Harmony of the Gospels, Harmony of the synoptic Gospels (26 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (26 of 29)

All Christes speache tendeth to this purpose, that he had as yet spared his disciples, & had not laid more trouble vpō them, then they were apt for. And he cōmendeth the ease of the former time, that they might the more willingly prepare thēselues to a sharper warfare. For to what ende hath he yet kept these simple yong nouices far out of the shot and reach of the dartes: but that in this case they somwhat gathering courage and strength, might be prepared to the battel? It is therefore as muche as if he shuld hauehave said, your estate hath yet been easie and pleasant, for my will was, as children to nourish you tenderly, nowe the ful time is at hande, wherein I will exercise you as men. Yet the diuersity reacheth further, which the diuersity of the two times doth here set downe: for if without prouision when matters were so quiet, as they might hauehave prouided for themselues, they wāted nothing when they went about their office: now much more in the tumult and heat, the care of victual being cast aside, it behoueth thē to hast whether necessity calleth them. And though christ doth here especially remember what he wold do with his 12. disciples, yet withall hee declareth, that while wee are yet yonglinges and weake in faith, we shall hauehave so long time truce giuen vsus, vntill we growe vp to be men: therefore they doe very euill, which doe vse and apply their ease to delites, which do weaken the strength of faith.

p. 700But let vsus not doubt but that Christ at this day hath regarde of vsus, so as he will not thrust forward younglings, and them that are vnmeete for the warre, but before he sendeth them foorth to the conflicte, hee furnisheth them with weapons, and with power.

36. Nowe he that hath a bagge Hee doeth figuratiuely declare that great troubles and most sharpe assaults are at hand, euen as if a captaine meaning to bring foorth his soldiours into the fight, shoulde crie an alarme. And he commandeth that all other cares being sette aside, they shoulde apply themselues to nothinge but to the warre, no, that they shoulde not so muche as thinke of their victuall. For hee teacheth (as the maner is in extreeme dangers) that all things shoulde be solde to the bagge and the scrippe, that they might defende themselues with weapons. But hee doeth not call them to the outward battaile, but onelyonly vnderunder the similitude of going to the warres, he declareth howe hard conflictes of temptations they should endure, and how grieuous assaults of spiritual troubles they shoulde beare. Also, that they might the more willingly repose themselues vppon the prouidence of God: first, as it is sayde, hee biddeth them remember, that God had a care of them, so that when they went empty and naked, caryinge no victuall with them, yet he prouided for them. Such and so conuenient a helpe of God should make them which hauehave had experience of the same, neuer to doubt againe, but that he will helpe in what so euer they shall neede.

37. That yet the same which is wrytten. The force is in this aduerbe Yet, because that Christ declareth that he hath not done al things appertaining to his office, vntill that he be numbred with the wicked and vngodly, as one of their company. But least the vilenesse of the acte to muche amase them, he alleageth the prophesie of Isaiah, out of the chap. 53. 12. which of a certainty cannot be otherwise expounded then of the Messiah. Now sith it is sayd there, that he shoulde be accounted amongst the wicked, it became not the faithfull to be troubled at that sight (though it was cruell) much lesse to be alienated from Christ, who coulde not otherwise be the redeemer, but by taking the reproofe and shame of a wicked manne vponupon him. For there is no apter a remeady for the taking away of offences, when any absurditie doeth terrifie vsus, then if wee acknowledge it to bee the pleasure of God, and nothinge is done rashlye, nor without good cause, which is done by his appoyntmēt: especially where the same was spoken long before, whiche appeareth by the successe of the same. Therefore, when the disciples were to hope for such a redeemer as God had promised in times past, and the Prophet Isaiah had testified, that he shoulde beare the punishment vppon him, that he might deliuer vsus from guiltinesse: this shoulde suffice for the appeasing of the horrour, that the disciples shuld not make lesse account of Christ.

Therefore hee addeth, that those things whiche appertained to him, hauehave an ende: signifying that nothing was spoken in vaine by the prophets. For this phrase vsed by the Greekes, signifieth to bee perfourmed, or to bee brought to effecte. Now, when the successe doth prooue what soeuer the Prophets hauehave spoken, this should rather auaile for the confirmation of our faith, then to make vsus afraide or doubt. And though by this one argument Christ doeth strengthen and comfort the disciples, because that all the prophesies should be perfourmed: yet the counsell it selfe of the p. 701purpose of God, containeth in it no small matter of comfort: namely, that Christ became subiecte to the damnation which we all had deserued, & was accounted amongst the wicked, that he might offer vsus which are wicked, and ouerwhelmed with sinnes, as righteous to the father. For heereof are we accounted pure and free from sinnes before God, because that a lambe pure and free from all spotte, supplied our place, as shalbe againe declared in the next chapter.

38. Lorde, beholde heere are two swordes. Truely, this was a vile and a beastly rudenesse, that the disciples so ofte admonished of bearing the crosse, do thinke that they should fight with swordes of yron. Further, it is vncertaine whether they say that they hauehave two swordes, as if they were well furnished against the ennemies: or whether they complained that they wanted weapons. This is euident that they were so blockish, that they thought not of the spirituall ennemie. But that the Canonists doe heereof gather, that their horned bishops hauehave both the iurisdictions, it is not onelyonly a filthy allegorye, but a vile scoffe, wherewith they abuse the word of God. And it was meete that the bondslaues of Antichrist shuld fall to this madnesse, that openly with sacrilegious contempt they shuld tread vnderunder feete the holy oracles of God.

36. Then went Iesus. Luke nameth only the mount of Oliues: Marke & Math. do giuegive a more special note of the place. But Luke setteth downe that which doth more appertain to the matter, that Christ went thither as he was wont. VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe, but as it were of purpose he offred himselfe to death. Therfore Iohn sayeth, that the place was wel knowen to him that should betray him, because that Iesus was woont ofte to resort thether. And so his obedience is againe in this place described, because the father had not been appeased but by his voluntary death.

Sit ye here. Leauing the disciples a far off, he spareth their infirmitye: as if that any man seeing extreeme perill to be ready to fall vppon hym in battel, shuld leaue his wife & children in a safe place. But thogh he wold hauehave them all placed out of daunger, yet he brought 3. of them nearer him: and that was a choyse flower stronger then the rest. Yet hee tooke them not, for that he thought them able to beare the brunt, but that they might be a testimony of the common falling away of them all.

37. He began to waxe sorrowfull. VVe hauehave seene the Lord wrestle with the feare of death before: but because that now he buckleth hands wyth the temptation, that ioyning is called the beginning of sorrow and of heauinesse. VVherby we gather that there is no true trial of strength, but in the present action: for then the weakenesse of the flesh which before lay hid, bewrayeth it selfe, and the innermoste affections doe lay themselues open. Therfore, though God had already exercised his sonne with some tastes of things to come, yet now by the approching of death he woundeth deper, and striketh him with an vnwonted feare. Further, because it seemed a thing vnmeete for the diuine glory of Christ, that he should be so oppressed with feare and sorrowe, many interpreaters hauehave carefully applied themselues to seeke for shifts. But their labour was without aduice and to no purpose: for if we should be ashamed of his feare and sorrow, our redemption should vanish away and pearish. For Ambrose sayd truely, I doe not onelyonly thinke it a matter not to be excused, but I neuer hauehave his godlinesse and maiestie in more admiration: for he hadde done the lesse for me if he had not borne my affection. Therfore he sorrowed for me, who had no cause to sorrow for himself, & the delite of the eternal Godhead being set aside, he is stricken with the loathsomnes of my infirmitie. Therefore I do boldly name sorrowe, because I doe set forth the crosse: for hee was not incarnate in shewe, but in truthe. And therefore hee should take vppon him the griefe, that he might ouercome and not exclude the sorrowe. For they hauehave not the commendation of fortitude, p. 703whiche do rather beare the woundes which are benummed, then the griefe of them. Thus farre Ambrose.

