the disposinge of the inheritance and are then at the last confirmed and in full strengthe when the testators or will makers are desceased In like maner Christ being dead the Heauenly graces are exhibited and geuen to vs euen as oute of a Testamente or will. The Greeke interpreters of the Byble haue translated the Greeke word Dhiatheken to signify a Testament the whiche word our Euangelist Mathewe vseth also Howbeit S. Hierom hath translated it to signifye a league or couenant Of the which woord when the Scripture maketh mencion namely that God entered into a league whether it were by the olde or newe with his people it meaneth that couenaunte and promise by the whiche God promised that hee would be the God of his people and by the which his people promised likewise that thei would take him for their God for their father and sauiour and that they woulde geue themselues wholly to the wil of God. The oulde leage and Testamente therefore is that by the which God chose Abraham and his seede After that hee did renue with all the people by Moyses in the mounte Sion This was also confirmed agayne in Iosue as we may reade in the fower and twētye Chapter of his Booke The newe leage and Testamente is that by the which God chose all Nations to be his people by the Gospell of the which Testament the Prophetes foreshewed many thinges as Esay Ieremye and others This Testamente is described by remission of sinnes and in destributinge the amplenes of the spirite to all the electe that they maye knowe the Lorde from the smallest to the greatest hauinge the lawe written in their hartes The holye fathers of olde time also were partakers of this leage and Testament but not so clerely in such mightynes of spirite as now that Christ is exalted For truly there is but one mediator of God and mā neither was there any man which was able to please God at anye tyme but the same had his sinnes remitted and the lawe of God by some meanes written in his hart The bloud of Christ is one price of redemption to all the saints But as the more full and perfect reuelation of the old Testament was confirmed by the same bloude of Christ but vnder the type notwithstandinge of the bloude of a yonge bullocke euen so the new was sealed by no other bloude then by the preciouse harte bloud of Christ himselfe For immediatlye after the death resurrection of the Lord the Gospell begā to be preached to all creatures and a new people to be gathered Herevppon the Lord sayth that he geeueth his bloud of the newe Testament that is by the which this new Testament was sealed and the Testamente it selfe confirmed with this bloude For this cause truly wee acknowledge and worship God the father and are partakers in deede of the true spirite and of the grace of the new Testamēt because Christ liueth in vs and because we are flesh of his flesh C. But two things are here worthy to be noted For wee gather by this worde Testamente or leage that there is a promise included in the holy Supper By that which their error is confuted which deny that fayth is holpen cherished stayed vp and increased by Sacramentes For betwene the Testament of God and the faith of men there is alwayes mutuall relation Whervppon it followeth that they are not onely amonge men externall signes of profession but also inwarde helpes of fayth Furthermore by this word Newe Christ went about to teache that old figures haue nowe an ende that they might geeue place to the firme and eternall couenant There is therefore here a crosse opposition or comparison betweene this mystery and the shadowes of the Lawe whereby it appeareth how much our condition is better than the fathers which after the sacrifyce finished on the Crosse do enioye the sounde and perfect truth That is shed for manye Luke declareth that he said also For you Christ doth here depaint and set forth himselfe as thoughe hee were hanginge on the Crosse and imbrewed with bloude For hee sayth which is shed and not which was shed And when he sayth For you in Luke hee declareth his owne innocencye which was not subiecte to deathe for so muche as the Prince of this world which had rule ouer death had nothing in him because he was free from sinne wherevppon it was not needefull that hee should offer for his owne sinnes first accordinge to the maner of the hye priestes because he is holy vndefiled voyde of all sinne Hee teacheth also howe great his loue is toward vs that when hee ought nothinge vnto death he would suffer the same for vs Greater loue hath no man than this that a man bestow his life for his frends But whereas this our Euangelist Mathewe sayth that Christe sayde For manye some man might marueile seinge the Apostle sayth Christe dyed for all that they which liue shoulde not henceforth liue vnto themselues And seinge it is saide in another place that Christ is the propitiation for the sinnes of the whole worlde The aunswere to this doubt is That our sauiour Christe vnder the name of manye doth meane not onely a part of the world but all mankinde also For hee opposeth or setteth many against one as if he shoulde saye that hee is the redeemer not of one man onelye but that hee suffereth deathe to deliuer many from the gilt of sinne and cursse Euen so in the fifte to the Romaynes S. Paule taketh manye for all men by a comparison betwene one and many Neither is there any doubt but that Christe speakinge here to a few ment to make the doctrine cōmon to more Notwithstandinge wee must also note that in Luke he speakinge to his Disciples by name exhorteth all the faithfull to apply the effusiō of his bloud to their vse Thereforefore when we come to the holye Table let not onelye this generall cogitacion come into our minde that the worlde is redemed by the bloude of Christ but also let euerye man thincke with himselfe that Christ hath satisfyed for his sinnes M. For the death of Christ is a vniuersall redemption for that cause he is called the sauioure of the world and the preachinge of the Gospell was sent into the whole world that all men might be called to the fayth of Christ But because the elect onely do receiue this grace he is specially said to be the sauioure of the electe and faithfull who in comparison of the reprobate are fewe yet in them selues are many For the remission of sinnes C. That whereof Mathewe and Marke made no mencion in the signe of bread they nowe expresse in the Cuppe namelye that his bloud shoulde be shed for the remission of sinnes But this note ought to be referred to both partes Therefore to the ende wee may eate the fleshe of Christ aright wee must behould his offeringe because it was
vnto vs the singuler loue of our heauēly father who maketh our tribulation momentany and light and hath prepared against the same an exceading and eternall wayghte of glory vnto vs Before he promised Ioseph to bring him woorde in time of his retourne here therefore is shewed the true performance of the promise of god Let vs here note that God will sende his aungels rather then he will leade his seruauntes in troublesome Aegipte Moreouer that the aungels haue frée accesse and passage to and from Aegipte Neither is there any place so wicked whereby the deuine prouidence of God will let to visite and comforte those that are his therein C. To conclude the lorde doth at no time nor in no place forsake those that are his but duely dothe aide and assiste them In Aegipte Here is shewed the perseueraunce of the faith of Ioseph who once stirred not his foote out of Aegipte vntill he was called agayne by the commaundement of God into his countrey 20. Saying arise and take the childe and his mother and go into the lande of Israel for thei are dead which sought the childes life Saying arise and take M. The Euangelist here doth very well order the woordes of the aungell whiche saide not Arise and take thy childe but simplely Take the childe and his mother that those thinges following may agree with that whiche goeth before in the first chapter And go into the lande of Israell Ioseph was thus commaūded because it behoued the childe to be brought vp in the lande of Israell and not in Aegipte least he might seme to be an Aegiptian and not an Israelite Furthermore there was a consideration to be had of Ioseph and Mary to whom no doubt it was greuous the feare of Herode being taken awaye to abyde any longer without cause in Eegipte and to be depryued of their owne lande and countrey VVhiche sought the childes life M. This is an Hebrewe phrase in stede of They wēt about to kyl the chyld This same was tolde of the aungel before but in other woordes when he sayde For it will come to passe that Herode will seke the chyldes lyfe to destroye it 21 And he arose and toke the chyld and his mother and went into the lande of Israell A. As Ioseph obeyed the first cōmaundement without delaye when he was commaunded to flée into Aegipt euen so nowe at the seconde tyme he obeyeth cōmitting him selfe to the regiment of the heauenly kyng 22 But when he hearde that Archelaus did reigne in Iury in the rowme of his father Herode he was afrayde to go thither notwithstanding after he was warned of God in a slepe he turned aside into the partes of Galilë But vvhen he hearde that Archelaus C. It is likely that Ioseph retourned from Aegipte immediatly after the death of Herode before that Augustus Caesar had appointed and decreed Archelaus to be his deputie and ruler in Iury because in his fathers testamēt or will he was appointed the successor of his kingdome although he toke not vnto him the glorious name and titell of a kyng for that stoode alwayes at the appointment and wyll of Caesar neuertheles he bare rule of al things after this he went to Rome and was fully confirmed and established all was graunted vnto him sauing the name of king and that was only denied till suche tyme as he deserued the same by his valiant dedes But Philip bare rule of Galile being a man of a gentle nature and almoste none lyke vnto him Therefore Ioseph by the forewarning of the aungell gate him into his dominion because vnder a gentill and mercifull prince there is no daunger As concerning this Archelaus the sonne of Herode we may reade more in Iosephus He vvas afrayde to go thether C. We must alwayes haue in minde the determinate counsell and purpose of God which kept his sonne euen from the beginning vnder the rudimentes and instructions of the crosse because afterward that same should be the onely waye and meane to deliuer his Churche For therefore he toke vpon him our infirmities therefore he was in perill and daunger and therefore he was subiecte to feare that his Churche being deliuered by his power from perill from daunger from feare might feare no more but haue cōtinually euerlasting peace and quietnes Wherefore his daunger was our safegarde and his feare was our sure trust confidence not that he then feared that any daunger should happen to hym selfe by reason of his age but because for the feare of Ioseph and Mary they were caried to and fro he may truly be sayde to haue taken our feare vpon hym that he myght brynge vnto vs a peaceable and quiet truste 23 And went and dwelt in a cittie called Nazareth that it might be fulfylled which was spoken by the prophetes he shal be called a Nazarite And vvent and dvvelt M. Luke the Euangelist saith that Iesus was noursed and brought vp in this cittie of Nazareth This place must be ioyned with that in the second of Luke where it is wrytten thus And when they had performed all thinges according to the lawe of the lord for he speaketh of the lawe of purifiyng they retourned into Galile to their owne cittie of Nazareth Least any man should thinke that they gat them to their owne cittie immediatly after their purifiyng the history of the wyse men doth staye let beside also the exile into Aegipt the which being ended they retourned into their own cittie Nazareth as our Euangeliste Mathew declareth That it might be fulfilled Theuangelist might haue shewed another reason why they wēt into this citty namely the which Luke semeth to alleage when he sayth They retourned to their owne cittie Nazareth But according to his manner and order he would not pretermit the occasion of the prophesy fulfilled to the ende we mighte learne that all thinges that were done as concerning Christe were signified before by the foretellinges of the prophetes By the prophetes Why doth Mathewe vse here the plurall number when as he alleageth but the testimony of one prophete why he so doth we shall see by and by He shal be called a Nazarite C. Mathew doth not bring this woorde Nazarite of Nazareth as though it were the true and proper etimologie and force thereof but it is only an allusion whiche hath some other meaning For the Hebrewe woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie holy and consecrated vnto God of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar whiche signifieth to separate The Hebrewes truly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nezer a flower but there is no doubt but that Mathewe had respecte vnto the former sence and meaning For we do not reade that the Nazarites are called florishing or garnished but they were those whiche were consecrated to the lorde accordyng to the prescripte lawe as we may reade in the booke of Numbers Wherfore the sence and meaning is this namely although Ioseph by feare was constrained to
