherwhere that many haue conceiued a faith for a time which doth presently vanish away And this disease is too common that necessitie enforceth vs that therby our minds are caried to seke God yea the Lord himselfe by the secrete instincte of his spirite solliciteth vs thereto but after we haue obtained our desires howe doeth vnthankfull forgetfulnesse swallowe vp that sense and feeling of pietie So want and hunger engendereth faith which fulnesse killeth 14. Go shew your selues to the priests This answer is as much as if he shuld haue said that they wer clensed for we know that the iudgemeÌ„t of the leprosie was in the law coÌ„maÌ„ded to the priests that they shuld discerne the cleane froÌ„ the vncleane so Christ leaueth theÌ„ their right without diminishing it and he maketh them witnesses and allowers of his myracle Therefore we sayd that these men esteemed holily and reuerently of Christe which being yet diseased of his onely word they presently should conceiue hope of health But the Papists doe very fondly gather their auricular confession from hence The Leprous menne are sent I graunt by Christe to the Priests not to vomite their sinnes in their eares but they are rather sent to offer the sacrifice according to the commaundement of the law Neither are they sent to purge themselues as the Popish confession by their
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth frō the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain thēselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the foūd doctrine with errours as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to stād against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exāples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
absurditye if in prayers there be not alwaies a present consideration of all things for the keeping of a distincte order But in that after Marke which Christ sayeth that all things are possible with God tend not to this end as to set his power at controuersie wyth his vnchangeable truth and constancy but because there was no hope as it vseth to come to passe in things that are without hope of recouerie he throweth himselfe into the power of God By the word cup or pot as it is sayd other where is noted the prouidence of God which disposeth to all men a measure of the crosse and of afflictions euen as the housholder measureth out a part to euery seruant deuideth the portions amōgst the children Neuerthelesse not as I will VVe do see how Christ restraineth his affection euen at the first and bringeth himselfe quickly into order But first here it may be demanded howe his wil was free from all fault which yet agreed not with the will of God For if the will of God be the only rule of that which is good and right it followeth that all affections which do differ from the same are corrupt I do answear though this is the true right line to haue all our affections framed to the will of God yet there is a certaine shewe of some ouerthwart difference which is not faulty nor is imputed for sinne as if any man should desire to see the estate of the church quiet and flourishing if he shoulde desire to haue the children of God freed from troubles that all superstitions should be taken away the rage of the wicked repressed that they shuld not hurt Sith these things of themselues are good the faithfull may rightly desire them though the pleasure of God be otherwise who wil haue his sonne to raigne amongst enemies his children to be exercised vnder the crosse and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathā VVhe see how the praiers may be godly which in shew do differ from the wil of God because that God wold not haue vs alwaies exactly scrupulously to search what he shall determine but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding Yet the question is not throughly answeared For when it was sayd euen now that all the affectiōs of Christ were rightly ordred how doth he now correct himself for he bringeth his affection so downe into order as if he should haue been out of order Truely that patient moderation wherof I spake doeth not appeare in hys firste prayer for as much as in him lieth he refuseth denieth to execute the office of the mediator I answear there was no fault in it that the terrour of death being set before him there came withall such a darknesse that all other thinges beinge sette aside hee brake oute to that praier Neither is it necessary subtilly here to dispute whether he coulde be forgetfull of our saluation for this one thing shoulde suffice vs when he brake into this prayer for the auoiding of death he thoght not of other things which might haue stopped the same If any man will except that the first motion which shoulde haue beene brideled before it had runne out any further was not so tempered as it was meete it should I answear in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ but this honour must be giuen to the sonne of God that we iudge not