Harmony of the Gospels, Harmony of the synoptic Gospels (28 of 29)

Harmony of the Gospels · Harmony of the synoptic Gospels (28 of 29)

p. 752LV. 39. And one of the euil doers. By this reproach, which the Son of God suffered of the theefe, great honour is gotten for vsus amongst the Angels, that they shoulde acknowledge vsus for their brethren. But in the meane while here is set before vsus an example of furious obstinacy in this wretched man, seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions. So desperate menne, which cannot escape the torments, doe vse bie frowardnes to seeke reuenge. And thogh he vpbraideth Christ, that he could neither saue himselfe nor others, yet this obiection striketh at God himself. As the wicked, so oft as they obtaine not what they desire, they would willingly pull God out of heauen. It was meete that they being tamed with afflictions, should become gentle: but hereby it appeareth, how the hardnes of the euill hearte was hardened, which could be bowed by no punishments.

40. But the other aunswered. There is in this miserable man set before vsus a rare example of the vnhoped for and incredible grace of God, partly because that sodenly at his death he is chaunged into a new man, and is drawne backe euen from the very helles to heauen: Then because that he obtained in a moment forgiuenes of all his sinnes, wherein he hadde beene drowned al his life, and so hee is receiued into heauen before the Apostles and the first fruites of the new Church. Firste therefore in the conuersion of this man, there dooth clearely appeare a notable token of the grace of God. For it came not of the proper instinct of the flesh, that he cast off the great cruelty and proud contempt of God, that he should presently repent, but he is brought vnderunder by the hande of God: as all the scripture teacheth that repentaunce is his woorke. And this grace is so much the more excellent, because that it befell beyond al mens hope. For who would ouer hauehave thought that the theefe at his last breath shoulde not onelyonly become a godly worshipper of God, but a singuler maister of faith and piety to the whol world: so that we also from his mouth may learne a rule of a true and lawfull confession? And this he vttered as the first fruites of his repentaunce, that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow: then he addeth this as the second, humbling himselfe with a free confession of his own sinnes, and attributing to Christ the prayse due to his ryghteousnesse. Afterwardes he testifieth a wonderful faith, casting himselfe wholly and hys saluation into the defence of Christ, whom yet he saw hanging vpō the crosse and ready to dye.

Fearest thou not God? Though interpreters doe wrest these wordes diuersly, yet the simple meaning of them seemeth to mee to be thus, what meaneth this, that this condemnation compelleth thee not to feare God? For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow, because that he being brought to extreame necessitye, dooth not so beginne to feare God. But that al ambiguity may be taken away, the readers are to be admonished, that this arrogant and wicked raylet, p. 753who thought to hauehave passed with his scoffing without punishment, is called backe to the iudgement seat of God: for though hee had beene all his life without feeling, it behoued him then to tremble, when he felt the hand of God armed against him, and shortly after he was to yelde a reckening of all his offences. Therefore it was a signe of a desperate and a deuillish obstinacie, when God helde him tied vp to the last iudgement, not then to come to a right minde: for if there had beene any droppe of pietye in the heart of the man, he shoulde at the least be enforced to gather himselfe to the feare of God. Nowe we vnderstand the meaning of the woordes, that they are desperate and without all feare of GOD, which are not amended by punishments. En to auto crimats. I doe interpreat not for the same, but to be in the present execution of condemnation: as if the theefe had sayd: Sith thou art now as it were in the midst of death, it behooued thee now to be wakened, that thou mightest acknowledge God thy iudge. Further, we do heereof gather a profitable doctrine, that they doe wholely sette themselues against God, who are not taught humility by corrections: for, shame doeth of necessity driue them to holde their peace, who soeuer are endued with any feare of God.

41. VVee are in deede heare righteously. Because the reproofe gathered of the condemnation, mighte seeme to light vppon Christe, the theefe dot…h heere make a distinction betweene Christe and the cause of him and hys fellowe, for the punishment whiche was common, was, as hee confesseth, iustlye laide vppon him and his fellowe, but not vppon CHRIST, who was not putte to deathe for anye faulte of hys owne, but for the crueltye of the ennemies. But that muste bee remembered whiche I sayde euen nowe, that the theefe made a notable shewe of repentaunce, suche as God requireth of eueryevery of vsus, in that he confesseth that he receiueth a rewarde woorthy of that which he hath done. And this especially must be noted, that the cruelty of the punishment was no hinderance, but that hee submitted himselfe patiently to the fierce torments. VVherefore, if we doe truely repent for sinnes, lette vsus learne to confesse them willingly and without dissimulation when neede shalbe, and not to flee that ignominie which we hauehave deserued. For this is the onelyonly meanes whereby we may bury our sinnes before God and Aungels, if we striue not to couer them before men with vaine colours. Further, where as amongest diuers cloakes whiche hypocrisie vseth, thys is most common, that eueryevery man draweth others in with him, that by their example he might excuse himselfe: the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ, then simply and freely condemne himselfe and his fellowe.

