Harmony of the Gospels, Harmony of the synoptic Gospels (27 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (27 of 29)

p. 72574. Then he beganne to curse. By this third denial the infidelity of Peter towards his master breaketh vp into a great heap. For not satisfied with swearing, he leapeth ouer to cursing, wherein he yeeldeth both his body and soule to destruction. For he praieth that the cursse of God maye lighte vppon him, if hee knewe Christe. And this is asmuch, as if hee should hauehave saide, let me come to an euill end, if I hauehave any thinge to do with the saluation of God. VVherein the goodnes of Christ is so much the more to be had in admiration, for curing his disciple raised from so deadly a ruine. But this place doth teach that it is not blasphemy against the spirit, if any man through the infirmity of the flesh should fall, thogh he should deny the known trueth. Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men: and how horrible a vengeaunce doth remaine for them before God and his Aungelles, who for a slouthful feare of the crosse do forsake the confession of the faith: for he had a litle before preferred & not in vaine, death or any torment before the denial of Christ. Therefore now wittinglye, and being before admonished, he casteth himselfe headlong, yet after hee obtaineth forgiuenes. VVhereof it followeth that he sinned of infirmity and not of an incurable malice. For hee would willinglye hauehave yeelded vntounto Christ that duety of piety due vntounto him, if the sparkes of right affection had not beene quenched by feare.

75. And Peter remembred. At the crowing of the cock Christ also looked vponupon him, as Luke witnesseth. For he had first despised the crowinge of the cocke, as we hauehave heard out of Marke. Therefore it was meete that Christ shuld looke back vponupon him, that he might come againe vntounto him selfe. And eueryevery one of vsus do proue the same to be true in our selues: For which of vsus doth not carelesly passe by with deafe eares, I do not say diuerse and manifold songes of birdes (which yet do stirre vsus to the glorifying of God:) but the very woorde of God, which doth euidentlye and plainly resound vntounto vsus in the doctrine of the lawe and the Gospel? And p. 726our mindes are possessed with such a brutish blockishnes not onelye one day, but perpetually, vntil he shal vouchsafe to look vponupon vsus, who aloane conuerteth the harts of men. Yet it is worth the labour to note that it was no common maner of looking: (for he had looked before vponupon Iudas, who yet became nothing the better therby) but in looking vponupon Peter, he ioyned the secrete efficacy of the spirite with his eyes, and so with the beames of his grace he pearced into his heart. VVherfore let vsus know as oft as any man shal fal, he cannot beegin to repent, except the Lorde looke vponupon him. He wept bitterly. It is likely to be true that Peter went out for feare, for he durst not weepe before witnesses: wherin he yet againe shewed his infirmity. VVherby we do gather that hee deserued not forgiuenes by satisfaction, but obtained the same of the fatherly fauour of God. And by this example we are taught, though our repentance should halt, yet to hope well, because that God despiseth not a weak repentance so that it be sincere. In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles: for beeinge withdrawne from the eyes of menne, he doth set before him GOD and the Aungelles: and so these teares doe flow out of the innermost affection of the heart. The which is therefore to be noted, because that we doe see many which doe shed tears very plentifully, so long as men do look vppon them, whose eies in secret do presently waxe dry. Further, it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares, which powre forth none, for feare of Gods iudgement. Yet it is demaunded whether true repentaunce requireth teares. I doe aunswere, the faithful do oft with drye eies mourne vntounto the Lorde, and confesse their faulte, that they maye obtaine forgiuenes: but in hainous offences they are too too blockish and slouthful, which are not wounded with sorow and heauines, and are not ashamed euen to powre forth teares. Therefore the scripture after it findeth men guiltye of sinnes, exhorteth them to sackcloth and ashes.

p. 7271. VVhen the morning was come. VVhen as the chiefe Priestes with hys counsell had examined Christ before aboute midnight, at the length at the rising of the sunne they do determine to bringe him before the gouernour. And therin they do obserue the forme of iudgment, least theyr haste shuld be suspected, if they shuld run to Pilate before the time, as in tumultes they vse to do. Yet it is probable, sith that Christ was brought from their council, that they had quickly consulted, and appointed with out any long delay what they wold do. For it was said before, that what time Christ came out from them, he shuld meete with Peter: namely, after the cockes crowing, and when it was now neere day. VVherfore the Euangelistes do not meane that they were remoued out of their place but they do only report that in the dawning of the day Christ was iudged by them to death, neither slacked they anye time in their bold executing of their wickednes. But that Luke saide before, that they were gathered in the morning, must not be expounded of their beeginning, but of the laste action which is added afterwards: as if he should hauehave said, after the daye appeared, because the Lord had confessed himself to be the son of God, they gaue their sentence of putting him to death. If they had had liberty to put to death, such was their fury, that they all would hauehave laid outragious hands vponupon him: but because that Pilate had the authority of the iudgements of death, they are enforced to descend to his iudgment seat: they only do seeke to catch him in a snare in their former iudgment. For the stoning of Stephen fel out seditiously, as when thinges are in an vproare. But it was meete that the son of God shuld in solemne maner bee condemned of an earthly iudge, that he might blot out our guiltines in heauen. 3. Then Iudas seeing. Mat. doth not by this aduerb note any certeine point of time: for shortly after he addeth, that Iudas because he saw the hie priests refuse the price of treason, did cast the same into the temple. But they came the next waye out of Caiaphas house into the iudgement hall, & there they staid vntil Christe was condemned. Therefore they were scarsly found that day in the Temple: but because that he spak of the tragical fury of the council, he ioyned also withal the death of Iudas (wherin their blinde obstinacy or yron hardnes dooth the better appeare.) And he saith that Iudas was touched with repentance: not that he repented, but that hee was displeased with the heinous offence, which he had committed: as god doth oftētimes open the eies of the reptobate, so that they beginne to feele their sins, and to abhorre them. For, they which do ernestly sorow, so that they do repēt, are not said only Metame…ein, but also Metan…ein, and therof also Metan…ia, which is a true conuersiō of man vntounto god. Iudas therfore conceiued a lothsomnes & a horror, not that he might turn himself vntounto God, but rather that he being ouerwhelmed with dispaire, might be an exāple of a mā wholy forsakē of the grace of God.

p. 728And Paul doth for good cause call that a godly and profitable sorow, 2. Cor. 7. 10, which leadeth to repentaunce: but if any man shal stumble at the first entraunce into the same, that confused and mishapen sorrow shal profit him nothing. But rather with this iuste reuenge doth God at the length plague the wicked, which hauehave stubbornely despised his iudgment, in that he doth deliuer them to bee tormented of Sathan without hope of comfort. True repentaunce is a disliking of sinne, conceiued of a feare & reuerence of god, which withal bringeth forth of it a louelove & de…ire of righteousnes. The vngodly are farre from this affection: for they would desire neuer to make an end of sinning: yea, they striue as muche as lyeth in them, to delude both themselues and God, but their consciēce tormenteth them with a blind horror against their wils, & they striuing against the same: so y^t thogh they hate not their sin, yet they feele the same with sorrow & doubtfulnes grieuous and troublesom vntounto thē. Hereof it commeth to passe that their sorow is vnprofitable to thē, because they do not freely turne vntounto God, neither yet seeke to be better, but fast setled to their own wicked desire, they pine awaye in that torment, whiche they cannot escape. By this meanes (as I saide euen now) God reuengeth their obstinacy. For though God by chastising his elect hardly, doth whē they striue against the same draw thē vntounto him, yet the woūds which he giueth, he doth heale in time conuenient, so that they do willingly come to him, whose hand they know hath smitten them, and of whose wrath they are afraid. The former therfore do no lesse flye then feare the iudgment of God without the hatred of sin: & so they being wounded with an incurable blow, do perish in the midst of their sorowes. If Iudas had giuē eare to the admonition of Christ, there had bene yet place to repentance: but because that he had despised so louing a calling to saluation, he is deliuered ouer to serue Sathan, who shuld cast him headlong into desperation. But if the Papists taught truly in their schooles of repentance, then is there nothing wanting in Iudas, for in him may be founde theyr whol definition. For here is to be seene both contrition of heart, and confession of moth, & satisfaction of work as they speak. Wherby wee doe gather that they do only snatch at the bark: because they do omitte that, which was the chief, the conuersion of man to God, whil the sinner broken with shame and feare renounceth himself, that he may yeeld hymself to obey righteousnes. 4. VVhat is that to vsus! Here is described the sloth and blockishnes of the hye priests, in that they being admonished by the fearful exāple of Iudas, doe not yet remēber themselues. I graunte that as hypocrites vse to slatter themselues, they had a colour for themselues in a readines, wherby they would distinguish betweene their cause & Iudas: For they thought themselues not partakers of the sin, thogh they had abused the trechery of the traitor. But Iudas doth not only cōfesse that he himself had sinned, but he aduoucheth the innocency of Christ: whereof it followeth that they sought the destruction of a righteous manne▪ and therfore they were guilty of a heinous murther. And it is not to be douted but that god wold mark their cōsciences with a hot yrō, which shuld discouer their hiddē poisō. But let vsus learn so oft as we see the wicked terrified, to whom we are any thing like, that they are so many prouocatiōs of vsus to repētance, by the neglect wherof the obstinate doe double theyr fault. It is also to be noted that by the sin of man they al were not absolued p. 729who entangled themselues by eueryevery way they could: and much lesse did the authours of that wickednesse preuaile to keepe themselues from the same vengeance, by distinguishing themselues from their officers.