him by our selues For al the affections of the flesh do so burne in vs that they breake out into a froward stubbernnesse or at the least they haue some dregges mixed wyth them And so Christ was mooued both with sorrow and feare that yet he kept himselfe within measure Nay as diuers partes in a song differing amongst themselues are so farre from hauing any discord that they do rather make an agreeable and a sweete harmonie so in Christe there was a notable example of a due proportion betweene the wils of God men how without contrariety repugnācie they do differ amongst themselues This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish in that they imagined Christ to be endued with one the same wil. Neither yet as he was God willed he any other thing then the father Therefore it followeth that the affections of his humane soule were distinguished from the secreat counsel of God But now if it was meete that Christ should leade his wil prisoner that he might make it subiect to the wil of god though it was so wel ordred how carefully must we kepe vnder the libertye of our affectiōs which alwaies are both caried without cōsideration hedlong and are filled with frowardnesse If that the spirite of God shoulde gouerne vs so that we would nothing but that which is agreable to reason yet we owe this obedience to God to beare with patience that our praiers are not alwaies graūted For this is the modesty of faith to graūt to god that he shuld determine otherwise then we desire This rule must be especially holden where we haue not any certaine special promisse that we aske not any thing but vnder this condition that God shoulde fulfil that which he hath determined which cannot be but by our resigning of our vowes vnto him Now it is demanded what Christ profited by praier The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare for so that place may be expoūded and not as it is commonly red for his reuerence further that shuld not agree if Christ had simply feared death for he was not deliuered from the same VVherof it followeth that for feare of a greater euil he was driuē to pray against death For when he sawe the wrath of God set against him for that he stode at his seat of iudgement loaden with the sins of all the world it was necessary for him to fear at the bottomlesse depth of death Therfore though he sustained death yet because the sorrowes of death were losed as Pet. teacheth Act. 2. 24. in the wrastling he went away conquerour the Apostle hath good cause to say that he was heard of his feare Vnlearned men do heere rise vp and they cry out that it is a thing vnwoorthy that Christ should be afraid of being swallowed vp of death But I woulde that they shoulde answeare me what feare doe they thinke it was that wrong drops of bloud out of Christ for that mortal sweat could neuer haue come but of a fearfull vnwonted horror If any man at this day shuld sweat forth bloud that in such abundance that the drops ranne down to the ground it shuld be an incredible wonder if this shuld befall to any man for fear of death we would say that he had a faint a womannish hart They
yet is the cause and originall vnknowen For my part as I doe not much disagree with them so will I indeuour to expound the meaning of Christe more cleerely and surely I retaine that grounde that Christe doth borrowe a similitude of the order of nature Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life because the meane and manner of this regeneration did surpasse his capacitie To the ende that Christe may take from him this doubt hee teacheth him that euen in the corporall life there appeareth the singuler power of God the reason whereof is hidden For all men haue the vitall spirite from the ayre the mouing of the ayre is felt Yet doe wee not knowe whence it commeth or whither it goeth If God do worke so mightily in this fraile and mortall life that we are compelled to marueile at his power how absurd a thing is it to goe about with our minde to measure and apprehende the hydden worke of GOD in the celestiall and supernaturall life so that we will beleeue no more but that which appeareth So Paule when hee inueigheth against those which doe therefore refuse the doctrine of the resurrection because it seemeth an vnpossible thing that the body which is nowe subiect to corruption when as it shall be turned to dust and brought to nothing shoulde bee cloathed with blessed immortalitie he casteth in their teeth theyr dulnesse that they doe not consider and marke the like power in a corne of wheate For the seede sprouteth not vntill it be rotten This is that wonderfull wisedome whereof Dauid crieth out Therefore they are too dull who being admonished by the common order of nature doe not ryse higher that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe And whereas Christe doth forbid him to maruell wee must not so take it as if he would haue vs to set light by so excellent a worke of God and that whiche is worthie