41. Lorde remember me. I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred: so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration, which heerein shewed it selfe so euidently. The theefe, who not onelyonly had neuer beene a scholer in Christes schoole, but by thrusting himselfe into bloudy murthers, hadde endeuoured to quenche all sense of righteousnesse, doth of a sodaine pierce deeper, then all the Apostles, and the rest of the disciples, in teachinge of whome the Lorde himselfe hadde bestowed so muche labour: and not that onelyonly, but Christe being vppon the tree of execution, he woorshippeth p. 754as a king: hee celebrateth his kingdome in that horrible and more then deformed basenesse: he calleth him, who is about to die, the author of life. Truely, if hee had beene instructed in the true faith, had hearde many things before of the office of Christ, and hadde also beene confirmed in the same by myracles: yet that knowledge being couered with the cloude of a reproachfull death, might vanishe away. Nowe it was more then woonderfull, that hee beinge rude and a yonglinge, yea, hys minde altogither corrupted, should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory. For wyth what markes or ensignes did he see Christ adorned, that he might lift vppe his minde to that kingdome? And certainly this was, as if hee shoulde clime out of the deepest helles aboue the heauens. But to the flesh thys was but as a fable, and to be laughed at, to attribute to a man cast away and condemned (whome the world could not abide) a kingdome farre more noble then all earthly Empires. Heereby we do gather how quicke the eyes of his mind were, wherwith he beheld life in death, height in ruine, glory in reproache, victorye in destruction, and a kingdome in slauerie. If that the theefe extolled by his faith Christe nowe hanging vppon the crosse, and as it were ouerwhelmed with curssinge, into a heauenly throane, woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God, if we doe not fasten the hope of life in his resurrection, if we go not into heauen whether he is entred. Nowe, if on the other parte, wee doe consider what state he was in, when hee besought Christe of his mercy, his faith shall growe to further admiration with a torne body now almost with out life, he waiteth for the last blow of the slaughter men, and yet he reposeth himselfe in the onelyonly grace of Christ. First, whence hath he this hope of forgiuenesse, but because that in the death of Christe (which seemeth detestable to all other) he conceiueth the sacrifice of a good sauour, to be effectuall to wash away the sinnes of the worlde? And where he with courage regardeth not his torments: nay, as it were forgetting himselfe, is caried to a hope and desire of a better life, it doeth farre passe the vnderstandinge of man. VVherefore let vsus not be ashamed to learne both mortification of the flesh, and patience, and excellency of faith, and constancy of hope, and zeale of godlinesse of this maister, whome the Lord sette ouer vsus, to humble the pride of the flesh. For the readilier that any man followeth him, the nearer he shall so come to Christ.

43. Verily I say to thee. Though Christ had not yet triumphed opēly ouer death, yet he sheweth the effect & frute of the same, when he was most abaced. And by this meanes he declareth y^t he was neuer thrust out of y^e power of his kingdō. For nothing doth more notably, nor more royally beseeme a diuine king, then to restore life to them whiche are deade, Christ therefore, though he being stricken with the hand of God, appeared in shewe to be a man halfe desperate: yet, because he ceassed not to be the sauiour of the world, he was alwaies endued with a heauenly power for the performance of his office. And first heere is to be noted hys incredible readinesse, that without delaye hee accepteth the theefe so louingly, and promiseth him that he shall be a partaker of the blessed lyfe. VVherefore it is not to be doubted, but that he is to admit wythout exception into his kingdome, all whiche doe come vntounto him. VVhereof it p. 755may be assuredly gathered, that we shall be saued, if hee be mindefull of vsus. Further, it cannot be that he shoulde forgette them, who doe commende theyr saluation to him. If the theefe had so easie a passage into heauen, because that when all things were in greatest extremitye, he rested vppon the grace of Christ: much more shall Christ the conquerour of death, at this day reache foorth his hande out of his throne to vsus, that he may gather vsus into the fellowshippe of life. For it were absurde, since the time that hee nailed to the crosse the hand wryting whyche was against vsus, and hath putte death and Sathan to flight, and in his resurrection hath triumphed ouer the prince of the worlde, that there shoulde not be as easie and as ready a passage from death to life for vsus, as for the theefe. Therefore, who soeuer being ready to die, shall wyth a true faith commit the custodie of his soule to Christ, he shall not be driuen off any long time to languish in suspence: but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe. Therefore awaye wyth that stincking deuice of the Sophisters, of the retaining of the pain when the fault is remitted: for we see that Christ doeth presently deliuer from punishment, him, whome he freeth from guiltinesse. Neither is that any lette, that the theefe neuerthelesse, beareth euen to the vttermost, the punishment whereto he was appoynted. For we must heere imagine no recompence, which was in steed of a satisfaction for the appeasinge of the iudgement of God (as the Sophisters do dreame) but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne. Therefore Christ doeth as it were set vponupon his lappe, the theefe brought by fatherly correction to deny himselfe, and sendeth him not to the fire of Purgatorie. It is further to be noted, with what keyes the gate of the kingdome of heauen was opened to the theefe. For Popish confession or satisfactions, were not here accoūted of: but Christ was entreated with repentance and faith to receiue him that came willingly to him. And heereby that is againe the better confirmed, whych I touched euen nowe, if any man shoulde disdaine to walke in the steppes of the theefe, and to followe as he went before, he is woorthy of eternal destruction, because that with his vngodly pride, he driueth himselfe frō entring into heauen. And truely, as in the person of the theefe, Christe hath giuen vntounto vsus all a common pledge or assurance of obtaininge forgiuenesse, so againe he vouchsafed that wretch so great honour, that all men casting off their owne glory, we should not glory but in the mercy of God alone. If that eueryevery one of vsus would truely and earnestly search himselfe, the great heape of our sinnes woulde woorthily make vsus ashamed of our selues, and it woulde irke vsus to take this poore man, who of meere grace obtained saluation, as our guide and standered bearer. Further, as the death of Christe brought foorth the frute of the same then presently, so we doe heereof gather, that the soules when they doe depart from the bodyes doe remaine and liue: otherwise the promisse of Christe shoulde be but a iest, whyche he also confirmed wyth an oathe. Yet of the place of Paradise, lette vsus not curiously and subtilly dispute: Lette it suffice vsus, that who soeuer are by faith grafted into the bodye of Christe, are partakers of his life, and so after death shall enioy a blessed and a ioyfull rest, vntill the perfect glory of the heauenly life, shall fully be reuealed at the comming of Christ.