Edom is called a wyldernes where as it is well knowen that it was in those dayes muche inhabited Also certayne wryters haue sayde that Heluetia was barren without people dwelling therin and that the whole land was called the desert of the HeluetiaÌ„s otherwise Swisers Furthermore th inheritaÌ„ce of the tribe of Iuda is said to haue sixe cities and their villages in the wyldernes Wherfore we may not thinke that Iohn gat him quite out of the coÌ„pany of men as the Heremites seme to do in these dais who dwel leade their liues in solitary woodes but for so muche as his fathers house was in the mouÌ„taines of Iury peraduenture he went a litle into the desert that is through the woodes towards Iordan 2 And saying Repent the kingdome of heauen is at hand And saying repent In this our EuaÌ„gelist differeth here froÌ„ thother two Marke Luke that he in the persone of Iohn sheweth the some of his doctrine but they with their own wordes Although Marke hath more then Luke by one word for he saith he came baptizing preaching the baptim of repentauÌ„ce But in the very thing it selfe they agrée very well in one because all men do ioyne repentaunce with remissio of sinnes as we shal sée by by The wordes of Iohn coÌ„siste of two partes For first he teacheth what we must do theÌ„ he sheweth the reasone why it ought to be done He biddeth repent because the kingdom of heuen is at hande E. The Greke woorde for the which we reade repent is said of vnderstanding the thing which followeth wheÌ„ as one hauing offended doth marke and waye his offence Wherefore the Greke worde MetanoiÌ„a or repentaunce is not only referred to the mind of man but to the worke amendement of life to the whole coÌ„uersioÌ„ of maÌ„ which Peter plainly declareth when he saith Repent you conuert that your sinnes may be done away For that whiche followeth is a declaration of that whiche went before For the kingdoÌ„ of heauen is at hand A. We haue shewed the remissioÌ„ of sinnes is ioyned with repentaunce in the preaching of Iohn that which this reasoÌ„ following doth approue C. For the kingdome of heauen among men is nothing els but a restoring to the blessed happy life so it is the true and euerlasting felicitie Therefore when Iohn sayd the kingdom of heauen drewe neare he ment that those men that were alienate from the righteousnes of God were banished from the kingdom of heauen that they were again to be gathered vnto God that they might liue vnder his haÌ„d But frée adoptioÌ„ forgeuenes of sinnes bringeth this thing to passe by the which he doth recoÌ„cile those that are vnworthy to him self To be shâ—â— the kingdom of heauen is nothing els but a neâ—…nes of life by the which God doth restore vnto vs a hope of euerlasting blessednes For he doth chaleÌ„ge vs to him self being taken froÌ„ the bondage seruitude of sin death that we being pilgrimes vpoÌ„ earth may possesse at length by faith a celestial and heaueÌ„ly life And although we be like vnto dead men yet we knowe are assured that our life is in safetie so long as it is hid in Christ From hence as from the fountaine the exhortation to repentance is brought Neither doth Iohn say repeÌ„t and so by this meanes the kingdome of God shal approche straight way but first he doth propounde set before them the grace of God then be doth exhorte men to repeÌ„t Wherby it doth appere that the foundation of repentaunce is the mercy of God by the which he doth restore those that are lost Neither doth Marke Luke say that he preached remission of sinnes in any other sence For repentauÌ„ce is not placed first as some very ignoraÌ„tly fain as though that were the cause of the remission of sinnes or that it should preueÌ„t God that he might be fauorable vnto vs but men are coÌ„maunded to repente that they may taste of the grace profered vnto them the reconciliation also But as by order the frée loue of God doth go before by the which he doth receiue imbrace vnto him miserable men not imputing their sinnes vnto them euen so we must note that we haue remission of sinnes in Christ not the God doth by his suffraÌ„ce allowe theÌ„ but rather that he may cure deliuer vs from sinne Neither truly can any man taste of the grace of God without he hate abhorre sinne vice But it is conuenient to waye coÌ„sider so much as pertaineth to the sence meaning of this present place that the whole Gospel doth coÌ„sist of two partes of remission of sinnes repentaunce But for so much as Math. did note signifie the first part by the kingdom of heauen we may therby gather that there is deadly warre and contentioÌ„ betwene God maÌ„ that we are quite banished out of the kingdom of heauen vntil he receyue vs againe into his grace fauour B. Therefore very shorte are the woordes of Iohn yet they conteyne the somme of the whole preaching of the Gospell Wherefore both Christ and his apostles haue begonne their Gospell in these woordes And although Iohn propounding the grace of God doth exhorte men to repentaunce yet for all that we must waye and note that this grace is no lesse the gifte of God than is the heritage of euerlasting lyfe For as he doth frely forgeue vs our synnes and doth by his mercy and goodnes deliuer vs from the gulffe and pitte of euerlasting death so he doth make and fashion vs like vnto him selfe that we may lyue to righteousnes euen as he doth adopte vs to be his sonnes euen so he doth regenerate vs with his holy spirite that our life may testifie and witnesse howe that not in vayne we call him father And no lesse doth Christe quicken vs to righteousnes if that we crucifie our olde man vtterly abolishe the whole body of sinne lurking in our fleshe then he doth put away our sinnes by his bloud appeaseth the wrath of his father by the sacrifice of his death Notwithstanding this is the somme of the Gospel that our sinnes being wiped away God doth imbrace vs in his sonne Christe that we denying our selues and our owne nature may leade a godly and holy life and so in earth haue our mindes altogether fixed in heauen 3 For this is he of whome the prophete Esay spake saiyng The voyce of a crier in the wyldernes prepare ye the waye of the lord and make his pathes straighte For this is he of vvhom the prophet M. The auncient latine wrytings haue VVhiche is called by Esaie and so hath the Greke texte also But by Marke and Luke they seeme to be the woordes of the EuaÌ„gelistes M. Some notwithstaÌ„ding referre it to Iohn him self geuing a reason of that whiche he spake of the
their maister For Christe taketh their cause in hande and confirmeth them as you shall here anon But first marke howe they which by the iudgement of men did excell all others in the knowledge of the Lawe holines of lyfe howe they I saye set them selues aboue all other againste Christe By this thou mayest vnderstande that it is moste true whiche is spoken by the mouthe of the lorde saying That whiche is highly estemed among men is abhominable in the sight of god Moreouer these Scribes and Phariseis do all thinges by crafte subtilty and deceite For they obiecte nothing against the lord him selfe knowing that he was not without sufficient vnderstanding but they bende their subtile force against the disciples to beate down them being altogether vnapointed and vnarmed Bu. A good man accuseth him to his face whome he would haue amended and corrected but the spitefull calūniator the reprochefull sclaunderer and shameles bacbiter priuily accuseth not that he may redresse and reforme any thynge that is amis but to the ende be may satisfy and accomplishe his desyre and malicious stomack 12 But when Iesus harde that he sayde vnto them They that be strōg nede not the Phisition but they that are sycke But vvhen Iesus harde that M. Our Sauiour Christe being not asked maketh answere although he knew that thei thereby would be neuer the better yet notwithstanding for his disciples sake he aunswereth and geueth a reason of his doinges both to auoyde the offence and also to styll the murmuringe of the Phariseys By the whiche we are admonished to aunswere al the calumniations of the aduersaries so oftē as nede shal require for the herers sakes yea although we knowe before that they will persiste and abyde in their foolishe opinion but specially suche as are caried by the spirite of enuy against the truthe They that be strong nede not C. By this aunswere of Christe it appeareth that the Scribes and Phariseis synned two māner of wayes First for that they did not regarde the office of Christe Secondly because they did proudly despyse al men neglecting their owne faultes Whiche was a common disease amonge them all For Hypocrites being full and dronke as it were with the vayne truste of their own righteousnes haue no regarde neither do they consider for what end Christ came into the earth No they knowe not how depely mankynde is drowned in the whirle poole of all euell They knowe not howe that the horrible wrathe and malediction of God dependeth vppon all men and howe they are pressed downe in the confused synke of all vice synne And so it commeth to passe that they being amased at the miseries of men neuer thinke vpon the remedy These iusticiaries these hipocrites standing in their owne conceites wil neuer be restrained but take great disdayne to bee counted among synners This seconde errour Christe toucheth when he aunswereth saying that the strong haue no nede of a Phisition By this aunswere our Sauiour Christ doth teache them that they are offended at the sight of synners because they arrogate to them selues righteousnes Because you are whole saythe he the sycke are displeasaūt in your eies you are ashamed of them you lothe the sight of them but the Phisition may not do so And so by this generall and prouerbiall sentēce Christ defendeth his doing in that he went into synners C. Afterwarde he sheweth that he must take vppon him the office of a Phisition because he was sent of his father to call sinners For although our Sauiour Christe began with obiurgation yet if we couet to proffite in his doctrine let vs chiefly note that whiche he put in the seconde place that is to say that he came to quicken the dead to iustifie the gilty and condemned to washe the vncleane