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

Chap. 19.

1 THen Pilate tooke Iesus and scourged him.

2 And the souldiers platted a crowne of thorne, and put it vppon his head: and they put vppon him a purple garment▪

3 And said, haile king of the Iewes: and they smote him with their fists.

4. Therfore Pilat went out againe, and said vnto them, behold I bring him forthe vnto you, that yee may know that I find no fault in him.

5. Therefore Iesus went forth, bearing a crown of thornes, and a purple garment. Then said he vnto them, behold the man.

6. Therefore when the chiefe Priestes and officers saw him: they cried, saying, crucifie him, crucifie him.

7. Pilate saith vnto them, Take yee him, and crucifie him: for I finde no fault in him.

Pilat tooke Iesus. Pilate persisteth in his purpose, yet he addeth another reproach to the former: because he hopeth that the Iewes will bee con∣tent with this meane chastisement, when Christ shall be scourged wyth whippes. And in that he laboureth so earnestly, and profiteth nothinge, we must consider therein the heauenly decree, whereby Christ was ap∣poynted vnto death. Neuerthelesse his innocencie is oftentimes defen∣ded & auouched by the testimony of the Iudg, to the end we may know that he which was free from all faulte himselfe, is made guiltye in our steede, and that he suffereth the punishment, which is due to other mens sinnes.

In Pylate we haue a notable example of a fearefull conscience, he ac∣quiteth Christ by his own mouth, and he cōfesseth that there is no fault in him: yet he punisheth him as if he were guiltie: So those menne muste needes be carried hither and thither, and drawn into contrarye and di∣uerse opinions, who haue not so much courage as to defende that with inflexible constancy, which is true and right. All of vs condemne Pylate: neuerthelesse, it is a shame to say how many the worlde hath, who are like to Pilate, who do not only whip Christ in his members, but also in his doctrine. Many, to the end they may deliuer those from death, which labour for the Gospel, do cause them wickedly to denye Christ: what o∣ther thing is this, then to set Christe to be mocked that hee may lead an infamous life? Othersome, whiles they gather a fewe thinges out of the Gospell, which they can like of, doe pull in peeces al the whole Gospell. They thinke there is some great acte done: if a few grosse abuses be amē∣ded: but it were better that doctrine shuld be buried for a season, thē that it shuld be thus scourged. For it shal spring againe in despite of the deuil and al tirantes: but it is of al other the hardest matter to haue it restored to the puritie thereof, when it hath beene once corrupted.

2. The soldiours platting. Questionlesse this was done at the comman∣dement of Pylate, to the end hee might put the sonne of God to rebuke and shame: because he had made himselfe a king: and that to fulfill the madnesse of the Iewes: as if he had beene perswaded, that they did law∣fully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge: like as the wicked so soone as they haue any opportunitie offered them to doe euill, doe catch the same greedily.

The crueltie of this nation was woonderfull, whose mindes so dole∣full a spectacle did not moue with pittie: but God is the gouernour of al this, that he may reconcile the worlde vnto himselfe by the death of his sonne.

6 Take ye him. He would not deliuer Christ into their handes, neyther yet suffer them to doe vnto him what they thought best. He doth onely deny that he was their hangmanne: which appeareth by the reason that is added immediately: where he saith, that he findeth no fault in him: as if he should say, that he will neuer be perswaded to shed innocent bloud for their sakes.

VVhereas the Priestes and officers alone desire to haue him crucified, it appeareth thereby that there was not suche furye in the people, saue onely inasmuch as it was afterward enflamed with these fannes.

7. The Iewes answered him, we haue a law, and according to our law he ought to die: because he hath made himself the sonne of God.

8. Therfore when Pilat heard this word, he was the more afraid,

9. And he entred againe into the common hall, and said vnto Iesus, whence art thou? but Iesus gaue him no a••s••ere.

10. Then Pylat said, speakest thou not to me? knowest thou not that I haue power to crucifie thee, and power to loose thee?

11. Iesus aunswered, Thou shouldest haue no power against mee, vnlesse it were giuen thee from aboue. Therefore hee that hath deliuered mee vnto thee, hath the more sinne.

7. VVee haue a law. Their meaning is, that they persecute Christe by lawe, and not for their pleasure or hatred. For they perceiued that Pilate had touched them ouertwhartly. They spake as vnto a manne that was ignoraunt of the law: as if he should say, we are permitted to lyue after our owne manner and custome: but our relygion dooth not suffer anye man to vaunt and bragge, that he is the sonne of God. Furthermore, this accusation was not altogether without some cleake and colour: yet they erred greatly in the supposition. The generall doctrine was true, that it is not lawfull for men to take to themselues any parte of that ho∣nour, which is due to God, and that they are worthy of death, whosoe∣uer shuld take y^t thēselues, which is proper to God alone: but the cause of the errour was in the person of Christe, because they did not indeede consider, what titles the scripture giueth the Messias: because they might easily thereby gather, that he was the son of God: neither did they also vouchsafe to enquire whether Iesus were that Messias, which was pro∣mised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle, because they mistake it. By which ex∣ample we are taught diligently to distinguish betwene general doctrines and suppositions. For many vnskilful and light men, if they haue beene once deceiued with the colour of the trueth, they doe also reiect the very principles of the scripture, which liberty reigneth too much at this daye in the world.

Therefore lette vs remember that wee muste so beeware of deceites and fallacies, that the principles which are true, may remaine perfect, and that the credit of the scripture may not be impayred. Againe, wee maye easily refute the wicked by this meanes, which cloak euil causes▪ with the testimonie of the scripture, and with the principles, whiche they take thence.

Like as when the Papistes doe at this day highly extoll the authoritie of the Church, they bring nothing wherein all the children of God doe not agree together. They affirme that the Churche is the mother of the faithfull, that shee is the piller of truth, that shee is to bee heard, that she is gouerned by the spirite of God. VVe must denie none of all these thinges: but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne. For we must consider vpon the question, whether they deserue the title of the Church or no. And heere they vtterly fayle. In like sort when they rage furiously a∣gainst all the godly, they excuse themselues with this cloake and colour, that they are orde••ned to defende the faith and peace of the Churche: but when as we looke throughly into the matter, wee see plainely that they meane nothing lesse, then to defend true doctrine that they are tou¦ched with no care lesse then with the care of peace and concord, but that they fight only to defend their owne tyrāny. Those mē which are cōtent with generall principles, and marke not the circumstances, do thinke that the Papistes haue good cause to withstand vs: but the knowledge of the cause doth easily driue away those smoakes wherewith they de∣ceiue men.