They which doe imagine the Sonne of God to be free from humane passions, doe not truely and in earnest, acknowledge him to be manne. Therefore, when it is sayde, that the Godheade of Christe rested, as if it were hidde for a time, that by suffering hee might fulfill the partes of a Redeemer, is so farre from containinge any absurditie in it, that the mysterie of our saluation coulde not otherwise be fulfilled. For Cyril sayd rightly: That the passion of the Crosse was not willingly suffered of Christe in some sorte, and that hee suffered the same willingly to satisfie the will of the Father, and for our saluation, thou mayest easily learne by his prayer, Father, if it be possible, lette this cuppe passe from me. For in that respecte that the woorde of God is God, and naturally the life it selfe, no manne will doubte that he feared death anye thinge at all: but being made fleshe, hee permitted the fleshe, that it shoulde suffer those thinges which pertained to the same, and therefore as verye manne hee feareth death nowe present at the doore, and sayeth, Father, if it be possible, lette this cup passe from me: but because it cannot otherwise be, let it be, not as I will, but as thou wilt.

Thou seest howe that the nature of manne euen in Christe himselfe, suffereth the things belonging to it and feareth: but by the woorde ioyned to the same, he recouereth that courage meete for God. At the lēgth he concludeth: Thou seest that in respecte of the fleshe, the deathe of Christe was not voluntarie. Yet it was voluntary, because that for it according to the will of the father, saluation and life is giuen vntounto menne. And thus farre Cyrill.

Yet it must bee distinguished betweene the infirmity of the fleshe, which Christ suffered, and ours: as it doeth much differ. For in vsus no affection is without sinne: because that all men doe exceede measure and a right moderation: but Christ was so troubled with sorrow and feare, that yet he murmured not against God: but remained fast to the true rule of temperance: for it is no maruel, when as he was perfect and pure from al spot, that the affections which he shewed wer pure & vnspotted, though they should be witnesses of his humane infirmitie: but from the corrupt nature of men, nothing commeth but that which is defiled and hath dregs. Therefore let this difference be holden, Christ was afraid & sorrowful without any spot of sinne: but al our affections are sinful, because they doe breake out into excesse. Nowe, that kinde of affections is to be noted, wherwith Christe was tempted. Mathew sayeth that he was sorrowfull, and grieuously (or doubtfully) troubled. Luke, that hee was in an agonie. Marke addeth, that he was afraid. But whence cōmeth this sorrow & doutfulnesse, & feare vponupon him, but because that in death he conceiued somthing more sorrowful & more horrible, then the separation of the soule and the body? And certainly he died not onelyonly, that he might goe out of the earth into heauen, but rather, that by takinge the cursse vppon hym, wherto we were subiecte, he might set vsus free from the same. Therefore he was not simply afraid of death, as it is a departure out of the worlde, but because the fearful tribunal seat of god was before his eies, the iudge himselfe being armed with incōprehensible vengeance: and our sinnes, the burden wherof was laide vponupon him, with their huge waight pressed him downe.

p. 704VVherefore it is no meruaile, if the horrible depth of destruction, grieuously vexed him with feare and doubtfulnesse.

38. My soule is very heauie. He maketh them priuie to his sorrow, that he might mooue them to hauehave a like feeling with him, not that hee knewe not their weakenes, but that afterwardes he might make them the more ashamed of their slouthfulnesse. Further, this kinde of speach expresseth a deadly wound of sorrow: as if he should hauehave sayd, that he was wythout life, or halfe dead for sorrow. So Ionas answeareth the Lord, (chapter, 4. 9.) I am angry euen to the death. Of the whiche I doe therefore giuegive warning: because that some of the olde wryters subtilly entreating of this place, doe fondly fantasie that the soule of Christ should be sorrowfull, not in death, but onelyonly vntounto death. And heere we must agayne remember the cause of so great sorrow. For death of it selfe coulde not hauehave so vexed the minde of the sonne of God, if he had not fealt that he had to doe with the iudgement of God.

39. So he went a little further. VVe hauehave seene the Lord otherwhere, that he might be stirred vppe to pray with more vehemencie, prayed oute of the company of men. For out of the sight of men, we doe the better gather our senses togither, that they may be the better bent to that whiche we do. It is not necessary so oft as we would pray, to flee into backe corners: (nay, it is not alwayes expedient) but where some great necessity… vrgeth, because the heate of prayer doeth the more freely powre out it selfe in a solitarie place, it is profitable for vsus to pray alone. If that the sonne of God neglected not this helpe, it shoulde be more then a madde pride in vsus, not to apply the same to our vse. Adde, that where God alone is the iudge, because that ambitiō is not then to be feared, the faithfull soule doeth more familiarly discouer it selfe, and more simply powreth out her prayers, sighes, cares, feares, hopes & ioyes into the bosome of God. And God permitteth many follies to his children, when they pray alone, which in the sight of men coulde not be wythout ostentation. His gesture also, when he falleth downe vppon the grounde, doeth declare an earnest zeale in prayer. For though the bowinge of the knee was commonly woont to be vsed in prayers as a signe of honoure and reuerence, yet Christ humbly lying vponupon the ground, for the greatnesse of his sorrow, framed himselfe to a miserable behauiour.

O my father, if it be possible. Some doe striue in vaine, to shewe that thys was no prayer, but onelyonly a complaint. Yet verely, though I doe graunt, that the request was abrupte, yet I doubt not, but that Christe prayed. Neither is that of force against it, that he desireth that a thinge impossible should be graunted him. For the prayers of the faithfull doe not alwaies flow in one course continually vntounto the ende: they do not alwaies keepe an equall temperature, they are not alwayes framed in a distincte order: but rather they are intricate and doubtful, they doe either contende with themselues, or doe stoppe in the midst of the course: euen as a shippe tossed with stormes, though it bendeth to the hauen, yet it cannot alwaies holde a right and equall course as in a calme and quiet sea. That must be noted which I sayde euen nowe, that Christe hadde not suche troublesome affections, which mighte shake the pure moderation of his minde as we hauehave: but as muche as the sounde and vncorrupt nature of man would beare, he was stricken with feare, and holden wyth p. 705doubtfulnesse, so that he was of necessity enforced amidst suche violent streames of temptations, as it were to wauer in his prayers hether and thether. This is the reason why he praying to auoid death, presently restraineth himselfe, submitting himselfe to the authority of the father, and correcteth and reuoketh that request which hadde sodainly escaped him. But it is demaunded howe he coulde desire to hauehave the eternall decree of the father broken, whereof he was not ignoraunt. For thoughe the condition be added: If it be possible, yet this seemeth to be absurde, to make the counsell of God chaungeable. For so it was meete for hym to holde, that it coulde not be that God should reuoke his counsell. But by Marke Christ seemeth to oppose the power of God against his decree. All things (sayeth he) are possible to thee. But the power of God is yll applied to this, to ouerthrow his truth by making him variable and changeable. I aunsweare, it is no absurdity if Christ after the common course of the godly, not looking vppon the counsell of God, shoulde poure the desire wherwith he was enflamed into the bosome of the father. For the faithfull in making of their prayers doe not alwaies climbe vppe to looke into the secreates of God, or sit at ease to consider what is possible to be done: but are sometimes caried headlong with the heate of their desires. So in Exod. 32. 32. Moses desireth to be blotted out of the booke of life. So Paule, Rom. 9. 3. desired to bee accurssed. Therefore this prayer of Christ was not premeditated, but the power and force of the sorrowe, wreasted this sodaine speache out of him, which he presently corrected. The same vehemencye made him not to remember the heauenly decree for the present, that he coulde not in the very moment consider that he was sent of this condition to be the redeemer of mākinde: euen as great sorrowe doeth often blinde the eyes, that all things cannot be remēbred at once. In summe, it is no 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 eueryevery 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 hauehave 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 hauehave 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 p. 706them, though the pleasure of God be otherwise, who wil hauehave his sonne to raigne amongst enemies, his children to be exercised vnderunder 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 hauehave vsus alwaies exactly & scrupulously to search what he shall determine, but he permitteth vsus 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 hauehave 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 vsus, when he brake into this prayer for the auoiding of death, he thoght not of other things which might hauehave stopped the same. If any man will except that the first motion (which shoulde hauehave 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 vsus, that they breake out into a froward stubbernnesse, or at the least they hauehave 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 vnderunder 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 vsus, 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 hauehave not any certaine & special promisse that we aske not any thing but vnderunder this condition, that God shoulde fulfil that which he hath determined: which cannot be, but by our resigning p. 707of our vowes vntounto 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 hauehave 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 therfore which deny that Christ praied that his father shuld deliuer him out of the gulf of death, they ascribe a daintinesse to him, yea vnmete for a common man. If any man obiect that the feare which I speake of, should spring of infidelity, the answer is readie, when christ was strickē with the horror of the curse of god, he was so touched with the feling of the flesh, that the faith remained safe & sound: for the integrity of his nature wrought so, that he felt without any wounding those tēptations which do pearce vsus with their stings. In the mean season they do fondly imagine a victory without strife, which would hauehave him not to fele any tēptations. And it is not lawful to think y^t he dissembled any thing whē he cōplained of the deadly sorrow of his soule: neither do the Euangelists lie, in saying that he was sorrowful and afraide.