to bringe the dāned out of hell to couer the naked with his glory and to renouate those with blessed immortalitie whiche before perished in the corruption of fleshe If we consider and finde this to be his office and that this was the ende of his cōming If we remēber that for this cause he toke vppon hym our fleshe shed his precious bloud did suffer the moste cruel death of the crosse and descēded into hell it shall neuer seme absurde vnto vs that he seketh to saue the moste wicked synners in the whole worlde He semeth vnworthy to thee of the grace of Christe whome thou abhorrest Why was Christ then made a sacrifice and cursse if he myght not reache out his mercifull hand to synners Nowe if disdayne crepe into our myndes that the Sacrament of Baptisme and the Supper of the lorde do ioyne vs to fylthy and synfull men in so muche that their societie and company might seme to defyle vs then by and by we muste descende into oure owne consciences and iudge our selues arighte without parciallitie And this examination wyll brynge to passe that we shall willingly suffer the impure vncleane to washe in and at the same well with vs without respect of persones that we reiecte not that righteousnes whiche he offereth to all the wycked that lyfe whiche he offereth to the dead and that saluatiō whiche he offereth to the loste sheepe of the house of Israell 13 Go ye rather and learne what that meaneth I wil haue mercy and not sacrifice for I am not come to call the righteous but sinners to repētaunce Go ye rather and learne A. By these wordes our sauiour doth reiecte the Scribes and the Phariseis commaunding them to go and learne seing they wyll not learne of hym C. He seeth that they are vnapte to learne and not tractable therefore he sendeth them awaye Bu. Beside that he casteth in their teethe their ignoraunce in the scriptures in the which they were counted studious and skylfull C. Or els truely he declareth that they are at controuersy with God the Prophete whiche being cruel through pride disdaine to helpe the miserable to bring medicine to the sicke I vvill haue mercy Bu. This sentence is taken out of the .vi. chapter of the Prophete Osee where the Prophet preacheth of the vengeaunce of God against the Iewes because they worshipped God with outward sacrifice their myndes being voyde of pietie and their manners alienate frō integritie righteousnes A. This woorde not is here taken for rather as the sentence following in the same chapter declareth saying and the knowledge of God rather then sacrifice or burnt offeringes C. For the Prophet cōdēneth not sacrifice although afterward they should be takē away but he would haue mercy to be preferred before sacrifice and doth teache that the lord doth not regarde outwarde holynes nor the righteousnes whiche consisteth in sacrifices but true godlines and charitie vnfayned For those thinges whiche God hathe appointed in his churche he hathe appointed for this ende that we might be the more exercised in the knowledge of God and in shewynge compassion towardes our neighbour But men do very muche abuse
prepared to obeye his wyl are oftentimes geuen ouer to al kynd of wickednes There is no cause therefore whye they shoulde please theym selues whiche obey manye holsome and godlye admonitions vntyll suche tyme as they haue lerned to addict geue them selues wholly vnto God. M. Furthermore by this place it appereth howe myserable foolishe the condition state of the wycked is they feare where no feare is and feare not that which ought to be feared Herode feared as God wolde haue it the multitude whiche had Iohn in great veneration for he feared leaste he shoulde styrre them vp against him if he should decree to execute any crueltie vpō Iohn And this certainely is spoken to the consolation of al those that are mynisters of the woorde For we do se that God careth for those that are his seruantes and suffereth not tyrantes at their pleasure to take away their liues Furthermore we see that kynges and tyrantes whom all men feare stande in feare theym selues oftentimes The wicked hye priestes seniours of the people feared the multytude in so muche that they durste not do or speake any thinge agaynste Iohn the Baptist because the people helde Iohn as a prophete of god A. Therefore Herode feared the multitude but hee carelesly contempned the iudgement of God whiche for his wicked and horyble acte was euen at hand Because they counted him A. Iohn was of greate price estimation and fauoure amonge the people because he baptysed many had many dysciples and was thought of some to be the promised Messias There was noo man but counted him a Prophete sence from God and therfore they had hym in great estimation 6 But when Herodes byrthe daye was kept the daughter of Herodias daunsed before them and pleased Herode But vvhen Herodes C. Nowe the Euangelist beginneth to shew by what fraud deceyt Herodias at the length wrought the destruction of Iohn the Baptist whiche she a longe time sought to brynge to passe for occasion was offered vnto her by the solemne feast which Herod made at the solemnisation of his birth day For it can not well be that suche magnifical and sumptuouse feasting should be voide of euyll but that it should bryng with it many perniciouse snares beside luxury disdayne immoderate mirthe and other wickednesses whiche are abhomynable in the sight of God not that the lyberall making of a feast is euyll of it selfe but because mankinde is so prone to lassiuyousenesse that the raynes of moderate measure beinge loused he wyll easelye passe his boundes and excede Marke writeth thus And when a conueniente daye was come that Herode on his birth day made a supper to the lordes hyghe capitaynes and chiefe estates of all Galile That auncient custome of it selfe cannot be improude or dysalowed to cellebrate euery yere with ioye the birth daye for that day so often as it commeth admonisheth euery one of vs to be thankefull vnto the lord of whō we beyng brought into this lyfe continue in the same by his goodnes from yere to yere Therby also we are put in mynde of the euill and vnprofytable bestowing of our tyme sekinge to amende the rest whiche followethe But there is nothinge so pure and good which the woorld seketh not to corrupt defile with his vyces for the gretter parte with their filthy and leude behauiour do prophanate the daye of theyr Natiuitie which ought to be most holy For on that day they be drunke they vse filthy and lewde talk they ingurge them selues with to much meate they surfet they blaspheme the name of God to be short they vse no temperance but geue them selues to al kind of fylthy pleasure This was the cause why the holye man Iob after banketyng offered alwaies sacrifice He knew that in banketyng and feastinge there were many occasions to offende So it came to passe that Herode seking to welcome and chere his gestes suffered daughter of his wife to daunce before them She daunced not rudely as do the common sorte with leapynge but she daunced with a comely gesture with measure as they do in daunce so dothe the Greeke worde properly sounde And it pleased Herode A. Marcke addeth and all those that satt at meate with him E. Beholde the disposition of the wicked they glory reioyce in that which should make thē blushe for shame C. But the worlde can not but allowe that which is his owne For there is no man that hath anye care or respecte of honest grauytie that wyl commende or allowe daunsing specially in a mayde But the vnchaste Herodias had so framed her daughter Solomen to her manners that shee counted it no shame at all But what followed at the lengthe 7 VVherefore hee promysed with an othe that he woulde geue her what so euer she woulde aske C. The heate of the wyne dyd soo boyle in the brayne of Herode that hee forgate all grauitie and wysedome promysinge as witnesseth Marke to a dansyng puppet to geue vnto her euen the one halfe of his kingdome A shamefull and wycked example truely that the king in his drunkennes doth not onely shewe an euyll spectacle and patterne to those of his familie but also promiseth so great a rewarde Wherefore let vs learne to be sober and circumspect when we incounter with Sathan least by such snares he intangle and ouerthrowe vs. 8 And she being instructed of her mother before saide geue me here Iohn Baptistes head in a platter A. This is more plentifully described of Marcke for he saith but she going forth sawe vnto her mother what shal I aske she saide the heade of Iohn the Baptiste C. It is no meruayle yf she so muche estemed the death of Iohn Where as some coniecture that shee was inflamed with reuenge they seeme to want reason for the feare of diuorsement semed rather to tourmente vexe and disquiet her euen as often times when harlots or whoremongers are sylled with disdayne they are ashamed of theyr fylthy lust For she hoped that Herode shold be much bound vnto her if the league or bonde of adulterouse wedlock might be beaten downe by the bloud of the Prophete Therefore to the ende she might liue and raigne securely and voyde of feare euer after she woulde haue him extinguished by death whom she counted as her mortall foe Whereby also wee are taughte howe much tormoylinge care griefe troubleth an euyl conscience Iohn was kept in pryson the ambiciouse and cruel woman might haue helde her self with that contented forbiddynge all men to haue accesse vnto him notwithstandinge she is not quiet but is greued with care and feare vntill the prophete was dispatched of his life This also serueth greatly to set forthe vnto vs the myghtye force and efficacie of the woorde of God namelye that the voyce of the holy man although it were included and shutt vp in the pryson yet notwithstandynge it rente and tare the mynde of the kynges wyfe noo
bloude of Zacharye the sonne of Barachias whome he slewe betwene the temple and the altar That vppon you may come B. Bu. To haue the iust bloude come vpon any man is to be gilty of bloude and to haue bloude required at his handes that is to be punished and to haue vengeance recompeÌ„ced for the bloud whiche was shed C. Christ doth not only detracte and plucke away froÌ„ the Scribes Phariseis that whiche they falselye arrogated to them selues but also teacheth that they were adorned with the Prophetes to a quight coÌ„trary ende that no age might be frée from the mischife of wicked rebellion For the pronoune you doth generally comprehende the whole people from their firste originall or beginning Obiection If anye man do obiecte and saye that it doth not agrée with the iudgemente of God that the punishementes of the fathers faltes shoulde be layed vppon the children wee maye easelye aunswere that seinge they also by wycked conspiracy wrapped them selues in the same vngodlines it oughte not to seme absurde if God punishinge euery one of them alike do laye the punishemente dewe to the fathers vppon the heades of the children Therefore iustly a count is to be made and punishment also to be had of the whole people for the continuall contempte at the lenghte in whose time or in what age soeuer it commeth Forâ—… as God by the longe continuance of his pacience did constantly contende with the malice of the whole people euen so all of them by their iuste deserte werr made giltye of the inflexible obstinacy which coÌ„tinued euen vntil the laste hower as euery age by compacte consente murthered their Prophetes euen so it is mete that they be called to common and general iudgement and all the slaughters which were coÌ„mitted by one consented to be reuenged vpon al B. Bu. The Lorde therfore doth not only threaten the reuenge of those whome they shoulde kil but also the reuenge of those whome their elders had slaine signifiyng the beseginge and vtter destruction