8 Hee was the more afraide. There may be a double meaning gathe∣red out of this place, the first is, that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen, because he had not con∣demned Christe: the other, that his minde was touched with some re∣ligion so soone as he had heard the sonne of God named. That whiche followeth in the text confirmeth this second sense, to wit, that he goeth againe into the common hall, and asketh Christ, whence hee is. For it appeareth thereby that he stood in doubt and was afraide: because hee feared the punishment of sacrilege if he shoulde lay hand on the sonne of God.

VVee must note, that when hee asketh whence Christ is, hee requi∣reth not of his countrie: but that this is as much as if he shoulde haue saide: Art thou a man borne in the earth, or some God? Therefore I expounde this place thus, that Pilate being smitten with the feare of the power and maiestie of God, is brought into a quandarie. For he saw on the one side the tumult waxe whote, on the other side hee was fast bounde with religion, least he should displease God whilest that he en∣deuoured to escape daunger. This example is chiefly to bee noted. Although Christ was so disfigured and ill fauoured to beholde: yet so soone as Pilate doth once heare the name of God, he is afraide, least he violate the diuine power in a man which was most base and contemp∣tible. If the reuerence of God had such force in a profane man, must not those be thrice reprobates who iudge at this day merily, iestingly, & carelesly without any feare, of diuine matters? For certainely wee are taught by Pilate, that there is a feeling of religion naturally bredde in men, which doeth not suffer them to runne headlong boldly whyther soeuer they will, when they haue diuine matters in hand.

Therefore haue I saide that they are cast into a reprobate sense,

who are no more moued with the maiestie of God when they handle the doctrine of the scripture: then if they did dispute about the shadow of an Asse. Yet shall they at length perceiue to their destruction, howe reuerent the name of God is, which they mock at this day so contemp∣tuously, yea so reprochfully. It is an horrible thing to vtter how proud∣ly and cruelly the Papistes do condemne the plaine and euident truth of God, and how they shed innocent blood. VVhence I pray you com∣meth such drunken dulnesse, saue only because they doe not remember that they haue any thing to doe with God.

9 But Iesus gaue him no answere. In that Christ answereth not, it ought not to seeme to be any absurd thing, if sobeit we remember that whiche I said before, that he stood not before Pilate to pleade his cause (as per∣sons arreigned are wont to doe, who are desiroure to be acquitted) but rather to suffer iudgement. For it was meete that he should be condē∣ned, seeing that he had taken our person vpon him, This is the rea∣son why he abstained from defending himselfe: And yet Christes si∣lence disagreeth not with the saying of Paule. 1. Tim. 6. 13. VVhere hee saith, remember that Christ vnder Pontius Pilate witnessed a good con∣fession. For he had defended the credite of the Gospel so much as was sufficient, neither was his death any thing els but a fealing of y^• doctrin which he had taught. Therefore Christ did not faile to make a lawefull confession, but he held his peace when he was to craue that he might be acquitted. Moreouer, it was to bee feared least Pilate shoulde ac∣quit Iesus as one of the seigned Gods: likeas Tiberius would haue rec∣koned him amongest the Romane Gods. Therefore Christe doth for good causes refuse this foolish superstition by holding his peace.

10 Knowest thou not that I haue power? Heereby it appeareth that that feare wherewith Pilate was moued of a sodaine did soone vanish away and that it had no liuely rootes. For hauing now forgotten his feare he breaketh out into proude and fierce contempt of God. For he threa∣teneth Christ as if there were no iudge in heauen. But this must needes befall profane men alwayes, that shaking off all feare of God they doe by and by returne vnto their olde nature againe. VVhence we gather that the heart of man is not without cause called deceitfull, Iere. 17. 9. For although there bee some feare of God resident there, yet there breaketh out also more vngodlynesse: Therefore whosoeuer is not re∣generate with the spirite of God, although he make some shewe that he reuerenceth and feareth his power and maiestie for a season, hee shall shortly declare by his contrarie deedes that this was but a feigned feare.

Nowe we see in Pilate an image of a proude man, whom his owne ambition maketh mad. For whilest y^t he will extoll his power, he depri∣ueth himselfe of the prayse and fame of iustice. Hee confesseth that Christ is innocent: therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death. VVic∣ked consciences must needs rage after this sort, where faith and the true knowledge of God doe not raigne, and diuers affections of the flesh must needes striue amongest themselues there. God doeth notably a∣uenge him selfe by this meanes of mans pride when they passe their boundes, that they may vsurpe to themselues infinite power: condem∣ning

themselues of their owne accorde of vnrighteousnes, they slaunder and put themselues to great rebuke. VVherefore no blindnes is compa∣rable to the blindnes of pride, and it is no meruaile, seeing that it sealeth the reuenging hand of God, against which it runneth headlong. VVher∣fore let vs remēber that we must not rashly triumph in vaine boastings, least we be ridiculous: especially let those who are placed in high degree moderate themselues: neither let them be ashamed to submit themselues vnto God, and to be subiect to his lawes.

11. Thou shouldest haue no power. Some doe expound it generallye, that there is nothing done in the world without Gods permissiō: as if christ should say, that Pilate, who thinketh that he canne doe all thinges, shall notwithstanding doe no more, then God will permit. This is a true o∣pinion, that this world is gouerned by the will of God: and that howso∣euer the wicked goe about all thinges, yet can they not moue one singer without the moderation of the secrete power of God: but those menne thinke better (in my iudgement) who restraine this place vnto the office of the magistrate. For Christ correcteth in these words the foolish arro∣gancie of Pilate, because he extolleth himselfe, as if his power were not of God: as if he should haue saide: Thou takest all thinges to thy selfe, as if thou shouldest not once giue an account to GOD, but thou art not made a iudge without his prouidence: thinke therefore that his heauenly seate and throane is higher then thine. There can no fitter admonition be inuented to beate downe their outrage, who gouerne other men, least they abuse their authoritie. The father thinketh that he may doe to his children whatsoeuer he will, the husbande to the wife, the maister to the seruauntes, the prince to the people: vntill they haue respecte vnto God, who would haue them gouerned with a certeine law.

Therefore hee that deliuered. They thinke that the Iewes are made guiltie of a greater fault thē Pilate: because they rage against a iust man with wicked hatred and vnfaithfull wickednes, and that they being but priuate men, and those which haue no lawfull gouernment. But I thinke otherwise, that their crime is made more grieuous, and lesse excusable by this circumstaunce: because they enforce the gouernment ordained by God to serue for their pleasure. For it is great sacriledge to abuse the holy ordinaunce of God vnto all manner of wickednes. That murther is iustly to be detested, who sleaeth the miserable traueller with his owne hand: but he that putteth the innocent to death vnder colour of iudge∣ment, he is more wicked. But he dooth not amplifie their fault, that hee may mittigate Pilates: neither doth he compare him with them, but hee doth rather make them all guiltie of one crime, because they doe al pol∣lute the holy power. There is this difference onelye, that hee hitteth the Iewes directly: but he toucheth Pilate by the way, because he is obedient vnto their wil and pleasure.