of chiefe admiration but he will not haue vs so to maruell that our faith be hindered thereby For many do refuse that as a thing vntrue which they thinke to be too hard and difficile To conclude let vs not doubt but that wee are fashioned againe by the spirite of GOD and are made newe men although wee knowe not howe this is done 8 The winde bloweth whyther it lusteth Not that there is any will properly in the blast but because it moueth to and fro freely and diuersly For the ayre is carryed sometimes hyther and sometimes thyther And this maketh more to the matter because if it did run continually with a straight course as doth the water it were lesse to be maruelled at So is euerie one Christe his meaning is that the motion and action of the spirite of God doth no lesse appeare in the renuing of man then the motion of the ayer in this earthly and externall life but the manner is hidden Therefore we are vnthankefull and wicked if we doe not adore the incomprehensible power of God in the heauenly life whereof he sheweth vnto vs such an euident token in this worlde if we doe attribute lesse vnto him in the restoring of the saluation of the soule then hee sheweth vnto vs in the defending of the estate of the bodie The application shall bee somewhat more plaine if you resolue the sentence thus suche is the force and effect of the holy spirite in the regenerate man 9 Howe can these thinges bee VVee see what thing doth most of all hinder Nicodemus whatsoeuer he heareth hee wondereth at it as at a monster because he vnderstandeth not the maner howe it is done So there is nothing which doth more hinder vs then our owne arrogancie namely because we will alwayes bee wiser then we shoulde and therfore we doe with diuelishe pride reiect whatsoeuer is repugnant to our reason As though it were meete that the infinite power of GOD should be restrained vnto so small a measure VVee may in deede in some measure enquyre after the reason and manner of the woorkes of GOD so that it bee done soberly and reuerently but Nicodemus doth by this obiection refuse this as a fable because hee thinketh that it cannot bee VVhich thing we will handle more largely in the sixt chapter 10 Art thou a master in Israell Because Christe sawe that hee spente his time and labour in vaine in teaching a proude man hee falleth to chiding And truely doctrine shall take no roote neither bring foorth fruite in such vntill such time as that winde of vaine confidence shal bee gone out of them wherewith they swell Furthermore this is most fitly obiected vnto him to tame his pride withall For Christe espieth his ignorance in that wherein he seemeth to himselfe most subtile and wise He thought that this was a point of grauitie and wisedome not to admit a thing vnpossible because he is foolishly credulous that doth beleeue another mans wordes before he doe well knowe the reason of them But in the meane while Nicodemus is to be laught at with his masterly countenance for that hee doubteth more then childishly in the first elements Such doubting truly is filthie and shamefull For what manner religion what manner knowledge of God what manner rule of good life what manner hope of eternall life shall there be vnlesse we holde that a man is renued by the spirite of God Therefore there is an Emphasis in these words these thinges For seeing that the scripture doth euer now and then inculcate this point of doctrine the first beginners must not be ignorant thereof Therefore it is intollerable that hee shoulde be ignorant and vnskilfull in the same who doth professe himselfe to be a teacher in the church 11 That which wee knowe wee speake Certaine doe referre this vnto Christe and Iohn Baptist othersome say that the plurall number is put insteede of the singuler number But I doe verily thinke that Christe doth ioyne himselfe with all the Prophetes speaketh in all their persons generally For the Philosophers and other teachers whose woorkes are more full of wordes then wisedome doe oftentimes thrust in those toyes which they haue inuented but Christe doth challendge this as a thing proper to him and al the seruants of God that they doe onely deliuer that doctrine which is sure and certaine For God doth not sende them to bable of thinges which they knowe not or doubtfull matters but he frameth them in his schoole that they may teache others those thinges which they themselues haue learned Furthermore as Christe setteth forth vnto vs by this title the certaintie of his doctrine so he prescribeth vnto all his ministers a rule of modestie that they doe not thrust in their owne dreames or coniectures that they doe not set abroche mens inuentions wherein there is no soundnesse but let them beare faithfull and true witnesse with God Let euery man therefore take heede
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
