Hence also groweth the feare of God and a desire to liue holily and righteously For it could not be that any man should giue himselfe to serue God but he which hopeth to be deliuered by him But let vs note that where saluation in Christe was generally appoynted for all the Iewes and the promise of the same was common to them all the holy Ghost doth giue this testimonie but of very fewe which in this place we doe heare of Ioseph VVhereby it appeareth that the incomparable grace of God was then buried through the malitious forgetfulnesse almost of all the people This brag ran euery where in all mens tounges that Christ shoulde come but the couenaunt of God was fixed but in the mindes of fewe whych beleeued in that spirituall renouation Truely theyr blockishnesse was horrible and therefore it was no marueile if pure religion waxed out of vse and the hope of saluation extinguished But would to God the corruption of this vnhappy age were not lyke to it Christ once appeared as a redemer to the Iewes and to the whole world as it was testified by the prophesyings of the Prophets hee erâ—cted the kingdome of God by bringing things out of confusion into a right and lawfull order he hath appoynted vs a time of warfare wherin he exerciseth our patience vntill that he shall come againe from heauen to perfourme that his kingdome which he hath begun VVhat one man doeth aspire yea but a little to that hope Are not all men almost so bent to the worlde as if there were no resurrection promised But howsoeuer the greater part forgetfull of their ende do flitte hether and thether let vs remember that this vertue is proper to the faithfull to seeke for those things which are aboue Col. 3. 1. and especially sith the grace of God hath appeared by the Gospell teachinge vs to deny vngodlinesse and worldly lustes and that wee shoulde liue soberly and righteously in this present worlde looking for the blessed hope and appearing of the glory of the mighty God Tit. 2. 11. 12. 13. 59. And when he had receiued the body The three Euangelists doe briefly sette downe the buriall and therefore they doe make no mention of the sweete oyntments which onely Iohn doeth speake of they do only report that Ioseph bought fine clean linneÌ„ VVherbv we do gather that he was honourably buried And it is not to be doubted sith that a rich man allowed his owne tombe to the Lorde but that in all other things hee also perfourmed what was conuenient for the furnishing and adorning of the same And this also befell rather by the secreat prouidence of god then by the premeditate counsell of menne that the Lorde gate a newe tombe in which none had yet beene layed who is the first begotten of the dead and the first fruites of them that rise again Col. 1. 18. 1. Cor. 15. 20. So the Lorde by this token distinguished his Sonne from all the company of mankinde and he sette foorth newnesse of life in the sepulcher it selfe 61. And there was Mary Magdalene Marke and Mathew doe onely report that the women behelde what should be done and noted the place where the body was layed But Luke also doeth withall declare theyr purpose namely that they retourning into the Citie mighte prepare odours and oyntments that the seconde day after they might solemnise the funerall according to their order VVhereby we doe know that their mindes were perfumed with a better odour which the Lorde breathed foorth at his death that hee might lift them higher which were brought to his sepulchre Mathewe 27. Marke Luke 62. Nowe the next day that followed the preparation of the sabbath the hie priestes and Pharisies assembled to Pilate 63. And sayd Sir we remember that that deceiuer sayd while he was yet aliue within three daies I will rise 64. Commaund therefore that the sepulchre be made sure vntill the thirde daye least his disciples come by night and steale him away and say vnto the people he is risen from the dead so the last errour shal be woorse then the first 65. Then Pilate said vnto them ye haue a watch goe and make it sure at yee know 66. And they went and made the sepulchre sure with the watch and sealed the stone   62. Now the next day In this hystorie the purpose of Mathewe was not so much to shew with what obstinate furye the Scribes and Priests persecuted Christ as to represent vnto vs as it were in a glasse the wonderfull prouidence of God approued in the resurrection of hys sonne Subtile men exercised in fraudes and treachery do conspire amongst themselues and deuise a meanes whereby they maye extinguishe the memory of the dead man For they see that they haue preuailed nothynge except they should ouerwhelme the faith of the resurrection But truely while they endeour to bring that to passe they doe bring the knowledge of the same to light as if it were of set purpose Certainly the resurrection of Christ had not been so manifest or at the least they might haue hadde more liberty to denye the same if they had not prouided to place witnesses at the graue Therefore we see that the Lorde doeth not only deceiue subtile men but also catching them in their owne counsels as in snares he draweth and compelleth them to obey him The enemies of Christ were vnworthy that his resurrection shuld be made manifest to them but it was meete that their impudency shoulde be reproued the pretence of speaking euil taken from them yea and theyr consciences conuinced that they shuld not be excused by ignorance In the meane while let vs note this that God as if he had hired them for wages vsed theyr labour to the setting foorth of the glory of Christe because that when the sepulchre should be found empty they should haue no colour of lying left them to deny the same Not y t they shuld stay froÌ„ their mad vngodlinesse but this was a full testimonie to all meÌ„ of a right sound iudgement that Christ was risen againe whose body being laide in the sepulchre was not founde there though the souldiours were set on euery side to watch it 63. VVe remember that that deceiuer sayd This thought was put into them by inspiration from God not onely that the Lorde might execute a iust reuenge vpon them for their sinne as he doth oft vexe with blinde torments the mindes which are guilty within theÌ„selues but especially that he might bridle their filthy toÌ„gues In y e mean while we do again behold how blockish the vngodly are when cathan hath bewitched them They doe yet call him a deceiuer whose diuine power and glorye was of late shewed forth by so many myracles Truely this was not to striue against the cloud but in deriding the darkenesse of the sunne to spit if I may so say against the face of God By suche examples we are taught that we must in season with
vnderstande that it is no fraile or temporall ioy whereof he speaketh but that it neuer falleth away VVherefore let vs learne that wee must seeke the hope of saluation in Christes doctrine which may be of force aswell in life as in death Your ioy may bee fulfilled He addeth that this ioy shall be perfect full not because the faithfull are free from all sorrow but because the matter of ioy aboundeth so that no feare no care no sorrowe doth at any time swallow them vp For those that haue this grace giuen them to glory in Christ neither life nor death nor any miseries can hinder them from triumphing ouer heauinesse 12 This is my commaundement that yee loue one another as I haue loued you 13 No man hath greater loue then this that a man should put away his life for his friendes 14 You are my friendes if you doe those thinges which I commaund you 15 After this I wil not cal you seruants because the seruant knoweth not what his master doth but I haue called you friendes because what thinges soeuer I haue heard of my father I haue made them knowen vnto you 12 This is my commandement Seeing that it is meete that wee direct our life according to Christes commaundement we must know especially what he willeth and commaundeth Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges that the faithful doe loue one another The loue reuereÌ„ce of God is former in order indeede but because the lawfull tryall thereof is loue toward the neighbours hee maketh mention principally of this Furthermore like as of late in the generall reuerencing of doctrine so now he setteth before vs after a sort a patterne which we must folow for he loued all his to the end they may loue one another VVe haue spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers 13 Greater loue then this Christ setteth foorth sometimes the greatnesse of his loue toward vs to the end he may the better establishe the hope of our saluation and now he goeth farther that hee may enflame vs to loue our brethren by his own exaÌ„ple Yet he coupleth both things together for he will haue vs to receiue by faith the infinite sweetnesse of his goodnes and secondly he allureth vs by this meanes vnto the study of loue So Paule vnto the Ephesians Ephe. 5. 