5. He hanged himselfe. Of this price doeth sathan sell his baites, wherewith he allureth the wicked for a time, that he tourneth them into madnesse, that they willingly cutting themselues from the hope of saluation, so that they shall not finde comforte any other where, but in deathe. The 30. pieces of siluer wherewith Iudas had betraied as wel his owne saluation, as Christ, he of himselfe casteth away, though he myght hauehave enioyed the same for any other men: and he doth not onelyonly depriue him self, but with the sacrilegious hire and price of the death of Christ, he also casteth away his life. So though that God should not stir his hand, yet the wicked are deceiued by their owne desires, that hauing their desires, they do not only depriue themselues of those vain goods, but therof they doe rather make halters for themselues. But though they become their owne slaughter men, by executing vengeance vponupon themselues, they doe mitigate and diminish nothing of the wrath of God towardes them.

6. It is not lawful to put them. Heereby it doeth plainly appeare that the hypocrites onelyonly by seeking an outward shew doe mocke with God. So that they prophane not their treasury, they do imagine themselues in all other things to be pure: neither doe they regarde that wicked couenant, whereby they had no lesse bounde themselues to Gods vengeance then Iudas. If that were an hainous offence to lay vp the price of bloude in the holy treasury, why was it rather lawful to take the same frō thence? For they had no richesse but of the offerings of the Temple, neither had they taken that from any other place, which now they doe doubt of as a thing polluted, to lay vp there againe. But from whence came this pollution, but from thēselues? Further, the more the wicked do endeuour to couer their sins, so much the more doth the lord apply the laying of them open. They hoped that the sinne should be buried with an honest cloke, if they should buy a barren fielde for the buriall of straungers. But the wonderful prouidence of God made the successe of this cleane contrary, so that the field shuld be as it were an eternal memorial of that treason which before was hid. For they gaue not that place that name: but after that the matter was commonly knowne, by a common consent it is called the fielde of bloude: as if that God had commaunded all mennes tounges to speake of their reproache. And it was a plausible matter to prouide for the buriall of straungers, if it should fal out that any should die at Hierusalem, which came thither out of farre countryes to offer sacrifice.

And because there was a portion of the Gentiles, I doe not disallowe that which some old menne hauehave wrytten, that by this token there was hope of saluation giuen to the Gentiles, because that they were included in the price of the bloude of Christe. But because it is rather a subtile deuice then a sure, I leaue it as I finde it. Corbana, is a Chalde woorde, deduced from the Hebrewe woorde Corban, whereof there is mention made other where.

9. Then was fulfilled. I doe graunte that I doe not knowe howe Hieremias name shoulde creepe in, neither doe I muche laboure about it: the matter it selfe doeth euidently declare that the name of Hieromiah was p. 730through errour putte in for Zachariah: For there is no such thing redde in Hieremiah, or any thynge that should come neare it. And that other place if it be not aptly applyed, it maye seeme to bee badly wreasted into another sense.

But if wee holde that rule whyche the Apostles followed in citynge of the Scripture, it shall bee easie to bee knowen, that it doeth aptlye agree to Christe, whyche is there wrytten. After that the Lorde complayned howe longe hee supplied the office of a pastour in gouernynge the people, that hee bestowed hys labour in vaine, hee sayeth that hee is compelled by wearisomnesse and trauaile to leaue his labour: therefore hee breakinge his shepheards staffe, refuseth to be any more a shephearde. He sayeth afterwarde when hee shoulde require his wages, that there were giuen him thirtie pieces of siluer. In which woordes he declareth that he was no lesse contemptuously accounted of by them, then if hee hadde beene some base and vile labourer. For hee compareth the Ceremonies and vaine deuices wherewith the Iewes recompenced hys benefites to thirtie pieces of siluer, as vntounto an vnmeete and a vile hire of a hearde or a labourer: therefore hee commaundeth that they shoulde bee caste to the potter in the Temple: as if hee should hauehave sayde. Thys theyr goodly gifte, whiche shoulde bee no lesse reproachfull for mee to take, then contumelious for them to offer, lette them rather bestow to buy tiles or brickes wherewith they may repaire the chinkes and holes of the Temple.

Nowe, the more certainely Christe appeared to bee the GOD of hoastes, agaynste whome the people was from the beginninge malignant and vnthankefull: when hee is reuealed in the fleshe, it was meere that that whiche before was spoken figuratiuely, should in deede and in visible manner be fulfilled in his person. Therefore, when by their malice he was compelled to bidde them farewell, and that he should withdrawe his labour from them as vnwoorthy, they valewed him at thirtie pieces of siluer. And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse.

The price of him that was valued. Mathewe reporteth not the woordes of Zachariah: because he doeth onelyonly allude to the Metaphore, vnderunder the which the Lord there complaineth of the vnthankfulnes of the people. Yet the summe and meaning is al one, when as the Iewes wholly ought themselues and all that they had vntounto the Lord, it was not without reproache, that they sent him away with a seruile hyre: as if that hee shoulde deserue no more in gouerninge them so manye ages, then anye hearde man should by one yeres labour. Therefore he complaineth that he is valued at so vile a price, when as hee shoulde be inestimable. And in the ende, where he sayeth: VVhome they of the children of Israel valued, is an indefinite maner of speache. Iudas had made a bargain with the priests, who did beare the name and the person of all the people: so the Iewes setting him to sale, Christe was solde as it were by the voyce of a cryer▪ But it was a price meete to be giuen to the potter.

10. As the Lorde appoynted mee. Mathewe by this clause declareth that this was done, not wythout the prouidence of God: for while they doe bende another way, they do vnwittingly fulfill that which was prophesied of olde. For howe coulde it be, that it shoulde come in their mindes p. 731to buy a field of a potter, if the Lorde had not bent their errour to execute his decree.

11. And Iesus stoode. Thoughe this was an vncomely sighte, and farre differing from the dignitie of the Sonne of God, that hee shoulde be drawne to the iudgement se…te of a prophane manne, and as an euill doer in bandes pleade for his life: yet it must be remembered, that in the doctrine of the crosse (which is to the Grecians foolishnesse, and to the Iewes a stumbling blocke) consisteth our saluation. For the Sonne of God woulde stande bounde before an earthly iudge, and there abide the iudgement of death, that wee beinge freed from guiltinesse, shoulde not doubt to come willingly to the celestiall throne of God.

p. 732Therfore, if we consider what it profiteth vsus, that Christ was iudged by Pilate, presently the reproach of so vnworthy a subiection shalbe wiped away. And certainly, the condemnation of Christ offendeth none but either proud hypocrites, or blockish and grosse contemners of God, which are not ashamed of their owne wickednesse. The Sonne of God therefore stoode guilty before a mortall man, and suffered to be accused and condemned, that we might stande without feare before God. The enemies endeuoured to lay an eternall infamie vponupon him: but we must rather looke to the ende, whereto the prouidence of God directeth vsus. If we could remember how fearfull the tribunall seat of God should be, and yet that we could not be freed from thence, if Christ hadde not become guiltie vppon earth, it should neuer yrke vsus to glory in his bonds. Againe, as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate, let vsus thereby take occasion of comfort, that by vsing him as an intercessour, we may come foorth chearefully and boldly into the presence of God. To this also appertaineth, that whiche presently followeth of his silence: Christ held his peace when as the priests vrged him on euerye side, for that by his silence hee mighte open our mouthes. For hence commeth that notable power which Paule celebrateth, Rom. 8. 15. that we may cry with full mouth Abba father: as I shall touch the same againe presently.