from all vice but he setteth before them an experiment whereby they may learne how necessary the continuance of grace is Furthermore he commendeth the doctrine of the Gospell vnto them for the fruit therof to the end they may be the more sharpened continually to meditate thereupon seeing that it is as it were the vine dresser his knife to purge all filthinesse 4 Abide in mee Hee exhorteth them againe to be desirous carefull to retaine that grace wherewith they are endowed For the carelesnesse of our flesh can neuer be sufficiently awaked And this is Christe only drift to keepe vs vnder his wings as an hen keepeth her chickins least being carried away with our lightnesse we flie thence to our owne destruction Therefore to the end hee may proue that hee began not the worke of our saluation that he may leaue it halfe vndone he promiseth that his spirite shall alwayes be effectuall in vs if wee our selues be not in the fault Abide in mee saith he because I am readie to abide in you Againe he that abideth in me bringeth foorth much fruite By which words he declareth that all those are fruitful braunches which haue a liuely roote in him 5 VVithout mee yee can doe nothing This is the conclusion the application of all the whole parable so long as we are without him we canne bring foorth no good fruite and suche as is acceptable in the sight of God because we are vnfit to do well The Papists do not onely extenuate but also quite weaken this sentence yea they doe altogether mocke it For although they confesse in worde that we are able to do nothing without Christ yet they dreame that we haue some power which is not sufficient of it selfe yet it worketh together being holpen with the grace of God For they cannot abide that man should bee so debased but that he shoulde conferre and bring somewhat of himselfe But they cannot so easily mocke so manifest wordes of Christe This is the glose and inuention of the Papistes that we are able to doe nothing without Christ yet being holpen by him we haue somewhat of our selues besides his grace But on the contrary Christ affirmeth that we can do nothing of our selues The braunch saith he beareth not fruite of it selfe Therfore he doth not only in this place commend the help of his grace which worketh togeather but he doth quite depriue vs of all power vnlesse it be that which he himselfe giueth vs. Therefore this particle without me must be resolued thus not but by me There foloweth an other cauill for they pretende that the braunch hath somewhat by nature because if another graft which beareth no fruite bee brought into the vineyard it will beare nothing But this may be easily answered because Christ reasoneth not what thing the braunch hath by nature before it cleaue to the vine but he meaneth rather that we begin to bee made braunches then whilest that we grow and encrease by receiuing nourishment from him And certainely the scripture sheweth els where that we are vnprofitable and drie wood vntil such time as we be in him 6 If any man shall not abide in mee Setting before them the punishement of their vnthankfulnesse againe hee sharpeneth and stirreth them vp againe vnto perseuerance This thing is in deede the gift of God yet this exhortation vnto feare is not superfluous least our wanton flesh doe roote vs out They are said to wither like drie boughes which are cut off from Christ because as they haue the beginning of their strength from him euen so haue they the continuall tenour Not because it falleth out at any time that any of the elect are cut off but because many hypocrites doe florish for a time to looke to and are greene who doe afterward make frustrate the hope of the Lord in giuing fruite 7 If yee shall abide in me and my wordes shall abide in you yee shall aske what you will and it shall bee done to you 8 In this is my father glorified that yee beare much fruite and bee my Disciples 9 As the father hath loued mee I haue also loued you abide in my loue 10 If yee shall keepe my precepts yee shall abide in my loue as I also haue kept the commandements of my father and abide in his loue 11 These thinges haue I spoken vnto you that my ioy may abide in you and your ioy may be fulfilled 7 If you shall abide in me Because the faithful do oftentimes perceiue that they are hungrie and far from that plentifull fatnesse which is sufficient to yeeld plentifull fruit therfore this is added by name that there is helpe prepared for their pouertie what things soeuer they shall need which are in Christ so soone as they shall beg them at Gods hands This is a very profitable admonition For God doth oftentimes suffer vs to hunger to the end he may exercise vs in the desire to pray but if we flie vnto him he will neuer denie our petitiōs but will giue of his store that can neuer be spent what thing soeuer wee haue need of 1. Cor. 1. 