2. VValk in loue as Christ hath loued vs and hath giuen himselfe for vs an offering and a sacrifice of a sweet sauour to God God coulde haue redeemed vs otherwise by his worde or his becke vnlesse he had thought good that it should be otherwise for our sake that in not sparing his owne and onely begotten sonne he might in his person declare how carefull hee was for our saluation And now those hearts must needes bee as hard as yron stone which cannot bee softened with such incomparable sweetnes of Gods loue Yet a question may be asked in this place how Christ died for his friends seeing that we were his enemies before he reconciled vs. For hauing purged our sinnes by the sacrifice of his death hee remoued the coimitie which was betweene God and vs. Let vs set the answer to this question out of the third chapter where we haue said that in respect of our selues there is dissention betweene God and vs vntill our sinnes be abolished by the death of Christ and that euerlasting loue of God wherewith he loued euen his enemies was the cause of this grace whiche was giueÌ„ in Christ. After this sort Christ gaue his life for strangers yet such as he loued euen theÌ„ otherwise he wold not haue died for theÌ„ 14 Yee are my friends He meaneth not that we do attaine vnto such honour by any merit of our owne but hee doth only tell vs vpon what condition he receiueth vs into fauour and vouchsafeth to reckon vs amongst his friends As he said of late If yee shall keepe my commandements yee shall abide in my loue â—or the grace of our sauiour God hath appeared teaching vs that denying vngodlines worldly lustes we should liue chastly righteously godlily in this world Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel doe tenounce his friendship 15 After this I will not call you seruants He declareth proueth his loue toward his disciples by another argument to wit that he did altogether reueale himself vnto them like as familiar communication taketh place amongst friends I saith he haue giuen you farre more then mortal man is wont to giue to his seruants therfore let this be vnto you a pledge of my loue towarde you in that I haue laide open vnto you the hidden mysteries of the heauenly wisdom mildlie frindly which I had heard of the father This is an excellent coÌ„mendation of the gospel that wee haue Christs heart as it were opened there so that we need not doubt of his loue There is no cause why we should desire to goe vp into heauen or downe into the deepe to set the certaintie of our saluation let this testimonie of loue which is contained in the gospel suffice vs because it shall neuer deceiue vs. Moses said Deut. 4. 7. vnto the old people what nation vnder heauen is so noble which hath God comming nigh vnto it as God doth common with thee this day But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne VVherefore their vnthankfulnes is so much the greater and their frowardnesse so much the more vntollerable who beeing not content with the wonderfull wisdome of the Gospel do flie ouer vnto new speculations through proud lust VVhatsoeuer I haue heard It is certain that the Disciples knew not all things which Christ knew neither could it bee that they should attaine vnto so great highnes and seeing that he is the vncomprehensible wisdom of God he gaue euery man a certain portion of knowledge which was sufficient Therfore why saith he that hee reuealed all things I answere that this is restrained vnto the person office of the Mediatour He made himself the meane betweene God vs who receiued that from the secrete sanctuary of God which he did giue vnto vs as they say from hand to hand Therfore Christ omitted none of those things but told them vnto his disciples which were appertinent to our saluation which were profitable for vs. So that in as much as he is ordained the master only teacher of the church he heard nothing of the father which he taught not his faithfully only let vs haue an huÌ„ble desire to learn he readie apt to bee taught we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect Col. 1. 28. 16 Yeâ— haue not chosen meâ— but I haue chosen you and
vntill a stronger then he shall aryse But there is not a stronger to bee found on earth for there is no power in men to helpe themselues therfore a redeemer was promysed from heauen Now Christ sheweth that this manner of redemption is necessary that he should by strong hande wrest from the deuill that which hee wil neuer let goe except he be enforced By which wordes he declareth that menne do hope in vaine for deliueraunce vntill that Sathan bee brought vnder by violent assaultes And though he purposely reproueth the ignoraunt folly of the Scribes because they vnderstoode not the beginninges of the kingdom of God yet this reproofe toucheth almoste all men sith they are ouerwhelmed almost with the same folly There is no manne which will not make a bragge in wordes that he desires the kingdome of God yet we wil not as necessitie requireth suffer Christ to fight valiantly that he may delyuer vs out of the hand of our tyrant which is as if a sicke manne shoulde craue the helpe of a Phisition and should abhorre and abstaine from all remedies Now we vnderstand for what purpose Christe brought this parable namely that hee might shew that the Scribes were enemies to the kingdome of GOD whose beginninges they so malitiously withstoode Yet because we are al subiect to the bondage of Sathan let vs learn that God doth not begin his kingdom in vs otherwise but when by the strong mighty hand of Christ he setteth vs at libertie from that miserable and hard bondage 30. Hee that is not with mee This place is expounded two wayes Some so gather it as that it shuld be an argument of repugnancies as if Christ should haue sayde I cannot reigne except the deuill be ouerthrowne for al his endeuours are bent vppon this to scatter whatsoeuer I gather And certeinely we see how the enemie doth too boldly apply himselfe to ouerthrow the kingdome of Christ. Yet I do rather yeelde to their opinion which interprete the Scribes to be double enemies of the kingdom of God because that of sette purpose they hinder the proceedinges of the same The meaning therefore is this it were your part to helpe me and to set your hand to the buylding of the kingdome of God For whosoeuer doth not helpe setteth himselfe after a sorte against the same or at leaste is worthy to be accounted amongst the enemies Then what are you that are carryed by a madde fury openly to striue against the same Also it appeareth plainely by their former dealinges how truely Christ nowe speaketh this whosoeuer gather not with him scatter abroade when as the readines of our nature to euill is suche so that there is no place for the righteousness of God but in them which doe earnestly apply them to the same This doctrine also reacheth further to witte that they are vnworthy to be accounted of the flock of Christ which applye not theyr endeuours for the furtherance of the same and it commeth to passe through their slouth that the kingdome of God decayeth and falleth to ruine for the buylding wherof we all are called 31. VVherefore I say vnto you This conclusion may not be restrained to the last sentence but it dependeth of the whole text before For after Christ hath taught that the Scribes could not reproue him for casting out deuils but that they set theÌ„selues against the kingdom of God at length he concludeth that it was no light saying nor to be tollerated but a hainous offence that wittingly and willingly they blasphemed the spirit of God For we saide before that Christ spake not this of their bare words but of their vngodly and wicked thoughtes Euery sinne and blasphemy Because the Lord pronounceth blasphemy against the spirit to be the most hainous of all sinnes it is worth the labor to enquire what he meaneth by this saying They which interprete it to be vnrepentaunce may easily be confuted for vainely and fondly should Christ haue denied that it could not be forgiuen in this world Also the word blaspemy cannot generally be applyed to all kindes of sinnes But by the comparison which Christe bringeth the meaning shall the more easily appeare vnto vs. VVhy is he saide to sinne more hainously which speaketh blasphemy against the spirit then against Christ Is it beecause the maiestie of the spirit is more excellent that it should be more sharply reuenged Certeinly there is some other cause for when as the fulnesse of the godhead was in Christe whosoeuer was reproachfull againste Christe ouerthrew and abolyshed the whole glory of God as muche as in him lay Now how shall Christ be separated from his spirite so that they which are contumâ—lious against the spirit leaue not him vntouched and vnhurte Heere wee beginne to gather now the meaning that blasphemy against the spirit exceedeth not other sinnes because the spirite is aboue Christ but beecause that whosoeuer doe kicke against the power of God reuealed they are not to be excused vnder the pretence of ignoraunce Further it is to be noted that that which is here spoken of blasphemy is not simply referred to the essence of the spirit but to the grace wherwith we are endued For they which haue not the light of the spirite though they speake euill of the glory of the spirit they are not yet guiltie of this sinne Now we perceiue that they blasphem the spirit of God which with a determinate malice oppose themselues against his grace and power and further that sacriledge is not committed but that while the spirit dwelling in vs we doe wittinglye endeuor our selues to extinguish the same And this is the reason why the spirit is sayde to be blasphemed rather then either the sonne or the father himselfe because that by blaspheming the grace and power of God wee strike streight at the spirite from whom proceedeth and by whom the graces of God appeare in vs. If any that beleeue not blaspheme God hee is as if a blinde man should strike against a wall But no man blasphemeth the spirit but he which being first lightned by the same doth after against his own knowledge wittingly giue himselfe to wicked rebellion Also that distinction is not in vaine that al other blasphemies shal be forgiueÌ„ except that one which is against the holy Ghost If any man simply blasphemeth GOD there is hope of forgiuenes for him but it is sayd that God will neuer be mercifull to them that speake blasphemy against the spirite and whye should this be so But because they which blaspheme against the spirite doe against the knowledge of their own soule they oppunge and slaunder the gifts and power of the spirit That also apperteineth to this purpose which Marke saieth that Christ threatned the Pharises so hardly because they saide that he had an vnclean spirit because that in so saying they purposely wittingly and malitiously turned light into darknesse And this is after the manner of Gyantes as the prouerb saieth to bidde battell
suffer manye thinges of the Elders and of the high Priestes and of the Scribs and be slaine and rise againe the third day 22. Then Peter tooke him aside and began to rebuke him saying master pitie thy self this shall not be vnto thee 23. Then hee turned backe and said vnto Peter get thee behind me Sathan thou art an offence vnto me because thou vnderstādest not the thinges that are of God but the thinges that are of men 24. Iesus then said to his disciples if any man wil folow me let him forsake himself and take vp his crosse and follow me 25. For whosoeuer will saue his life shall lose it and whosoeuer shal lose his life for my sake shal finde it 26. For what shal it profit a mā though he should win the whole world if he lose his own soule or what shall a man giue for recōpence of his soule 27. For the sonne of man shall come in the glorye of his father with his Angels and then shall he giue to euery man according to his deedes 28. Verily I saye vnto you there be some of them that stand here which shal not taste of death til they haue seene the son of man come in his kingdome 30. And sharpely hee charged them that concerning him they shuld tell no man 31. Then he beganne to teache them that the sonne of manne must suffer many thinges and shoulde bee reproued of the Elders and of the high Priests and of the Scribes and be slaine and within three dayes rise againe 32. And hee spake that thing plainly Then Peter tooke him aside and began to rebuke him 33. Then he turned back looked on his disciples and rebuked Peter saying gette thee behinde me Sathan for thou vnderstandest not the thinges that are of God but the thinges that are of men 34. And hee called the people vnto him with his disciples and said vnto them whosoeuer will follow me let him forsake himselfe and take vp his crosse and follow me 35. For whosoeuer wil saue his lyfe shall lose it but whosoeuer shal lose his life for my sake and the Gospels he shal saue it 36. For what shal it profitte a man though he should winne the whole world if he lose his soule 37. Or what shall a man giue for recompence of his soule 38. For whosoeuer shal be ashamed of me of my words amōg this adulterous sinfull generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with his holye Aungelles Marke 9. 1. And he sayd vnto them verily I say vnto you that there be some of them that stand here which shal not tast of death till they haue seene the kingdome of God come with power 21. And he warned commanded them that they should tel that to no man 22. Saying the sonne of man must suffer manye things and be reproued of the Elders and of y e high Priests Scribs and be slaine and the third daye rise again 23. And he said to thē al if any man wil com after me let him deny himself take vp his crosse daily followe me 24. For whosoeuer will saue his life shall lose it and whosoeuer shall lose his life for my sak the same shal saue it 25. For what auantageth it a man if he win the whol world destroye himselfe or lose himself 26. For whosoeuer shal be ashamed of me and of my wordes of him shal the sonne of man bee ashamed when hee shal come in his glory and in the glory of the father and of the holye Angels 27. And I tell you of a surety there be some stāding here which shal not taste of death tyll they haue sene the kingdome of God Christ after he had made a shewe of his glory to come admonisheth his disciples what they should suffer that they also might prepare themselues to beare the crosse for the time of tryall was at hande for the which he knew them farre vnmeet except they should be furnished with a new force But Christ bent himself chiefly to shew this that his kyngdome should begin not with royal pomp nor with great riches nor with the pleasaunt allowaunce of the world but with a reproachfull death But there was nothing more difficult then to ouercome such an offence especially if we consider how throughly they were now perswaded of their master for they imagined that he should procure them an earthly felicity Therefore they were caryed away with a vaine hope earnestlye gaping for that time when Christe should sodenly reueale the glorye of his kingdome They had so litle mind of the ignominy of the crosse so that they thought it not lykely that any thing should befal vnto him to the contrary This cyrcumstaunce also was very hard that he shoulde be reiected of the Elders and the Scribes who had the gouernmente of the Church in their hands VVhereof it is easie to gather how necessary this admonition was But because it could not be but y t the only mention of the crosse would grieuously trouble their weak minds presently he healeth the wound and saith that the thyrd day hee shall ryse againe from death And certeinlye when as in