of this people For these men did kyll Christe the heade of all Saints and his Apostles also greater than all Saintes as they whiche broughte the more perfecte knowledge of God to the world therefore they did not onely finishe but also excéede the crueltye of all their forefathers whiche had shed the innocent bloud of the Prophetes So that euen as they had the crueltye of them al finished to the full so they made themselues gylty of all the iuste bloud which they at any time had shed For as all the saints from the first to the laste are all one body hauing Christe their heade and what benefits the Lorde geueth to their posteritye he saythe that he geueth them to their fathers euen so all the wicked doe consiste of one bodye hauynge Sathan their heade wee saye that vengeance is rewarded them and that they are punished with such punishmeÌ„ts which are not felt of theÌ„ in this lyfe with the whiche they are afflicted in dede but firste of all are takeÌ„ vpoÌ„ their posterity So the Amalachites fought against Israel wheÌ„ they came out of Egipte The which thing the Lord coÌ„maunded to be written in a booke for a remembrance and to be committed to the eares of Iosue promisinge that he wolde vtterly roote oute that people in somuch that no remnaunte of theÌ„ should remayne for a memoriall But the lorde performed that thing first of al by Saule within forty yeres after or thereabout that this people the Amalachites had offeÌ„ded and so the vengeance or reuenge of that falte fell vpon them whiche neuer committed the same by externall falte Notwithstanding this God was not vniust in reuenging vpoÌ„ them that which their fathers had coÌ„mitted For these at the last had fulfylled and whollye rynyshed the wickednesse of their fathers so that the same wickednes did specially deserue to be ponished externally in them After this manner therefore the crueltie also of all those whiche haue shed at any time iust bloud and the impietie of these Iewes at the laste whiche were destroyed by Titus came to the full and fulfilled the same measure whiche deserued extreame vengeaunce It was reuenged therefore and ponished in them by right and they were iustely plagued for an example to the whole world NotwithstaÌ„dinge in the meane tyme also they which were before these men were no lesse ponished for their offence but priuatelye but they receyued the more publique and greatter ponishement whiche were destroyed by Titus This is a horrible malediction and cursse if we communicate and take parte in the wyckednesse of the vngodly we shall not onely beare the ponishemente of oure owne synnes but of their synnes also From the bloud of the righteouse Abell C. Althoughe Abell were not slayne of the Iewes yet notwithstanding Christ imputeth his deathe vnto them because euen among those there was a certain affinitie of the wickednes of Cayne otherwise it wolde not agree that he saith that the iust bloud was shedd from the begynninge of the worlde by this generation Cayne therefore is appointed the headde the prince and authour of the Iewishe people because in that they began to kill the prophetes they succeded and came into his place whose followers they were A. He calleth Abell iuste because by a lyuely fayth in the promised redemer he offered vp sacrifice acceptable to God. As concernynge the which matter reade the leuenth chapter to the Hebrewes Vntyll the bloudde of Zachary C. He nameth Zachary not as thoughe he were the laste martyr for the Iewes had not then made an ende of kyllynge the Prophetes but rather herevpon their boldenes and mad fury increased and they which came after dyd ingurge and fyl them selues with the bloudde whiche theyr fathers onelye had lycked neyther yet because his death was the more comonly known although the holye Scrypture dothe celebrate the same but there is an other cause the whiche beinge worthye to be noted was vnknowen to the interpretours Wherby also it came to passe that they were not onely deceiued but the readers also were brought into greate doubte For Christ might seme to be forgetfull when he rehersynge an olde slaughter omitteth an innumerable heape of murthers whiche were afterwarde commytted vnder Manasses For the Iewes dyd not ceasse to persecute wickedly the saintes and holye men of God euen vnto the time of transmigration or departure into Babilon yea when the affliction of the Iewes was come we knowe howe cruelly they dealt with the prophete Ieremy But trewely the Lorde didde not seeke to cast in theyr teethe those lately done murthers but he rather chose this old and ancient slaughter whiche was the beginninge and originall of mischeuouse libertie that they might afterwarde burste forthe into vnbrydled crueltie because this was more meete for his purpose For wee declared euen nowe that this was the effect of his counsell and purpose that seing that nation did not cease and leaue
wont to be layde vp was called in Hebrewe Corban or of the Chalde woorde Corbana This Corban the Grecians call Gazophulakion that is to saye a boxe or cheste in the whiche the treasure was layde vp The vse of this boxe was in the temple that it might bee had to fetche out of the same all thinges necessary to repaire the tēple For the which matter reade the .xii. chap. of the fourth booke of Kings That whiche these hypocrites iudge here is not false For althoughe these thinges whiche were cast into Corban did rather pertaine vnto the vse of man than to Gods vse yet notwithstanding because thei were offered vnto God it was mete that they should be suche thinges as mighte please god Those thinges could not neither can please God which are by any meanes defiled with iniquitie or whiche are forbidden by his worde These peces of siluer therefore were not lawefull because they were the pryce of bloud that is to saye the price or somme which Iudas had taken to betraye Christe to be slayn Because it is the price of bloud or the price of murther or by the whiche the murther of a man is bought 7 And they toke counsell and bought with them a potters fielde to burrye straungers in And they toke counsell Hereby it euidently appeareth that hypocrites followyng onely an outward shewe do grosely mocke with god They fayne perswade thē selues to be pure in all other thinges if so be that they doe not prophane and defile their Corban neither are they careful for the wicked bargaine by the which they prouoked the wrath of God to fal vpon them as well as Iudas did But if it were not lawefull to put the pryce of bloud into the holy treasury why is it then more lawfull to take it out of the same For that whiche made them ryche came of the offeringes of the temple and that also whiche they refuse as a polluted thinge to put into the treasury was taken out of the treasury Wherof came then the pollucion but of them selues But the more the wycked go about to hide their faultes the more the Lorde doth seke to disclose them make them knowen They hoped that their fault should be couered with an honest cloke if thei bought a barren fielde to bury straungers in But truely the wonderfull prouidence of God maketh this fall out farre otherwyse so that the same fielde shal be an euerlasting remembraunce of that treason whiche was before obscure hyd For they gaue no name to the place but after that the mattter was commonly knowen that field was called by publique consent the bloudy field euen as though God had cōmaunded their reproche to be blased abroade by the tongues of al mē They wēt about to make God partaker of their wickednes thinking that they did a godly worke if thereby they might redeme their wickednes but God hateth such manner of oblatiōs Notwithstanding to prouide buriall for such straungers as comming vp to Hierusalem to offer sacrifice from farre should there happē to die was a plausible acceptable worke But because parte hereof was prouided for the Gentiles by this signe also hope of saluation was geuen to the Gentiles because they were included in the pryce of Christes death They bought the Potters fielde because it was best cheape being barreyne and no more fytte for the vse of the Potter 8 VVherefore that fielde is called Haceldema that is to saye the fielde of bloude vnto this daye C. The hypocrites goinge about to make a shewe of godlines doe make a perpetuall memory of their wyckednes Not that they gaue this name vnto the fielde as wee saide euen nowe but because the common sorte of people by the instincte and of the holy ghoste not knowynge what they sayde made that fielde a memoriall by this token in so muche that when it shoulde haue bene named the fielde buriall place of straungers it was called the fielde of bloude that is to saye a fielde bought with that money with the whiche the death of a man was bought the money beyng geuen to betraye Christe vnto death in so muche that the same whiche had a shewe of godlynes and was ordayned by hypocrisie myght geue place to the truthe and might be a memoriall of innocent bloude bought by the priestes whiche thinge wyllingly they woulde haue hyd 9 Then was fulfilled that whiche was spoken by the prophete Ieremy saying And they tooke thirty syluer plates the price of him that was valewed whom they bought of the children of Israell Then vvas fulfilled A. Now the Euāgelist sheweth that the wicked haue serued to fulfill the prouidence of God although they soughte the accomplishing of their owne wyll For as they crucifying Christe and adiudging him to the most shamefull death of the crosse fulfilled vnwittingly the scriptures and woordes of God euen so they beynge ignoraunt fulfilled this place of the Prophete VVhich vvas spoken by Ieremye C. Wheras Ieremye is here put for Zacharye some thincke that it was done because the Euangelist ment it of Ieremy who maketh mencion of the bying of a fielde in his 32. Chapter but that place cā in no wise agree with this Wherefore it is certaine that the name of Ieremye throughe error is here put for Zachary because we reade of no such thing in Ieremye And they toke thirtye siluer plates M. The wordes of the Prophete are these If ye thincke it good bring hither my price if no then leaue So they wayed downe thirtye siluer pence the valewe that I was prised at And the Lord said vnto mee Cast it vnto the potter a goodlye price for me to be valewed at of them And I toke the thirty siluer pence and caste them to the potter in the house of the lord C. The which place excepte it be rightly applyed it may seeme to be fasely wrested into a contrarye sence but if we obserue that rule which the Apostles followed in cytinge Scriptures it shall easlye be knowne that these wordes of the Prophete are aptly applied vnto Christe After the Lorde complayned that so longe as hee had done the duty of a Sheepeherde in gouerning his people he lost his labour hee sayth that hee is constrayned with wearynes and griefe to forsake his labour His sheepestaffe therefore beinge broken he sayth hee will be no more a sheepeherde afterward hee addeth that when hee required a rewarde there were geuen vnto him thirtye siluer pence By the which wordes hee declareth that hee was counted no lesse vile than if hee had bene some rude and abiecte labourer For he compareth the ceremonies and vaine shewes with the which the Iewes did counterpeise and waye his benefites to the thirty pence as to an vnworthy and slender hyer of some drudge or carter and therefore hee commaundeth this summe to be cast to the potter in the tēple as if hee should saye This their excellente gift which shoulde be no lesse reprochefull for me to