40. And he came to his disciples. Though he was neither discharged of his fear, nor set free frō his care, yet remitting that painful exercise of praier, he toke this solace betwene. For ther is not such a continuance in praier required of the faithful, that they shuld neuer depart frō speaking to god but they do rather by the exāple of Christ continue their prayers, while they holding on so lōg as their infirmity doeth suffer, & cease for a little time, yet then after a litle breathing they do again return to God. It had ben no smal cōfort in his sorrow to hauehave his disciples fellowes & cōpanions with him: but of the cōtrary it was a sharp encrease of his sorrow to be also forsaken of them. For though he neded not the help of any, yet because that he willingly bore our infirmities, & in this agony wold especially giuegive a token of that his hūbling wherof Paul maketh mention, Phil. 2. 7. it is no maruell if the sluggishnes of them whō he had chosen for his felowes added a great & heauy burden to his sorow. For he doth not expostulate the matter with thē dissemblingly, but of the very feling of the soul he declareth that he is grieued, for that he was forsaken. And they were iustly vpbraided for their sluggishnesse, because that in his extreme sorrowes, they would not abide to watch the space of one houre.

p. 70841. VVatch and pray. Because the disciples were slouthful when their master was in danger, they are willed to loke to themselues: that the feeling of their owne trouble might waken them. Therefore Christe declareth, that except they watche and pray, they presently be ouerwhelmed wyth temptation: as if he should hauehave said. Sith that you are touched with no care of me, yet hauehave regard of your selues, for your matter is here in hād: so that if you take not hede, you shall presently be swallowed vp of tēptation: for to enter into temptation is to fall downe vnderunder it. And let vsus note that here is prescribed y^e maner how it shuld be withstode, not that we should determine with our selues to vse our owne power & wit: but rather that we acknowledging our own infirmity, shuld seke for defēce & strengths from the lord. Therfore our watching without praier shall auail nothing. The spirit is ready. Lest he shuld dant his disciples with fear, he doth gently correct their slouthfulnes, by giuing them some comfort & matter of good hope. And first he declareth, that though they be willing and ready to do well, yet they must striue with the infirmity of the flesh, and therefore it shalbe alwaies nedeful for them to pray. So we see their readines praised, least their infirmity shuld cause them to dispair, & yet he stirreth thē forward to praiers, because they wer not yet sufficiētly furnished with the strength of the spirit. VVherfore this admonitiō doth properly belong to the faithful, which being regenerate by the spirite of God, do desire to liue wel, but they doe as yet labour vnderunder the infirmity of the flesh: for though the grace of the spirit doeth flourish in them, yet they are weake according to the flesh. But though the disciples onelyonly are foretold of their owne weaknes, yet because the same lighteth vponupon all men, which Christ speaketh of them, heere is a generall rule to be gathered, that we must diligētly watch in praier: because that the power of the spirit hath not yet such force in vsus, but that we do often fall through the infirmity of the flesh, except the lord by his aid do lift & hold vsus vp. But there is no cause why we shuld too doutfully feare, because ther is a certain remedy set before vsus, which is to be sought, neither far of, nor yet in vaine: for Christ doth promisse them the victory, which do apply themselues to praier, that they may busily shake off the slouthfulnesse of their own flesh. 42. He went away the second time. Christ semeth by these words which Mat. reporteth, as it were without feare, more freely and wyth a mind more set at liberty, to cōmit himselfe to his father. For he doeth no more desire that the cup shuld passe frō him: but passing by that request, he resteth rather vponupon this, that he may obey the coūsel of god. But this proceding is not expressed by Mar. nay, when he returned the secōd time it is said that he rehersed the same praiers. And certainly I think, that as oft as he praid, he was driuē with fear & horror to seke to escape death. Yet it is probable that the second time he was more bēt to yeld obediēce to the father, and by the bearing of the first temptation, he was the more encouraged with the more boldnes to mete with death. Luke doth not distinctly report that he praid at seueral times: but only sayth, that being more troubled, that he praid the lōger & the more earnestly, as if it had ben a cōtinual course of praier. But we know that the Euangelists somtime omitting the circumstances, do only set downe the sum. Therfore, wher he sayth that Christ… came in the end to the disciples, is a setting of that after, which shuld hauehave ben before: as also in that other clause, wher he declareth that the angel appeared from heauen, before that he spake of the agony of Christ.

p. 709But there is no absurditie in this, that the order is thus inuerted: for that we might knowe that the Angell was not sent vntounto hym in vaine, the necessitie is after sette downe. So he doth as it were declare the cause by setting downe the same afterward. And though there is no strength giuen, but onelyonly by the spirite of God, yet that letteth not but that God may vse his Angels as ministers. And heereby it may be gathered howe great afflictions the Sonne of God boare, in that he was driuen to hauehave the helpe of God set before his eye, for him to see.