5. VVhen as he saith If my wordes shall abide in you his meaning is that wee take roote in him by faith For so soone as we are departed from the doctrine of the Gospell Christ is sought without himselfe VVhen as he promiseth that that shal be graunted vs if we will any thing he doth not graunt vs leaue to aske euery thing for God should but badly prouide for our health if hee should shew himselfe to be so easie to be entreated and so dutifull For it is well knowen what disordered petitions men doe vse for the most part But he restraineth the petitions of his in this place vnto the rule of praying aright whiche maketh all our affections subiect to the will of God and that doth the circumstance of y ◠place confirme for he meaneth that his are not desirous of riches or honor or any such thing which the flesh doth foolishly desire but of the vitall ioyce of the holy spirite whereby they may bring foorth fruite 8 In this is my father glorified A confirmation of the sentence nexte going before For he sheweth that we may bee fully assured that God heareth the prayers of his whenas they shall desire to bee made fruitefull because this serueth much to set foorth his glory Notwithstanding he doth also kindle in them the desire of well doing by this end or effect because there is nothing whereof we ought to make greater account then of this y t the name of God may be glorified through vs. To the same purpose serueth the latter member And yee may be my Disciples because he pronounceth that he hath none in his flocke saue only those which bring foorth fruite to the glory of God 9 As the father hath loued mee His meaning was to expresse some far greater thing then they commonly suppose For those which thinke that hee speaketh in
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the
end of the parable there are fewe chosen though many are called VVherby we gather that all the perticular clauses of the same are not to be searched subtilly for Christ sayd not before that the greater part shuld be cast out but only maketh mētiō of one but here we hear that of great nūber few are retained And certainly thogh at this day moe are gathered into the church by the voyce of the Gospel then were in times past by the law yet very few approoue their faith by newnesse of life VVherfore let vs not flatter our selues with a vaine title of faith but let euery mā diligētly examine himself that in the last choise he may be accounted amongst the lawfull guests For as Paule admonisheth 2. Tim. 2. 19. 20. the vessels in the house of the Lorde are not all of one sort therefore let euery one that calleth on the name of the Lord depart from iniquitie I do not here dispute further of the eternall election of God because the words of Christ tend not to any other purpose then that the outwarde profession of faith sufficeth not that God shoulde acknoledge for his who soeuer seme to haue giuē their name to his calling Mathewe Marke Luke 16.   1. And he said also vnto his disciples There was a certaine rich manne which had a steward and he was accused vnto him that he wasted his goodes 2. And he called him and said thus vnto him How is it that I heare this of thee Giue an account of thy stewardship for thou maiest be no longer steward 3. Then the steward said within himself what shal I do for my master will take away frō me the stewardship I can not dig and to beg I am ashamed 4. I know what I wil do that whē I am put out of the stedwardship they may receiue me into their houses 5. Thē cald he euery one of his masters detters said vnto the first How much owest thou vnto my master 6. And he said an 100. mesures of oyle he said to him take thy wrytīg sit down quickly write 50. 7. Then saide he to another Howe much owest thou And he sayd an 100. measures of wheat Then he said to him Take thy wryting and wryte fourescore 8. And the Lord commended the vniust steward because he had done wisely wherfore the childrē of this world are in their generation wiser then the children of light 9. And I say vnto you make you friendes of the richesse of iniquitie that when yee shall want they may receiue you into ouer lasting habitations 10. He that is faithfull in the least he is also faithfull in muche and he that is vniust in the least is vniust also in much 11. If then yee haue not bene faithfull in the wicked richesse who will trust you in the true treasure 12. And if yee haue not beene faithfull in an other mans goods who will giue you that which is yours Somewhat after 14. All these things heard the Pharisies also whiche were couetous and they mocked him 15. Then he sayd vnto them yee are they which iustifie your selues before menne but God knoweth your hearts for that which is highly esteemed among men is abhomination in the sight of God The summe of this Parable is that we should deale louingly kindly with our neighbours that whē we shal come to the tribunal seat of God the frute of our liberality may return vpon vs. And though the similitude semeth to be hard far fetched Yet the end sheweth that Christ had no other purpose in it And hereby we perceiue that they apply thēselues too fondly which in parables do scrupulously sift out all perticular poyntes For Christ cōmandeth not here by liberal giftes to redeme deceits thefts prodigall spending other offences of an euill stewardship but when as God hath made vs stewards to bestow all those goodes which he giueth vnto vs heere is a meane prescribed to vs which in time when the counte day shal come shal ease some from extreme rigor For they which imagin that almes shal make a recōpence for a luxurious dissolute life doe not sufficiently consider that this is first enioyned to vs that we shoulde liue soberly temperately then that waters shuld flow vnto vs out of a pure fountain It is certain that no man is so thrifty which shall not sometime lose the goods laid vp with him and therfore euen they which apply thēselues to the greatest sparing are not altogither fre from euil bestowing Adde also that ther are manifold abuses of the gifts of God so that some commit offence an other way and I deny not but as we finde our selues guilty of euil bestowing so this shuld the rather stirre vs vp to the dueties of charitie But we ought to set an other end before vs then that we shuld by paying the price of redemption escape the iudgement of God to wit that liberality being well and holily bestowed should only bridle correct superfluous expences then that our kindnesse towards the brethren might prouoke the mercy of God towardes vs. VVherfore the lord doth not heere shew his disciples a way to escape whereby they might deliuer themselues from guiltinesse when the heauenly iudge shall aske an account of them but he warneth them to take hede betime least they bear the punishment of their cruelty if they be taken wastfully spoyling the blessings of God no way applying them to good vse For that is alwaies to be holden VVhat measure any man meateth to others it shal be measured to him againe Math. 7. 2. 8. The Lord commended It is here also easie to see that he shal do very fondly that shall stande vppon eache perticular poynts For sith that to giue of an other mannes goodes is nothing praise worthy who would beare it with a patient minde to be spoyled by a wicked varlet that at his pleasure shoulde release his dettes This certeinely were a token of too grosse blockishnes that any man should see part of his substance spoyled and to allow that the rest should be stolne from him and giuen to others But this was the onely purpose of Christ which he addeth presently after that men prophane and giuē to the worlde are wiser and warier in looking to the accountes of this transitorie lyfe then the children of God are careful of the heauenly and eternal lyfe or bent to the study and meditation of the same For by this comparison he vpbraideth vs of our slouthfulnes beyond al reason that at least we haue not like care to prouide for that to come whiche prophane men haue in prouiding for themselues in this worlde For how vile a thing is it that the children of light in whom God shyneth by his spirit and his word should slow and neglect the hope of eternal blessednes offred them when as worldly men are so greedily caried to their cōmodities and are so prouident and wise aboute the same Heereby
wee gather that the wisdome of the spirite and of the fleshe are not compared togeather which could not be without the reproofe of God himselfe but that the faithfull are onely stirred vppe more diligently to consider those things which apperteine to the life to come and that they should not shut their eies at the light of the Gospel when they see blynd men to see better in the darke then they And truely it behooueth them to be the more affected when they see the children of the woorlde to foresee longe before for this life which is transitory and which passeth away in a moment 9. Make you friendes As Christe commaunded not heretofore to offer sacrifices to God of thinges stolne so now he meaneth not that eyther excusers or patrones should be sought for which should hide defend vs vnder their defence but he teacheth that by bestowing louingly that the fauour of God is obtained who promiseth that hee likewise wil be mercifull to them that are mercifull and kinde But very fondlye and absurdly doe they reason which doe gather of this that we are holpen by the praiers and suites of them that are dead for so whatsoeuer is bestowed vpon the vnworthy should be lost But the wickednes of the men hynder not but that the Lord writeth vp in his tables whatsoeuer we bestow vpon the poore Therefore the Lorde hath not regard to the persons but to the worke it selfe so that our louing kindnes shal answere vs before God yea though it fall vppon vnthankfull men But so it seemeth to signifie that eternal lyfe is giuen as a recompence to our deserts I aunswere it appeareth plainely enough by the text that he speaketh after the maner of men to wit as he which is exalted by fauour riches if he get himselfe friendes in his prosperous estate hee hath when he falleth into aduersitie by whom he shal be sustayned so our kindnes shal be to vs as a