his crosse there onely appeared the infirmitie of the fleshe our fayth shal finde nothing wherein it shall reste or comfort it selfe vntil it shall come to the resurrection wherein the power of the spirite shineth forth Therefore this course muste bee wisely holden by the ministers of the word which desire to teache with profit that they alwaies ioyne the glory of the resurrection with the ignominy of death But it is meruaile why Christ wold not haue his Apostles to testifie of him to whom hee had appoynted that office beefore For to what end were they sente but that they should bee preachers of the redemption which depended vpon the comming of Christe The answer is easie if we remēber those things which I thē set down nāely that they were not created doctours to declare the certeine and full testimonie of Christ but only that they might prepare schollers for a master that is to make them which were ouerwhelmed with drowsinesse apt to be taught and attentiue Further that commaundement was to laste but for a time and the preaching of Christ put an end to the same Now because the time of his death drewe neere and they were not as yet ready to witnesse their faith yea their confession shoulde haue bin had in dirision for the weaknes of their faith therefore the Lorde commaundeth them silence vntyll that others know that he is the conqueror of death and that he endue them with more constancy 22. Peter beganne to rebuke him It is a signe of immoderate heat that Peter vseth his maister thus yet hee seemeth to beare some reuerence towardes him that he tooke him aside and durst not reproue him before witnesses yet his intemperancy is great in that he warneth him as if hee were
it is meete that they should be â—irred vp with this singuler benefit of God and that their senses should be sharpened least they should ouerwhelme themselues in that slouthfulnes which floweth euerye where For Peter doth to this end compare the ark of Noe with our baptism because that a small company of men separated from the multitude was saued in the water 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few if we desire to escape safe 40. Then two men shal be in the fieldes the one shal be receiued Luke setteth downe some other sentences before he speaketh of this the first whereof as Matthew noteth belongeth to the destruction of Hierusalem Hee that is vppon the house let him not come downe into his house to take his stuffe out But it may be that Christ applyed the same wordes to diuerse things There followeth in Luke an admonition that the disciples should remember Lotâ— wife for that they should forget those thinges which are behinde them and should striue to come to the end of that calling which they haue from aboue For therefore was Lots wife turnde into a pillar of salte Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine looked behinde her which was a distrust of the woorde of God It is also probable that shee was drawne backe with the desire of her neast wherein she had taken pleasaunt rest Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer the mindes must be stedfast and constant in faith least through distrust they faint in the midst of the course then they must be framed to perseueraunce that they may bydde the pleasaunt baightes of this transitory lyfe farewell may willingly and gladly haste forwardes to heaueÌ„ Also the third sentence which Luke addeth that they shoulde loose their soules which would saue them perswadeth the faithful that the desire of this earthly life shuld not hinder them but that they shuld with courage hasten eueÌ„ through the midst of many deathes to that saluation which is laid vp for them in heaueÌ„ And Christ doth very aptly describ the frailty of this present life wheÌ„ he saith that the soules Zoogoneisthai that is are begotten or engendred to life wheÌ„ they are lost For it is as much as if he shuld deny men life vpon the earth beecause that the renouncing of the world is the beginning of the true perfect life Afterwards Lu. addeth that which Mat. also hath that men women shal then be separated least those felowshippes wherin men are mutually bound ech to other in this world shuld be any hinderaÌ„ce or stay vnto the godly For it falleth out oft times that whil some do look vpon others none of theÌ„ steppeth one foote forwards Therfore y t euery man might be freed at liberty froÌ„ al lets and might shift for himself with speed christ declareth y t of 2 y e one coÌ„panion shal be taken and the other refused not that it is necessary that whosoeuer are ioyned togeather should be so separated for a holy fellowshippe in holinesse causeth an honest woman to ioyne with an honest man and that children shuld follow the father but the purpose of Christ is onelye to cut away al lets to exhort al to make speede least that they which are now prest forward should in vaine waite for their fellowes Luke addeth this sentence VVheresoeuer the body is c. it may not be restrained to the last day But when the Disciples asked this question VVhere Lorde that is how shal we stand fast when so many fall away and remaine safe in so great stormes and what places of defence shall we that are ioyned together hide our selues in Christ as it is reported by Matthew saieth that he is the banner and standard of al assured vnitie vnder the which al the children of God must be gathered 42. VVatch therefore The exhortation sette downe by Luke is more playne and more speciall Take heede least your heartes be oppressed with surfeiting and drunkennesse and cares of this world And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine can neuer lifte vp his minde to meditate vppon the heauenly life But because that there is no pleasure of the flesh which dooth not make a man drunken al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde By that one word of watching in Matthew is noted that continuall diligence which maketh vs to lift vppe our mindes to heauen while wee liue as straungers vppon earth In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse then they are commaunded to watch because that the mindes are made sluggish and sleepye with diuerse pleasures of the fleshe which creepe vppon them Afterwarde there followeth an exhortation to prayers for it is necessarye to seeke for helpes other where to ayde those infirmities Luke reporteth the forme of the prayer First that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth then that hee would place vs safe and sure in the presence of his sonne and we cannot be placed there except we escape an infinite number of deathes But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life Christ noteth this as a principall matter that we may stande before his iudgement seate Beecause yee knowe not the day It is to bee noted that the vncerteintie of the time of the comming of Christ which maketh the most part of men slouthfull should stirre vs vppe to be more dilygent in watchinge For GOD of purpose woulde that it shoulde bee kept secrete from vs that wee might neuer bee carelesse but watch continuallye For what tryall should there be of faith and patience if the faithful al their life wandring idlely in their pleasures shoulde for the space of three dayes beefore prepare themselues to meete with Christ. Matth. 24. Mark 13. Luke 12. 43. Of this be sure that if the good man of the house knewe at what watche the theefe would come hee would surelye watch not suffer his house to be digged through 44. Therfore be ye also ready for in the houâ—e that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâ—e whom his maister hath made ruler euer all his housholde to giue them meate in season 46 Blessed is that seruant whome his master when hee commeth shal finde soo doing 47 Verely I say vnto you hee shal make him rular ouer all his goodes 48 But if that euil seruaunt shall say in his hart my master dooth deferre his comming 49. And beginne to smyte his fellowes and to eat and to drinke with the drunkâ—n 50. that seruaunts maister will come in a day when hee looketh not for him and in an