12. After that, Pilate sought to loose him. But the Iewes cried, saying: if thou let this man loose, thou art not Casars friend, whosoeuer maketh himself a king, he speaketh against Casar.

13. Therefore, when Pilate heard this woorde, hee brought Iesus forth, and sate downe in the iudgement seate, in a place which is called the pauement, and in Hebrewe Gabbu∣tha.

14. And it was the preparation of the Passeouer about the sixt houre: and he said vn∣to the Iewes, behold your king.

15 But they cryed, awaye with him, away with him, crucifie him. Pilate saieth vnto them, shall I crucifie your kinge? The Priestes aunswered, wee haue no kinge but Cae∣sar.

16 Then deliuered he him vnto them, that he might be crucified. And they tooke Ie∣sus, and lead him away.

12 Pilate demaunded of him. Although Pilate dooth not behaue himselfe couragiously, and is ruled rather with ambition, then with desire of iu∣stice, and therefore wauereth miserably: yet his modestie is to be commē∣ded, in that being sharpely reprehended by Christe, hee is not angry: yea he is more enclined to deliuer him. He is a iudge, and yet he suffereth the partie arreigned to be his iudge. There shal scarse one be found amongst an hundreth, that can so paciently suffer himself to be rated and chidden by his equal.

Thou art not Caesars friend. They wrest out of Pilate by threatninges, to haue him 〈◊〉〈◊〉 condemne Christe, for they coulde obiecte vnto hym no more odious thing, neither coulde they make him more afraide by anye meanes, then when they cause him to bee suspected of vnfaithfull dea∣ling with Caesar. Thou (saye they) declarest that thou carest not for Caesars Empire and gouernment, if thou loose him who hath endeuou∣red to trouble all things. This wickednesse did at length discourage Pi∣late, who was onely shaken before with violent cryings. And it is not wythout good cause that the Euangelist procedeth so diligently in these circumstances: because it is very conuenient for vs to know that Christ was not condemned by Pilate before he was thrise or foure times acqui∣ted by his mouth: that we may thereby gather that he was not condem∣ned for his owne cause, but for our sinnes. VVe may also gather thence howe willing hee was to suffer death, who did not passe for vsinge that prone affection of the iudge towarde him. And truely thys obedience caused his death to be a sacrifice of a sweete sauour to purge all sinnes.

13. Hee sate downe in the iudgement seate. Heere we see howe diuersly Pi∣late was drawen, as if one stage player should play two partes. Hee as∣cendeth into the iudgement seate, that hee may adiudge Christe to bee punished after a solemne manner. Neuerthelesse, hee sheweth manifestly that hee doeth this against his will and conscience. He calleth Christe a king ta••ntingly, signifying that that was but a friuolous slaunder wher∣with the Iewes burdened him, or to the ende he may stay their furie, hee telleth them that this would tourne to the reproche of all the whole na∣tion, if this rumour shall be spred abrode, that they had condemned a∣ny man for desiring the kingdome ambitiously. VVhen as the Euange∣list saieth, that the place was called in Hebrewe Gabbatha, hee meaneth the Chaldean or the Assyrian tongue, which was then commonly vsed. Therefore it was meete that Christ should haue beene condemned out of an high place, that he himselfe being the highest iudge, maye acquite vs when he commeth from heauen at the last day.

14. About the sixt houre. The Euangelistes seeme to be diuerse, and not to agree in nothing the time. The other three say, that it was darke from the sixt houre, when as Christ did hang vppon the Crosse. Marke dooth

also plainely expresse that it was the third houre, when iudgement was giuen vpon him. Yet we may easily aunswere. It appeareth sufficiently by other places, that the day was then deuided into foure partes: as the night had also foure watches. Hereby it came to passe that the Euan∣gelistes doe sometimes assigne vnto euery day onely foure houres, and doe extend euery houre into three: in the meane season they adioyne the space of one houre, which draweth toward the ende, vnto the nexte. According to this account Iohn saith that Christ was condemned about the sixt houre: because the time of the day drewe towarde the sixt houre or the second part of the day. Hence do we gather, that Christ was cru∣cified at the sixt houre, or thereabout: for the place was nigh to the Ci∣tie, as he wil declare shortly after. Betweene the sixt houre and the ninth beganne the darkenesse, which continued vntill the ninth, when Christe died.

15. VVe haue no king. In this place horrible fury sheweth it selfe, in that the Priestes, who ought to haue beene exercised in the lawe, doe reiecte the Messias, in whome the whole saluation of the people was included, vpon whom al the promises did depend, in whom al religion was groū∣ded. Certeinly, they dispoile themselues of the grace of God, and of all good thinges, by reiecting Christ. Therefore we see with what great madnes they were taken. Let vs feigne that Christ was not Christ: yet haue they no excuse, because they acknowledge no king saue Caesar. For first of all, they fall away from the spirituall kingdome of God. Second∣ly, they preferre the tiranny of the Romaine Empire, which they didde moste of all detest, before a iust gouernment, which God had promised. So the wicked, to the end they may flye from Christ, doe not onelye de∣priue themselues of eternal life, but do bring vpon themselues al manner of miseries: and on the contrary, it is the onely felicitie of the godlye to be vnder Christ his kingdome, whether they be subiect to a iust & law∣full gouerment, according to the flesh, or they be oppressed of tyrants.

16. He deliuered him vnto them. Their importunitie enforced Pilate to deliuer Christ: and this was not done as in a tumult, but he was solemn∣ly condemned: because there were two theeues condemned to be cruci∣fied with him, when their cause was knowne. But Iohn vseth this word to the end he may the better proue that Christ was giuen vnto the cru∣eltie of the people, which could not be pacified, who was conuicted and found guilty of no offence.

17. And bearing his Crosse bee went out into the place whiche is called of a Skull, and in Hebrue Golgotha.

18. VVhere they crucified him, and two other with him, the one on the one side, and the other on the other, and Iesus in the midle.

19. And Pilate wrote also a Title, and putte it vpon the Crosse, and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES.

20. Therfore many of the Iewes reade this Title: because the place was nigh to the Citie, where Iesus was crucified. And it was written in Hebrue, Greeke and Latin.

21. Therefore the Priestes of the Iewes saide vnto Pilate, write not Kinge of the Iewes: but that he saide, I am Kinge of the Iewes.