43. Hee founde them a sleepe againe: for their eyes were heauie. This sleepinesse came neither of furfetting, nor of grosse blockishnesse, nor of too muche delite of the flesh, but rather of immoderate sorrowe, as Luke declareth. VVhereby we doe the better perceiue, howe our flesh is bent to slouth, that the daungers themselues doe bring it into a forgetfulnesse of God. So Sathan hath on eueryevery side apte and fitte occasion to entrappe vsus. For if we feare no aduersitie, hee maketh vsus drunke with sleepe: and in feare and sorrowe, which shoulde stirre vsus vppe to prayer, hee ouerwhelmeth our sences, least they should flie vntounto God, so menne doe flie away eueryevery way, and are estraunged from God, vntill he gather them to hym. The circumstance is also to be noted, that the disciples being so sharply rebuked, should presently almost fall to sleepe againe. Thys is not spoken of all the cōpany of them, but of the three whom Christ had chosen as his chiefe companions. VVhat then shoulde become of the common sorte, when this fell out in the chiefe of them. The rehearsall also of the same woordes was no vaine babbling (which Christe before condemned in hypocrites, who by a vaine babbling thinke that they shall obtaine that which they neuer asked sincerely and from the heart) but Christe by hys example teacheth, that it is not meete that we shoulde be discouraged or weary of prayer, if that we doe not presently obtaine our requestes, if the assault of temptation do not extinguish the desire of prayer, but that we shoulde aske the thirde time and the fourth, that which God seemed to hauehave denyed.

p. 71045. Sleepe hence foorth, and take your rest▪ It is euident enough that Christe speaketh this ironically: but it must be withall considered, to what ende that maner of speache was vsed. For sith Christe had preuailed nothing by admonishing his disciples, he doeth not onelyonly sharply reprooue theyr slouthfulnesse: but he sayth, though they would be slouthfull, that it shall be no longer safe for them. Therefore the meaning is: because hetherto I hauehave wasted my woordes amongest you, I will not yet cease to exhort you: but howe soeuer I doe suffer you to sleepe, yet your ennemies will not allow it you, but they will enforce you to watch whether you will or no. Therfore it is added in Marke. It is enough: as if he should hauehave said, now it is no time to sleepe. And in this maner the Lord doeth oftē chastē the slouthfulnesse of men, that they which were deafe at his woordes, at length should be compeld with troubles to awake. VVherefore lette vsus learne with speede to giuegive eare to the woordes of the Lorde, least that which he would draw vsus vntounto willingly, should afterward be wreasted out of vsus, by necessitie.

46. Rise, let vsus go. By these words he declareth, that after his praier he was furnished with new forces. He was before willing enough to die: but at the very poynt he had a hard cōbate with the infirmity of the fleshe, that he wold willingly hauehave withdrawne himself frō death, if he might hauehave had the good leaue of the father. Therfore with praiers & teares he obtained a newe force from heauen: not that he wauered at any time for want of power, but because that vnderunder the infirmitye of the flesh, which he had willingly taken vponupon him, his wil was doutfully and with troublesome & harde endeauour to labour, that in his owne person he might get vsus the victorye. But nowe that trouble being appeased, and the feare subdued, again that he might offer a sacrifice of free will to the father, he doth not only stay from flight, but doth willingly meete with death.

47. VVhile he yet spake. The Euangelistes doe diligently declare that the Lord foresawe whatsoeuer befel: whereby it may be certainly gathered, that he was not drawne to death by outward violence, but so far forth as the wicked executed the secreat counsel of God. Therfore, though the disciples had set before their eyes a pitifull sight full of terrour: yet there is offred with all an argument of comfort, wherwith they might cō …ort themselues, when as the action it selfe declared that nothing was done by fortune, & that which Christ foretold; might direct them to beholde the glory of his Godhead. In that there was an armed company sent by the priestes, & that they had gotten by entreaty of Pilate a captaine & a band of men, it doeth appeare that they were troubled and vexed wyth a bad cōscience, so that they did al things fearfully. For to what end shuld p. 711they nede so great forces for to take Christ, whom they knew was not defended with any force of weapons? Therefore they made such diligēt preparance, because that the diuine power of Christ, which by many instructions they were forced to feele, did inwardly torment them, & filled their hearts ful of feare: but of the other side their wonderfull madnesse shewed it selfe, that they doubted not with the force of weapons to rise against God▪ 48. Now he that betraied. I doubt not but this Iudas was restrained either with the reuerence of the Lorde, or with the shame of his offence, that he durst not openly professe himselfe to be one of the enemies: yea, & that admonition which Marke sayeth that he gaue to the soldiours, that they should lead him away warily, was therefore giuen as I doe imagine, because that he remēbred that by very many meanes Christ had heretofore proued his Godhed. But in the meane season his madnes was to be wondred at, either in that his friuolous dissimulation to hide himselfe, when he shoulde come into the sight of the sonne of God, or that he would oppose the witte of men against his great power: but that the wicked are so driuen forwarde with their owne madnesse, that they entangle themselues in their winding and croked thoughts.

49. God saue thee master. I doubt not but that Iudas as one afraid at the peril of his master, in these wordes pretēded a pitiful affection: therfore Marke expresseth a patheticall repetition, Master, master. For though the maiestie of Christ vrged him, yet the deuill had so bewitched his minde, that he hoped throughly to couer his treason with a kisse and flattering words. Therefore this saluation or acclamation was a pretence of pitie: and I doe iudge the same of the kisse. For thoughe it was an ancient custome amongst the Iewes to entertaine their frends with a kisse: yet because that Iudas had a little before departed from Christ, he semeth now as one afraid at that sodaine danger, to giuegive his master this last kisse. So in shewe of piety he exceedeth all the rest, while he seemeth to be hardly drawen from his maister: in the meane season it appeareth by Christes answeare, that he profited nothing by his deceitfull dealings.

50. Frend, wherefore art thou come? It is more expresly set downe by Luke, Iudas, dost thou betray the sonne of man with a kisse. But this reproofe is the more vehement, that he doeth wickedly abuse the good will of the master, and the great honor which he had bestowed vponupon him to so great treacherie. For it is no ironical speache when Christ calleth him frend: but he obiecteth vntounto him his ingratitude, that of a neare frende and companion he is become a traitour, as it was spoken of before in the Psalme 41. & 55. 13. 14. If a straunger had done this, it might hauehave bene borne, but nowe it was my familiar and companion, with whome I ate breade ioyfully, who went into the tēple of the Lord with me, & hath lifted vp his heele against me. And here we doe euidently see, that which I spake of before, with what craft soeuer hypocrites doe couer themselues, and what pretences soeuer they will seeme to make, when they shall appeare before the Lord, their sinnes shalbe discouered: yea the greater iudgement shall light vponupon them, for that they being receiued into the bosome of Christ doe traiterously rise vppe againste him: for the name of a Frende, as wee saide, carieth with it a sharpe reproofe. But vntounto this mischiefe whyche Christe once did beare in hys owne personne, we muste knowe that the p. 712Churche shall be alwayes subiecte, that shee shall alwayes nourish traytours in lier owne bosome.

And therefore it is sayde a little before: The traitour came, who was one of the twelue: least by suche examples we should be troubled aboue measure: for by bothe the meanes the Lorde would trie our faith, while Sathan oppresseth vsus and the Churche without by open ennemies, and within by hypocrites, he forgeth the secreat destruction of it. Yet whatsoeuer we are, that are of his disciples, we are togither taught to woorshippe God in sinceritie. For the defections which we doe daily see, doe prouoke vsus bothe to feare, and to the studie of true godlinesse, as Paule sayeth. VVho soeuer calleth vppon the name of the Lord, lette him depart from iniquitie: we are all commaunded to kisse the Sonne of God. Therefore beware that no man doe it traiterously: otherwise it shall be to their great cost, that they were preferred to so great honour.

51. Behold one of them. Luke sayth that al the disciples conspired togither to this ende, y^t they might fight for their master. VVherby it apeareth, how p. 713much bolder and readier wee are to fight, then to suffer. VVherefore it behoueth vsus wisely to consider what the Lorde shal command, & what he shall require of eueryevery of vsus, least the heat of our zeale do break forth out of reason and measure. And that the disciples are said to hauehave asked Christ, they did it not of that minde, that they might obey his commaundement: but by these wordes they declared that they were prest and readye to refell the force of the enemies. But Peter tarried not vntill that he should be commanded and lycensed to strik, but rashly he steppeth forth to vse vnlawfull force. This stoutnes seemeth at the first sight to bee praise worthy, that the Disciples forgetting their own weaknes, though they were vnequally matched for resistaunce, yet would pledge their bodyes for their maister, and doubted not to throwe themselues into the certeine daunger of death. For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed. But beecause that they attempted more then the calling of God woulde suffer or permit, their rashnes is iustly condemned. VVherefore that the Lorde may be pleased with our doinges, let vsus learne to depende vppon his will, and let not any man moue a finger further then he shalbe commaunded by him. And therefore it dooth especially behoue vsus diligently to apply our selues to this modesty, beecause that in steede of a righte and well ordred zeale, there dooth for the moste parte reygne in vsus a disordered rashnes. The Euangelistes doe in this place conceale Peters name: but Iohn declareth, and it dooth shortly after by the text appear that it was Peter, whoe is heere noted, though his name be not sette downe. Yet it may be easilye gathered by Luke, that he had also other fellowes as hot as himself: for he doth not only speak vntounto one, but he saieth generally vntounto all, Suffer them thus farre.