Art thou the king of the lewes? Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes, yet it is probable that they tooke very malitiously the name of a king, that therby they might procure him the more enuie with Pilate. Therefore by Luke it is sette downe, that they found him peruerting the people, and forbidding to giuegive tribute to Casar, saying. And there was no offence more odious then this before Pilate, who cared for nothing more, then to keepe the estate of the Empire quiet. It appeareth by Iohn, that the matter was diuerslye handled: but by the whole course it doth euidently appeare that this was the chief poynt of the accusation. Euen as Sathan also at this day endeuoureth vnderunder thys pretence to bring the Gospel into hatred and suspition, as if that Christe by erecting his kingdom, should weaken all the Empires of the worlde, and should ouertourne the lawes of kings and magistrates. And kinges for the most part are so blinded in their pride, that they think that Christ cannot raigne, but with the losse of their power. Therfore this alwayes is a very plausible action amongst them, wherwith Christ was once vniustly charged. Therefore Pilate neglecting all other accusations, doeth especially rest vppon the sedition: for if he had found Christe troubling any thing in the state of the common wealth, he had willingly condemned him without delay: this is the reason why he asketh him the question of the kingdome. And though according to our three Euangelistes, the answeare of Christ is doubtful, yet by Iohn it may be gathered that Christ freely confessed, that which was obiected: but withall he cleared himselfe of the offence, when hee denied himselfe to be an earthly king. But because that it was not his purpose to vse diligence to purge hymselfe, as the guiltie doe vse, the Euangelists doe sette downe halfe his answeare: as if they shoulde hauehave sayde hee denied not but that hee was a king, yet the ouerthwart ennemies noted the quarrell, wherewyth they charged him vndeseruedly.

p. 73312. He answeared nothing. VVhy the Euangelists should say that Christe held his peace, whose answeare they reported euen nowe, this is the reason, because that when hee was ready to make his defence, hee willingly refrained. Neyther did he giuegive that aunsweare before of the kingdome, because that he desired to be loosed, but onelyonly that he might shew himselfe to be the redeemer promised in times past, before whom eueryevery knee shoulde bowe. Pilate wondered at that patience, that Christ would willingly betray his innocencie by holding of his peace, when as hee might readily hauehave re…elled those colde and vaine quarrels. The integritye of Christ was such, that it was manifest to the iudge without any defence. But Pilate wished that Christe shoulde not hauehave left his cause so vnansweared, that thereby with lesse enuie he might be sette free. And thus farre was Pilate praise woorthy for his equitie, in that he fauouring the innocencie of Christ, vrged him to defende himselfe. But least that wee should wonder at the silence of Christ as an absurde thing, as he did it, it behooueth vsus to marke the counsell of GOD, who woulde that hys sonne (whome hee had ordained to be a sacrifice for the washing away of our sinnes) though he was pure of himselfe, yet should be condemned as guiltie in our person. Therfore Christ then kept silence, that he might nowe become our patrone, and might free vsus from guiltinesse by his intercession: he held his peace, that we might glorye, that we by hys grace are made righteous. And by this meanes was fulfilled that prophesie in Isa. 53. 7. that he should be ledde as a sheepe to the slaughter. Yet in the meane season he witnessed that good confession, (whereof Paule maketh mention, 1. Tim. 6. 13.) not in woordes but in deede: not that he might thereby procure any thing priuately to himself, but that he might thereby obtaine pardon for all mankinde.

LVKE. 4. Then Pilate sayde. Sith Christ should beare the punishment for our sinnes, it was meete that he should first be cleared by the iudges owne mouth, that then it might appeare that he was rather condemned for others, then for his owne cause. But because that Pilate durste not dismisse him freely, because of the tumult of the people, hee willingly tooke the occasion which was offered him, that hee might referre hym ouer to Herodes iudgement. And this was that Herode, whose surname was Antipas, to whome the Tetrarchie of Galile was left, when Iudea should be made a parte of the prouince of Syria, Archelaus being sent againe to Vienna. And though that Luke wil a little after shew that Herode was appeased by this preset: yet his wil was not so much to seke to gette his fauour, as to hauehave an honest pretence to keepe himselfe out of enuie, and so to auoide the necessity of condemning of Christ.

9. And when Herode sawe Iesus, he was exceedingly glad. Heereby it appeareth how drunke, or rather altogither madde, the wicked are made by theyr owne pride. For though Herode woulde not acknowledge Christe for the sonne of God, yet he accoūted him at the least for a Prophet, wherfore he was most wicked to be delited with his reproches & ignominie. But as if he had bene iniuried all that time, that hee had not the sight of Christe, nowe hee hauing him at his pleasure, triumpheth as a conquerour. VVe see also howe the Prophets in whome the power of GOD doeth shine, are loued of wicked and prophane men. Herode had long wished to see Christe: VVhy did he not also desire to heare him, that hee p. 734might profite by his doctrine? Namely, because that hee had rather be a bare beholder of the diuine power, then godlily & humbly to reuerence it as he ought. And this is the wisedom of the flesh, so to seke out God in his woorkes, that it may not become subiecte to his power: so to desire to see his seruaunts, that it may auoide to heare him speakinge by them. Yea, when Herode hoped for some myracle of Christe, he hadde yet rather to lie guyltie at his feete, then to allow him to be a teacher. VVherfore it is no maruaile if God shoulde wythdrawe his glorye from the vngodly, who would gladly hauehave hym to make them some sportes as if he were some iester.

11. And Herode despised him. It could not otherwise be but that Christ should be despised by this proud manne, who pleased himselfe in his delites, kingly honour and richesse, for that hee hadde then no other but a contemptible estate. Yet Herodes pride is not to be, excused, who shutte vppe the way against the grace of God: and it is not to be doubted but that God, that hee mighte plague his former slouthfulnesse, purposely hardened his minde wyth suche a sight. For hee was vnwoorthy to beholde any sparke of the heauenly glory which was in Christe: because that hee hadde so long shutte his eyes at the full light wherewith all his countrey had beene lightened.

And Luke declareth that Christe was not onelyonly despised of Herode alone, but of all his bande of menne: that we might know that it is rare for God to hauehave his righte honour in princes courtes. For because that almoste all courtiers are giuen to vaine pompes, their senses are ouerwhelmed with so muche vanitie, that they doe eyther carelesly despise the spirituall graces of God, or else they doe passe by them wyth closed eyes. But by this contempt of Christe there is a newe dignity purchased for vsus, so that nowe we are pretious to God and to the Angels.

12. They were made friendes. In this, that Christe was a token or pledge of friendshippe made betweene the vngodly, lette vsus learne howe contemptible the children of God and religion it selfe are in the worlde. It is probable that where they were bothe puffed vppe wyth ambition, that they grew into some contention for the gouernment: but what soeuer was the beginning of their dissention, neither of them would yeeld the least ioate of his right to the other in earthly affaires: yet because there was no account made of Christe, Pilate doeth willingly send hym ouer to Herode, and in like maner Herode sendeth him backe to Pilate. So at this day we see when iudges doe contende and striue for theeues and other wicked menne, the children of God are contemptuously reiected as thinges of nought. And the hatred of godlinesse doeth oft reconcile the vngodly togither, that they which before could agree in nothing, shuld conspire togither to extinguish the name of God. And when the vngodly doe on eueryevery side deliuer the children of God to deathe, they doe not purchase mutuall friendshippe as wyth a great reward, but that which they thinke moste vile, they doe not hardly sticke at, euen as if a manne shoulde cast a crust of bread to a dogge. But Christ by abolishing discords should conclude another peace amongst vsus: namely, that we being first reconciled to God might with a godly and holy consent partly help each others to maintain righteousnes, partly that we myght striue in brotherly dueties and mutuall humanitie.