22. Pilate answered, That which I haue written I haue written.

17. Hee went out into a place. The circumstaunces whiche are noted in this place, are of great force, not onely for the certaintie of the hystorie, but also to edifie our faith. VVee must seeke righteousnesse in the satis∣faction made by Christe. Therefore, to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes, he woulde both be ca∣ried out of the citie, and also hanged vppon the tree. For the sacrifices, whose bloude was shedde for sinnes, were woonte to be caried without the tentes, accordinge to the commaundement of the lawe, Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed, who∣soeuer hangeth vppon the tree, Deuteronomie 21. 23. Both things were fulfilled in Christe, so that we may be fully assured, that our sinnes are purged by the sacrifice of his death: that hee was subiecte to the cursse, that he might redeeme vs from the cursse of the lawe, Galathians 3. 13. that he was made sinne, that wee maye be in him the righteousnesse of God, 2. Corrinthians 5. 21. that he was brought without the Citie, that he might take away our filthinesse which was laid vpon him, Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues. For as if the crueltie of the punishment were not sufficient of it selfe, he is hanged betwene two theeues, as if he were not some one of the number of other menne, but of all other the most wicked and de∣testable. For we must alwayes remember that the wicked hangmenne which crucified Christe, did nothing but that which was decreed by the hand and councell of God. For God did not lay open his sonne to their will and pleasure: but he would haue him offered vppe like a sacrifice to himselfe, according to his owne wil and minde. And if so be it the coun∣sell of God wanted not good reason in al those things, which he would haue his sonne suffer, we must well ponder both the greatnes and grie∣uousnes of his wrath conceiued against sinne, and also the infinite great∣nes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged, vnlesse the sonne of God shoulde be made a sacrifice for vs.

VVee see how he was driuen into an execrable place, being polluted as it were with an huge heape of sinnes, that hee may appeare accursed there before God and menne. VVee are too dull certeinely, vnlesse we see clearely in this glasse, how greatly GOD abhorreth sinnes: and wee are more then stonie, vnlesse we tremble and quake at such a iudgement of his. And whilest that on the other side GOD dooth testifie that our sal∣uation was so deare vnto himselfe, that hee spared not his onely begot∣ten sonne, what aboundaunt greatnesse of his goodnesse and grace doe we see there? Therefore whosoeuer shall well weigh the cause of Chri∣stes death, togeather with the fruite which wee reape thereby; the do∣ctrine of the crosse shal not be vnto them either foolishnes, as to the Gre∣tians, or a stone of stumbling, as to the Iewes, 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power & wisdom, & right∣eousnes and goodnes. VVhen Iohn saith that the place was called Golgo∣tha, he taketh it either from the Chaldean or els from the Assyrian tong. The name is deriued of Galgal, that is, of rowling: beecause the scull is round like a ball or bowle.

19. And he wrote a title. The Euangelist maketh mention of a facte of Pilate, worthye to bee spoken of, after that hee hadde giuen sentence.

It was peraduenture an vsuall thing to set vppe titles when euill doers were punished, that the cause of their punishment might be knowen, for an example vnto all men: but this is an extraordinarie thinge in Christe, that the title is set ouer his head without reproche. For it was Pilates in∣tent, to the ende hee might bee auenged of the Iewes by the way, who with their frowardnesse had caused him vniustly to punish an innocent man, to condemne the whole nation in the person of Christe. Hee is so farre from defaming Christ for any fault of his owne. But the proui∣dence of God had respecte vnto a farre higher thing, which directed Pi∣late his stile. It came not into Pilates minde to praise Christ, as the au∣thour of saluation, and a Nazaret of God, and the king of the elect peo∣ple: yet God did indite this praise of the Gospell vnto him, not know∣ing what he shoulde wryte. By the same secreate motion of the spirite came it to passe, that he shoulde publish the title in three languages. For it is not to be thought that this was a common vse: but the Lorde decla∣red by this preparatiue that the time was now at hand, when his sonnes name should be knowen euery where.

21. Therefore the priestes sayde vnto Pilate. They perceiue that they were spitefully touched: and therefore they desired to haue the title changed, that it might onely burden Christ, without defaming the nation. But in the meane season they doe not dissemble, with how great hatred of the truthe they were infected, seeing they cannot abide the least title therof. Sathan doeth alwayes so pricke forwarde his ministers, that they maye endeuour either to extinguish, or at least with their darknesse to choake the light of God, so soone as it appeareth but a little. The constancie of Pilate is to be attributed to Gods prouidence. For it is to be doubted, but that they assayed and tempted his minde diuerse wayes. Therefore wee may know that it was holden by God, that it might remaine constant. Pilate yeelded not vnto the praiers of the priestes, neither didde he suffer himself to be corrupted by them: but God did testifie by his mouth, how stable his sonnes kingdome is. But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing, thē that it could be shaken with the endeuours of the enemies, what muste wee thinke of the testimonies of the prophetes, whose handes and mouthes God hath sanctified to himselfe? And also Pilate his example putteth vs in minde of our duetie, that we be constant in defending the trueth. The prophane manne dooth not call backe that which he wrote truely con∣cerning Christ, though vnaduisedly: therefore what a shame is it, if wee being terrified either with threatninges or daungers, we depart from the profession of that doctrine, which God hath sealed in our heartes by his spirit?

Furthermore, we must note how detestable the papisticall tiranny is, which driueth away the common people from reading the Gospell and al the whole scriptures. Pilat being a reprobate, and otherwise an instru∣ment of Satan, was yet by secrete inspiration appoynted to bee a prea∣cher of the Gospell, that he might publish a briefe summe thereof in three lāguages. Therfore what account ought we to make of those men, who study so much as in them lyeth to suppresse the knowledge thereof, whē they proue themselues to be worse thē Pilate.

23. Therefore when the soldiours had crucified Christ, they tooke his garments, and made foure partes, (to euery soldiour a part) and his coate. The coate was without seame, wouen from the toppe throughout.

24. Therefore they said amongest themselues, let vs not cut it, but let vs cast lots for it, who shal haue it: that the scripture might be fulfilled, saying: they parted my garments to themselues, and on my ceate did they caste l••ttes. And these thinges didde the souldi∣ours.