52. Put vp thy sword. Christ in these words confirmeth that cōmaundement of the lawe, wherein priuate men are forbidden the vse of the sword. And the appoyntment of the punishment, which is presently added must especially be noted. For the penalty was not left to be appointed at the pleasure of men, for them thereby to reueng their own bloud. But God himselfe by restraining vsus seuerely from murders, doth declare how deare mankinde is vntounto him. First therefore he wil not be defēded by force and might, because that God had forbidden to strike in the law. And this is a generall reason, and presently hee descendeth to a speciall. But heere is moued a question, whether it be neuer lawefull by violence to repell vniust violence. For when Peter had to doe against vngodly & wicked theeues, he is yet condemned, because he tooke the sword. If that in this facte an exception of a moderate defence could not auaile, Christ seemeth to tye all mens handes. But though this question was handled by vsus before vppon the fift chapter, yet I will now againe in few wordes rehearse my iudgemet. First it is meete to distinguish betweene the ciuill court and the court of conscience. For if any man resisteth a theefe, beecause the lawes doe arme him against a common enemy of mankinde, he shall not bee in daunger of publike punishment. So, as oft as it is opposed as a defence against vniust violence, the penalty which God hath cō maunded earthly iudges to execute, ceaseth. But the simple goodnes of the cause dooth not free the conscience from guiltines, except there go a pure affection with it. Therefore that a man may rightly and lawfullye p. 714defend himselfe, it is necessary for him to put off the heate of anger and hatred, and desire of reuenge, and all disordered forces of the minde, that the defence may hauehave no troublesome thing in it. Because that this is very rare, and befalleth scarsly at any time, Christ hath good cause to call his Disciples backe to the general rule, that they should altogeather abstaine from the sworde. Furthermore, fanaticall men doe fondlye abuse this testimonie, that they might pull the sword from the Iudges. They say that it is wicked to strike with the sword: and I doe graunt the same to be true: for it is lawefull for no man to commit murther at his owne pleasure, to be the authour of murther: but I deny the magistrates to bee accounted amongst the common order of men: for they are the ministers of God, by whome he executeth his owne iudgementes. Adde also that Christ by these his wordes doth expresly giuegive this power to them. For when he saieth, that the murtherers shall be putte to death, it followeth that the sword is put into the Iudges handes, that they may reuenge the death of them, which are vniustly slaine. It doth sometimes fall out, that bloudy men are punished by other meanes: yet this is the ordinary way, wherby the Lord would hauehave the cruell fiercenes of the wicked restrained, least it shoulde goe vnpunished. Nowe, where some Canonistes dare be so bold as to break into this impudency, to teach that the sword was not taken from Peter, but commaunded that he should keepe it vp, vntill opportunity should come for to draw it, heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God.

53. Thinkest thou that I cannot. Now followeth that special reason, wherof I made mention a litle before. For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull, but that the will of the father must be obeyed. For this is the summe, sith that by the eternall counsel of GOD he was appoined for a sacrifice, and the same was witnessed by the Oracles of the scriptures, it muste not be resisted. So the rashnesse of Peter is condemned by another circumstaunce, in that he endeuoureth not onelyonly to ouerthrow the heauenly decree, but also to stoppe vppe the way against the redemption of mankynd. Not only Peter doth draw his sword vnlawfully, but the disciples were foolish and madde, that they being so few, and not meete for the wars, shuld attempt to doe any thing against a bande of souldours and so greate a company.

Therefore the Lord that he might the more euidentlye reproue theyr folly, putteth this comparison, if he should seeke for defence for preseruation of his life, he had not onelyonly eleuen Angelles ready, but a great and inuincible armye: therefore when as he calleth not the Angels for help, much lesse would he moue a stirre without consideration, whereby no good were to be hoped for. For it should no more auaile to hauehave the disciples to make a stirre, then if a few frogges shoulde make a noyse. But some interpreters doe search here in vaine, howe Christe could obtayne Angelles of his father, by whose decree it was that hee should dye. For these things are contrary one to the other, that he should delyuer his son naked and vnarmed to death (beecause it was so necessarye and once appointed) & yet that he might be moued with praiers to sende him succours.

p. 715But Christes speach was conditional, that he had a much better meanes for the defence of his life, if the will of the father were not againste it. So all the repugnancy is taken away: for Christ therefore abstayned frō praying to his father, because that hee was sure of his decree to the contrary. Hereof yet is this profitable doctrine gathered, that they doe iniurye to God, which doe flye to vnlawful meanes vnderunder pretence of necessitie. If any man doth want riches and helpes that are lawful, he runneth headlong to wicked counsels and sinfull endeuours: namely because that fewe doe attend vppon the secrete counsell of God, which onelyonly should be sufficient to giuegive vsus rest. If we be in daunger, because the end appeareth not vntounto man, we imagine this or that, as if there were no Aungels in heauen, which the scripture so oft saieth was appointed to watch for our preseruation, Heb. 1. 14. And so wee doe depriue our selues of their helpe. VVhosoeuer are throwne headlong by their owne vnquietnes & too much doubtfulnes, that they doe put their hands to remedy their euils by meanes forbidden, it is euident that they do renounce the prouidence of God.

54. How then should the scriptures be fulfilled. Christ by this saying declareth, that he will not attempt to auoyde death, to the which hee knewe that the father called him. Hee had no neede of the Scriptures to learne out of thē that it was appointed of God for him thē to die: but because that mortall men do not vnderstand what God hath determined wyth himself, vntil he shal reueale it by his word, Christ hauing respecte to his disciples, hath good cause to alleage that testimony, which God had giuen of his will. VVe know what euill soeuer doth befall vsus, to be sent of God: but because we are doubtfull of the successe, in seeking the remedies which hee alloweth, we doe not arise against his power: but where his will is found, then to rest. But though Christ here doth onelyonly teach, that he should paciently suffer death, because that the scriptures do testifie that so it should be: yet the vse of this doctrine reacheth further, namely that the scripture is a fitte bridle for the taming of the stubbornnesse of the flesh. For to this ende doth God shewe vntounto vsus what his pleasure is, that he might keepe vsus in obedience to his will. Therefore Paule attributeth these properties to the scripture, that it may instruct vsus to patiēce, and help vsus in aduersity, so much as there shalbe neede of comfort. Christ after Luke doth reproue his disciples in few wordes, Suffer henceforth: but yet he doth sharply inuey against their boldnes, because they enterprised to enter into a damnable offence, thogh withal he putteth them in hope of forgiuenes, if their wicked heate being coaled, they shall proceede no further.