p. 756One thing yet remaineth, that he promiseth the theefe, not to take away his present miseries, nor to diminish any thing of his corporall punishment. VVhereby we are admonished that the grace of GOD must not be esteemed by the iudgement of the flesh: for it doeth oft fall out that God doeth suffer them to bee miserablye afflicted, whome yet hee loueth. Therefore if we be miserably vexed in body, let vsus take heed least the bitternesse of the griefe, take away the tast of the goodnesse of God, but rather let this one comfort temper and mollifie all our euils, assone as God taketh vsus into his fauour, what troubles so euer we doe suffer, they doe further vsus towardes saluation. So it shal come to passe, that our faith shall not only escape from all miseries with the victory, but it shall sweetely be at rest euen in the midst of the bearing of afflictions.

45. Now from the sixt houre. Though in the death of Christe the infirmity of the flesh for a while, couered the glory of the Godhead: yea the Sonne of God himself lay without forme vnderunder reproch and contempt, and (as Paul saith) he was made of no reputation: yet the heauenly father ceased not to adorne him with some marks, and when he was at the lowest cast, hee erected some tokens of the glory to come, which might strengthen the mindes of the godly against the offence of the crosse. So the maiesty of Christe was royally set forth by the darkning of the sun, earthquake, cleauing of rockes, and renting of the vaile: euen as if heauen and earth shoulde yeelde the worshippe due to their maker and framer. But first it is demāded for what purpose the sunne was eclipsed. For where the old Poets in their tragedies do faine that the light of the sun is withdrawn frō the earth, where any notable offence is committed, tēdeth to note the greatnes of the wrath of God, & this fantasie was gathered of the common sense of nature. Therefore some interpreters doe think that God sent darknes in signe of detestation: as if God by darkning the sunne, should hide his face from the moste filthy wickednes of all. Others do say, that by the darknes of the visible sunne was the death of the sunne of righteousnes declared. Others had rather to applye it to the making of that nation blind, which followed shortly after. For the Iewes reiecting Christ, after he was taken from amongst them, were depriued of the light of the heauenly doctrine, neither was there any thing left them besides the darknes of desperation. But I do rather thinke that this people, because they would not see the light, they were so blockishe, were stirred vp by darknes, to consider the wonderful counsel of God in the death of Christ. For the vnwonted alteration of the order of nature, if they had not beene altogether hardned, should hauehave earnestly moued their senses, to attende to that renewing of the woorld to come. In the meane while a sight full of terrour was shewed them, that they myght feare before the iudgment of God. And truely this was an incomparable testimony of the wrath of God, that spared not his onelyonly begotten Son, neither could he otherwise be appeased, then by the price of that sacrifice. But where the Scribes and Priestes, and a great part of the people p. 758carelesly neglected, and as it were with closed eyes passed by the darkeninge of the Sunne, their woonderfull madnesse shoulde make vsus afraide. For they must of necessitye be more blockishe then the brute beastes, who being warned by such a woonder, of the rigour of the heauenly iudgement, ceased not their scoffing. But this is the spirit of amasednesse and giddinesse, wherwith God maketh the reprobate drunken, after that he hath long striuen with their malice. In the meane while let vsus learne, that after they are bewitched with the sleightes of Sathan, the glory of God, be it neuer so manifest, is hidden from them, at the least theyr mindes are darkened, that seeing they should not see. But sith that was a general admonition, it should profite vsus at this day, to let vsus know that the sacrifice wherewith we are redeemed, was of no lesse moment, then if the Sunne had fallen from heauen, or that the whole frame of the world had beene ouerthrowne: for so we may be brought the more to abhorre our sinnes. Further, where some doe thinke that this darkening of the sunne was ouer al the quarters of the world, I do not thinke it to be likely. For though some one wryter or another, hauehave so reprorted, yet the hystorie of those times was more renoumed, then that so notable a myracle could be concealed of many others, who diligently searched and set downe things which were not so worthy of remembrance. Further, if that the darkenesse had beene generall ouer the whole, me… might the more easily hauehave forgotten it, because it might hauehave been supposed to be naturall. But the woonder was the more straunge, that the sunne shining other where, Iudea should be ouerwhelmed wyth darkenesse.