15. At the feast the gouernour was wont. Here is now described to vsus partly the p. 736vnappeaceable cruelty of the priests, partly also the furious obstinacy of the people. For it must nedes be that they both were wonderful madde, who were not satisfied with conspiring of the death of an innocent mā, except that also in despite of him they should set a thiefe at libertie. Sathan so casteth the vngodly headlong, that after they begin once to fall, they doe abhorre no wickednesse be it neuer so detestable, but as menne blinded and amased they heape sinnes vponupon sinnes. It is not to be doubted, but Pilate that he might make them yelde for shame, chose this most wicked man, against whome Christ being opposed, might be sette free. And the hainousnesse of the crime whereof Barrabas was guilty, should hauehave caused the people iustly to hauehave hated him, that at the least by cō parison, Christ might be set free. But neither the priestes nor the whole nation are afraide of any shame, but they desire that the seditious person and murderer should be giuen vntounto them. In the meane while we must consider the counsell of God, whereby it came to passe, that Christe, as the worste of all men, should be adiudged to the crosse. The Iewes with a blinde furie doe rage against him: but because that God had ordained him to be a sacrifice for the washing away of the sinnes of the world, he also suffered him to be made inferiour to a theefe and a murtherer. But to see the Sonne of God broughte to this poynte, no manne can rightly consider it without great horrour, and loathing of himselfe, and detestation of his owne sinnes. But hence also there springeth no small matter of comfort: for Christ is therefore drowned in the depth of ignominie, that by his deiection he might procure our ascension into the heauenly glory: therefore was he accounted worse then the theefe, that he myghte gather vsus into the societie of the Angels of God. This frute if it be rightly esteemed, shall be enough and more then enough for the abolishing of the offence of the crosse. Further, in that the gouernour was wont at the peoples choyse to set some one of the prisoners louse on the feast daye, it was an example foolishly and wickedly brought in, to the manifest corruption of the woorship of God. For there is nothing more vnseemely, then to solemnise the holye dayes with freeing sinnes from punishment. For God hathe therefore armed the magistrates with the sworde, that they might seuerely reuenge those sinnes whiche cannot bee tollerated without the common daunger. VVhereby it appeareth that hee woulde not be woorshipped with the violating of his lawes and punishmentes. But in this order doe men profite, when they do rashly of themselues deuise wayes to serue God (when as nothing shoulde be attempted but by the prescript rule of his worde) that vnderunder the pretence of honour they doe oft serue him with reproches. VVherefore we must keepe this sobrietie, not to offer any thyng to God, except that he require it. For he is so farre from being delited with prophane giftes, that they doe rather prouoke his wrath.

19. Also, when he was sette downe. Thoughe that the meditation by day might hauehave beene the cause of that dreame, yet without doubte Pilates wife suffered not these troubles naturally (as it doeth daily befall to vsus) but by the speciall instincte of God. They hauehave commonly thought that the deuill suborned this woman, to the end that he might hinder the redemption of mankinde. The which is not likely, when as by his drift the Priestes and Scribes were so earnest to destroy Christ. Therfore is must p. 737rather be taken thus, that God the father diuers wayes approoued the innocencie of Christe, that it might appeare that he died for the cause of others, euen for ours. And therefore his will was, that he shoulde be so oft cleared by Pilates mouth before hee was condemned, that a lawfull satisfaction for our sinnes might appeare by his vndeserued condemnation. But Mathew doeth especially report this, least any manne shoulde wonder at this so carefull an endeuour of Pilate, while he striueth in the tumult of the people, for the life of a man despised. And certainly God by the troubles which his wife had in the night, stirred vp him to defēd the innocencie of his Sonne: not that he would deliuer him from death, but onelyonly that hee might testifie, that hee was humbled to beare the punishment due to others which he hadde not deserued. But of dreames which are as visions I hauehave spoken other where.

20. But the chiefe priests. The Euangelist noteth the chiefe authors of the mischief: not that the people (which was pricked on forward by others) should be excused by lightnesse of credite: but that we might know that they were not of themselues bent against Christ, but while they sought to pleasure the Priestes, they as well forgatte all equitie and modestie as their owne saluation. And heereby we are taught howe hurtfull it is to hauehave the vngodly in authority, who can easily tourne the common people, (then whome nothing is more vnconstant) hither and thither to any offence. The purpose yet of the Euangelist must be noted, that the people so earnestly desired to hauehave Christ put to death, not that he was so odious amongest them, but because that the greater part ambitiously desiring to yeelde to their Prelates, without respecte of equitie, set their tongue as it were on sale to the vngodly conspiracie of a fewe.

22. VVhat shal I doe then with Iesus? Because that Pilate saw them so blind and madde, that with their great shame they doubted not to delyuer so notable an offender from death: hee endeuoureth by an other meanes to touche them, that so he might bring them backe to the right way: for that the death of Christ should bring shame vppon them, because that it was commonly reported of Iesu that he was a king, and the Christ: as if he shuld hauehave sayd: If you hauehave no pitie of the man, at the least hauehave regarde of your owne honour: for straungers will commonly thinke that by the punishment of him all you are corrected. But the heate of theyr cruelty was not by this meanes appeased, but y^t they wold go forwards rather to bee enemies publikely to themselues, then priuately to Christe. Therefore after Marke, that Pilate mighte vrge them the more hardly, hee sayeth that they also called Iesus a kinge, declaring this title to be so common, as if it had beene his vsuall surname. But all shame being cast a side, they doe boldly vrge the death, which drewe with it the ignominis of the whole nation. Iohn doeth report their answeare which our three doe conceale: namely, that they hauehave no king but Caesar. So they hadde rather be depriued of the hope of the redemption promised them, and to be brought into perpetual slauerie, then to take the redeemer offered them from God.

LV. 16. I will therefore chastice him, and let him loose. If that a light offence was cōmitted not worthy of death, the Romane gouernours were wont to beat him which had so offended, with rods: and this kinde of punishmēt was called a chastisement. Therfore Pilate doth vnrighteously, who p. 738freeing Christ from al offēce, wold yet punish him as if he were conuict of some smal crime. For he doth not only testifie that he found no fault in him worthy of death, but he saith that his innocency is without exception. Therfore why doth he whip him? But this is the vse of earthly men, whom the spirit of God hath not confirmed in the constant way of righteousnes, although they desire to mainteine equitie, they are enforced to yeeld to smal iniuries. And they do not only account this as a iust excuse for thē, that they fel not into a most grieuous sin, but they doe chalenge thēselues to be praise worthy for that their clemency, because they somwhat spared the innocent. But they do not consider that righteousnesse which is more pretious then the life of men, is violated as wel with rods as with the axe. As concerning the sonne of God, if he had beene in this maner dismissed, he hadde borne the reproache of the rods without the worke of our saluation: but on the crosse, euen as in a most royall chariot, he hath triumphed ouer his ennemies and ours. But I do wish that the world were not at this day filled with many Pilates: for we doe see that same fulfilled in the members which was begun in the head. VVith the same cruelty which the Iewish priests cried out that Christ should be put to death, doth the Popish clergy persecute his seruaunts. And many iudges doe willingly yeelde to their rage to make themselues their butchers: but they which doe abhorre to shed bloude, that they may deliuer the innocent from death, they do whip Christ himselfe the only righteousnesse of God. For what is it else, to compel the seruaunts of God for the redēption of life to deny the gospel, but to make the name of christ subiect to rods? In y^e mean season they pretēd the violēce of his enemies: as if that by this colour their faithlesse fearefulnesse were well couered: which if it could not be excusable in Pilate, it deserueth great detestation in them. But though our three Euangelists do omit this, yet it appeareth by Iohn, that Christ was beatē with rods, when as yet Pilate sought to preserue his life, that the wofull sight might appease the rage of the people. Yet Iohn addeth withall that it could not be appeased, vntill the authour of life was put to death.

24. VVhen Pilate saw. Euen as the mariners after they hauehave tasted the great force of the tempest, do at the last yeeld & suffer themselues to be driuē into a contrary course: so Pilate seeing himself vnable to appease the stir of the people, laying by the authority of a iudge, he followeth their mad outcries. And though he had striuen long to resist them, yet necessitye doth not excuse him: for he should rather hauehave suffred any thing then to hauehave neglected his office. And his sin is not made the lesse by the childish ceremony which he vsed, for how shuld he wipe away the blot of the offence with a few drops of water, which no sacrifices could wash away? And it may be that he had but smal regard to be cleared of his faults before God: but he shewed the people this token of detestation, if it might fal out, that he might draw thē to repent for their fury, as if he had said thus: Beholde you compel me to an vnrighteous murther, to the which I am brought with feare & horror. Therfore what shal become of you, & what great vengeance of God doth remaine for you, who are the chiefe authors of it? But what purpose so euer Pilate had, yet god wold by this meanes declare the innocency of his son, wherby it might the better appear that our sins are condēned in him. The chief and only iudge of the world is set before the tribunal seate of an earthly iudge: he is condēned to the crosse as a wicked mā: and also he is set in the midst betwene two theues, as if he were the captain of them. The lothsomnes of such a spectacle might at the first sight much trouble the senses of men, if this reason were not considered, that the punishment which was due to vsus, was laid vponupon christ, that the guiltines being now taken away, we shuld not dout to come foorth into the presence of the heauenly iudge. Therefore the water which nothing preuailed Pilate for the washing away of hys faults, shuld auaile at this day to an other vse, that it may purge our eyes from all impediments, that thereby they may in the midst of damnation clearly beholde the righteousnesse of Christ.