ouer them than Christe the kynge of all earthly kinges What shall come to pase therefore but onely that it be said of them at the length which the Lorde pronounceth in saint Luke sayinge Those mine ennemies which woulde not that I shoulde raygne ouer them bring hyther and flea them before me Nowe it followeth in oure Euangeliste Sainct Mathewe 24. VVhen Pilate sawe that he coulde preuayle nothinge but that more busines was made he tooke water and washed his handes before the people sayinge I am innocent of the bloud of this Iuste persone ye shall see VVhen Pilate savve A. A horrible spectacle truelye is this to beholde that a Iudge shoulde so oftentimes pronounce a manne to be innocente and yet for all that shoulde be ready to condemne him C. For as the mariners hauinge felte the greater force of a tempeste do geue place and yelde to the extreamitye and suffer them selues to be caryed oute of their course Euenso Pilate seinge himselfe not able to staye the rage of the wycked people layeth asyde the authoritye of a Iudge and followeth their outragiouse desyers But that more busines vvvas made A. There are many whiche seme to excuse Pilate Firste because hee hauynge gone about a greate tyme to resiste did nothynge but that whyche necessitye or at leaste the wyckednes of the Iewes did dryue hym vnto and forced hym to fulfyll theyr desyr then all men beinge in a tumulte he thinketh it better that one innocente shoulde perishe than to put manye in daunger of murther For in seditions as well the innocente as the wycked perishe Besyde this hee thoughte that he ought to haue a more speciall regarde of Cesar than of one abiecte man whiche was despised of all men Furthermore hee thoughte it muche better for hym selfe that a contemned persone shoulde perishe than that himselfe should be in daunger But there is a difference betwene the Iudgementes of GOD and the iudgementes of menne Peraduenture Pylate hadde somewhat to couer the matter before menne but before GOD hee was and is wythout all excuse C. For if wee waye what personne he dyd represente weee muste nedes saye that hee oughte to haue preferred anye thynge than to haue declyned from his office He tooke vvater and vvashed his hande Pylate here vseth a newe kynde of condemnynge for he dothe absolue hym selfe before that he condemneth Christe Furthermore he dothe not manifestelye condemne hym But dothe suffer hym to bee comdened at their will. For he openlye affirmeth Iesus to bee Iuste and innocente whiche hadde deserued deathe in no pointe And yet notwythstandynge hee suffereth his accusers to doe wyth hym what they lyste Whereuppon hee vniustlye condemned the Iuste againste his owne conscience whome he knewe oughte to haue beene defended And as for the childishe ceremony which he vseth it dothe nothynge at all mittigate the falte For howe coulde a fewe droppes of water washe awaye the spotte of wyckednes whyche no satisfaction coulde blotte oute Howe he it he hadde not speciall regarde vnto this that he mighte washe awaye his sinnes before God but rather hee gaue a signe to the people of detestation as if he shoulde haue sayde thus Beholde ye vrge and constrayne mee to committe vniuste murther the whiche I do tremblyngelye and not wythout horror What shall then become of you and what horrible vengeaunce hangeth ouer youre heades whiche are the speciall authors hereof B. This signe semeth to bee borrowed of the custome of the Iewes of the which Moyses writeth thus Let the elders of that Citty whiche is nexte vnto the slayne menne take oute of the droue an Heyfer that is not labored with and strycke of the Heyfers necke And all the elders of the Citty that come foorthe to the slaine manne shall washe their handes ouer the Heyfer that is beheaded in the valley and shall saye Oure handes haue not shed this bloude neither haue oure eyes sene it Bee mercyfull Lorde vnto thy people Israell whiche thou haste deliuered and laye no innocente bloude vnto thy people of Israells charge And the bloud shal be forgeuen them But what soeuer the purpose of Pilate was GOD notwithstandynge by this meanes mente to declare the innocency of his sonne to the ende it mighte the better appeare that oure synnes were condemned in hym The onely and chefe Iudge of the whole worlde is broughte before the tribunall seate of an earthelye Iudge He is condemned to the Crosse as a wycked persons and hee is also placed amonge theues as thoughe he were the chiefe of theues The basenes of suche a sighte mighte at the fyrste beholdynge thereof not a lyttell trouble the sences of manne excepte wee also remembred this that the punishement dewe vnto vs was layed vppon Christe that the gilte of synne beinge taken awaye wee may boldelye come into the sighte of the heauenlye Iudge Therefore the water whiche profited Pilate nothinge at all to washe awaye the spottes of wyckednes doe serue to an other vse at this daye namelye to purge oure eyes from all impediments that they maye plainelye and clearelye beholde the righteousnes of Christe in the midest of damnation I am innocent of the bloude of this Iuste manne Bu. This worde bloude is here put for death Pilate saythe that he killeth not Christe and yet he condemneth hym and deliuereth him to be killed in the meane time washeth his handes as one that is innocente Euenso hypocrites are alwayes wonte to bringe some cooler but what do they profite by this meanes but onely bewray their impudency vnto mē We oughte diligently to note the testimony that he beareth againe of Christes innocency because hereby the sure saluation of the faithful is gathered Ye shall see He addeth this as puttinge all the faite from hymselfe to the Iewes as if he shoulde saye I am not the cause of this mannes deathe but ye see therfore by what meanes ye may escape the vengeance that hangeth ouer you So sayde the hye priestes to Iudas What is that to vs sée thou to that 25. Then aunswered all the people and sayde his bloude be on vs and on our children Then ansvvered all Bu. Wonderful was the blindnes and brutish madnes of the hard harted reprobate people of the Iewes beinge nothynge terrified at so greate obtestation and at so manifeste testimony of a heathen Iudge but cryinge horriblely His bloud be on vs and one our children They take vnto them selues all the euel and do curse them selues yea they deriue and bringe vppon their posteritye all the falte and vengeaunce For bloude is here put for the punishemente and vengeaunce taken for the sheadynge of bloude So that their wordes signifye thus muche in effecte If anye manne muste be punished for the effusion of this bloude wee desyere that the same maye fall vppon vs and on oure children as if they shoulde saye Wee knowe so certeinlye that this man hathe deserued to dye that with safe conscience wee take all vengeaunce vppon ourselues There is
it selfe throughe the whole world and pearce euen to the very Heauen 34. And thei gaue him viniger to drink mingled with Galle and when he had tasted thereof he woulde not dâ—…inke And they gaue him viniger C. Althoughe the Euangelistes haue not so curiousely placed all thinges in their order that the seasons of tymes maye be certainely noted yet notwithstandinge wée maie coniecture by a probable reason that before the Lord was crucified a Cuppe of mingled Drinke accordinge to the manner was geuen vnto him the Compoundes whereof as somme thinke were these namely Myrre Viniger and Galle All Interpreters for the moste parte doo houlde opinion that this drinke was not the same which is mentioned in the 19 of S Iohn of the whiche also mention shal be made anon This only we adde that it séemeth to vs that the Cuppe was offered to the Lorde when he was ready to be crucified But after that the Crosse was lifted vp a Sponge was wrapped aboute a Réede by the whiche they did reache Viniger vnto him But wée will not curiously dispute what time he called for Drinke Notwithstandinge if wée compare and conferre al thinges togeather it shall not be vnreasonable to saie that after he had refused that bitter confection it was geuen vnto him againe in mockerie For Mathewe hereafter addeth that the souldiers before they gaue him drinke with a Sponge mocked him and saide that he coulde not deliuer him selfe from deathe This drinke was geuen vnto Christe to hasten his Deathe But truely he for his part patiently suffered all kinde of tormente in so muche that he desired not for the paines sake to haue his death shortened For this was a part of his sacrifice of his obedience to abide the prolonginge of paine euen to the vtmoste But they are deceiued whiche count the bitter gall that Christ dronke to be one of his cruell tormentes that he suffered Their coniecture is more probable which thinke that this kinde of Drinke was apte to expell the bloude and that therefore it was woonte to be geuen to Malefactours to the ende their deathe mighte be the more spéedie And vvhen he had tasted thereof Christe refused to drinke of this not so mutche because he was offended at the bitternesse thereof as to shewe that he wente quietly to his Deathe accordinge to the wil of his Father Neither is that contrarye to this whiche S. Iohn saithe namelye that the Scripture was fulfilled whiche saide When I was thirsty they gaue me Viniger to drinke For it dothe bothe wayes agrée very well that a remedye was geuen vnto him to ende the tormentes of the slowe Deathe and yet notwithstanding that Christ was sharply afflicted by all meanes in so mutche that the verye Remedye was a parte of the griefe The order of the Storie requireth that those thinges which folowe in the eighte and thirtie verse shoulde be readde consequently after this verse but our Euangeliste sheweth betwéene this and that of the partinge of Christes garmentes 35. VVhen they had crucified him they parted his Garmentes and did caste Lottes That it mighte be fulfilled whiche was spoken by the Prophete They parted my Garmentes among them and vpon my Vesture did they caste Lottes VVhen they had crucified him C. Sainte Marke saith in his fiuetiene chapter that he was crucified the thirde houre For in this seconde parte of the daye whiche was nowe almoste ended the Sentence of Deathe was geuen against the lord Those thinges whiche Mathewe goethe aboute to shewe were donne after that the Théeues were nayled to the Crosse of the whiche he speakethe afterwarde in the eighte and thirtie verse They parted his Garmentes S. Marke hathe They parted his Garmentes castinge Lottes vppon them what euerye man should take Marke did not distinguishe the Garmentes by the name of Garmentes comprehending the Coate vppon the whiche only they cast Lottes as more plainely may be gathered by the woordes of Iohn saying Then the Souldiers when they hadde crucified Iesus they tooke his Garmentes made foure partes to euerye Souldier a parte and also his Coate the Coate was without Seame wroughte vpon throughout They saide therefore amonge them selues let vs not diuide it but caste Lottes for it who shall haue it That agreethe to the place of Scripture which he bringeth afterwarde as concerninge Dauid But it is certaine that the Souldiers did this accordinge to the Custome because they parted the spoyle of him that was condemned amonge them selues And althoughe nothinge happened to Christ in this behalfe but that whiche condemned menne suffered yet notwithstandinge this Narration is woorthye to be noted with greate diligence For the Euangelistes doo set Christ the Sonne of God before vs despoyled of his Cloathes to the ende wée mighte knowe that Riches are purchased vnto vs by this nakednesse whiche doo decke and bewtifie vs in the sighte of god It was the wil of God therefore to haue his Sonne vncloathed that wée being apparelled with his rightuousenesse and all his graces may boldly appeare before him with the Angelles Christ him selfe suffered his Garmentes to be taken from him like apraie that he mighte enritche vs with the treasures