46. About the ninthe houre Iesus cried. Though there appeared more then the force of a man in the crying of Christ, yet it is certain that the vehemencie of griefe wrested it out of him. And certainly this was the chiefe conflict, & sharper then all other tormēts, because that in hys sorrowes, he was not so comforted with the aide and fauour of his father, that he thought himself in some sort forsaken. For he not only offered his body for the price of our recōciliation with God, but in soule he also bore the punishments due to vsus: and so he rightly became a man ful of sorrowes, as Isai. 53. 3. speaketh. And truely they are too foolish, which passing by this part of the redemption, doe onelyonly rest vppon the outward punishmēt of the flesh. For to the end that Christ might make satisfaction for vsus, it was behoueful for him to stand as guilty before the iudgemēt seat of God. And there is nothing more horrible then to feele God a iudge, whose wrath exceedeth all deaths. Therefore, when this kinde of temptation is laid vponupon Christ, as if God being his enemy, he should nowe be giuen ouer to destruction, he is taken with horror, wherin al mortal mē had been swallowed vp a hundred times, but he by the maruellous power of the spirite escaped with the victory. And he maketh not this complaint dissemblingly or after the maner of a plaier, that he was forsaken of his father. And where many do pretend that he spake thus according to the opinion of the common people, it is but a fonde cauill: for the inwarde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry. And it was not onelyonly a redemption to serue the eye which he wrought (as I sayd euen now); but as he had offred himself a pledge for vsus, his will was to beare in deede the iudgement of God in p. 759our place. But it seemeth to be absurde, that this desperate speach should passe from Christ. The answear is easie, though the sence of the flesh beheld destruction, yet his faith was fast setled in his heart, wherein he behelde God present, of whose absence he complaineth. VVe sayde other where that the Godhead gaue place to the infirmity of the flesh, so farre forth as was mete for our saluation, to the end Christ might fulfil all the partes of a redeemer. VVe hauehave also noted the difference betweene the sence of nature, and the knowledge of faith, wherefore there is no cause to hinder it, but that Christ might in minde conceiue an alienation from God, so farre as sence did see, and withall by faith he held God mercifull vntounto him. The which doth euidently enough appeare by the two partes of his complaint, for before he woulde vtter the temptation, he first protesteth that he fleeth to God as to his God: & so with the shield of faith, he valiantly repelled that assault of forsaking, which assaulted hym on the other side. To be short, in this sharpe torment his faith remained safe: so he complaining that he was forsaken, yet trusted in the helpe of God at hand. Further, that this speache was woorthy especially to be noted, it doth appeare by this, that the holy Ghost, to the end it might be imprinted in mans memory, woulde hauehave it reported in the Syrian tounge: for this is as much as if he shuld bring in Christ, rehearsing the same words, which he then vttered with his own mouth. So much the more is theyr slouth thereby to be condemned as vile, who make no more account of Christes so great sorrow & dreadful feare, then as if they passed lightly by a place. But who soeuer considereth that Christe toke vppon him the person of a mediatour, of this condition, that he might beare our guiltinesse as well in soule as in body, will not maruaile that he had to striue with the sorrowes of death, as if hee shoulde be cast off from God in hys wrath, into a labyrinth of euilles.

47. This man calleth Elias. They which do refer this to the soldiers, who were rude & ignorant of the Syrian tongue, and not accustomed to the Iewish religion, are in my iudgement deceiued, for they thinke that the likenesse of the speaches deceiued them. But I doe not thinke it any way probable, that they slipped of ignorance, but rather that it was determined of sette purpose to scorne at Christ, and quarellingly to peruert his speach. For sathan hath no apter a deuice for the hindrāce of the saluation of the godly, then when he driueth them from calling vppon God. Therefore so muche as lieth in him, hee driueth his ministers to thys, to quench our affectiō to praier. So he driue the vngodly enemies of christ, wickedly to turn his praier into laughter: seeking by that shift to spoyle him of his chief weapons. And certainly this is a very great temptation, when we seme to be so far from preuailing, that God rather should lay his name open to reproches, then shew himself fauourable to our prayers. Therefore this ironicall or doggish barking was as much, as if they had denied Christ to hauehave any thing to do with God, that calling vponupon Elias, he should repose himselfe in another refuge. So we see him vexed on eueryevery side, that he being ouerwhelmed with desperation might cease from calling vponupon God, which was to renounce saluation. But if at this day as wel the hired slaues of Antichrist, as also the varlets which are at home with vsus, doe wickedly with their quarrelles depraue those things which we hauehave spoken wel, let vsus not maruel that the same befall to vsus, which befel to our head.

p. 760Yet thogh they should transfigure God into Eliah, when they hauehave scorned vsus at their pleasure, at the length God wil heare our sighes, and will shew himself partly a defender of his owne glory, partely one that will plague their filthy falshood.