25. His bloude be on vsus It is not to be doubted but that the Iewes carelesly curssed thēselues, as if their cause were good before god: but an vnaduised zeale caried them headlong so farre, that they committinge a p. 740sin vnpardonable, shuld also by a solemne cursse, cut themselues from al hope of forgiuenesse. Hereby we do gather how carefully all vnaduised rashnes must be taken heed of in al iudgemēts. For wher men dare without regard of examination do this or that as they please, at the length frō a blind headinesse, it is necessary that they shuld fall into madnesse. And this is the iust vengeance of God, wherby he plagueth their pride, which voutchsafe not to make choyse of right or wrong. The Iewes thought that by killing Christ they shuld do God good seruice: but whēce commeth this wicked errour, but of their vngodly stubbornnes & contempt of God himselfe? VVherfore they are worthily throwne into this madnesse, that they might purchase themselues their vtter destruction. But where the question is of the worship of God and of his holy mysteries, let vsus learne to open our eyes, and reuerently and soberly seeke to know the cause, least hypocrisie & audaciousnes shuld make vsus to be as amased men without wit. And as god neuer suffreth this curssed speach to come out of the mouth of the people, except their impiety had first ben desperate: so he doeth after iustly reuenge the same by fearful and vnwonted meanes, & yet by an incredible myracle hee reserued some remnantes to himself, least that his couenant should be extinguished by the destruction of the whole nation. He had adopted to himselfe the seede of Abraham, that it might be a chosen nation, a priestly kingdom, a holy portion and enheritance. Now that the Iewes as it were with one voyce, doe conspire the refusall of so great grace, who woulde not say that the whole nation shuld be pulled vp by the rotes out of the kingdom of God? But God in their infidelity doth make manifest the stedfastnes of his faith: and that he might declare that he made not his couenant in vain wyth Abraham, he exempted them whom he had frely chosen, from that general destruction: so his truth doth alwaies go far beyond al lets and stops of the vnbelief of man. 26. Then let he Barabbas loose vntounto them. Our three Euangelist… do not set down that which Iohn recordeth, that Pilate went vppe into his iudgement seat, that he might thence giuegive his sentence: for they doe onelyonly declare that he was won by the desire and the confused tumult of the people, to deliuer Christ without cause to death. Yet bothe is to be noted, that his assent shuld be wrested out of him against his wil, and yet that he shuld become the iudge to condemne him, whom he pronoūceth to be innocent. For except the son of God had been pure from all sin, by his death we shuld not hauehave ben clensed. Again, if he had not ben pledge for the punishment which we had deserued, we had been still entangled in the guiltinesse of our sins. Therfore God would hauehave his sonne condemned in solemne maner, that he might by his grace set vsus free. But the cruelty of the punishment doth no lesse auail to the strengthning of our faith, then with the feare of Gods wrath to terrifye vsus, and with the feeling of our sinnes to humble vsus. For if we desire to profite rightly in meditating of the death of christ, it is meet to begin there, that for the greatnes of the punishment which he sustained, we shoulde be afrayed of our sinnes. So it shal come to passe that we shal not only loath & be ashamed of our selues, but as men wounded with great sorow, with that earnestnes which is meete we shuld seeke for help, and withal we shuld feare as men amased. For our hearts should be harder then stones, if we shoulde not be thoroughly wounded with the woundes of the Sonne of God: p. 741If we should not hate and detest our sinnes, for the washing away of the whiche, the Sonne of God suffered so great paines. But as the horrible vengeaunce of God doeth heere manifest it selfe, so on the other parte wee hauehave moste plentifull matter for our comfort sette before vsus. For it is not to be feared that our sinnes should come any more before God to be iudged, from the which the Sonne of God hath freed vsus with so pretious a rewarde. For he did not onelyonly die a common maner of deathe, that he might purchase life for vsus, but togither with the crosse, he tooke our cursse vppon himselfe, least any vncleannesse shoulde any more remaine in vsus.

27. Then the souldiours of the gouernour, tooke Iesus into the common hall, and gathered about hym the whole bande. This heaping vppe of reproofes is not sette downe in vaine. That God shoulde sette foorth his only begotten sonne to beare all kinde of reproches, we knowe that it was not any matter of sport or game. Therefore first it is meete to consider what we hauehave deserued, then the recompence which Christ offered, should stirre vsus vppe to hope well. Our filthinesse deserueth that God shoulde abhorre it, and that all the Angels should spit vponupon vsus. But Christ, that he might bring vsus into the presence of his father, pure, and without spotte, would himselfe be spitte vppon and defiled with all reproches. VVherefore that yll fauoured kinde of dealing which he once suffered vppon the earth, doth nowe purchase vsus fauour in heauen, & also restoreth the image of God, which was not only defiled, but almost blotted out with the pollutions of sinne. Heere also doeth the inestimable mercy of God clearly shewe it selfe, that for our cause he woulde thus farre cast downe his onelyonly begotten Sonne. By this example Christe prooued his marueilous louelove towardes vsus, in that he would refuse no kinde of ignominie for our saluation. But these things neede rather secreat meditation, then to be adorned foorth with wordes. In the meane while we are taught not to measure the kingdome of GOD by fleshly sences, but by the iudgement of faith and of the spirite. For so long as our mindes shall be setled in the world, it shall not only seeme contemptible to vsus, but also ful of shamefull reproches: but assoone as they shall be lift vp into heauen by faith, they shall not onelyonly beholde the spirituall maiestie of Christ, the which shall blotte out all the shame of the crosse, but the spittings, whippings, buffetings and other reproches shall lead them to beholde hys glorye, as Paule teacheth the Phil. 2. 10. 8. that there was giuen vntounto him a name and great power, that before him eueryevery knee should bowe, because that he willingly humbled himselfe to the death of the crosse. VVherefore if the worlde doeth also at this day scorne at Christe, lette vsus learne by the height of faith to ouercome these offences: neither let vsus regarde what the vngodly shall wickedly ascribe vntounto Christ, but with what ornamēts the heauenly father shall clothe him, with what scepter and wyth what crowne he shal adorne him, that he may be placed not only farre aboue men, but also farre aboue all the Angels. There is no great account to be made of that matter, where Marke putteth purple in steade of scarlet. It is not probable that Christe was apparelled with any costly garment. VVhereby we doe gather that it was not purple, but such as was somewhat like it: euen as the Painter in his pictures doeth imitate the truthe.

32. They found a man of Cyrene. By this circumstance there is set foorth the p. 742extreme cruelty aswel of the Iewish nation as of the soldiers. It is not to be douted, but that the euill doers were wont to beare their own crosses euen to the place of execution: but when as none but strōg theeues were wont to be crucified, they were able to beare such a burden: the estate of christ was far otherwise, y^t the very weaknes of the body might plainly shewe that he was a lambe to be sacrificed. Also it may be, that he being maimed with whips, & hardly oppressed with many iniuries, fel downe vnderunder the burden of the crosse. The Euangelists do report that a husbādman, & one of no account, was constrained by the soldiers to beare the crosse: because that maner of punishment was so detestable, that they thought they all shuld be defiled if they shuld but onelyonly touch it. But he, who of the basest sort of the people was enforced to so vile & infamous an office, doth God nobilitate by his preachers: for it is not in vaine that the Euangelists doe not only sette downe his name, but also his country & children. Neither is it to be douted but that God wold by this beginning admonish vsus, when we are of our selues of no account nor estimation, we shall get dignity and fame by the crosse of his sonne.