the other sense pleaseth mee better because the beames are spread abroade from this light throughout all mankinde as it is also saide before For wee knowe that men haue this peculiarly aboue all other liuing creatures that they are indued with reason and vnderstanding that they carrye ingrauen in their conscience the difference betweene right and wrong Therefore there is no man vnto whome there commeth not some feelyng of the eternall light But because there be certayne frantike and brainsicke fellowes who wrest this place further hauing rashly caught the same that they may therby gather that the grace of illumination is offered vnto all men in like sort let vs remember that the Euangelist intreateth in this place onely of the common light of nature which is farre inferiour vnto faith For doubtlesse no man shall enter into the kingdome of God with all the quicknesse and foresight of his minde it is onely the spirite of Christ that openeth the gate of heauen to the elect Secondly let vs remember that the light of reason which God gaue vnto men was so darkened through sinne that there doe scarce appeare certaine small sparkles in the thicke darknesse and so consequently in horrible ignorance and the deepe dungeon of errours which are also by and by choked 10 Hee was in the worlde Hee accuseth men of vnthankfulnesse because they were so blinde as it were of their own accord that the cause of the light which they did enioy was vnknowen vnto them And this reacheth vnto all the ages of the worlde because Christe did euerye where shewe his power before he was made manifest in the flesh Therfore those dayly effects ought to haue redressed the sluggishnesse of mē For what is more absurd then to drawe water out of a running stream and not to conceiue in the mynde the fountaine from which the streame it selfe floweth Therefore there shall no iust excuse bee founde for this ignorance that the worlde knewe not Christe before suche time as hee was reuealed in the fleshe for this chaunced through their slouthfulnes and wicked kinde of dulnesse who had him alwayes present by his power The summe is this that Christ was neuer so absent from the world but that men beeing awaked with his beames ought to haue lifted vp their eyes towarde him Whereupon it followeth that the blame ought to be laid vpon themselues 11 Hee came into his owne Heere appeareth the desperate frowardenesse and wickednesse of men here appeareth more then wicked impietie that when as the sonne of God did shewe himselfe in the fleshe and that to the Iewes whom God had separated to himself as a peculiar people from all other nations yet was hee not acknowledged nor receiued They doe also expound this place diuersly For some there bee who thinke that the Euangelist doth speake generally of the whole worlde And truely there is no part of the worlde which the sonne of God may not challenge to himselfe by good right The meaning therefore is this according to them when Christe came downe into the worlde hee enchroched not vpon another man because all mankinde was his owne proper inheritance But they thinke more truely in my iudgement who referre it vnto the Iewes alone for there is contained in it an hiddē comparison wherby the Euangelist doth the more amplifie the vnthākfulnesse of men The sonne of God had chosen to himselfe a dwelling place in one nation when hee appeared there hee was reiected Therefore it appeareth heereby most plainely howe malicious the blindenesse of men is And it was very needefull that the Euangelist should say thus that hee might remooue that stumbling block whiche the vnbeliefe of the Iewes might haue layd in the way of many at y ◠time For seeing that he was reiected and despised of that nation wherunto he was promised by name who woulde haue thought that hee had beene the Redeemer of the whole worlde Therefore wee see howe great paines Paule taketh in this point But there lyeth hid great force as well in the verb as in the Nowne Wheras hee was before the sonne of God the Euangelist saith hee came thither Therefore he doth signifie the newe and extraordinarie maner of his presence whereby the sonne of God did reueale himselfe that men might behold him nigher hande When hee saith into his owne hee compareth the Iewes with other nations because they were adopted to be Gods familie by a singuler priuiledge Therefore Christe offered himselfe first to them as to his familie and those who did appertaine vnto his Empyre by a peculiar right To the same ende tendeth that complaint which God maketh by Esay The 〈◊〉 knoweth his owner and the Asse his masters cribbe but Israel hath not knowen mee For although he bee gouerner of all the whole earthe yet hee maketh himselfe the peculiare Lorde of Israel whom hee had gathered together as it were to be an holy sheepfold 12. But so manie Least this stoone of offence shoulde cause any to stumble that the Iewes despised and refused Christe the Euangeliste lifteth vp the godly that beleeue in him aboue y e heauēs For he saith that this glory is attayned vnto by faith to bee accounted the children of God And in this vniuersall particle as many is contained a certaine Antythesis for the Iewes were puffed vp with a blinde boasting as if they alone had had God bounde vnto them Therefore the Euangelist affirmeth that the case was altered because the Iewes being reiected the Gentiles doe succede into the emptie place For it is as if he should translate the righte of adoption vnto Forrainers This is that whiche Paul saith that the destruction of one people was the life of al the whole worlde because the Gospel being as it were expelled by them beganne to be spread abroade farre and wide throughout the whole worlde so were they spoyled of their priuiledge wherein they did excell But their vngodlinesse did no whit hurt Christ because he did erect the seate of his kingdome elswhere and hee called all people in generall vnto the hope of saluation who seemed before to be reiected of God Hee gaue vnto them power This worde exousia doth signifie as I thinke in this place dignitie and it was better so to translate it to refute the inuention of the Papistes For they doe most wickedly corrupt this place because they vnderstande adoption to be giuen vs only vpon this condition if it shall please vs to vse this benefite And so by this meanes they fet free will out of this worde as if one shoulde fet fier out of water This hath some colour at the first blushe that the Euangelist saieth not that Christe maketh the sonnes of God but that hee giueth them power to bee made Therefore they gather out of this place that this grace is only offered vnto vs and that it is in our chose to enioy or refuse the same But the text ouerthroweth this friuolous hunting after one worde for
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
Churche that y e hotchpotch coÌ„pounded of so many corrupt inuentions and infected with so many feignings of superstitions doeth much differ from sincere faith But they shall neuer bring to passe with their furious wantonnesse but that the truth which wee haue so often and so soundly testified shall at length haue the vpper hande In like sort the Pharisees did take a maxime against Christ which the people did approue that hee was not of God whosoeuer did not keepe the Sabboth day but they did vniustlie and falsely obiect that a worke of God was the breaking of the Sabboth day 16 How can a man that is a sinner A sinner is taken in this place as in many other places for a wicked person and contemner of God VVherfore doeth your master eate with publicanes and sinners that is with wicked and vngodly men whose wickednesse is openly knowen For the enemies of Christ did gather by the breaking of the Sabboth that he was a profane man and one that was voide of all religion On the other side those that be indifferent and iudge more iustly do think that hee is a godly and religious man because he was furnished with excellent power of God to worke myracles Although this argument seemeth to be scarse strong enough For God doth promise that euen the false Prophetes shall sometimes worke myracles and we know that Satan doth imitate the workes of God like an Ape that he may deceiuâ— those that do not take heede Yea Tranquillus reporteth that when Vespasian was in