of his Victorie That it might be fulfilled vvhiche vvas spoken hy the M. S. Iohn hathe onely That the Scripture mighte be fulfilled But oure Euangeliste Mathewe nameth the Prophete Dauid because of his excellencie who also expressethe the manner of the Crucifiynge whiche the Euangelistes pretermit with silence His wordes are these They pearced my handes and my féete I maie tell all my boanes they stande staringe and lookinge on me They parte my garmentes among them and caste Lottes vppon my Vesture The Prophete coulde not more plainely expresse the very Historie which shoulde be so many yéeres after But althoughe the Euangelistes doo make no mention of the nayles with the which Christ was fastened to the Crosse yet notwithstandinge they declare in the Historie of his Resurrection that he shewed his handes and féete to his Disciples that is as S Iohn writethe the â—…rinte of the nayles in his handes féete They parted my garmentes amonge them This thing whiche Dauid metaphorically and vnder a figure complayned to be done to him selfe was fulfylled in very déede in Christe For Dauid vnder the name of garmentes vnderstandethe his goodes and honoures as if he should haue saide that he beinge alyue was a praye to his ennemies whiche entered his house by violence and made so lyttell spare of his goodes that they toke away his wyfe This crueltie he dothe amplifie by a metaphore wrytinge that his garmentes were deuided by lott But seing he was a shadowe and Image of Christe he foreshewed by the spirite of prophesie what Christe shoulde suffer Wherefore this also was notable in his persone that the souldiours made a praye of his garmentes because hereby we do se the markes and signes with the which he was noted longe before And also the offence is taken awaye whiche otherwise myghte
beastlye crueltye and proude contempte of God by the proper instincte and motion of the fleshe and so came to his repentaunce but hee was brought thereunto by the hande of God euen as also the whole Scripture teacheth that repentaunce is his worke And this grace excelled so muche the more because it happened contracye to the expectacion of all menne For who would euer haue thoughte that a theefe beinge nowe at the laste caste shoulde bee not onelye a true worshipper of God but also an excellent mayster of fayth and godlynes to the whole worlde insomuche that wee also may be glad to fetche the rule of true and lawfull confession from his mouthe And firste of all truely he brought forth this fruite of repentaunce because with seuere correction he stayed the wicked rage of his fellowe Secondely he humbled hym selfe by a trewe confession of his wickednesse and attributed vnto Christ the due praise of righteousenes After that he declared a wonderfull faith committynge himselfe and his saluation wholly vnto the defence of Christe whom notwithstandinge he sawe hangyng on the crosse and nere vnto deathe Fearest thou not God seinge thou arâ—…e in the same dampnation C. As if he shoulde haue sayde What a thinge is this that this damnation constrayneth thee not to feare God For hereupon the these doth exaggerate and make the obstinacie of his fellowe more haynouse that beinge broughte to extremitie and the last pange beginneth not for all that to feare God. Hereby let vs gather that theye are desperate and altogether voyde of the feare of GOD which are amended nothing at all by punishementes Wee are righteously punished for we receyue accordinge to our deedes but this man hath done no euyll As if he had sayde There is greate difference betwene this mannes punishment and oures for the punishemente whiche thou and I suffer is due vnto vs for our euyll dedes but as for Christe he hathe done no euyll whereby he should be punished nay rather hee is put to death by the mallice and crueltie of his enemies Here let vs note that the theefe hath geuen vs the same lesson of repentaunce whiche God requireth of vs all when he confessed that hee receyued a iuste rewarde for his deedes But this is specially to be noted that the crueltie of the punishement did staye hym nothinge at all from the pacient suffering of the bitter tormentes Wherfore if we be truely sory for our synnes let vs learne willyngely to vncouer them without dissymulation when neede requirethe and not to flee from the ignominye whiche we haue deserued For this is the onely meane by the which we bury our sinnes before God and his Angelles if wee go not about to colloure them before men And he sayde vnto Iesus Lord remember mee when thou commeste into thye kyngedome This prayer contayneth a testimony of faythe and repentaunce The Euangeliste Luke briefelye declareth this matter whiche is so excellente that it cannot sufficientely be set forthe accordynge to the worthynesse thereof For trewely this example of faythe is so notable that the like hath beene sildome seene sence the beginning of the worlde The theefe whiche was not onely vnlerned in the schole of Christe but also geuinge him selfe to murther had gone about to extinguishe all feling and vnderstandinge of that whiche was right doth now at a sodayne assende hyer than al the Apostels and rest of the disciples in teaching and instructing of whom the lorde him selfe had spente so muche tyme and bestowed so greate laboure and not only this but also he worshipeth Christe as a kinge hanginge on the crosse he celebrateth his kingedome whiche semed altogether miserable and deformed and he pronounceth him to be the auctour of life whiche laye then a dyinge What excellencie what dignitie or what life did hée perceiue to be in Christe that he should thus thinke of his kingdome This truely was euen as if one should assend from the deepe goulfe of hell to the toppe of heauen He calleth Christ lorde and maketh mention of his kingdome whom he seeth to be condempned despised and reiected of all men Who woulde not haâ—…e sayde that he had bene out of his wyttes C. This certaynelye was rydiculouse and a fable to fleshe and bloude to attrybute a kyngedome more noble than all earthely empires to a condempned and abiecte persone Hereby wee maye gather what parfecte and quicke sight the eyes of theyr myndes haue who can beholde lyfe in deathe strengthe in weakenesse glorye in reproche victorye in destruction and a kyngedome in bondage Faythe was almoste decayed in all men there was no man but hee was discouraged onely the theefe standeth to the battayle openlye The Apostelles were dombe theyr faythe saye hydde but the faythe of the theefe declareth it selfe agaynste all impedymentes Wherfore let vs not be ashamed to learn of this scholemaster mortification of the fleshe pacience the depenesse of faythe the constancie of hope the desire of godlines whom the lord hath made our teacher to beate downe the pride of fleshe For the more diligently we follow hym the nerer wee approche vnto Christe A. This also is to be noted that hee dyd not onely beleeue in Christe but did also call vpon him whersoeuer therfore faith is there is coÌ„monly inuocation also And Iesus said vnto him Verely I say vnto thée to day shalt thou be with me in Paradice We do se here that the thefe praied not in vaine for he was hearde neyther was Christ onely mindefull of him but also perfourmed his promise Wherfore if Christe dyd drawe the theefe vnto him when hee was vpon the crosse howe muche more now shall he heare vs from his heauenly throne vpon the which hée sitteth his ennemies beinge ouercome Whosoeuer therfore when he is a dying committeth the custody of his soule with a trew faith vnto Christ hee shall not be long differred to laÌ„guishe in extremitie but shal haue his desire the same mercy granted vnto him which Christ granted to the théefe vpon the crosse Away therfore with that fonde and folishe immagination of Sophisters Papistes as concernyng the reteyning of punishement when the faâ—…te is remitted because wee do see that Christe doth also deliuer hym from punishement whom hee absolueth from sinne Let vs also note with what keyes the gates of the kingdome of heauen were opened vnto the théefe For there is no mention made here of popishe confession nor of satisfactioÌ„s but Christ is contente to receyue those that come willingly vnto him with fayth and repeÌ„taunce Furthermore we do hereby gather that as the deathe of Christe dyd by and by bring forth his fruite euen so our soules so sone as they parte from the body do liue otherwise the promise whiche our sauioure Christe made here vnto the théefe with an othe were but vayne In Paradice C. As touching the name of Paradice we do knowe that the glory of God is described vnto vs vnder the
that are dispersed vnder his Impery In this therfore Ioseph is commended that in a myserable state and subiecte to destruction hee kepte the hope of redemption whiche was promysed of God. Hereuppon also spryngeth the feare of God and a desyre to leade a godly lyfe For it cannot bee that any mā should serue God but hee whiche assureth hym selfe that hee wyll bee his delyuerer Lette vs also note that saluation in Christe beynge offered to all the Iewes alyke and his promyse commen to all men the holye Ghoste wytnesseth that it was recyued but of a fewe as wee maye reade here of Ioseph Whereby it appeareth that the inspeakeable grace of God was wyckedly despysed of all men for the most part through obliuion All men coulde talke in boastinge wyse of the commynge of Christe but the couenaunt of God was fixed in the hartes but of a fewe that they myght aryse by faythe to the spirituall renouation But I woulde to God the lyke myserable corruption were not in these dayes Howe many be there I praye you whiche wayte for the kyngdome of God Are not all mē for the moste parte so fastened to the earth as though there were no promysed resurrection But howesoeuer the greater part forgettyng them selues doe streye to and fro let vs remember that this vertue is proper to the faythfull to seke those things that are aboue and specially nowe that the grace of God hathe bryghtly shyned through the Gospell teachynge vs that wee shoulde deny vngodlynes and worldly lustes and that we should lyue soberly and ryghteously and Godly in this presente worlde lookynge for that blessed hope and appearyng of the glory of the greate God. Of Aramathea Saint Luke saythe that it was a Cittie of the Iewes Some saye that it is the same whiche is called Ramatha beynge sytuate on Mounte Ephraim besyde Lydda whiche was called afterwarde Diospolis VVhiche also vvas Iesus Disciple Saynt Iohn saythe that he was a pryuie Disciple of Christe for feare of the Iewes This man althoughe hee had hearde Christe preachynge and was throughlye perswaded that hee was the Messias yet for all this hee durste not confesse hym so to bee leaste hee shoulde bee caste out of the Synagoge As concernynge the whiche reade the ninthe of Iohn 58 Hee wente to Pilate and begged the body of Iesu Then Pilate commaūded the body to be deliuered Hee vvent to Pilate C. Saint Marke hathe Hee went bouldly to Pilate Here wee see that what bouldenes so euer man hathe the same commeth altogether from god Furthermore wee see that wee oughte not to dispayre of those who although as yet they doe not openly professe the truthe of the Gospell yet notwithstandynge they doe in harte imbrace the same and are secrete disciples thereof When occasion is geuen it may happen to them by the grace of God that they shall come foorthe and openly declare that they consented not to the effusion of Innocent bloude and to the resystynge of the truthe when his Disciples whiche haue alreadye the profession of truthe shall flie for feare And begged the bodye of Iesu Hee durste not take downe the bodye of Christe by his owne authoritie or power For the bodyes of those whiche are