LV. 27. And there followed him. Though that al the people had openly cō demned Christ with one voice, yet we see that some forgate not his doctrine & his myracles: so in that miserable dissipatiō God reserued some smal remnants vntounto himself. And though the faith of these women was weake, yet it is to be supposed that the seed of piety was hiddē in them, which afterwards in time conuenient sprang forth. In the meane while their weping auailed to the condēnation of the wicked & vnspeakable cruelty of those men, which with the Scribes & Priests had conspired to put Christ to death. But Luke hadde an other purpose: namely, that we might know, while the people in their wickednes do confusedly triūph, as if they had shaken off the bridle, that God is not as an idle beholder of that which is don, but he sitteth in heauen as a reuēger, who wil presently take vengeance of their vniust crueltye: neither is his vengeance therfore to be despised, because it is deferred vntounto a time conuenient, but before it appeareth, it must be feared.

28. VVeepe not. Some thought that the women were reprooued, because that foolishlye and of an vnaduised affection they powred foorth their teares in vaine. But Christe doeth not simply reprooue them, as if their weping were yll and without reason: but hee forewarneth them, that they hauehave farre greater cause to weepe for the horrible iudgement of GOD, whiche hangeth ouer them: as if hee shoulde hauehave sayde that his death was not the end, but the beginning of sorrowes to Hierusalem and to all that nation: and thus he declareth that he is not so cast out to the pleasure of the vngodly, but that God hath a care of him. For by the punishmēt which afterward followed, it doth plainly appear that the life of Christ was deare to God the father, euen then when all men thought that he was vtterly forsaken & cast off. And these words do declare how strong & couragious Christ was, for he could not hauehave spoken this, but that he went constantly & without feare to death: but it especially tendeth to this, that God yet regarded him euen in that deformed and base estate: but the wicked which now do proudly triumph as conquerors, shal not long enioy their mad ioy, for shortly after ther shal come a wonderful change. This doctrine is also profitable for vsus at this p. 743day, while we acknowledge that Christ was no lesse beloued to the father, because that he was without his help for a time: but he set so much by our saluation, that he spared not his only begoten sonne. And by this he hath giuen a notable example, when as he vtterly ouerthrew the holy citie, and where he had onelyonly made choise of a sanctuarie for himself, and destroied it togither with the inhabitants of the same. Heereof let vsus learne to take occasion to meditate of the death of Christ. For when as God so seuerely reuenged the same, hee woulde neuer hauehave suffered his son to hauehave suffred it, but to the end he might be a sacrifice for the sinnes of the worlde.

29. For beholde the dayes will come. He denounceth that there is at hand no common plague, but so terrible as hath not before beene heard of, in the which the vengeance of God should openly be seene, as if he should hauehave sayd, that that nation should not be consumed by one onelyonly kinde of destruction, but that it shuld be ouerthrowne by a manifolde heap of great euils, so that it should be much better to be ouerwhelmed with the ruines of the mountaines, or to be swallowed vp in an earthquake, then to wast away amongst the seuere torments of a long destruction. And these threats fell not away in vaine: but the cruelty it selfe which fel out far exceded this lightning of wordes, as it appeareth by Iosephus. Further, where these were speaches of extreeme desperation, to wish to be couered with the mountaines, and to cursse the frute of the wombe, Christ doth by these words teach that the Iewes shal feele at the length, that they do not make warre with a mortall manne, but with God. So the enemies of God doe receiue a iust reward of their sacrilegious fury, so that they shoulde in vaine desire to oppose the earth as a buckler against the vengeance of God, who before durst be so bold as to strike at heauen it selfe.

31. If they doe these things to a greene tree. Christ by this sentence doth declare that neither his death shallbe vnreuenged, neither that the Iewes whose wickednesse was ful ripe, yea halfe rotten should stand long, and by a common similitude he proueth that it cannot be, but that the fire of the wrath of God should presently deuoure and burne them vp. VVe know that the vse is first to cast dry wode into the fire: if that the moist and the grene be burnt, much lesse shall the dry be spared at the length. Further, the woord They doe, may be expounded indefinitely in this sence. If the greene wood be cast into the fire before the time, what thinke you shall become of the dry and of the old? Except that any man had rather to compare men with God: as if Christ shoulde hauehave sayde, the wicked which are like vntounto dry woode, when they hauehave vniustly destroyed the righteous, hauehave their turnes prepared for them by God: for how should they which were before appoynted to destruction, escape the hād of the heauenly iudge, who for a time giueth them so great liberty against the good and innocent? But which of the two wayes soeuer it be taken, the sum is, that the lamentation of the women was preposterous, except that withall they did wayt for, & feare the horrible iudgemēt of God, which hangeth ouer the vngodly. And as oft as the bitternesse of the crosse is troublesome to vsus beyonde measure, it maye be mitigated by thys comfort, that God who nowe suffereth his children to be afflicted vniustly, will not at the length suffer that the wicked shall go away vnpunished.

p. 744And if this hope shoulde not vpholde vsus, we shoulde of necessitye fall downe vnderunder the afflictions. For though it is naturall and more vsuall to make a fire of drie woode then of moist, yet God followeth an other order: for while he graunteth the reprobate to be at quiet rest, he exerciseth his with diuers troubles: and therefore their estate is the more myserable, if it should be esteemed of, as it doeth presently appeare. But this is a ready remedy, if they will patiently wayte for the whole course of Gods iudgement. For so it shall comfort them to see the wicked gayne nothing by their small delay: for where God shall humble hys faithfull ones with his fatherly roddes, he wil rise with a drawne sworde agaynst them, whose sinnes he seemeth for a time not to obserue.

33. And they came to the place. Iesus was ledde to that place, where as the euill doers were woont to be put to death, that thereby his death might be made the more reprochfull. And though that was done according to the custome, yet it is mete more depely to consider the purpose of God. For his wil was that his sonne shoulde be cast out of the citie, as one vnwoorthy of the companye of menne, that hee mighte receiue vsus into hys heauenly kingdome with the Angels. Therefore the Apostle in the Epistle to the Hebr. 13. 12. applieth this to the old figure of the law. For as God commanded that the bodies of the beasts should be burnt without the hoaste, whose bloude was brought into the sanctuarie for a sacrifice: p. 745so he saith, that Christ went out of the gate of the Citie, that by taking vp the cursse which pressed vsus, he might bee as one cast away, and by this meanes he might washe away our sinnes. And the more ignominye and reproch he bare before the world, the more acceptable & noble a spectacle he shewed in his death both to God & Angels. For the filthinesse of the place was no hinderance, but that he might there erect a glorious ensigne of his victorye: neither the stincke of the carcasses which lay there, coulde stop the sweete smell of his sacrifice from fauouring throughout the whole world, and pearceing vp euen into heauen.

34. They gaue him vineger. Though the Euangelists do not so curiously set downe all perticulers in their order, so as the verye momentes of times might certeinly be noted: yet I doe by probable reason coniecture, that before the Lorde should be lyft vp vponupon the crosse, accordinge to the custom, there was giuē vntounto him out of a cup wine mixed with mirrhe, or what mixture soeuer it was, which was made, as it appeareth of gall also and vineger. It is throughly agreed vponupon almost amongst al the interpreters, that this was not that drinke, whereof Iohn maketh mention, and whereof I shall speake a litle after. This I doe onelyonly adde, that I do thinke that there was a cup offred to the Lord, when he should be crucified: and after that the crosse was lifted vp on high, then it was giuen vntounto him in a sponge. But when hee shoulde beginne to aske for drink. I am not so curious to search, yet if we doe compare all thinges togeather, it seemeth by reason that after hee had refused that bitter confection, it was againe thrust vponupon him in mockery. For afterward Matthewe addeth, that the souldiours giuing him drinke, vpbrayded him, because that he could not delyuer himselfe from death. VVhereby we do gather that this medicine beeing offred him, they scorned at the weakenesse of Christ, because that he had complained that he was forsaken of God. As concerning the hystory set downe by Iohn, it is sufficient to note this one thing, that Christ for the cooling of his thirst asked, that some cō mon drinke might be giuen him, and there was thrust vponupon him vineger mixed with mirrhe & gal to hasten his death. But he bore those tormentes patientlye, so that for wearinesse of the sorrow, he soughte not to hauehave his death hastened. For this also was a portion of his sacrifice and obedience, to beare the delay of the paine euen to the vtmost. Further, they are deceiued in my iudgement, which doe reckon the vineger amongst the other tormentes inflicted vppon the sonne of God. Theyr coniecture is more probable to me, which doe thinke that this kinde of drinke was good for to voyde bloud, and therefore it was woont to be giuen to euill doers, that their death might bee the more speedy: therefore Mark calleth it wine myxed with mirrhe. But Christ (as I touched euen now) not so much for the offence of the bitternes refuseth the wine or vineger, as y^t he might shew himselfe quietly to go forward to death, according to the commaundement of the father, and that the impatiēcy of the sorrow driue hym not headlong. Neither is that any hinderaunce, which Iohn sayeth, that the Scripture was fulfilled. Psalme. 69. 22. In my thirst they gaue me vineger to drinke. For they both do very wel agree: that it was giuen then as a remedy to end the torments of slow death: and yet that Christ was hardly afflicted by al meanes: so that the very easing of it also might be a portion or encrease of the sorow.