conuenieÌ„t refuge because whatsoeuer any man shal bestow liberaly vpon his neighbours the Lord acknowledgeth the same as bestowed vppon himself VVhen yee shall want By this word he noteth the time of death and hee warneth vs that the time of our stewardshippe shal be but shorte For whereof commeth it to passe that the greater parte sleepe in their riches many wast that they haue in prodigall expenses others by hoardinge it doe malitiously defraud themselues and others but because they beeing deceiued with a false imagination of a long lyfe doe flatter themselues in securitie He calleth them the riches of iniquity that hee might make vs to suspect riches because that for the most part they entangle theyr owners in iniquitie For though they are not euill of themselues yet because they are seldome gotten without deceite or violence or other vnlawfull meanes and are also rarely possessed and kept without pride or luxuriousnes or some other wicked affection Christ causeth vs worthily to suspect them as in an other place he also called them thornes Mat. 13 22. Yet here seemeth to be vnderstoode an opposition as if hee shoulde haue sayd riches which otherwise defile the owners through the wicked abuse and are almost the snares of sinnes must be turned to a contrary end that they might get vs fauour Furthermore that must bee remembred which I said before that God desireth not a sacrifice of a pray vniustly gotten as if he should be a companion of theeues and therfore it is rather an admonition to the faithful that they should preserue them selues free from iniquity 10. He that is faythfull in the least They are prouerbial sentenses gathered of the common vse and experience and therefore it sufficeth that they bee true for the most parte For it shall befall somtimes that the deceiuer not accounting of a smal gaine shal shew forth his wickednes in a great matter yea and many in small matters vnder pretence of simplicity do hunt after great gaine as Liuy sayth fraud getteth credit in smal matters that when it is worthy the labour it may deceiue for a great reward Yet notwithstanding the saying of Christ is not false because in prouerbes as I sayd we follow that which is most commonly vsed Christ therefore exhorteth his disciples that by dealing faithfully in small matters they might accustome themselues to be faithfull in the greatest matters TheÌ„ he applyeth this doctrine to the right dispeÌ„sing of spiritual graces which though the world esteeme not according to the value yet it is certeine that they farre excell the transitory riches of the world And he teacheth that they are vnmeete that God shoulde commit the incomparable treasure of his Gospell and of lyke giftes to them which deale naughtily and vnfaythfully in matters of lesse value as are the fleeting riches of the world Therefore there is included in these wordes a secrete threatning that it is to be feared least for the abuse of the earthlye stewardshyppe wee should be depriued of the heauenlye gyftes In which sense the heauenlye blessednesse is opposed against riches but as a perfecte and perpetuall good thing against a shadowe and a transitorie matter 12. If yee be not faithfull in an other mans goodes Hee calleth that an other mannes which is without manne for God doth not giue vs riches of this condition that we should be tied vnto them but so he made vs stewards of them least they should holde vs bound in their bandes And it cannot be that mindes free and at lybertie should dwel in heauen excepte they account whatsoeuer is in the world to belonge to others And hee maketh the spirituall riches which belong to the lyfe to come to be ours because the enioying of them is eternall But now hee vseth an other similitude it is not to be hoped that wee should vse our owne goodes well and moderately if wee deale yll and vnfaythfully with other mens For menne vse more carelesly to abuse theyr owne and they graunt themselues more lybertie in loosing them because they are not afrayde that any manne shoulde reproue them But they are more warye and more fearefull of that which is layde vppe with them or committed to them or lent them of which thinges there must an account be giuen againe Therefore we vnderstand the meaning of Christe that they will be but euyll keepers of spirituall gyftes whiche doe dispose the earthlye goodes euyll After there is a sentence sette downe that no manne can serue GOD and riches which I haue expounded in the sixt Chapter of Matthe And lette the readers see there what this word Mammâ—n signifieth 14. All these thinges heard the Pharises They which thinke that the Pharises scorned Christ because he taught in common and rude speach and gloried not in swelling words do not sufficiently consider Lukes words I graunt that the doctrine of the Gospell seemeth very contemptible to proud and disdainful men But Luke expresly declareth that Christ was therefore scorned of them because they were couetous For they being