put to deathe by the magistrate are also after deathe in the power of the magistrate Saynt Marke addeth sayinge And Pilate marueyled that hee was alreadye deade and called vnto hym the Centurion and asked of hym whether hee had bene anye whyle deade And when hee knewe the truthe of the Centurion hee gaue the bodye to Ioseph Saint Iohn hathe And Pilate gaue hym lycence But our Euangeliste hathe Then Pilate commaunded the body to be deliuered This was as it were a certain preparation to proue the truthe of Christes resurrectiō leaste the false Iewes should saye that hee fayned him selfe to be dead and that he rose from that coūterfeyt and dissembled death Therefore wytnesses are brought in that he was certaynely dead But it was done by the wounderfull permission of God that Pylate should graunte the bodie of Christe vnto Ioseph 59 And when Ioseph had taken the body he wrapped it in a cleane lynnen clohe And vvhen Ioseph had taken the body A. Saint Marke hathe And hee bought a lynnen clothe God truely would bury his Christe with a glorious burial although his death had nothing but ignominie It was sumptuous and done with coste because it was a certayne preparation to the glory of the resurrection And therefore the dead ought to be buried with some honest preparation to couer theire bodies into the whiche they are put vntyll the daye of resurrection The Iewes had many ceremonies in burying their deade to whome so greate lyght dyd not shyne This onely belongeth vnto vs as well as to them not to leaue the dead carcases vpon the grounde for byrdes and beastes but to bury them in the earth where they may be kepte vntyll the daye of Christes comming He vvrapped it in a cleane lynnen cloth In that the body of Christ was wrapped in a cleane lynnen clothe and layde vp in a newe Sepulchre it was thereby declared that some newe thynge was done whiche was not hearde of before For Christe ought not to haue bene layde with other deade men because he went to opē the way to a newe life The buriall of Christe also doth admonish vs of our dutie Of the whiche the Apostle wryteth saying All we whiche are baptised into Iesus Christe are baptised to dye with hym where hee teacheth at large what it is to bee buried with Christe and also to ryse with hym agayne Saint Iohn also maketh mention of a certayne disciple of Christe whose name was Nicodemus whiche dyd helpe Ioseph in the buriall of Christe his woordes are these And there came also Nicodemus whiche at the beginninge came to Iesus by nyghte and brought of Myrre and Aloes myngled together aboute an houndred pounde wayghte Then tooke they the body of Iesus and wounde it in lynnen clothes with the odoures By the example of these men is prescribed vnto vs what wee owe vnto Christe For bothe of them to make a playne declaration of their faythe tooke Christe from the Crosse but not without great daunger and brought hym to the Sepulchre Greatly therefore is oure negligence to bee blamed if wee defraude hym of the confession of oure faythe nowe that hee raigneth in heauenly glory Saint Iohn hathe As the manner of the Iewes is to bury C. That the Iewes buryed the bodyes of the deade with swete odoures and spyces we may gather of the buriall of Iacob of the whiche it is sayde And Ioseph commaunded his seruauntes the Phisitions to imbaume his father and the Phisitians embawmed Israell fourty dayes longe for so long dothe the embawmyng laste These Balmes and odoures were vsed to kepe the carcas for a tyme frō corruption and stynke After therefore Christe had suffered moste shamefull ignominie vppon the Crosse God woulde haue his buriall to be honourable that
and Simon Zelotes and Iudas the brother of Iames These al continewed with one accord in prayer and supplication with the wemen and Mary the mother of Iesu and with his brethren It is like that the Apostles gathered theÌ„ selues together into this parloure and securite place that they might there abyde vntyll they had receiued the holy Ghoste But fonde and foolishe are the Papistes whiche go about to proue the supremacy of Peter because in this place hee is named first among the reste of the Apostles And if so bee we should graunte that hee was the chief of all the Apostles yet it doth not followe that he was chief of the whole world But if he be therefore chiefe of the Apostels because in the cataloge or rehersall of names he is put in the firste place we wyll also by the same reason conclude that the mother of Christe was inferior to all other women because she is named in the lowest roume The whiche thing â–ª I am sure they wyll in no wise admitte and if they would it were to absurde Wherefore except they meane to make all men laughe and ieste at their Popishe supremacy let them cease to proue it by suche sclender and childishe reasons But to retourne to our purpose The Euangeliste Luke sayth that all the Apostels of Christe were assembled together in prayer R. Continuall prayer truly was necessary for them for at that tyme they were sette in the middest of many and greuous temptations partely because the holy Ghoste came not presently vpon them after they came from the mount Oliuet and partly because they might loke euery moment when the armed souldiers should beset the house in the whiche they were C. They praye therefore that Christe woulde sende his spirite vpon them as hee had promysed Whereby we gather that the same is a trewe faith which doth moue vs and styrre vs vp to call vppon the name of God. And were continually in the Temple lauding and praysing God. C. The Euangeliste Luke meaneth that the Apostels for exceading ioye burst forth openly into the prayse of God and were dayly in the temple The Apostels at the firste for feare pryuely kepte them selues in secrete but nowe with bouldnes and ioye they come abroade And whyle they thus wayghted for the comminge of the holye Ghoste they chose Mathias in steade of Iudas Iscariothe as Luke declareth in the Actes At the length when the fifty dayes or Pentecost was ended that is to saye seuen wekes after the resurrection the holy Ghoste was sente vppon them as wytnesseth Saynt Luke sayinge When the fifty dayes were come to an ende they were altogether with one accorde in one place And sodainly there came a sounde froÌ„ heauen as it had bene the comming of a mighty wynde and filled all the house where they sate And there appeared vnto them clouen tongues and so foorthe vntill the thirtene verse They being therefore baptized and confirmed by the holy Ghoste and thereby being made more strong prepared theÌ„ selues by and by to discharge their office as the Euangeliste Marke declareth by these woords And they went foorthe and preached euery where the Lord working with them and confirming the woorde with miracles followyng Wherefore let vs by the example of the Apostels glorifie the name of God whiche plentifully hath powred his holye spirite vpon vs whiche hath sanctified vs by the same spirite geuen vnto vs free remission of our sinnes by the death of his sonne Iesus Christe whome he raysed agayne from death and hath exalted to the ryght hande of his glory in heauen that he hauing takeÌ„ possession thereof 〈◊〉 wee hereafter might be partakeâ—…s of the same In the meane tyme The God of peace that brought agayne from death our Lorde Iesus the great shepehearde of the Shepe through the bloud of the euerlasting testament make vs 〈◊〉 all good workes to â—â— his wyll and bring to passâ—… that the thing whiche we do may be pleasaunt 〈◊〉 his â—â—ghtâ—… through Iesus Christe our lord To whome â—…e prayse foreuer wâ—… 〈…〉 Amen FINIS Matth. 13 â—…a 10. â—…r 1. â—…s 9. 〈◊〉 3. â—…h 28. 〈◊〉 4. 1. Pet. 2. 1. Cor. 14. Pro. 29. â—…he reason of â—…e Title 2. Cor. 5. 1. Corint 1. 1. Cor. 14. Math. 10. Math. 4. Mar. 1. Luke 2. Iohn 3. Act. 20. Rom. 1. 1. Corint 1. 2. Cor. 3. Gal. 1. Ephe. 3. Phil. 2. Colos 1. Thes 2. Thes 2. 1. Tim. 1. 2. Tim. 1. Titus 3. Phile. Heb. 4. Iam. 1. 1. Petr. 1. 2. Pet. 3. 1. Iohn 2. 2. Iohn 3. Iohn Inde Apoca. 14. 1. Corint 11 Chap. 4. Esay 64. Mat. â—… Gene. 5. Exod. 32 Iosua 10. Philip. 2. 1. Cor. 1. Iohn 1â—… Gene. 21. and .22 Psalm 89. Math. 21. Matth. 22. Roman i. Nume 36. Iudg. 21. Luke 1. 2. Par. 22. â—…oma 15. â—â—on 4. Hebre. 15. 4. King. 11. 1. para 22. 2. Para. 23. Gene. 16. Gene 21. Roman 9. Gene. 26. Luke â—… Gene. 22. Philip. 2. Gene. 25. Malac. 1. Roman 9. Gene. 29. Gene 49. Roma 9. Phillip 2. a Psalm 42. Gene. 38. A comfortable saying 1. Parli 2. Iosua â—… Ruth â—… â—… Sam. 8. 2. Sam. 20. 2. Sam. 7. 1 Pet. 17. Psalm 89. 132. Mans merites are condemned 1. Reg. 12 2. Para. 12. 2. Para. 12. 2. para 10. 1. Reg. 2â—… para 1â—… 2. para 14. 2. po 15. 2. para 16. Ezech. 33. 2. Par. 21. Epiphanius in his booke against heresie False religioÌ„ The reuerent â—…steming of gods worde â—… Para. 34 â—… King. 24 Gene. 49. 1 Paralip 3. Gene. 49. The signification of the woorde of Christi Dan. 9. Psalm 45. Iohn 3. â—â—e 6. â—…th 13. â—…o 6. Luke 1. Luke 1. The honest zeale of Ioseph Deutro 22. Iustice modestie merâ—… and anger must be had punishing vâ—… The cause why Mary maried 1. Cor. 20. Nume 12 Dreames suâ—â—rnaturall â—â—d naturall â—…he cause of â—â—turall â—â—ames Gene 28. Gods prouidence shewed in dreames The malice of the Rabbines Philip. 2 There is no vertue included in the bare woorde Iesus Esay 49 Act 4. b. Saluation by Christ only Roma 3 Two partes of deliueraÌ„ce Christ is not our sauiour without we beleue The coÌ„ming of Christ hatâ—… abolished the awe Osee 3. Roman 9 Esay 7 Esay 8. Hierusalem the sanctuary of God. Gene. 24. c Exod. 2. b Prouerb 31. Esay 59. The nere affiâ—…tie betwene God and vs â—…y his sonne Christe â—…phe 2. Deut. 7. Psal. 147. Collos 2. Christ a lawfull mediator Iohn 1. Hebr. 2. Collos 1. 1. Tim. 2. Hebr. 4. 2. Pet. 1. The obedieÌ„ce and faith of Ioseph Without the lorde by his holy spirite in struct the hart all externall preaching is in vayne â—â—ed by the â—…slatour 〈◊〉 of HieroÌ„ â—…ath 1. Nume 18. Exod. 12. Math. 13 Actes 1. Luke 2. a The notable agrement of the Euangelistes â—…a 19. â—…ges 12. 〈◊〉 li. anti â—…ic 14. 〈◊〉 18. â—…he ende of â—…apering of 〈◊〉 starre Psalm 72. The fond immagination of