p. 74635. They parted his garmentes. It is certeine that the souldiours did this also of custome, that they parted amongst them the spoyles of a manne condemned. It may be that this one thing was extraordinary, that they cast lots for his coate without seame. But thogh nothing befell to Christ in this matter, but that which all condemned men did suffer, yet this hystory is worthy to be much marked. For the Euangelistes doe sette before vsus the sonne of God naked without his garments, that we myght know that great riches are gotten for vsus by this nakednes, which shall adorne vsus before God. Therefore God would that his son shuld be stripped naked, that we being cloathed with his righteousnes, & with plenty of all good things without feare might appeare with the Angelles, whom before a vile filthynes in a torne habite kept from entraunce into heauen. Christe himselfe suffered his garmentes to bee taken from him, as a pray, that he might enrich vsus with the riches of his victory. Further, wher Mathew saieth, that so the prophesie of Dauid was fulfilled, Psa. 22. 19. They deuided my garments amongst them. &c. must so be vnderstood, as that was perfourmed literally (as they say) and indeede in Christe, which Dauid metaphorically and vnderunder a figure complayneth of, as done to him. For Dauid by the word garments meaneth his goods & his honors: as if he shuld hauehave said, that while he liued and had his sight, he was made a pray to his enemies, who ran into his house, and were so far frō sparing those goodes which were left, that they also spoyled his wife. This cruelty he amplifieth by a metaphor, writing that his garmentes were deuided by lot. And where he was a shadow and an Image of Christe, that whiche christ shuld suffer he foretold by the spirit of prophesie. Wherfore in his persō this also is notable, that the soldiors spoiled his apparel: for by this spoyling we do know those signes & notes, wherwith he was sometime adorned. And also the offence is taken away, which otherwise might in the wisdom of the flesh hauehave beene conceiued of his nakednesse: for hee suffered nothing which did not truely and properly beelong to the person of the Redeemer, as the holy Ghost before declared.

MAR. 25. And it was the third houre. This seemeth not to agree with the testimony of Iohn: for he saieth, that Christ was condemned aboute the sixt houre. But if we consider that which is manifest by other places, the day was deuided into foure partes, and that eueryevery of the parts were called by the name of the first houre of the beginning of the same, it wyll not be hard to be answered. The whole meane time from the risinge of the sunne euen to the second parte, they did call the first houre. The second parte vntounto the midst of the daye, was with them the thirde houre. The sixt houre beginning at the mid day, continued to three or foure of the clocke in the after noone. Therefore when the Iewes saw that Pilat deferred the time, and that now the mid day was at hand, Iohn saieth, that they cried out the more earnestly, least the whole day should escape away. But that letteth not but that the Lord was crucified about the end of the third houre. For it is euident enough, after his tumultuous condemnation, that he was sodenly carried away, the Iewes had so earnest: desire to put him to death. Therefore Mark meaneth not the beginning of the third houre, but the ende. And this is the more likelye to bee true, that Christe honge not aboue three houres vppon the Crosse.

p. 747LV. 34. Then Iesus said. By this speach Christ proued himselfe to be that meeke and gentle Lambe, which should be led to be slaine, as Isaiah the Prophet had witnessed, 53. 7. For he doth not only leaue off reueng, but he commendeth to God the father the saluation of them, of whome he is most cruelly vexed. This had beene a great thing, to thinke nothing of reuengement: as Peter when by his example exhorteth vsus to patience, saieth, that he gaue not rebuke for rebuke, neither reuenged his own iniuries, but was content with this alone, that hee had God for a reuenger, 1. Pet. 2. 23. But this was a farre greater and more excellent vertue, to pray to God that he would forgiue his enemies. If any man doth think that this doth not sufficiētly agree with that saying of Peter, which I cited euē now, there is an aunswere ready for it. For where Christ was led by a merciful affection, to entreat god to pardon his persecutors: it is no let, but that he might commit himself to the iust iudgement of God, which he knew to be appointed for the reprobat & the obstinate. VVhē Christ therefore saw that partely the Iewish people, partly the soldiours were madde against him in a blinde heate, though their ignoraunce was not to bee excused, yet hee taketh pitty vppon them, so that hee himselfe praieth for them. Yet sith hee knew that God would be a reuenger, hee leaueth the iudgement to him against the reprobate. And in this manner should the faithfull temper their affections in bearing of afflictions, that they shoulde desire that their persecutors might bee saued: and yet that they shuld not doubt but that their life is vnderunder the defence of God: and resting vponupon this comfort, that at the length the wicked shal not go forward in their lust vnpunished, they shall not faint vnderunder the burdē of the crosse.

Luke dooth now sette before vsus an example of this moderation in our guide and maister: for when as hee could hauehave curssed his persecutors to destruction, hee dooth not onelyonly abstaine from cursing: but also he prayeth for their good. And it is to be noted, if at any time the whole world should rise vp against vsus, and endeuour by violence to ouerwhelme vsus al, this is the best remedy to ouercome this temptation, if at any time wee doe thinke of their blindnesse, which do oppose themselues against God in vsus. For so it shall come to passe, that the conspiracy of many againste vsus left alone and forsaken, shall not trouble vsus aboue measure. As againe dayly vse doth shew how strong an engine it is to shake the weake with, when they see themselues assaulted of a great multitude. Therefore if we wil learne to arise vp to God, it shal be an easie matter for vsus, as it were from an high to despise the ignoraunce of the vnfaithfull: for howsoeuer they doe excell in forces and great bandes, yet they know not what they do.

But it is likely that Christ prayed not generally for all menne, but onlye for the simple people, who were carried by an vnaduised zeale, and not by delyberate wickednes. For as there was no hope left of the Sribes and Priestes, so he should hauehave praied for them in vaine. And without doubte, beecause the heauenlye Father hearde this prayer, heereof it came to passe that many of the people, which had shed bloud, did afterwardes beleeue.

p. 74837. They set vp ouer his head. That which Matthewe and Marke doe touch briefly, Luke doth set forth more expresly, that the title was written in three languages. Also Iohn doth declare it more at large. VVherfore let the readers see there, that which here I doe omitte for breuitye sake. I will onelyonly say, that this was not done without the prouidence of God, that the death of Christ shuld be celebrated in three languages: for though Pylate had no other purpose, then reproachfullye to touche the Iewish nation, yet God had a further regarde. For in this, as it were by prophesie he declared that the death of his sonne shoulde be renoumed eueryevery where, that all people in al places might know the king promised to the Iewes. But this was no lawful preaching of the Gospel: for Pilat, whome GOD appointed to giuegive testimony to his sonne was a manne vnworthy: but that which was to be done by the true ministers was shadowed out in Pilat. To be short, he may be accounted such a preacher of Christ, as Caiaphas was a Prophet.

38. Then they crucified. This is added to the heape of extreame shame, that Christ is hanged in the midst betweene two theeues: for they gaue him the chiefe Place, no otherwise then to the Prince of theeues. If hee had beene crucified alone, his cause might seeme to hauehave beene separate from other euill doers: but now he is not onelyonly thrust in amongst them, but he is lifted vppe on high, as if hee were the moste detestable of all. VVherefore Marke to this purpose applyeth the prophesie of Iesaiah, 53. 12. He is accounted with the wicked. For in this the Prophet dooth especially make mention of Christ, not that he should by a royal pomp deliuer his from death, but because that he should beare the punishmēt due to their sinnes. Therefore that he might deliuer vsus from guiltinesse, this manner of sacrifice was necessary, that he might submit himself into our place. And here is to be seene how horrible the weight of the wrath of God is against sinnes, for the appeasing whereof it behooued Christ the eternall ryghteousnes to be thrown into the order of theeues. Here is also set forth the incomparable louelove of Christ, who that he might gather vsus to the company of the holy angels, did abide to be accounted one of the euil doers.