23. Therefore the soldiours. There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours. There were foure soldiours, which parted the residue of his raiment amongst them. The coate which was without seame remained, which sithence it could not be deuided, they did cast lots vpon the same. To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God, they teach that the scripture was also fulfil∣led euen in this poynte. Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present mat∣ter out of season. For seeing that Dauid complaineth in that place, that he was a pray vnto his enemies, he comprehendeth metaphorically vn∣der the word Garmentes, all that he had: as if hee shoulde briefly say that he was spoyled & robbed by the wicked, which figure whilest the Euan∣gelists doe neglect, they depart from the naturall sense. But we must first of all vnderstand, that the Psalme must not be restrained vnto Dauid, as it appeareth by many sentences, and especially by that clause, where it is saide: I will praise thy name amongst the Gentiles: which muste needes be expounded of Christ. And now it is no meruaile, if that were more darkly shadowed in Dauid, which appeareth more plainely in Christ: to witte, how much more excellent the trueth ought to be, then the figure therof. Furthermore, let vs know that Christ was stript out of his clo∣thes, that he might cloath vs with his righteousnes: that his naked bodye was laid open to the reproches of men, that we may appeare with glory before Gods iudgement seate. VVheras some do wrest this place allego∣rically vnto the scripture, which the heretiks pull in peeces, it is too much racked. I doe not mislike the comparison: that like as the prophane soul∣diours did once deuide Christ his garments, so at this day peruerse men doe pull in peeces with straunge inuentions the scripture, wherewith Christ is cloathed, that we may see him. But wee must in no case suffer the wickednes of the Papists, which is ioyned with the horrible blasphe∣mye of God. They say that the Heretikes doe pull the scripture in pee∣ces: but the coate, that is, the Church remaineth whole and sound: to the end they may proue (reiecting the autoritie of the scripture) that the vni∣tie of y^• faith consisteth in the only title of the Church. As if the vnitie of the Church were grounded any where els, saue onely in the faith of the scripture. Therefore when as they pull faith from the scripture, that it may be subiect to the Church alone, they do not now dispoile Christ by such a diuorcement, but they pull in peeces his body by cruell sacriledge. Although we graunt vnto them, that the coat which was without seame was a signe & figure of the Church, yet shal they not obteine that, which they hunt after: because it shall remaine that they proue that the Church is with them, whereof they shew no token at all.

25 And there stoode beside the crosse of Iesus, his mother, and his mothers sister, Ma∣ry the daughter of Cleopas, and Mary Magdalen.

26 Therfore when Iesus had seene his mother, and the disciple standing by whome he loued, he said vnto his mother, woman, behold thy sonne.

27 Then said he to the disciple, behold thy mother, And from that houre, the disciple tooke her home vnto him.

25. And there stoode. The Euangelist telleth here by the way that Christ did so obey God the father, that he did not neglect the duetie of humane godlynes toward his mother. Hee forgate himselfe and all thinges, so farre forth as it was necessary for him to obey his father: but when hee had done thus, he would not omit the dutie which he did owe vnto his mother. And hereby we learne how we must obey God and men. It fal∣leth out oftentimes that when God calleth vs any whither, our parents, wife, or children, do call vs vnto the contrary: so that we cannot satisfie them altogether. If we make men equall with God, we deale wickedlye. Therefore we must preferre Gods commaundement, wee must preferre his honour and worship: afterward we must giue men their right so far forth as it shalbe lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree, as it appea∣reth at the firste sighte: but wee muste beeginne with Gods woor∣shyppe, afterwarde wee muste giue menne the lower place. To whiche ende these sentences tende: he that shall not hate father and mother for me, he is not woorthy of me, Math. 10. 37. Luke 14. 26. Therefore we must so obey men, that they doe not hinder vs and keepe vs backe from woorshipping and obeying God. VVhen we haue obeyed GOD, then shall we thinke rightly and orderly vppon our parents, wife, and chil∣dren. As Christe taketh care for his mother, but being vppon the crosse, whereunto he was called by the decree of his father. But if wee weighe the circumstaunce of the place and time, the godlinesse whiche Christe shewed towardes his mother, was woonderful. I omit the extreeme tor∣ments of his body, I omitte his rebukes: but althoughe horrible blasphe∣mies against God did make him woonderfull sorrowfull, and hee dyd suffer an horrible conflicte with eternall death and the deuill, yet none of all these things doeth hinder him from being carefull for his mother. VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe. VVhen as Christe committeth the charge of his mother to the disciple, hee deliue∣reth her vnto him to be nourished and cared for. Therefore it followeth that honour due to parents, consisteth not in the ceremonie, but in all necessary dueties. Nowe we must on the other side consider the faith of the women. This was no small affection of loue, that they followed Christe euen vnto the crosse: but vnlesse they had beene furnished with faith, they coulde neuer haue beene present at suche a spectacle. As tou∣ching Iohn himselfe, we gather that his faith was so choked for a shorte time, that yet notwithstanding it was not altogither choked. Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from fol∣lowing Christ, seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse.

He calleth her Mary, either y^e wife or daughter of Cleopas. I like this lat∣ter better. He saieth that she was sister to the mother of Iesus, according to the Hebrew phrase, which conteineth all kinsfolkes vnder the worde Brethrē. VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils, which shewed her self such a faithful disciple of Christ euen vntil the end.

26. VVoman, behold thy sonne. As if he should say, I cannot hereafter be conuersant vppon earth, that I maye doe to thee the duetie of a Sonne. Therefore I put this man in my place, that he may take vpon him mine office. Hee meaneth the selfe same thing, when he saieth vnto Iohn, Beheld thy mother. For hee commaundeth him to take her for his mother, and that he should be as carefull for her, as for his owne mother. In that he saith, woman, and not mother, some thinke that he did it for this cause, leaste he should wound her minde more deepely with sorrow, which I do not reiect.

But an other cōiecture is no lesse probable, that Christ meant to shew that so soone as he had finished the course of his humane life, hee put off that condition, vnder which hee had liued, and that hee entreth into the heauenly kingdome, where hee may commaund men and Aungels. For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh: and he ought especially to haue doone this in his death.

27. The disciple tooke her. It is a signe of the obedience of the disciple toward his maister, in that Iohn obeieth Christes commaundement. It doth also appeare heereby that the Apostles had their families: because Iohn could not lodge Christes mother, neither haue her in house with him, vnlesse he had had an house and some trade and manner of liuing. VVherefore they dote, which thinke that the Apostles came naked and emptie vnto Christ, hauing left their substance. And they dote too too foolishly, who thinke that perfection consisteth in begging.

28 After this, when Iesus knew that al things were fulfilled, that the scripture might be fulfilled, he saieth, I am a thirst.

29. Furthermore, there stoode there a vessel full of vineger. And they compassed a spong, being ful of vineger with Isope, and they put it to his mouth.

30. Therfore when Iesus had taken th•• vineger, he said, it is finished. And bowing his head, he gaue vp the Ghost.

28. VVhen Iesus knewe. Iohn omitteth many thinges purposely, which the other three sette down: he describeth now the last acte, wherin there was a great weight. VVhen as hee saieth, that there stoode a vessel there, he speaketh as of an vsuall thing: and I thinke that it was a kind of po∣tion made to hasten death, when as miserable men hadde beene tormē∣ted longe enough. Christe dooth not call for drinke, vntill all thinges were fulfilled, whereby he declared his infinite loue toward vs, and his vnestimable desire of our saluation. It cannot bee sufficiently in woordes expressed, what bitter paines he suffered: yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied, and the purginge of our sinnes was perfect.