48. And streight way one of them ran. Hereof a probable coniecture may be gathered, that when Christe had once refused drinke, it was offred to him againe to trouble him. Though withal it is likely, that at the first he had vineger reached vntounto him in a cuppe before that he was lifted vp on high, afterward when hee now hung vponupon the Crosse, it was put to hys mouth in a sponge.

MAR. 36. Saying, let him alone. That which Marke here deliuereth, that a soldiour reaching him vineger, said, Let him alone: let vsus see, &c. and Matthew attributeth this speach to others, there is no repugnancye in it. For it is likly that one began the scorning, which being greedily accepted by others, raised this cry amongst them all. So the word Let him alone, is not a word of forbidding, but of scorning. Therefore he which first scorned Christ, speaking ironically to his fellowes, Let vsus see, saith he, whether Elyas wil come, presently others followed, and eueryevery one sange the same song to his neighbour: as it cōmonly cōmeth to passe in such mutual agreemēt. And it is no matter to stand either vponupon the plural number or the singuler: for let him alone signifieth as much in the singuler number, as in the plurall: for the verb is put in steede of an interiection, as if they had said, st, st.

30. Then Iesus cried againe. Luke, who maketh no mention of the firste crying, doth report the wordes of the second cry, which Matthewe and Marke doe passe ouer. And hee saieth that hee cried, Father, into thy handes I commend my spirit: wherein he declareth, that though hee had bene hardlye shaken with violēt temptations, yet his faith was not shaken, but alwaies kept his place inuincible. For there could not hauehave beene a more notable triumphe shewed, then when Christe boldly bragged that GOD was a faithfull keeper of his soule, which all men thought to be lost. Further, because he had spoken to the deaffe, he went straight to God, and layde down the testimony of his faith in his lappe. His wil was that men shuld heare that which he spake: but though hee preuailed nothing with men, he was content that God alone did witnesse with him. And truely faith cannot be more certeinly and firmely approued, then where a godly mā, when he seeth himselfe beaten on eueryevery side, that he findeth no comfort in menne, despising the madnes of al the world, doth vnlade his sorowes and cares in the bosome of God, and resteth in the hope of his promyses.

And though it seemeth that he tooke this manner of praier, which hee vsed out of the Psal, 31. 6: yet I doubt not, but that according to the cyrcumstance of the time, he applied the same to his present vse, as if he had said, I see O father my self by al mens mouthes appointed to destruction, & my soule drawn after a sort hither & thither: and in the meane while according to the flesh I do feele no helpe in thee. Yet that shall not stop me, but that I will lay vp my spirit in thy handes, and will quietlye lye down in the secret custody of thy goodnes. Yet it is to be noted that Dauid in that place which I cited euen now, praid not only for this, that his soule being receiued into y^e hand of god, might remain aliue & safe after p. 761but he commended his life to the Lord, that being protected by his defence, he might be in happy estate as well liuing as dying. He sawe himselfe continually assaulted with many deathes: therefore nothing remained, but that he should cōmit himselfe to the inuincible defence of God. Further, where he appoynteth God to be the keeper of his soule, he glorieth that it is safe frō all danger: and withall he quietly prepareth himselfe to meete with death, when it should so seeme good to God, because that euen in death, the Lord himselfe doeth keepe the soules of his children. Nowe, because that was first taken away from Christe, that hee shoulde commit to his father his soule to be preserued in the transitori… estate of the earthly life, he going chearefully to die, desireth to be saued out of the world. For therefore doeth God chiefly receiue our soules into his custodie, that our hope shoulde clime vp aboue this shadowish life. Now, let vsus remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle, that they might be saued togither wyth his. Yea in this praier he begate vntounto himselfe this right of preseruing al soules, so that the heauenly father not onelyonly for fauour of him vouchsafeth to take them into his custody, but resigning those things which belōged to himself to him, he cōmitted them to him to be preserued. And therfore Stephen at his death deliuereth his soule into his hande, Act. 7. 59. Lorde Iesu sayeth he, receiue my spirite. By whose example who soeuer will beleeue in Christ, shal not at his death breath out his soule into the aire, but it shall goe to a faithful keper, who keepeth safely whatsoeuer is committed vntounto him of the father. The crie doth shew againe the vehemencie of the affection: for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde, without earnest and ardent trauaile. Thoughe withall, by this hie and loude cryinge, his will was to declare to vsus, that his soule shoulde be preserued and safe from death, to the ende that we beinge furnished with the same hope, might chearefully depart out of this transitorie cottage of our flesh.