LV. 51. And he touched his eare. Peter by his fonde zeale had brought a great infamy vponupon his master & his doctrine. And it is not to be doubted but that Satan by his subtilty attempted to burden the Gospel with this reproach for euer, as if that Christe had kept cutters and tumultous companions to make innouations. I doe therefore thinke this to be the cause, why Christ healed this wound, which hee had giuen. But the enemies were horribly and wonderfully astonied, that were nothing moued at the sight of so great a miracle. Yet it is lesse meruaile that they saw not the power of Christ shewed in the person of another, when as they being throwne prostrate by his word, yet ceassed not their rage.

p. 716This is the spirit of giddines, wherwith Sathan bewitcheth the reprobate, when as they are blinded by the Lorde. In that seruaunt especiallye who was healed, there appeareth a notable example of vnthankefulnes. For that he was neither ouercome by the diuine power of Christe, that he might repent him of his hardnesse, nor wonne by the benefit of an enemie to become a disciple. For the Moonkes doe fondlye imagine that he was healed also in minde, least the works of Christ should hauehave beene vnperfect: as if that the goodnes of god were not dayly shewed euen vppon the vnworthy.

MAT. 55. As it were against a theefe. Christ in these wordes expostulateth with his enemies, which to execute their enuy vppon him, came furnished with great troupes. For this is the meaning, what neede was it to hauehave such furniture of weapons against me, as if some thefe were to be taken? For I alwayes liued amongst you vnarmed and peaceably, whē I taught in the temple, I might hauehave beene taken easilye without anye force of soldiours. But though hee complayneth of their malice, because they doe violentlye runne vppon him, as vppon a seditious man: yet againe he pricketh their euill conscience, because that with their captayne the traitour, they came vppon him, but fearfully and with many signes of their distrust.

56. But al this was done. The other two doe reporte this somewhat otherwise. For that which Matthew reporteth in his owne person, Marke seemeth to attribute to Christ. Luke also vseth diuerse wordes, that this should be their houre, & their power of darknes: Yet the counsel of the holy ghost is certeine, whatsoeuer the wicked imagined, nothinge at all was doone without the allowaunce and prouidence of God. For, as it was said beefore, God hath spoken nothing by his Prophetes, but that which he had with himselfe determined. Here therefore wee are taught first, though Sathan triumph in his vnbrideled lust with al the wicked, yet the hande of God shall alwayes gouerne, so that he will drawe them against their willes whether he wil. Secondly wee are taught, though the wicked doe fulfill, that which is foretold in the Scriptures, yet because that God doth not vse them as lawful ministers, but directeth them by his secret power whether they would not, they shall not be excusable, and when God shal iustly vse their malice, the faulte shall rest vponupon themselues. In the meane season let vsus note that Christ spake this, that he might take away the offence, which otherwise had not a litle troubled the weake, when they should see him vexed so reproachfully. And his purpose was not onelyonly to prouide for his disciples, but also to beate down the pride of his enemies, least they should triumph as if they hadde gotten the victory. Therefore he saith in Luke, that it is their time: wherby he declareth that the Lord alloweth thē this liberty for a short time. And the power of darknes is taken for the deuil, which word again auailed not a litle for the ouerthrowing of their glory. For howsoeuer they shal lift vp themselues, yet Christe teacheth that they are but the deuilles slaues. Further, when all thinges are confusedly mixed togeather, and the deuil by scattering abroad his darknes, doth seeme to ouerthrow the whol order of the world, let vsus knowe that the proudience of GOD dooth shine aboue in heauen, so that at the length he wyl set in order those things, which are now disordered: and therefore lette vsus learne to lyft vp the eyes of fayth to that brightnes. In p. 717that all the Disciples are sayde to flye, heere agayne maye bee gathered, howe much readyer they were rashly to fight, then to follow the maister.

MAR. 51. A certeine young man. VVhereof it shoulde come to passe that some should dreame, that this young man should be Iohn, I knowe not, neyther is it greatly to be regarded: this dooth rather appertaine to the matter, to consider to what end Marke should reporte this hystory. And I doe thinke that hee did it to this ende, that wee mighte knowe that the wicked went forward tumultuously without shame and modesty (as the common vse is in such lewd attemptes) so that the youngmen tooke this man, to them a straunger, and suspected of no crime, so that he coulde scarse escape their handes naked. For it is probable that the youngman, of whom mention is made, being a fauourer of Christe, hearing of a tumult in the night, without his clothes, only couered with lynen, came forth, either that he might discouer their conspiracies, or at the least shew some duety of piety. That certeinly which I touched euē now is to be seene, that the wicked went forwarde with extreame violence, when as they spared not the poore youngman, who at that noise came halfe naked out of his bed.

Luke holdeth an other maner of course in setting downe this history, then Mat. and Mar. doe. But the diuersitie which is betweene them, wee will endeuour to reconcile in place conuenient. In the meane season it is good brieflye to touch those thinges, which are worthy to be noted in Matthew and Markes wordes. First, that the offence of the crosse maye p. 718be taken away, the profitte must bee considered, which the humbling of Christ hath gotten for vsus: for so it shall come to passe, that the goodnes of God, which is incomparable, and the efficacy of his grace shall abolish by his brightnes whatsoeuer deformity and reproachfulnes there shalbe in it: it was a vile thing, according to the flesh, that the son of God shuld be taken, bound, and kept captiue: but when wee consider that wee by his bandes are set free from the tyranny of the deuil, and from the guilnesse which held vsus bound beefore God, the offence is not onelye taken awaye, whereat our faith mighte stumble, but in steede thereof succeedeth the wonderfull great grace of GOD, whoe esteemed so much of our deliueraunce, that hee deliuered his only begotten sonne to the wicked to be bound. This also is a notable pledge of the singuler louelove of Christ towardes vsus, in that he spared not himselfe, but willingly tooke the bandes vponupon his owne flesh, that hee might deliuer our soules from bandes which are much worse.

57. They lead him to Caiaphas, Though the greater iurisdiction, as they call it, was taken away from the Iewes, yet there remained some remnauntes of that iudgment, which the law gaue to the hie Priest, Deu. 17 8. so some small correction was left, when the mere empire was taken away. For this cause Christ was carried to the hye Priest to be examined: not that the last sentence of iudgement shoulde bee giuen against him at that iudgment seate, but that he being condemned in their iudgemente, the Priestes might then carry him before the gouernour. Caiaphas the Priest, was otherwise called Iosephus, who as Iosephus the hystoriographer saieth in his 18. booke, had the hie priesthood giuen him by Valerius Gratus the president of Iudea, when Simon the sonne of Camithus was remoued from that honour. But his surname is onelyonly set downe by the Euangelistes, because it may be the same was then more commonly knowne, and more renoumed. Matthew saieth that the Priests came togeather to Caiaphas house, not that they were gathered together nowe before christ was brought thither at midnight: but because the place was appointed, that the message being heard, they might with speede hasten thither very early in the morning: though we saw euen now that some of the Priestes were abroad with the souldiers in the night at the taking of Christ. But other where we hauehave often seene that the Euangelistes are not so curious as to obserue the order of the time. Certeinely in this present place they had no other purpose, then to shewe that the sonne of God was oppressed by a wicked faction of a whole councel. And here is a horrible and feareful sight set before our eies. For there was not at that time in any other place either a temple of God, or a lawful worship, or a face of a Church then at Hierusalem: the hie Prieste was figure of the onelyonly mediatour between God and men: they which were present with him in the council, represented the whol Church of God: yet they al cō spire together to extinguish the only hope of saluation. But because that Dauid had prophesied of the same, as it is set downe in the Psa. 118. 22. That the stone reiected by the builders, yet neuerthelesse should become the head of the corner: also it was spoken of before by Iesaiah, ch…. 8. 14 that the God of hostes shoulde be a stone of offence to al the people of Israel, wherat they shuld stumble: it was wel foreseene by the Lord, least that such impiety of men should trouble the soules of the faythfull.