Alexandria and did sit in the midst of the market place to giue iudgement he was requested by a blinde man that he woulde annoynt his eyes with his spittle and that Sâ—rapis had shewed him this remedie in sleepe Vespasian because he would not rashly set himselfe to bee mocked of all men could hardly and with much adoe be perswaded to doe this yet when as his friendes were very importunate vpon him he granted the blind man his request and so his eyes were opened sodainly VVho will therefore reckon Vespasian amongest the seruants of God or adorne him with the praise of godlinesse I answere that amongest the godly and suche as feare God myracles are vndoubted marks of the power of the holy Ghost but that it commeth to passe by the iust iudgement of God that Satan doth deceiue the vnbeleeuers with false myracles as it were with delusions I thinke that that is no lie which I did of late recite out of Suetonius but I doe rather ascribe this vnto the iust vengeance of God that seeing that the Iewes did contemne so many and suche excellent myracles of Chirste they were at length deliuered into the handes of Satan according as they had deserued For they should haue gone forward in the pure worship of God by the myracles of Christ they should haue been confirmed in the doctrin of the law haue risen vp vnto the Messias himselfe who was the ende of the lawe And trulie Christ did manifestly testifie by giuing sight to the blinde that hee was the Messias Are not those men which refuse to acknowledge God in his workes seeing they doe not only through sluggishnesse but also through malicious contempt refuse him worthie to be giuen ouer of God vnto the subtiltie of Satan Therefore let vs remember that we must seeke God with the sincere affection of the hearte that hee may reueale himselfe vnto vs by the power of his spirite that wee must obediently heare his worde that he may decipher out the true Prophetes by no deceiuing myracles So shall it come to passe that myracles shall profite vs and wee shall not bee subiect to the seducinges of Satan As touching these men although they doe well in this that they speake reuerently of the myracles wherein the power of God appeareth yet doe they not bring a reason strong enough to prooue that Christ is to bee accounted a Prophete of God Neither yet would the Euangelist haue their answere to bee accounted an Oracle hee doth only bring to light the wicked stubbornenesse of the enemies of Christ who catching at somewhat maliciously wherewith they may finde fault being admonished they doe no whytte yeelde And there was a dissention amongest them Dissention is the worst most hurtfull euill that is in the Church how is it then that Christe doeth sowe matter of discorde euen amongest the very Doctors of the Church VVe may easily answere that the onely intent and purpose of Christe was to bring all men vnto God the father stretching out his hand as it were But the dissention did arise and proceede from their wickednesse who had no desire to come vnto God Therefore they doe as it were cut the church in peeces by diuision whosoeuer will not obey the truth of God But it is better that men doe disagree amongest themselues then that they should all fall away together with one consent froÌ„ godlinesse Therfore so often as dissention appeareth wee must alwaies consider whence it springeth 17 They say vnto him that had beene blinde The more diligently they enquire the more mightily doth the truth of GOD shewe it selfe For they do as if a man would quench a flame with his blowing Therfore so often as wee see the wicked assay all thinges that they may at length â—ppresse the trueth of God there is no cause why we should be afraid or be too carefull for the euent because they shall doe nothing els by this meanes but kindle the light thereof Furthermore in that they demaund of the blinde man what hee thinketh it is not therfore because they passe for his iudgement or set an heyre by it but because they hope that the man being striken with feare will answere according as they woulde haue him In which point the Lord deceiueth them For truly seeing that a man of the common sort setting nought by theyr threatnings doth boldly affirme that Christe is a Prophete the grace of God is to be thanked for this so that boldnesse is as it were an other myracle And if sobeit hee confessed so couragiously and freely that Christ was a Prophete who did not as yet vnderstand that he was the sonne of God how shamefull is their vnbelief who being discouraged with feare doe either denie him or keepe silence when as they know that he sitteth at the right hand of God the father and that he shal come thence to iudge the whole world Therefore seeing that this blind man did not choake a small sparkle of knowledge wee must endeuour that there may a free and perfect confession shine againe from that perfecte brightnesse which hath shined into our heartes 18 Therefore the Iewes beleeued not him that he had been blind and had receyued his sight vntyll they called the parents of him that had receiued his sight 19 And they asked them saying Is this your sonne who you say was borne blind therfore how doth he now see 20 His parents answered them saying we know
speaketh for theyr sakes theyr vnthankfulnesse hath no excuse whilest that they doe not hearken 31. Now is the iudgement of this world The Lord hauing ended his combate and hauing coÌ„quered not only feare but also death he triumpheth For he doth royally shew forth the fruit of his death which might haue beene a cause of casting downe and discouragement vnto his Disciples Some thinke that this woord iudgement doth signifie reformation other some thinke that it signifieth damnation I doe rather agree with the former sorte who expound it thus that the world shall be restored into a good order For the Hebrew word Misphat which is translated iudgment doth signifie good order And we knowe that without Christe there is nothing but confusion in the world And although Christ had begunne already to erect the kingdome of God yet was his death the beginning of the well ordered estate and was the perfect restoring of the worlde Yet we must note that this good order cannot be had in the worlde vnlesse the kingdome of Sathan be first abolished and the flesh bee brought to nothing and whatsoeuer is contrary to the righteousnes of God Fynally mortification must needes goe beefore the newnes of the worlde VVherefore Christ pronounceth that the prince of this world muste be cast out because discipation deformity proceed hence because whilest that Sathan vsurpeth his tyranny iniquitie dooth get the vpper hande Therefore when as Sathan is once cast out the world is reclaymed from backsliding and is brought vnder the gouernment of God If anye man demaund how Sathan was cast out in the death of Christ who ceaseth not to make warre continually I aunswere that this casting out is not restrained vnto any small time but that that excellent effect of Christes death is described which appeareth dayly â—â— 32. VVhen I shal be lifted vp The maner of appointing this iudgment doth followe namely that Christ when as he is lifted vp vpon the crosse shal draw al men vnto him that he may lift them vp from earth to heauen The Euangelist saieth that Christe did shew the manner of his death Therfore it is not to be doubted but that the sence is this that the crosse shal be like to a chariot wherein he may lifte vp all men vnto the Father with him He might seeme then to haue beene lifted vp from the earth to the end he might haue nothing to doe with men afterward but hee pronounceth that it shall fall out farre otherwise namely that hee maye drawe them vnto himselfe who were fastned and wholly set vppon the earth And although he allude vnto the forme of his death yet hee meaneth generally that his death shal be no breach whereby he shall bee separated from men but a new way to drawe the earth into heauen In that he saith all men it is to be referred vnto the children of God who are of his flocke Yet doe I agree with Chrysostome who teacheth that Christ vsed the vniuersall word because the Church was to be gathered aswell of the Gentiles as of the Iewes according to that there shall bee one shepheard and one sheepefold aboue 10. 