51. And beholde the vaile of the Temple. VVhere Luke mixeth the renting of the vaile, with the darkening of the Sun, as if it befel before the death of Christ, is an inuerting of the order. For the Euangelistes doe not exactly obserue the moments of times as it is often seene. And it was not likely that the vaile should be rent, before the sacrifice of expiation was finished: because Christe the true and eternall Priest abolishing the figures of the law, then opened to vsus by his bloud the way to the heauēly sanctuarie, that we should not stand nowe a farre off in the Courte, but come freely forth into the sight of God. For so long as the worshipping of God in shadowes endured, there was a vaile set vp in the earthly sanctuarie, which kept thence not only the peoples feet, but also their eyes. But Christe wyping out the hande wryting which was contrary to vsus, Col. 2. 14. tooke away all hinderance, that we enioying him for a mediatour, should be all made a royall priesthoode. Therefore the renting of the vaile, was not only the abrogation of the ceremonies, which were of force vnderunder the lawe, but also an opening of the heauens, so that now God doeth familiarly call the members of his sonne vntounto him. In the meane while the Iewes were admonished, that the outwarde sacrifices p. 762were ended, and that afterward there should be no vse of the old priesthoode: although the building of the temple should stande, God was no more to be worshipped after the accustomed order: but because the substaunce and truth of the shadowes were now fulfilled, the figures of the law are turned into the spirit. For though Christ offered a visible sacrifice, yet it must be spirituallye esteemed, (as the Apostle teacheth in the Epistle to the Heb. 9. 14.) that the price and fruit of the same maye appeare. But the outward sanctuary profited nothing to miserable menne, when the vaile being broken, it was left naked: for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatiō. That which Matthewe addeth of the quaking of the earth, and of the cleauing of the rockes was done in the very same moment, as I by some probability doe gather. Also the earth by this meanes not onelye gaue testimony to the creatour of it: but is also cited as a witnesse against the hardnes of a cursed nation. For hereby it appeared what wonderful obstinacy this was, which neither the shaking of the earth, nor the cleauing of the stones could moue.

52. And the graues opened. This was also a speciall wonder, whereby God declared that his sonne entred into the prison of death, not that he should remaine prisoner there, but that hee might bringe out all, which were holden captiues. For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe, the royall and diuine power of his death pearced euen to the places belowe. This is the reason why he being presently to be laid in the graue, should open all other graues. Yet it is doubted whether the graues were opened beefore the resurrection. For the resurrection of the Saintes, whiche is added a little after, in my iudgement followed after the resurrection of Christ. For it is absurde, which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue. To me it seemeth probable that at Christes death, the graues presently opened: and when he arose, some of the godly receiuing breath, went forth, and were seene in the Citie. For Christe is therefore called the first borne of the dead, & the first fruits of them that rose againe, 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life, and by his resurrection hee perfourmed the same: not that the deade at his death shoulde presentlye he reuiued, but because his death was the fountain and beginning of life. This reason therfore doth notably agree, when the breaking open of the graues should be a prophesie of a new life, the frute it selfe, or the effecte whereof, appeared three daies after: for Christe risinge he brought out with him other companions out of the graues. Further, by this token it was declared, that he neither died nor rose againe priuately for himself, but that he might breath foorth a fauour of life vppon all the faithfull. Yet here groweth a question, why God would that some onelyonly shoulde rise againe, when as the society of the resurrection of Christ equally appertained to all the faithful. I do answear, because that the time was not yet full come, when the whole body of the Churche should be gathered to their head, there was a shew of the new life set foorth in a few, which all are to hope for. For we doe know that Christ was on this condition receiued vp into the heauens, that the life of his members shoulde as yet be hidden, vntill that it should be manifested at his cōming, Col. 3. 3. 4. p. 763But that the godly mindes might the more comfortably stir vp thēselues in hope, it was profitable that the resurrection which shuld be common to all, should be tasted of in some few. The other question is more difficult, what afterward became of these Sainctes: for it seemeth absurd, after they were once admitted by Christ to be partakers of the newe life, that they should againe retourne into the dust. But as the answer is neither easie nor ready, so it is to no purpose to labour muche in a matter not necessary to be knowen. It is not likely that they continued long in the companie of menne: for it was behoueful that they should be seene onelyonly for a short time, that the power of Christ might be made manifest in that glasse or image. But sith the will of God was in the personne of them, to confirme amongest them whiche liue, the hope of the heauenly life, it shall not be absurde, if we say that when they had done thys duetie, they againe rested in their graues. Yet it is more likely that the lyfe whiche was giuen them, was not after taken from them. For if it hadde beene a mortall life, it coulde not hauehave beene a testimonye of a perfecte resurrection. Further, though the whole world shoulde arise, and Christ shoulde no lesse raise the wicked to iudgement, then the faithfull to saluation: yet because that he properly rose for his Churches cause, of right hee bestowed so great honour onelyonly vppon his Saincts, that they should arise togither with him.

VVhere Mathewe doeth honourably call Hierusalem a holy Citie, he doeth not giuegive it this title, in respect of the merites of the Citizens: (for we knowe that it was then filled with all filthinesse of sinnes, so that it rather was a denne of theeues) but because it had beene chosen of God, that holinesse which was established by Gods adoption, could be blotted out by no corruption of men, vntill the reprobation of the same should be made manifest. Or if any man would hauehave a shorter answear, on the behalfe of men it was prophane, on the behalfe of God it was holy, vntill the ouerthrow or pollution of the temple, which befell not long after Christ was crucified.