matter knewe the will of his father and he knew all those thinges certainly that should happen vnto him and yet notwithstanding he doth seeke by prayer to resiste his passion to come not lightly but earnestly not once but twyse yea thryse as the Euangelist noteth It is not therefore vnseemelye and disagreeinge from the affection of the godlye when they are in daunger to resiste the Crosse and other troubles by prayer this beinge alwayes added Neuerthelesse not as I vvill but as thou vvilt C. Wee do see here how soone Christ brideled his affections and submitted himselfe But first of all here it may be demaunded howe his minde was pure from all sinne Question which notwithstandinge agreed not with the will of god For if the will of God be the onely rule of a good and iuste man it followeth that al affections which do not agree with the same are vicious Wee aunswere that althoughe this be the true rule for vs to frame oure affections in generall to the will of God yet notwithstanding there is a certaine kinde of disagreing which is voyd of fault and is not imputed for sinne as if a man do wishe the state of the Churche to be quyet and prosperous if hee desyer to haue the sonnes of God deliuered from sorrowe and trouble to haue all superstitions taken awaye quight and to haue the wil of the wicked restrayned least they hurt These thinges being of themselues right maye be rightlye requyred of the faythfull though the will of God be otherwyse who will haue his sonne to raigne amonge the ennemyes his seruauntes to be exercised vnder the Crosse and the victory of fayth the Gospell to be set forth by the contrary practises of Sathan Wee do see that they are godlye peticions which seeme to disagree sometimes from the will of God because God will not alwayes inquire of vs exactly or scrupulouslye what his will is but suffereth that to be required of him whiche in our reason and sence is to be wisshed for Notwithstandinge the question is not as yet fullye aunswered For seinge it was sayd euen now that all the affections of Christ were ordered aright how doth he now then correct himselfe for he so submitteth himselfe to the will of God as though before hee had exceeded a meane In the firste requeste truely that moderation whereof we spake before doth not appeare because he doth goe backe so muche as he may from fulfilling the office of a mediatour We answer that there is no falte in him because the terror of death being offered the mist of obliuion was obiected also so that all other thinges being omitted he lepte spedely to make this request Neither ought we here subtily to inquire whether he might forget our saluation or no because this one thing is sufficient for vs that whē he burst forth into a desier of staying putting away his death he thought vppon no other thynges whiche had shutte the waye If any man doe obiecte that the fyrst motion whiche was mete to bee brydeled before it wentee any farther was not tempered as it ought to be we answer that the feruency of our affections in this corruption of our nature can not be seene so tempered with moderation as the feruency of Christ was but that we must geue this honour vnto the sonne of God least we iudge of hym by our selues For all the affections of the fleshe doe so boyle and burne in vs that they quickely ronne into contumacy or at least one wyckednes or other is mixed with thē But Christe did so burne with the feruency of feare and griefe that he kepte hym selfe notwithstanding in his measure Yea ▪ euen as dyuers tunes disagreing among them selues are so farre frō discorde that they rather make a pleasaunt and sweate harmony Euen so wee haue here a singuler example of true proportion in Christe betwene the wyll of God and man that without conflicte and repugnancy they differ betwene them selues This place truely euidently teacheth that those auncient heretiques were to incensible which were called Monothelites because they fayned Christe to haue one onely and symple wyll For as he was God he wylled nothinge contrary to the wyll of the father It followeth therefore that they were the affections of his humane mynde being destincte and seperated from the secrete purpose of God. But nowe if it were mete that Christe should kepe his will captiue that he might submitte the same to the will and rule of God although it were well gouerned howe carefull ought we to be to represse kepe vnder the libertie of our affections whiche beinge alwayes rashe are caried hedlong and are full of obstinacy And although the spirite of God doe gouerne vs in so muche that we desire nothing contrary to reason yet notwithstanding we owe this obedience vnto God patiently to suffer when successe is not geuen to our prayers For this is the modestie of faith to permitte God to determine otherwyse thā we desire Specially this rule must bee obserued when we haue not a certayne and speciall promyse to take heade that we aske nothing without this condition namely that God may fulfill that which he hath decreed the whiche we can not doe but we must nedes committe our requestes vnto hym M. Yea and the denying of our own wyll is necessary to all Christians of the whiche Christe saith He whiche wyll follow me let him deny him self the which is done in the very tyme of temptacion and vnder the crosse C. Nowe it may be demaunded what profite Christe receiued Question by praying The Apostell sayth that he was heard because of his feare For so that place ought to be read and not as it is in the common translation where it is sayde that he was heard for his reuerēce For that should not agree if Christe simplely had feared death because he was not deliuered frō the same whereupon it followeth that he was constrayned to wyshe away his deathe for feare of a greater euell namely when hee sawe the wrath of God layed before him he being before the tribunal seate with all the sinnes of the worlde vppon hym it was necessary that he should feare the depe gulphe of death Although therefore he susteyned death yet notwithstāding because his sorrowes being loused as Peter also teacheth the better got the victory the Apostell truely sayth that he was heard because of his feare Here vnlearned men make muche a do and saye that it is a great reproche to affirme that Christe feared least he should be swallowed vp of death But let thē answer vs what feare they thynke that the same was which caused Christe to sweate drops of bloude for that mortall sweate neuer issued but of some terrible and vnwonted horror If any man at this daye should sweate bloud in suche aboundaunce that droppes should distill from his face to the earthe it shal be counted a thinge monsterous and not to be beleued
but if we do beleue that this happened to any man wee wyll saie that it came through the feare of death and by reason of a weake and effeminate courage Therefore they whiche affirme that Christe prayed not that the father would delyuer hym from the gulphe of death they make hym very tender and not to be compared to any common man If any do obiecte that the feare wherof we speake is of infidelitie we aunswere Whē Christe was stricken with the horror of the deuine curse the sence of his fleshe was so touched that faythe remayned without harme and in safetie For the integritie and perfection of his nature brought to passe that he felte the very same temptations that pricke and stinge vs without wounde or harme In the meane tyme they foolyshely immagine hym to be a conquerour without fighte whiche saye that hee felte no temptacions Neither truely ought wee to thynke that hee dyd fayne or dissemble when he complayned of the mortall sorrowe of his mynde nor that the Euangelistes did lie in saying that he was sorrowefull and abasshed 40 And he came vnto the disciples and founde them a sleape and sayth vnto Peter what could ye not watch with mee one howre And he came vnto his disciples A. It is the manner of frendes that are afflicted and troubled to flye vnto their frendes for cōforte and succour Christe goeth to his frendes and fyndeth them sleaping This therefore is one parte of oure infirmitie whiche Christe for our sakes toke on hym S. Paule commendeth Prisca and Aquila because for his lyfe they layde downe their neckes And in another place hee admonisheth vs to wepe with thē that wepe and to reioyce with them that reioyce But Christe is so farre from receyuing consolation here of his frendes that they rather stoode in neede of his comforte C. It had bene truely no small ease of his griefe to haue his disciples fellowes companions with hym but on the contrary parte it was a great discomforte to be destitute also of them For although hee stoode in neede of no mans helpe yet notwithstanding because he wyllingly tooke vppon him our infirmities and because hee would in this agony declare that abaseing and empteing of hym selfe whereof saynt Paule maketh mencion it is no meruayle if their sluggishenes whome he chose to be his companions added a more greuous and heauy wayght to his griefe And founde them a sleape M. This sleapenes of the disciples came not of the securitie of the mynde by the whiche they cared not what came to passe But griefe brought vpon them this slouthfulnes as witneseth Luke saying He founde them sleaping for very heauines And Christe had sayde vnto them befor after supper But nowe I go my waye to hym that sent me and none of you asketh me whether I go But because I haue sayde suche thinges vnto you your hartes are full of sorrowe And seing that wee see these things to haue happened to the disciples let vs learne thereby howe great the infirmitie and weakenes of mans nature is What shall wee doe excepte Christe watche in vs by his holy spirit And he saith vnto Peter vvhat could ye not vvatche C. Christe doth not make this complainte to his Disciples faynedly But affirmeth that he is greued euen in the true sence of the mynde because he is lefte alone M. Specially when they hadde bounde them selues vnto hym with so many promyses Peter had sayde I am ready to go to pryson and to dye with thee Also I wyll ieopard my lyfe for thy sake The other twoo also had boasted that they were able to drinke of the cuppe that he should drinke of And Christe beynge nowe moste of all greued they sleape C. And this was iust reprehention of their sluggyshnes because in his extreame anguishe they had not watched one hower C. M. Notwithstanding let vs note howe great pacience he vseth towardes his seruauntes although he seeth them to sitte downe in their euell By the whiche we are taught how we ought to beare with the infirmitie weakenes of our brethren yet notwithstāding to rebuke and reprehende them also that they may acknowledge and deteste the same 41 VVatche and praie that ye enter not into temptation The spirit is willing but the fleshe is weake VVatche and praye A. Christe vseth great clemency M. He is no sharpe seuere maister he doth not straight way cease to care for vs But rather includeth that which he taught before It is our partes in like māner not to reiecte the cōmaundemētes of the lord if we thinke a thing that to haue once told vnto vs is sufficient we ar deceiued we do see howe easely we fall excepte he againe confirme vs with his doctrine Watchyng pertayneth to the busying and lyfting vp of the mynde to God But prayer serueth to call vppon God for his helpe These twoo thynges must be ioyned together namely watchyng and prayer By the whiche hee declareth that wee haue nede of the helpe and sustentation whiche commeth of god This place is to be noted for we must fight daily by diuers meanes against tēptacions That ye enter not into temptation C. Because the Disciples dyd carelesly steape in their maisters daunger they are called backe vnto them selues that they might be awakened by the sence and fealing of their own euell Christe therfore denounceth that except they watche and praie they may be by and by oppressed with temptation as if he had sayde When ye haue no care of me I would not haue you to neglect your selues because here the matter toucheth your selues and excepte ye take hede temptation wyll straightway ouerwhelme you For to enter into temptation is to geue place to fainte in temptation M. This was the daunger which the disciples should haue feared the temptation was come whereof the Lorde had sayde Symon Symon behold Sathā hath sought to sifte you euen as wheate is sifted The whiche Peter expounding as it were saith Be ye sober watche because your aduersary the deuel goeth seking like a roaring Lyon whome hee may deuoure Christe sayth not here Least ye be tēpted but he sayth Least ye enter into temptation that is as we sayde before least ye be vanquished with the temptation to come be after a sorte swallowed vp of the same C. And let vs note that the manner of resisting is here prescribed not that we shuld take courage vppon our owne power and strengthe but rather that we knowing our owne infirmitie may craue strengthe and might of the Lorde Therefore oure watching without prayers wil proffite nothing at all The spirite is vvilling but the fleshe Least he should with terror discourage the disciples he doth gently chastice correcte their slouth comforting and putting thē in good hope againe And first of all he admonisheth that although they being ready prompte are desirous to doe well yet notwithstanding that they must