16. The old latine translation hath I wil draw all thinges vnto me and Augustine holdeth that it ought to be read so but the agreement of al the Greeke bookes ought to be of greater force amongst vs. 34 The multitude aunswered him we haue heard out of the lawe that Christe alldeth euer and how saist thou then the sonne of man must be lifted vp who is that same son of manne 35. Therefore Iesus sayd vnto them yet a litle while is the light with you walke whilst that yee haue the light least the darknes catch you and he that walketh in darknes knoweth not whether he goeth 36. VVhilst ye haue the light beleeue in the light that ye may be the children of the light These thinges spake Iesus and going away he hid himself from them 34 VVe haue heard out of the law It is questionlesse that their intent was malitiously to cauill at the wordes of Christ therefore he maketh them blinde in their owne wickednes so that they can see nothing in the clear light They deny that they must take Iesus for Christe because he saide that he should die whereas the law attributeth vnto the Messias perpetuity as if both these were not expresly set downe in the law that when as Christ shal dye his kingdome shal florish vntill the end of the world These men take occasion to cauill out of the seconde member But the beginning of the errour was this because they did esteme the gorgeousnes of the kingdome of the Messias according to the sense of the fleshe Hereby it commeth to passe that they refuse christ because he is not correspondent vnto their surmise Vnder this word law they do also comprehend the Prophets and the present tence is put in steede of the future tence in this word abideth according to the Hebrew phrase This interrogation who is that son of man conteineth in it a mock as if Christ did yeeld being ouercome with that short refutation VVhereby it appeareth how arrogant ignoraunce is For it importeth as much as if they had said go thy wayes now and boast thy selfe to be Christe seeing that thine owne confession proueth that thou art vnlike vnto him 35. Yet a litle while Although the Lord doth gently admonish them with this answere yet doeth he therewithal prick them sharply for he chideth them because they could not see in the light and doth also denounce that the light shal be taken from them shortly VVheÌ„ as he saith that there remaineth but a smal time of light he confirmeth that which he had already said concerning his death For although he doth not meane the light of his corporal presence but of the gospel yet hee alludeth vnto his departure as if he shuld say when as I shal then go away I wil not cease to be light so litle shal your darknes be able to impare me VVhen as hee saieth that the light is present with them he toucheth them by the way because they passe ouer the light with shut cies And therefore he giueth them to vnderstand that they were vnworthy to haue their obiectioÌ„ answered because they minister vnto themselues matter of errour of their owne accord VVhen as he saith that the light shineth vnto them only for a short time it is a thing common to al the vnbeleeuers for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God which shal neuer sit Isai. 60. 19. The sunne shal not shine vnto you hereafter by day nor the moone by night but the Lord shal be vnto you an euerlasting light Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light VVhich thing was also the cause that such thick night darknes did ouerwhelm the whole world bicause there were but a few that vouchsafed to go forward
shall bee perpetuall whenas he saith And that your fruite may remaine Because the doctrine of the gospell getteth soules vnto Christe vnto eternall saluation many do thinke that this is the perpetuitie of the fruite but I doe extend the sentence farther to wit that the church shall stand eueÌ„ vntill the ende of the worlde For the labour of the Apostles yeeldeth fruite euen at this day and our preaching is not for one age but shall spreade abroad the church that there may come a new encrease after our death VVhenas he saith your fruite hee speaketh as if it were gotten through their industrie whereas notwithstanding Paule teacheth 1. Cor. 3. 7. that those which water or plant are nothing And truly the creation of the Church is a more excellent worke of God then that the glory therof ought to be ascribed vnto men but because the Lorde sheweth his power by the hand of men least they labour in vaine he is wont to translate that vnto them which is proper to himselfe Neuerthelesse let vs remember that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp That whatsoeuer yee shall aske This member was not â—added abruptly as many men may thinke For seeing that the function of teaching doth farre surpasse mans strength there are moreouer many inuasions of Satan which can neuer be endured saue only through the power of God Therefore least the Apostles faint Christe helpeth them preuenteth them with a most excellent ayde as if hee should say if you shall haue more to doe then that you are able to fulfill your function my father will not faile you For I haue made you ministers of the Gospel vppon this condition that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you And truly wheras most teachers doe eyther faint through slouthfulnes or fall downe flat through despayre it commeth to passe by none other meanes saue only because they waxe slouthfull in praying Therefore this promise of Christ stirreth vs vp to call vpon God For whosoeuer shall acknowledge that the successe of the worde commeth from God hee shall offer his labour to him with feare and trembling on the contrarie if any man trust to his owne industrie and do neglect Gods helpe or shal cast away both speare and buckler whenas he is come to the matter he shall doe no good after he hath taken great paines Furthermore we must take heed of two vices here of arrogancie distrust for as those men doe carelesly passe ouer Gods helpe who thinke that they haue the matter in their hand alreadie so many men do faint through difficultie because they doe not consider that they fight through gods power ayde vnder whose coÌ„duct they go on warfare 17 These thinges commaund I you This is also added in good time to the ende the Apostles might know that mutuall loue amongest ministers is chiefly required to the end they may edifie the Churche of God with the desire of concord For there is no greater impediment then whenas euery man laboureth apart and they doe not one helpe another Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues it may be that they may erect some huge heapes but such as are scattered abroad neuerthelesse there shal be no building of the Church 18 If the world hate you After that Christ hath armed the Apostles vnto the sight he doth also exhort them vnto pacience For the Gospell cannot be preached but the world will goe mad by and by VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde Christe foretelleth this in time least that befall them whiche is wont to befall fresh water souldiers who by reason of their vnskilfulnes are bold before they see the enemies when as they come to the fight they are afraide neither doth he forewarne his Disciples for this cause only least any newe or vnlooked for thing befall them but he doth also confirme them by his owne example For it is an vnmeete thing that seeing the world did hate him we who represent his person should haue the world which is alwayes like to it selfe fauourable to vs. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather haue it the Imparatiue I doe not gaine say him because the sense is not altered There is greater difficultie in the word which foloweth next For seeing that he calleth himselfe former then the Disciples this may be referred aswell vnto the time as vnto the dignitie The former exposition is more vsuall to wit that Christe was hated of the world before his Disciples But I doe rather allow the latter that seeing that Christe who doeth farre excell was not yet free from the hatred of the world his ministers must not refuse the like estate For this saying agreeth with that which we had twice in the first chapter 27. 