…4. VVhen the Centurion. Sith Luke made mention of the lamentation of the people, not onelyonly the Centurion with his souldiers acknowledged Christ to be the son of God: but the Euangelists do expresly report thy… of him, for the amplifying of the matter: because it should be a wonder, that a prophane man, not brought vp in the law, but void of true godlines, shuld get that iudgemēt of those signes which he saw. VVhichWhich cōparison auailed not a litle to condēn the blockishnes of the city. For it was a sign of horrible madnes, that none of the Iewes, besides the simple cō mon people wer moued by the shaking & trembling of the frame of the world. Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden. So not only true religiō made the pure worshippers of god to see, that they might see the glory of christ set forth frō heauen, but the very sence of nature cōpelled strāgers, yea, and soldiers, to cōfesse that which they learned neither out of the law, nor of masters. Because Mar. saith y^t the Centurion said so, for that christ hauing cried loud, had giuen vp the ghost, some interpreters do think that he noted some vnwonted force, which remained strong euen vntounto death, and truely, sith the body of Christ was almost without bloud, this could not be after y^e maner of men, y^t the strēgth of his sides & arteries shuld abide …o loud a cry. Yet I do rather thinke that the Cēturion praised his cōstāt p. 764perseuerance in callinge vppon the name of God. Thoughe not onelyonly Christes crying induced him, to thinke honourably of him, but because he saw his great power to agree with the heauenly myracles, he vttered this confession. But where it is sayde that hee feared God, it must not be expounded so, as if he shoulde repent throughly: it was onelyonly a sodaine vanishing motion: as it doeth oft befall that vaine men, and suche as are giuen to the world, are mooued with the feare of God, when he sheweth foorth his fearefull power: but because there is not a roote vnderunder, which hath life, securitie presently groweth ouer, which quencheth that feeling. The Centurion therefore was not so chaunged, as that he wold yeelde himselfe to serue God the rest of his life, but he was only a publisher of the Godhead of Christ for a short time. And where Luke reporteth that he only sayde. Of a s…reti… this man was iust. is as muche as if he should hauehave openly declared him to be the Sonne of God, as the two other Euangelists doe report. For fame had spredde it eueryevery where, that Christ was punished, because he bore himselfe for the sonne of GOD: Now, when the Centurion praiseth him to be iust, and freeth him from fault, he withall confesseth him to be the Sonne of God: not that he distinctly vnderstoode howe Christe was begotten of God the father, but because he doubted not but that some diuine power was in him, and as one conuict by the former testimonies, he accoūted him to be no cōmon person, but raised vppe by God. As concerning the multitude striking their breastes, they pray earnestly for the auoidance of the guiltinesse of that hainous offence, because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter. But because they proceeded no further, their mourning auailed them nothing: except that to some it was a beginninge or a preparation of a better repentaunce. But because heere is onelyonly described to vsus the lamentation, which God wreasted out of them for the glorye of hys Sonne, lette vsus learne by this example that it is little or nothing, if any man be afraide at the present power of God, vntill the astonishment being appeased the feare of God may rest in a quiet heart.

55. And many women were there. This was added as I doe interpreat it, to let vsus vnderstande that when the disciples were slipt away by fleeing hither and thither, yet the Lord kept some of their company there to be as witnesses. And though Iohn the Apostle departed not from the crosse, yet heere is no mention made of him: but onelyonly the women are praised, which followed Christe euen vntounto death, for the men fleeing fearefully away, their singular pietie towardes their maister, appeared the more euidently. For it cannot be but that they had a rare and great affection, who though they could doe him no seruice, yet when he was in his extreemest reproaches, they ceased not to hauehave him in reuerent estimation: yet all the men fledde not as we doe gather by Luke, for hee sayeth that all his acquaintance stoode a farre off. But the Euangelistes doe especially praise the women, and that not without cause, for they were woorthy to be preferred before the menne. And in my iudgement thy… secreat comparison doeth greatly reprooue the Apostles. I speake of the body of them: for because there was one only of them remaining who taryed, of whom (as I sayd euen now) three Euangelists do say nothing. But this was very reproachfull to the chosen witnesses, to withdrawe p. 765themselues from beholding that, wherof the saluation of the world depended. Therefore, when afterwardes they shoulde publish the Gospell, the chiefe part of the hystorie was borrowed of the women. The which if the prouidence of God had not met with in so wicked a nation, they had depriued vsus of the knowledge of the redemption. But though there seemeth not to be so great authority in women, yet if we doe consider with what power of the spirite they were strengthened against that temptation, there shall be no cause why our faith shoulde wauer, which resteth vppon God, the true authour of the testimonie. In the meane while lette vsus note that it came to passe by the wonderfull goodnesse of God, that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vsus, came vntounto vsus. For in that cōmon falling away of them, who should hauehave gon before others, God encouraged some of the meanest of the flock, who casting off feare, should become witnesses to vsus of that hystorie, without the beliefe whereof we could not be saued. But of those women, somewhat shall presently be spoken againe. For thys present lette it suffice to note this one thing by the way, they were brought from their countrey with a desire to learne, that they might daily heare Christ teach: they neither spared labour nor richesse, so that they myght enioy the doctrine of saluation.