59. They sought for false witnesse. The Euangelistes these woordes doe p. 719note, that the priests did mind nothing lesse, then to inquire out the cause, that the matter beeing well tried, they might discerne what was righte. For this was their determination before to destroy Christ: now they do onelyonly seeke the reason of destroying him. But it cannot bee that there should be any place lefte for equity, where as the cause was not knowne before. And in that they gaue not ouer when they found not that, which they hoped for, their blind obstinacye is the better discerned. Therefore in that blindnes of their rage, the innocency of the sonne of God appeared yet euidently, so that the deuils themselues might know that an innocent wente to death. Further, it is to be noted that they are called false witnesses, not which do vtter a lie coined of nothing, but they which doe quarrellingly peruert wordes well spoken, and doe wreste them to make them to be a crime: and such an example there is here expreslye set downe of the ouerthrow and new building of the Temple. Christe had saide, that when the Temple of his body should be destroyed; he woulde raise it againe the third day: now the false witnesses do not imagine any new deuise, but they do depraue his words, as if that he shuld boast of vsing some delusions in building of the Temple. But because the quarrell was light, & of no weight, it may hereby be readily gathered, how greatly the Priests & Scribes were blinded with their madnes, who yet without any colour do desire that Christ should die.

p. 72062. Then the chiefe priest arose. It is certeine that Christe held his peace, when he was charged by false witnesses, not only because they were vnworthy to be refuted, but because that he did not seeke nowe to be delyuered, knowing that the houre was come. Yet Caiaphas triumpheth vppon his silence, as if that he held his peace as one conuicted, as they are woont, which know themselues guiltie. But it is great wickednes, that they should charge Christ to be faulty: because there be, which doe witnesse against him. For this question, VVhat doe these men witnesse against thee? is asmuch as if he should hauehave saide, how commeth it to passe, that these doe sette against thee, but because that relygion compelleth them? For they are not offended against thee without a cause. As if that he were ignorant that they were suborned by fraud: but thus do the wicked rage without al shame, when they hauehave power and force with thē. But Christ held his peace againe, not onelyonly because it was a vaine obiection, but because that he being appointed to be a sacrifice, had cast off all care of defending of himselfe.

63. I charge thee by the liuing God. The high Prieste thought this one crime to be sufficient to condemne Christ, if he would professe himselfe to bee the Christ. But when all men gloried that they hoped to be redeemed by Christe, this was first to be sought, whether hee was so or no. They durst not be so bold as to say that there was no Christ, by whose hande the people should be deliuered. Iesus commeth forth amongst them with the title of Christ, why do they not attend to the matter it selfe? why do they not examine the signes, whereby they might hauehave proceeded to a right iudgment? But because they had once determined to destroy Christ, they are content with this pretence of sacriledge, that he tooke vponupon him the glory of the Godhead. And yet with an oth Caiaphas doth so examine the matter, as if that the same being throughly proued, he had bene ready to giuegive place, & yet his whol mind is possessed with a peruerse hatred and contempt of Christ: for so is he blinded with pride and ambition, that they take it for graunted, as if the matter were so plaine, that without inquisition of the right, they had iuste cause of condemnation in their hand.

It may also be gathered by the words of Caiaphas, that the Messias had this notable name amongst the Iewes, that they would call him the Son of God. For he had not any other occasion, then the common manner of speach to stirre him to moue this question. And truely the scripture declared vntounto them, that he was aswell the sonne of God, as the Sonne of Dauid. And Caiaphas seemeth to vse this Epithite, either to feare Christ, or to make him the more to be enuied: as if he shuld hauehave saide, see whether thou art runne: for thou canst not say, that thou art Christ, but that thou must withall callenge the name of the Sonne of God, wherewith the scripture adorneth him. That in Marke appertayneth to the same purpose, where Blessed is vsed for God. For that faigned reuerence did more presse Christ, then if he had prophaned the holye name of GOD.

64. Thou hast said it. There is an other aunswere set downe by Luke, wherein Christ reproueth the malice of the Priest, because they do not aske the question, for that they would know. You wil not beleeue (saieth he) if I should tell you: In the which words he declareth, that if he should proue himselfe to be the Christ a hundred waies, yet that he should so preuaile p. 721nothing amongst the obstinate. For they had not only heard, but also seene with their eies the miracles, which though Christe held his peace, shuld declare his heauenly and diuine power, and also should proclaime him to be the Redeemer promised in times past. Then is a confession added, which thogh it be reported by Mat. in mo words, yet the sense is all one. Therfore Iesus saith, that he is the Christ, not that he might therby escape death, but rather that he might inflame the rage of his enemies against him. And because that then in that base estate he was despised & almost brought to nothing, hee foretelleth that at the length in his tyme he wil come with kingly maiesty, that they shoulde feare him as a iudge, whom now they cannot abide to acknowledge for the Sauiour. The meaning therfore is y^t they were greatly deceiued, if by their present beholding of him, they should iudge what he were: for it beehoued him to be humbled and brought almost to nothing, before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom. Hence also may a profitable doctrin be drawn, which reacheth further. For whēce commeth the great security, which the wicked is in? whereof becōe they so froward to rebell, but because the crucified Iesus, is not of anye great account amongst them? They are therefore to be called back to that horrible iudgement, which by theyr vnsensiblenes they shal not escape. And thogh they scofte at that which is said of the comming of Christ, as at a fable, yet the iudge himself doth not in vaine cite thē to his iudgmēt seat, and he commaundeth them to be cited by the preaching of his Gospell, that they may be thereby made the more inexcusable. But this forewarning is for the speciall profit of the faithfull, that nowe with the eies of hope they may seek for Christ in heauen, sitting at the right hand of the father, and may patiently waite vntill he come, and withal be sure that the vngodly do not in vaine lift vp themselues against him in his absēce: for they shall be compelled to see him cōming aboue from heauen, whō now they do not onelyonly despise, but also tread downe in their pride. The metaphor in the word right hand shold be well known: for it is oftē found in the scriptures. And Christ is said to sit at the right hand of the father, because that he is appointed chief king, who shuld in his name gouerne the world, as if that he held the second seat of honour and empire from him. Christ therfore sitteth at the right hand of the father, because hee is his vicar, and this is therfore called the right hand of power, because that GOD dooth nowe by the hand of his sonne execute his power, and wil in the last day iudge the world.

65. Thou the hie priest rent his clothes. Hereby we see how those miracles, wherby Christ testified his diuinity profited nothing amongst these wicked men. But it is no meruaile that the son of God in the base estate of a seruant should be despised of them, which were touched with no care of the promised saluation: for except they had altogether cast off all feeling of godlines, in their lamentable estate, it was meete for them carefully to waite for the redeemer. Now, when they refuse him offered vntounto them without inquiry, do they not as it were extinguish asmuch as in them lieth, al the promises of God? And first the hie priest pronounceth Christe to bee a blasphemer, then, they doe al subscribe to it. And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale. And this was a thing meete for p. 712the hie priest, when he heard the name of God repr…achfully prophaned not only to burn with in & to be vexed, but to giuegive an open sign of detestatiō: but refusing the examinatiō of it, hee preposterously faigned the blasphemy of himself. Yet in the meane season the faithlesse hipocrit by taking vponupon him another persō, doth teach the childrē of God, how much they shuld be grieued at blasphemies, & by his example he cōdemneth the vile sluggishnes of thē, which are no more moued at the prophaning of religion, then if they heard iesters to scof at fantasticall trifles.