30. verses He that commeth after me is preferred before me because he was former then I. 19 If you were of the world This is another consolation that the worlde doth hate them for this cause because they are separated from it And this is their true felicitie glory because they are deliuered froÌ„ destruction by this means To clause doth signifie in this place to separate Nowe if they were chosen out of y e world it foloweth y t they were a part of the world that they are separated froÌ„ the rest that perish only through gods mercy In this place Christ coÌ„preheÌ„deth vnder this word worlde all those which are not regenerate by the spirite of god For he setteth the church against the world as we shal see more fully in the 17. chap. And yet that exhortatioÌ„ of Paul is not coÌ„trary to this doctrin Ro. 12. 18. Haue peace with al meÌ„ so much as in you lyeth For that exception which is added importeth asmuch as if he shold say that we must take heed what is lawful for vs to do least any maÌ„ beare too much with the corruptions of the world through the desire he hath to please But there may another questioÌ„ be obiected as yet For we seethe wicked which are of the world not only coÌ„moÌ„ly hated but also accursed truly the world doth nothere loue that which is his own I answere that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed but only so far foorth as the care of their own losse or gain doth moue theÌ„ althogh Christ meant not to deny but that the world waxeth hot with inwarde discord rageth within it self his only meaning was to shew that the world doth only hate that in the faithful which is of God And it appeareth also hereby how foolishly the Anabaptists do dote who gather by this one argument only that they are the seruants of god bicause they
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office
that hee may tryumph ouer them and their head Satan But in this answere the speciall purpose of Christ was to set forth his owne glory while he compelleth them to depart with shame Math. 22 Mark 12 Luk. 20. 23. The same daye the Saduces came to hym which say there is no resurrection and asked him 24. Saying maister Moses said if a man dye hauinge no children let his brother mary his wife raise vppe seede vnto his brother 25. Now there were with vs seauen brethren and the first married a wife and deceased and hauing no issue left his wife vnto his brother 26. Likewise also the seconde and the thirde vnto the seauenth 27. And last of all the woman died also 28. Therfore in the resurrection whose wife shal she be of the seauen for al had her 29. Then Iesus answered said vnto them ye are deceiued not knowing the scriptures nor the power of God 30. For in the resurrection they neither marye wiues nor wiues are beestowed in marriage but are as the Angels of God in heauen 31. And coÌ„cerning the rerection of the dead haue ye not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the god of Iacob God is not the God of the dead but of the liuing 33. And when the people heard it they were astenyed at his doctrine 18 Then came the Saduces vnto him which saye there is no resurrection and they asked him saying 19. Maister Moses wrote vnto vs if anye mans brother die and leaue his wife and leaue no children that his brother shoulde take his wife and rayse vp seed vnto his brother 20. There were seauen brethren and the first tooke a wife and when hee dyed left no issue 21. Then the second took her and he died neither did he yet leaue issue and the third likewise 22. So seauen hadde her and left no issue last of all the wife died also 23. In the resurrection then when they shall ryse againe whose wife shall she be of them for seauen had her to wife 24. Then Iesus aunswered and saide vnto them are yee not therefore deceiued because ye know not the scriptures neither the power of God 25. For when they shal rise againe from the dead neyther men mary nor wiues are maried but are as the Aungels which are in heauen 26. And as touchinge the dead that they shal rise again haue ye not read in the booke of Moses howe in the bushe God spake vnto him saying I am the God of Abraham and the God of Isaac and the God of Iacob 27 Hee is not the God of the dead but of the lyuing yee are therefore greatly deceiued 27. Then came to him certeine of the Saduces which deny that there is any resurrection and they asked him 28. Sayinge Mayster Moses wrote vnto vs if anye mans brother dye hauing a wife and hee die without children that his brother shoulde take his wife and raise vppe seede vnto his brother 29 Now there were seauen brethren and the first tooke a wife and he died without children 30. And the seconde tooke the wife and he died chidlesse 31. Then the third tooke her and so likewise the seauen died and left no children 32. And last of all the woman died also 33. Therefore at the resurrection whose wife of them shall shee bee for seauen hadde her to wife 34. Then Iesus aunswered and said vnto them the children of this world marrie wiues and are married 35. But they which shall bee counted worthye to enioye that worlde and the resurrection from the dead neither marrye wyues neither are married 36. For they can dye no more for asmuch as they are equall vnto the Aungels and are the sonnes of God since they are the children of the resurrection 37. And that the dead shal rise againe euen Moses shewed it besides the bushe when hee sayd the Lord is the GOD of Abraham and the God of Isaac and the God of Iacob 38. For hee is not the God of the dead but of them which liue for all lyue vnto him 39. Then certeine of the Pharises aunswered and sayde Mayster thou haste well sayde 40. And after that durste they not aske him any thing at all Heere we see how Sathan gathereth all the wicked together to ouerthrow the trueth of God which men in other thinges coulde not agree amongst themselues For though there was great dissention betweene these two â—ectes yet they conspire together against Christe so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell that they doe gladly nourish Epicures Libertines and suche other monsters so that they may haue their helpe to ouerthrowe the Gospell In summe we see that they came out of diuers fortes to assault Christ and this came so to passe because that all menne generally hated the lyght of sounde doctrine But the Saduces moue the question to Christ so as vnder the colour of an absurditie they might eyther drawe hym into an errour or if hee shoulde dissente they myght dyffame him and bringe him into contempte amongste the rude and vnlearned multitude And it maye bee that they were woonte to trouble the Pharises before with the same obiection but now they lay the same snare for Christ. 23. VVhich say that there is no resurrection I haue shewed before of the beginning of the Saduces They did not onely deny the last resurrection of the slesh but also the immortalitye of the soule as Luke declareth Act. 29. 8. And truely if the doctrine of the scripture be wel considered without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame For God doth not say that the soules do so liue after death as if they should now enioy the present glory and blessednes but he suspendeth theyr hope vnto the latter day I graunt that the Phylosophers which were ignoraunt of the resurrection of the flesh spak many things of the immortall essence of the soule but they speake so fondlye of the estate of the life to come that theyr writinges are to no purpose But sith the scripture saieth that the spirituall lyfe dependeth of the hope of the resurrection and that the soules separated from the bodyes haue respect to that whosoeuer denyeth the resurrection doth also deny the immortalyty of soules But here is to be seene the horryble confusion of the Iewish Church that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come so that after death there should be no difference betweene men and beastes They did not deny a holy righteous lyfe neither were they so prophane as to account the worship of GOD a needelesse matter but
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did