But how saith he, that all thinges were fulfilled, seeing that the princi∣pall poynt was as yet wanting, to wit, death it selfe? And againe, doeth not his resurrection make to the fulfilling of our saluatiō? I answer that Iohn doth comprehended those thinges which should follow immedi∣ately. Christ was not as yet dead, he was not yet risen againe: but he sawe nothing which coulde hinder him from dying and rising againe. And so hee instructeth vs by his example vnto perfect obedience: that it may not be greeuous or troublesome to vs to liue at his pleasure, al∣though wee muste languishe in the middest of great sorrowes and paines.

That the scripture might be fulfilled. VVe may easily gather out of the other Euangelistes, that the place is cited out of Psal. 69. 22, They gaue me gall to eate, and in my thirst they gaue me vineger to drinke. This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede, but also that his miseries were cruelly doubled. But there is no absurditie in this, if that were more plainely reuealed in Christ, which was sleightly shadowed in Dauid. For we do hereby plainely see what difference there is betweene the truth and the figures, whenas those thinges appeare plainely, and as it were perfectly in Christ, which Dauid suffered only figuratiuely. Therefore to the end Christ might declare that it was he whose person Dauid did repre∣sent, he would drinke vineger, and that for the confirmation of our faith. They which forge an allegoricall sense in this word thirst, de∣sire rather to shew some subtiltie then truly to edifie. And the Euange∣list doth plainely refute those, who saith that Christ called for vineger, seeing that he made hast to die, VVhen as he saith that the spounge was compassed about with Isop, vnderstand that it was fastened vpon a bat that it might be put to Christes mouth.

30 It is finished. Hee repeateth the same woorde whiche hee vsed of late. But this saying of Christ is especially to be remembred: because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death. VVe haue alreadie saide that the resurrection is not separated from his death: it is only Christe his intent to retaine our faith in himselfe alone, least it wander and turne hyther and thyther. Therefore this is the sense, that whatsoeuer ma∣keth vnto the saluation of men, it consisteth in Christ, and is no where els to be sought: or that (which is all one) that the perfection of sal∣uation is included in him. And there is comprehended vnder this a se∣crete opposition: because Christe setteth his death against all the olde sacrifices and figures, as if he should say, whatsoeuer was vsed vnder the law, it was nothing worth of it selfe, to pacifie Gods wrath, to purchase righteousnesse to purge sinnes.

Now at length there is true saluation giuen to the worlde: vnto this doctrine is annexed the abrogation of all the rites of the lawe. For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe. And if sobeit we stay our selues vpon this voyce of Christ, we must be contented with his death alone vnto saluation, ney∣ther is it lawful for vs to set any helpes frō any other. But y^e whole reli∣gion of Papistrie tendeth to this ende that men may inuent to thēselues innumerable meanes to purchase saluation. VVhence we gather that it

ouerfloweth with abominable sacrileges. The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease, when as the saluation of men was finished by the onely sacrifice of the death of Christ: therefore what authoritie will the Papistes say they had to erect a new sacrifice, whi∣che might reconcile God vnto men? They obiect that it is no new sa∣crifice, but that selfe same which Christ offered. But we may easily re∣fute them, that they haue no commandement to offer: and secondly, that when Christ had ended one oblation, he pronounceth from off the crosse, that the whole is finished. Therefore they are more then for∣gers and falsifiers, which corrupt and violate traiterously the Testa∣ment sealed with the holy blood of the sonne God.

Hee gaue vp the ghost. All the Euangelistes doe diligently expresse the death of Christ: and that not without cause. For we haue hope of life hence: hence haue we also safe boasting against death, in that the sonne of God suffered the same in our steed, and by striuing with the same did get the victorie. And we must note the phrase which Iohn vseth: wher∣by we are taught, that all the godly which die with Christ do commit their soules to God to keepe, who is faithfull and will not suffer that to perish which he hath taken to keepe. There is this difference betweene the death of the children of God and the reprobate, that the wicked do rashly breath out their soules: but the children of God doe committe them to Gods tuition as some precious thing, which he will keep faith∣fully vntill the day of the resurrection. This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently.

31 The Iewes then (because it was the preparation, that the bodyes shoulde not re∣maine vpon the crosse on the Sabboth day, and it was a great day of that Sabboth) be∣sought Pilate that their legges might be broken and that they might be taken downe.

32 Therefore the souldiers came, and they brake the legs of the first and of the other which was crucified with him.

33 And when they came vnto Iesus, after that they saw that he was alredie dead, they brake not his legs.

34 But one of the souldiers opened his side with a speare, and straightway there came out blood and water.

35 And he that saw it bare witnesse, and his witnesse is true, and he knoweth that he speaketh the truth that ye may beleeue.

36 And these thinges were 〈◊〉〈◊〉, that the scripture might be fulfilled, yee shall not breake a bone of him.

37 And againe another scripture saith, they shall see him whome they haue thruste through.

31 Because it was the preparation. This narration is also of force to e∣difie faith. First, because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures: and secondly, because it conteineth a misterie of great importance. The Euangelist saith, that the Iewes requested to haue the bodies taken downe from the crosse. That was commaunded in the lawe of God: but the Iewes (as hy∣pocrites are wont to doe) taking heede only to small thinges, passe ouer

most great and horrible sinnes without any stop or stay. For to the ende they may keepe their Sabboth religiously, they are carefull for the ex∣ternall pollution onely: in the meane while they doe not consider what an haynous offence it was to put an innocent to death. So we saw a lit∣tle before that they entred not into the common hall, least they should pollute thēselues, wheras their vngodlines did pollute the whole coun∣trie. Neuerthelesse the Lord bringeth that to passe by them, which was very profitable for our saluation, that the body of Christe remaineth marueilously vntouched, and that blood and water doe spring out of his side.

It was a great day of that Sabboth. The more common reading is: That day was a great day: yet this whiche I haue put in, is vsed in many olde and allowed copies: Let the Readers choose which they will. If you reade it ekeincu in the Genetiue case, you must take the Sabboth for the week it self, as if the Euangelist had said, that the holy day of that week was most famous in respect of the passeouer. And the Euangelist spea∣keth of the next day, which began at the Sunne setting: wherfore it was a greater matter of conscience to let the bodies hang. But if we had ra∣ther reade it in the nominatiue case, that was a great day, the sense shall come all to one ende, as touching the summe of the matter: the variety shalbe onely in the wordes, to wit, that the Easter made that Sabboth more holy.