67. Then spat t…ey in his face. Luke hath either inuerted the order of the hystory, or els the Lord suffred so great reproches twise: and the latter seemeth probable to me. Yet I do not doubt but that the officers tooke the more courage, the more insolently to spit vponupon Christ, & to strike him, after they saw that he was appointed to death by the former iudgment of the council. But al these reproches tended to this ende, that he shoulde seeme to bee nothing lesse like, then to bee the prince of the prophets, who could not keepe himself from blowes, when he had a veile put ouer him. But the prouidence of God turned this disdainfull dealing to a far other end: for the face of Christ defiled with blowes & spittings, restoreth that image in vsus, which by sin was corrupt and blotted out.

p. 723The fall of Peter which is here set down is a notable spectacle of our infirmity. Againe, in his repentance there is set beefore vsus an example of the goodnes and mercy of God worthy to be remembred. And so the history which is reported of this one, containeth doctrine common to the whole Church, and that very profitable, partly to teach them which stand carefully to feare, partly to raise vp them that are falne with the hope of forgiuenes. And here is first to be noted, how vnaduisedly Peter did, when he entred into the hie priestes hall. It was a point of pietie to follow his maister: but sith that he was warned how he shuld fal away, he shuld rather lye hid in some corner, least that he should cast himselfe into daunger of sinning. So it doth befal oft tymes, that the faithfull vnderunder the colour of vertue do cast themselues into temptations. VVherefore let vsus pray to the Lord, that he would keepe vsus in with the brydle of his spirit, least that we going out of our calling, should presentlye bee punished. VVe must also pray vntounto him so oft as we do enterprise to do any thing, that he would not suffer vsus to fainte in the midst of our labours, or in the beginning of our work: but that he would strengthen vsus frō heauen vntounto the end: The feeling of our infirmity shuld be no cause to make vsus slothful: but it shuld restrain our rashnes, from attēpting any thing aboue our calling: and also to stir vsus vp to praiers, that God, who hath giuen the gift to begin wel, wold also giuegive the grace of perseuerēce

69. A maid came to him. Here we see that there is no neede of any great conflict, nor of many bands of men, or deuises to ouerthrow a man: for whosoeuer is not vpholden by the hand of God, shall by and by fal at eueryevery smal blast, or at the noise of the falling of a leafe. Certeinlye Peter had as great courage as any of vsus, and euen now he had shewed a strang token of a stout mind (though in a preposterous boldnes:) yet he tarrieth not vntil he shuld be drawn before the iudgment seat of the hie priest, or vntil the enemies by force shuld threten death: but feared with the voice of a dāsel, he forth w^t denieth his master. And, but late he seemed to him self to be a soldiour inuincible euen to death. Therfore let vsus remember that our forces are so far from being able to bear, that they fal away at the only shadow of a battel. But so the lord doth pay a iust reward for our faithlesnes, whē he vnarmeth vsus, & weakeneth vsus, so that we shall be afraid of nothing, after we hauehave cast away his feare. For if the perfecte feare of god had flourished in the hart of Peter, he had bene a fortres inuincible: but now he being naked & vnarmed feareth whē he is yet far frō daunger 70. He denied before them al. This circūstance maketh the fault the greater, that Peter was not afraid to deny his master before so great a company of witnesses. And the holy Ghost wold of purpose note this, that the verye light of men might encourage vsus to holde the confession of fayth. For if we deny Christ before weakelinges, because they beeing shaken by our example, doe wax faint, we doe asmuch as in vsus lyeth, destroy so manye soules: but if before the wicked contemners of God and enemyes of the Gospel, we defraude Christe of the testimonye due vntounto him, we do make his holy name to be scorned of all men. To be short, as a bold and free confession dooth strengthen all the godlye, and maketh all vnbeleeuers ashamed: so the falling away draweth with it a publyk ruine to faith, and a reproach to sound doctrine in the Church. Therefore the hygher place that anye manne is in, the more diligentlye hee p. 724must take heede to himself: for he cannot fall from his estate, but that he shal do the more harme. Further, the maner of denyall, which is here set down, doth euidētly declare that y^e miserable sophisters do auail nothing by their ambiguous and shifting answeres, if they bee at any time called to yeeld a reckoning of their faith. Peter dooth not expresly abiure the whole doctrine of the Gospel: he only denieth that he knew the manne: but because that he doth indirectly burye the light of redemption offered vnderunder the person of Christ, hee is condemned of vile and filthy treachery. He had heard the Lorde say but a little beefore, that confession of fayth was a sacrifice acceptable to GOD. Therefore the denial cannot be excused, which defraudeth God of his lawefull worshippe, and Christe of his honour. Therefore lette vsus learne that the leauing of the simple and free confession of faith, is a defrauding him of his lawful testimony.

71. An other maide saw him. By Marks words it may rather be gathered, that it was the same maid: he doth not certeinly expresse any other besids the former: yet there is no repugnācy in it: for it is probable that that which one had spoken, …lew abroade through all their mouthes, so that as the first shuld speak of it to many, & oft, so others withal came forth to cō firme that iudgement and to spread it further. And Iohn reporteth that the question was not demaunded the seconde time by a maide, but of a multitude of men. VVherby it appeareth that the speach which came frō the damsel, was taken vp by the men which stood by, and they assaulted Peter. There is another difference betweene Mark & the other three: for he maketh mention of the crowing of the cock twise, but the other doe say that the cock then crew, when that Peter had denied the Lord thrise. But the vnlosing of this knot is not hard, for Marke reporteth nothing contrary to the hystory of the others but that that which they doe passe ouer in silence, he deliuereth more plainly: I do think when Christ saide to Peter, before the cock crow, that he meant such a crowing as contained many courses doubled in it. For the cockes do not only crow once, but they doe often iterate their crowinges: yet that is called but one cockes crowing, which is done at one watch. Therefore Mat. Luke & Iohn do say that Peter denied the lord thrise before the end of the cocks crowing: Mark doth more distinctly set down one circūstance: namely that in so short space of the Peter was drawn to deny him thrise, & being warned by the first crowing, he repented not. Further, wee will not saye, that there is contrariety betweene prophane writers, if some one should rehearse those matters, which are left vntouched by others. Ther…ore though that which is reported by Mark doth differ yet it is not repugnāt to the others. And this is worthy to be noted, that Peter after he could not escape with a simple denial, he doubleth y^e offēce by putting an oth to it also a litle u…ter, whē he is more vehemently vrged, he falleth to …ursing? wherby we do gather that after a sinner doth once fall, he is then carried to worse and worse. So they which doo beginne at small sinnes, doe after runne headlong into moste filthy & heynous offences, which they doe at the first abhorre. And this is the iust vengeaunce of GOD, after we are depriued of the helpe of the holy Ghoste, to grannt Sathan lyberty to use … so that we being wholly tied & boūd vntounto him, he may cast vsus … and …ther. And that dooth especiallye f…ll out in the deniall of the fayth; for where any man for feare of the p. 725Crosse doth turne away from the pure profession of the Gospell, if hee seemeth not yet to hauehave satisfied the enemies, he runneth on further: and that which he durst not confesse sincerely, he dooth without any coueringes altogether abiure. Then is this also to be obserued, that Peter fell thrise almost in a moment: for hereby it appeareth how slyppery & redy we are to fall, as oft as Satan vrgeth vsus: and truely there wyll bee no measure of falling, except the Lord by his outstretched hand shall holde vsus back. After that the force of the grace of the spirite was quenched in Peter, as any man that came by him had asked him of Christ, he was ready to make a hunded, yea, a thousand denials. Therefore though it was most filthy for him to fall thrise, yet the Lord spared him, by restraining the tongues of his enemies, least they shoulde moue moe troubles. So also it is necessary at this day, that hee should bridle Sathan, leaste hee should ouerwhelme vsus with innumerable tentations. For though he ceaseth not to beate vsus with many engines, yet if the Lord, prouidinge for our infirmitie, should not beate backe the force of his fury, we shoulde hauehave to striue with an vnmeasurable heape of tentations. Therefore we hauehave great cause to praise in this behalf the mercy of the Lord, in that he suffreth not our enemie to hauehave scarse the hundred part of his pleasure of vsus.