39. And they that passed by. These circumstances doe containe great matter: for heere is sette beefore our eyes the humblinge of the Sonne of God into the lowest degree, whereby it may the better appeare how much our saluation cost him: and withall considering that by right all those paines were due to vsus, which he bore, we should be more & more stirred vp to repentaunce. For in this spectacle God dooth openlye reueale to vsus, how miserable our estate should hauehave beene, if we hadde not had a redeemer. But whatsoeuer thinges Christ bore vppon him, must be applied to the comforting of vsus. And certeinly this contention was harder then all the tormentes, that all menne vexed him with checkes and tauntes, as if he were reiected and forsaken of God. And therefore Dauid, Psal. 22. 7. 8. 9. bearing the person of Christe, in all his troubles hee doth especially bewaile this. And truely there is nothing that doth more sharply wound the mindes of the godlye, then that the wicked for the weakning of their faith doe vpbraid them as lefte destitute of the helpe and grace of GOD. This is that sharpe persecution, wherewith Paule, Gal. 4. 29. saith, that Isaac was vexed by Ismael: not that he raged against him with sword & force of armes: but because that he deriding y^e grace of GOD, attempted to ouerthrow his faith. Dauid also first, and then Christ, suffred these temptations, least they should terrifie vsus at this daye by their noueltie. For the wicked shall neuer be wanting, who will tryumph ouer our miseries. And this is a common deuise of Sathan (so oft as God doth not comfort vsus according to our desire, but hideth his help a litle) to obiect, that our hope is in vaine, as if that his promise were of no effect.

40. Thou that destroyest the Temple. They doe charge Christes doctrine with vanity, because that now when it is necessary, he doth not shew in deede that power, which he callenged to himselfe. But if that a desire to speake euil, had not depriued them both of wit and iudgement, shortly after they might hauehave easily seene the trueth of that saying. Christ hadde sayde, destroy you this Temple, and in three dayes I wil raise it vp. Now they doe make a proud triumph at the beginninges of the ruine, and they looke not, or the end of the third day. Such insolency do the wicked vse against all the children of God, while vnderunder the pretence of the Crosse, they doe endeuour to cut them off from the hope of the lyfe to p. 750come. VVhere is (say they) that immortal glory, which credulous menne do so foolishly boast of when as the most of them do lye without glory and despised, others do liue poorely, others do hardly draw their breath vnderunder continual troubles, others are tossed with flyings and banishmēts, others do pine away in prisons, others are burnte and brought to ashes: So the present corruption of the outward man doth blinde them, that they doe imagine the hope of the renewing of the life to come to bee vaine and ridiculous. But wee must waite for the time appointed of the promised building, neither must wee beare it grieuously, if we bee nowe crucified with Christe, that we may be afterwardes partakers of his resurrection.

If thou bee the Sonne of God. The vngodly doe require of Christe such a testimony of his power, that by prouing himselfe to be the Sonne of God, he should cease to be the sonne of God. Vppon this condition hee became man, and came into the world, that by the sacrifice of his death he might recōcile mē to God the father. Therfore y^t he might be shewed to be the son of God, it was necessarye for him to hang vponupon the crosse. Now these reprobates do deny the redeemer to be in the place of the son of God, except he descending frō the crosse, shuld renounce the cōmandement of the father, and reiecting the washing away of sins, should cast off the office laid vponupon by God. But let vsus hereby learn to strengthen our faith: because that the son of God for the work of our saluation woulde remaine, fastened to the crosse, vntil that partly with most cruel tormēts of the flesh, partly with horrible anguishes of the spirite hee should suffer death it self. And least it shuld befall to vsus, to tempt God in like maner as we see these men did, let vsus suffer God so oft as it shal so seeme good vntounto him, to hide his power, that againe according to his owne pleasure he may execute the same conueniently. There appeareth the same wickednes in the other obiection, which presently followeth. If he be the king of Israel, let him now come down from the crosse, and we wil beleeue him. For it was not meete for thē to accept of any other king, but such a one as was described by the Prophets: But Isaiah expresly 53. and Zachariah, 9. 9. doe describe Christ to be without forme, afflicted, condemned & accursed, broken, poore & contemned, before that he shuld enter into his roial throne. Therfore the Iewes do preposterously desire one vnlike to him, whome they would acknowledge for a king: for so they doe declare, that they hauehave no regard of that king, whom God had promised to giuegive thē. But on the contrary side (that our faith may wholly be reposed in Christ) let vsus seeke for help in his crosse. For hee cannot otherwise be accounted for the lawful king of Israel, but by perfourming all the partes of a Redeemer. And hereby we doe gather howe daungerous a thing it is by wandring after our own deuises to depart frō the word of God. For because that y^e Iewes imagined to hauehave such a king as their wit had deuised thē, they refused Christ crucified, because they thought it an absurd thing to beleeue in him: but to vsus it is the best & chief reason of our beleefe, beecause that for our cause he willingly submitted himself to the ignominy of the crosse. 42. He saued others. This vnthankfulnes is not to be excused, that they being offended with the present abasing of Christ, do make no account of al those miracles, which he before had wrought in their sight. They do cōfesse that he hadde saued others: by what power? or by what meanes?

p. 751VVhy do they not at the least in this behalf reuerēce the manifest work of God? But because they do malitiously choake, yea, as much as lyeth in them, they do endeuour to quench the light of God, which shone in the miracles, they are vnworthy to iudge aright of the infirmity of the crosse. Beecause Christe dooth not presently deliuer himself from death, they do vpbraid him of weaknes. And this is too vsuall amongst all the wicked, to measure the power of God by that which is presently seene, that whatsoeuer he doth not, they think he cannot do: and therefore they doe charge him of weaknes, so oft as he doth not obey their peruerse desire. But lette vsus note, that Christe when hee easily could, did not presently deliuer himself from death, but because he would not. And why doth he for a time neglect his own sauegard, but because he had more regarde of the saluatiō of vsus al? Why wold he not deliuer himself, but that he might deliuer vsus al? Therfore we see that those things, which do make well to the edificatiō of our faith, the Iewes through their owne malice drew to the maintenance of their vnbeliefe. 43. He trusteth in God.: Sathan hath, as I said before, this most sharpe dort of temptation, while hee faineth that God forgetteth vsus, because that he doth not helpe vsus speedily and in the very point of time. For when god waiteth vponupon the saluation of his children, and doth not only help them in time conuenient, but also preuenteth their necessity (as the scripture doth eueryevery wher declare) he seemeth not to louelove thē, whom he helpeth not: And so by this logicke he leadeth vsus into despaire, that we do trust in the louelove of God in vaine, where his helpe doth not appeare openly. And as he prompteth our mindes with this kind of fallacie, so he suborneth his ministers, which shall argue that God hath no regard of our sauegard, but reiecteth vsus, because hee deferreth his help. Therfore it behoueth vsus to refuse this argument as faulty, that they are not beloued of God, whō he seemeth to forsake for a time. Nay, there were nothing more absurd, then to tie his louelove to eueryevery point of time. God promiseth that he will be our deliuerer: but if somtime hee shuld seeme to winke in our aduersities, the delaye muste be borne with patience. VVherfore it is contrary to the nature of faith, for them to vrge that aduerb now, whom God by the crosse and troubles frameth to patience, and stirreth vp to praiers, and to call vponupon his name: when as these are rather testimonies of his fatherlye louelove, as the Apostle in the Epistle to the Hebrewes, 12. 6. declareth. And this was especiallye to be seene in Christ, though he was the beloued son, yet was hee not deliuered from death, vntil he had borne the punishmēt due to vsus: for by that price were we redeemed to saluation.

VVherefore the Priests againe do deale peruersly, when they doe conclude that he is not the Son: because that he supplieth that roum appointed him of his father.

44. That same also the theeues cast in his teeth. Matthew and Marke by Synecdoche doe attribute that to the theeues, which was proper onelye to one of them, as it appeareth by Luke. Neyther may this speache seeme straunge: for the two Euangelistes hadde no other purpose then to declare that Christe was rayled vppon on euerye side, so that euen the theeues spared him not nowe when hee was halfe deade. Euen as Dauid in the Psalm, 22. 7. 8. beewayling his calamities, doth thereof …ke occasion to amplifie the greeuousnes of them, for that he was made p. 752the shame of all men, and the contempt of the people. And though they doe omitte a history worthy to bee remembred, which Luke reporteth of the other theefe: yet there is no absurdity in that, which they doe say, that Christ was derided of all, yea euen of the very theeues. For it is not spoken of eueryevery perticuler person but of that kind of men. Nowe therefore let vsus come to Luke.