33 And when they were come vnto Iesus. In that hauing broken the legs of the two theeues they finde Iesus dead, and therefore they touched not his body, there appeareth an extraordinarie worke of Gods pro∣uidence therein. Some profane mē will say that it commeth to passe na∣turally y^t one man dyeth sooner then another: but he that shal weigh the whole course of the historie, he shalbe enforced to ascribe it vnto the hid∣den counsell of God, that death which came sooner then all men wold haue thought, did exempt Christe from hauing his legs broke.

34 But one of the souldiers with a spe••••e. In that his side was thruste through with a speare, it was done to proue his death: but God respec∣ted a farre higher thing, as we shall see by and by. That is but a childish surmise and inuention of the Papistes, who make this souldier that had the speare Longes, feigning that it was the proper name of a man: and to the end they mighte make vp the lye they say that the souldier was blinde before, and that so soone as he had receiued his sight he beleeued: therefore they did canonize him amongest the saints. Seeing that their prayers doe leane vnto such patrones, so often as they call vppon God, I pray you what can they euer obteine? But whosoeuer they be which de∣spice Christe and seeke succour at the handes of Saintes, they are worthie to bee carryed away by the Diuel vnto night spirites and hob∣goblins.

There came out blood and water. Some men were deceiued in feigning a myracle heere. For it is a naturall thing: for when blood is congealed it is made like vnto water hauing lost his readnesse. It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste. And they were deceiued because the Euangelist vrgeth this so diligently that there came out water & blood, as if hee did shewe some strange thing and something which is contrary to the order of nature.

But he intended another thing, to wit, that he might applie his narrati∣on to the testimonyes of scripture, which he addeth by and by: & chiefly that the faithfull might thence gather that which he teacheth els where, to wit, that Christ came with water and blood: by which woordes he signifieth, that he brought him the true purgation of sinnes, and the true washing. For the forgiuenesse of sinnes, and righteousnesse and purity of the soule were figured in the law by these two signes, sacrifices and wa∣shings. In sacrifices blood did purge sinnes, and was the price to paci∣fie Gods wrath withall: washings were testimonies of true puritie, and remedies to purge vncleannesse and to wash away the filthinesse of the flesh. Least faith should abide any longer in these elements, Iohn te∣stifieth in the sith chapter of his Epistle, that the fulfilling of both these graces is in Christe: and heere he bringeth foorth a visible signe of that thing. To the same end serue the sacraments which Christe hath left vnto his Church. For the purging & puritie of the soule which con∣sisteth in newnesse of life, is shewed vnto vs in baptisme: and the supper is as a pledge of the purging which is finished. But they differ much from the figures of the old lawe: because they offer Christ as being present, whom the figures of the lawe did shew to be farre off as yet. VVhere∣fore I doe not mislike that which Augustine writeth, that our sacramēts flowed out of Christes side: for we are then washed from our filthines indeed, and we are renued into an holie life, then doe wee li••e before God being redeemed from death, and deliuered from giltinesse, when as Baptisme and the holie Supper doe bring vs vnto Christes side, that wee may draw thence by faith as out of a fountaine, that which they repre∣sent.

36 Yee shall not break a bone. This testimonie is fet out of the twelfth of Exodus. 46. and Num. 9. 12. where Moses intreateth of the paschall lambe▪ And Iohn taketh that for a thing which all men do graunt, that that lambe is a signe of that true and onely sacrifice, whereby the church was to be redeemed. Neither doth that any whit hinder that it was of∣fered in the remembrance of the redemption which was alreadie past▪ For God woulde haue that benefite so remembred, that it might pro∣mise the spirituall deliuerance of the Church in time to come. VVhere∣fore 1. Cor. 5. 7. Paule doth also applie vnto Christ without doubting that forme of eating the lambe which Moses prescribeth. And by this proportion and similitude doth our faith gather no small fruite: because it beholdeth in the ceremonies of y^e law, the saluatiō exhibited in Christ. And to this end tendeth Iohn his drift, y^t Christ was not only the true pledge, but also the price of our redemption: because wee see that ful∣filled in him which was shewed in times past to the olde people vnder the figure of the passeouer. VVhereby the Iewes are also taught that they must seeke the substance of all thinges in Christ, which the lawe prefi∣gured but performed not in deed.

37 They shall see him whom they haue thrust through. They wreste this place too violently, who goe about to expound it of Christ accor∣ding to the letter. Neither doth the Euangelist cite it to this ende: but rather that he may shewe that Christe is that God who complained in times past by Zacharie. 12. 10. that the Iewes did thrust through his brest.

And God speaketh in that place after the maner of men, signifying that hee is wounded with the wickednesse of the people, and especially wyth the obstinate contempt of his woorde, as it is a deadly wounde in man whose heart is thruste throughe. As he sayeth in another place, that his spirite is heauy, Mat. 26. 38. Now, because Christ is God, reuealed in the flesh, Iohn sayeth that that was fulfilled openly in his visible flesh, which his diuine maiestie suffered of the Iewes, in such sort as it coulde sufter. Not that God is subiect to the iniuries of men, or that the external blas∣phemies and reproches vttered against him, doe come vnto him: but be∣cause he meant to expresse of howe great sacriledge the vngodlinesse of men is guiltie, whilest that it lifteth vppe it selfe vnto heauen stubbernly. And Iohn doeth for good causes ascribe that vnto the Iewes, which was done by the hande of a souldiour of Rome: like as they are sayd in an o∣ther place to haue crucified the sonne of GOD, although they touched not his body with one finger. Nowe the question is, whether God pro∣miseth repentance vnto the Iewes vnto saluation, or he threatneth that he will come as a reuenger? VVhilest that I weigh the place diligently, I thinke that it comprehendeth both: to witte, that God shall at lengthe gather vnto saluation the reliques of the lost and desperate nation▪ and he shall shew vnto the contēners by his horrible vengeance, with whom they had to deale. For we knowe that they were woont no lesse boldlye to mocke the Prophets, then if they had babbled without any comman∣dement of God. God sayeth that they shall not escape vnpunyshed for this: because he will at length defend his owne cause.

38. And after these things Ioseph of Aramathia (who was Iesus his disciple, but se∣creatly for feare of the Iewes) besought Pilate that he might take downe the body of Ie∣sus, and Pilate suffered him. The ref••re he came and tooke downe the body of Iesus.

39. And Nicodemus came also (who came vnto Iesus first by night) bringing a mix∣ture of Myrrhe and Al••es, about an hundred pound weight.

40. Therefore they tooke the body of Iesus, and they wound it in linnen clothes wyth the odours, as the maner of the Iewes is to burie.

41. And there was in the place where he was crucified, a garden: and in the garden a newe tombe, wherein was neuer man laied.

42. There then layed they Iesus, because of the preparation of the Iewes, for the se∣pulchre was nigh at hande.

38. Ioseph besought Pilate. Iohn setteth downe now by whom, in what place, howe honourably Christ was buried. Iohn nameth two, whiche buried Christ, Ioseph and Nichodemus: the former whereof desired Pi∣late to giue him the body of the dead, which should otherwise haue ben left to the pleasure of the souldiours. Mathewe affirmeth that he was riche, and Luke sayeth that he was a counsellour, that is of the order of the Senatours. And we sawe that Nichodemus was had in great repu∣tation amongest his: and we may also easily gather that he was riche, by the great cost which hee bestowed in bringing the mixture. Therefore their richesse hindered them hitherto from giuing their name to Christ, and they might no lesse haue hindered them heereafter from takinge vppon them so odious and infamous a profession. The Euangelist say∣eth expresly, that Ioseph was kept backe by feare, from professinge that

hee was a disciple of Christe. But hee repeateth that concerninge Ni∣chodemus, whych wee hadde before, that hee came vnto Iesus secreatlye and by nighte. Therefore whence hadde they suche Heroicall fortitude of a sodaine, that they come abroade in extreeme dispaire? I omitte the manifest daunger which they must of necessitie haue incurred. But thys is a great matter, that they were not afrayed to take vppon them conti∣nuall warre wyth their nation.

Therefore it is certaine that it came to passe throughe the heauenlye motion, that they who gaue not due honour vnto Christe so longe as hee liued, doe runne vnto his carcasse being dead. They brynge their o∣dours to enbalme Christes bodye: but they woulde neuer haue done this, vnlesse they hadde fealt the sauour of his death. VVhereby it ap∣peareth howe truely Christe sayde: That onlesse a wheat corne die, it remaineth alone, but after that it is deade it bringeth foorth frute a∣boundantly, before 12. 24. for wee haue a moste manifest testimonie in thys place, that his death was more liuely then his life. And the sweete∣nesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne, was of so great force, that it did easily ex∣tinguishe all the affections of the fleshe. So longe as the loue of richesse and ambition raigned in them, the grace of Christe was vnto them vn∣sauerie: but nowe all the whole worlde beginneth to be vnto them vn∣sauerie. But lette vs knowe that there is prescribed vnto vs in the exam∣ple of them, what wee owe vnto Christe. These two, to the ende they might shewe some token of their faith, caried the body of Christe con∣stantly, thoughe not without great daunger, vnto the graue. Therefore it is shamefull and filthye ••luggishnesse, if wee defraude him of the con∣fession of faith, when as hee raigneth in the heauenly glorye. VVhere∣fore their vngodlinesse is so muche the more vnexcusable, who seeinge they doe at this daye denye Christe with faithlesse dissimulation, doe yet notwythstanding pretende the example of Nicodemus. And I con∣fesse they are like him in one poynte, they endeuour by all meanes pos∣sible to haue Christe buried: but nowe it was no time to burye hym, sithens that hee is ascended vnto the right hande of the father, that hee maye bee aboue menne and Aungels, and that euery tongue maye con∣fesse his high gouernment, Philippians 2. 9. 10. 11.

Secreatlye for feare of the Iewes. Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe, it is likelye that hee was not voyde of all vice: Not that all feare whereby the faithfull take heede to themselues, and a∣uoyde tyrauntes and the ennemies of the Gospell, is corrupte and viti∣ous: but because the weakenesse of faith bewrayeth it selfe so often, as the confession of faith is suppressed by feare. VVee must alway marke what the Lorde commaundeth vs to doe, and howe farre hee biddeth vs goe.

Hee that stayeth in the midst of the course, sheweth that he beleeueth not in God, and hee hath no excuse, who setteth more by his owne life, then by the commandement of God. In that the Euangelist vouchsafeth to bestow vpon Ioseph, the title & name of a disciple, at such time as he was too fearfull, and durst not professe his faith before the worlde: we know by this howe gently the Lorde dealeth with those that be his, and

how fatherly he pardoneth their faultes. Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within, but whilest that they feigne a consent with wicked super∣stitions, so much as in them lyeth they deny that they were Christes dis∣ciples.

40 As the Iewes are wont. After that Christ had suffered extreame ig∣nominie vpon the crosse, God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection. Ioseph and Nicodemus bestow no small cost, so that it might seeme to bee su∣perfluous: but we must looke vnto the purpose of God, who did also enforce them by his spirite to doe his sonne this honour, that he mighte take from vs the horrour of the crosse with the smell of the sepulchre. But those things which are extraordinarie ought not to be taken for an example.

And againe, the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe. For it was requisite that the olde people, vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ, should bee vn∣derpropt with such helps, y^t they might loke for the cōming of y^• media∣tour with a constant faith. VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined, and the fathers vnto whome figures did supplie Christe his absence. This is the reason why greater pompe of rites was tollerable then, whi∣che shoulde not be without fault at this day. For those whiche bury the dead so sumptuously at this day, doe not onely bury dead men, but also Christ himselfe (so much as in them lyeth) who is the king of life, ha∣uing pulled him out of heauen: because his resurrection hath abroga∣ted these old ceremonies. There was also great care and religion a∣mongest the Gentiles in burying, which tooke his beginning of the fa∣thers, as sacrifices. But seeing they had no hope of the resurrection, they were not followers of the fathers but their Apes. For the promise & the word of God, is as it were the soule which quickeneth the ceremo∣nies: so soone as the woorde is taken away, what rites soeuer men do vse, although they agree in externall shew with the obseruing of holy thinges: yet they are nothing els but rotten and foolish superstition. But wee must (as I haue saide before) at this day vse sobrietie and sparing in this point: because immoderate cost doth take away the smell of Christ his resurrection.

41 And there was in the place. This is the thirde point which I saide was to be noted in the historie of the buriall. The Euangelist expres∣seth the place for many causes: first of all, it came to passe not rashly, or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre. For although he died the death which all o∣ther men die, yet because he should be the first begotten of the dead, and the first fruites of those which ryse againe from the dead, he had a new sepulchre giuen him. Ioseph and Nicodemus had another thing in their heads.

For because it was but a shorte time to the settyng of the Sunne,

which was the beginning of y^e Sabboth) they sought the cōmodiousnes of the place. In the meane while God did chose contrary to their mind, a sepulchree wherein neuer man had laid, for his sonne. Therefore the holy men doe like the nighnesse of the place onely for this cause, that the Sabboth might not be broken. But God offereth vnto th•• that thing which they sought not, that hee might discerne and distinguish the b••∣riall of his sonne from the common order by some token. The circum∣stance of the place did also serue to this end, that the resurrection might be more famous: and that it might giue no small light to the historie which followeth in the next Chapter.