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p. 766Nowe followeth the buriall of Christ, as a mid way betweene the ignominie of the crosse, and the glory of the resurrection. God would also that his sonne shoulde bee buried for another cause, that so it mighte be the better declared that he suffred death for vsus in deede. But heere in the meane while must the end be especially considered, because that by thys meanes the cursse began to be abolished, which he had born for a while. Neither was his dead body cast into a pit after the common maner, but it was honourably laid in a hewen tombe. And though the infirmitye of the fleshe was then yet before the eyes, and that the diuine power of the spirit, is not euidently seene before the resurrection: yet God would as it were shadow foorth by thys beginning, that which a little after hee was about to doe, that he might royally lift vppe his Sonne the conquerour of death aboue the heauens.

57. And when the euen was come. Vnderstand that Ioseph came not at the day light going downe, but before the sunne was set, that he might performe this duty of charity to the master without the breache of the sabbath. Therfore it was necessary that Christ shuld be laid in the graue before it was darke night. Also, from the death of Christ vntounto the time of the obseruatiō of the sabbath, there remained 3. houres free. And though Iohn doth not only make mention of Ioseph, but ioyneth also Nichodemus with him as a companion: yet because he alone tooke the matter in hand at the first, and Nichodemus only followed him as the guid & author, it was sufficient for the 3. Euangelists in a short hystorye to report what was done of one of them. Now, though the affection of Ioseph was woorthy of wonderful praise, yet first we must consider the wonderfull prouidence of God, in that he chose a noble man & one of great dignitie amongst his people, who shuld begin to couer the reproche of the crosse with the honor of burial. And truely, when as he threw himself into the enuie and hatred of the whole nation, yea, and into great daungers, it is not to be doubted but that he was greatly strengthened by the secreate instinct of the spirit. For though he had been before one of Christes disciples, yet he durst neuer professe his faith freely & openly. Now, when in the death of Christe there was to be seene a sight full of desperation, the which might also breake very manly hearts, whence then of a sodain had he so stout a courage, that amongst so great terrours he fearing nothing, durst goe further, then when matters were at quiet? Let vsus therefore vnderstand that it came of God, that the sonne of God was buried by the hand of Ioseph. Hether also must be referred the circumstances which are noted heere, the godlinesse and integrity of the life of Ioseph: that we might learne to acknowledge the worke of God in the seruant of God. The Euāgelists do report that he was rich, that we might know that he ouercame that let of the wōderfull loftinesse of the mind, which otherwise had cōpelled him to go backwards. For as rich mē are proud, so nothing is more difficult to them, then willingly to abide the contēpt of the common people. And wee knowe howe foule and infamous a worke it shuld be, to take the dead body of a man crucified at the hand of the slaughter man. Further, the greater estate he was of, the more wary and also fearefull he had beene (as men giuen to their richesse, do vse to flee all danger) except he had been enboldned from heauen. The dignity of his calling is also set downe, that he shoulde be a Counsellour or p. 767Senator, that in this behalf also the power of God might shine forth: because he is not one of the base sort of men hired or set a worke, by stealth or secreatly to bury the body of Christe, but he was of hie degree of honor, that was stirred vp to performe this dutye. For the more incredible it was that he should be ready to serue Christ thus religiously, the more euidently it appeared that the whole action was gouerned by the counsel & hand of God. But by this example we are taught that rich men are so farre from excuse, if they should defraud Christ of the honor due to him, that they should rather be guiltye of a double offence, while they make hinderances of those spurres wherwith they shuld be pricked forwards. I do graunt that this is too much vsual and common, that they should withdraw thēselues out of the yoke, which seeme to excel others, that they may become too dainty & choise, or too wise & fearful: but we must take a far other course: except richesse & honors be helpes vntounto vsus in the seruice of God, we doe wickedly abuse him. The circumstance of the time doth declare how easie a matter it is for god to take away corrupt and fearfull affections, which doe hinder vsus from our duty. Before, when matters were in doubt, Ioseph durst not freely professe himself to be Christes disciple: nowe, when the fury of the ennemies is hottest, and cruelty appeareth, he taketh courage, so that he douteth not to cast him self into open danger. Therefore we see how the Lord in a moment turneth the hearts into new affections, and by the spirite of fortitude stirreth vp them which before had falne. But if Ioseph was so bold in a godly endeuour to honor Christe, when he hong dead vponupon the crosse, if at this day, after he is risen frō the dead, we hauehave not the same zeale in our hearts at the least to glorifie him, woe be to our sluggishnesse.

MAR. 43. LV. 51. VVho also himselfe waited for the kingdome of God. Thys was the chief praise which Ioseph had, that he waited for the kingdome of God. He is also praised for his righteousnes, but this waiting for the kingdō of God, was the rote & beginning of righteousnes. By the kingdō of God, vnderstande the restitution promised in Christ. For the excellency of the estate, which the Prophets had eueryevery where promised to be at the comming of Christ, could not stand, if God gathered not vnderunder his gouernment, men which were dispearsed abroad. So the godlinesse of Ioseph is in this poynt commended, because that in so miserable a state, hee nourished the hope of the redemption which God had promised. Hence also groweth the feare of God, and a desire to liue holily and righteously. For it could not be, that any man should giuegive himselfe to serue God, but he which hopeth to be deliuered by him. But let vsus note, that where saluation in Christe was generally appoynted for all the Iewes, and the promise of the same was common to them all, the holy Ghost doth giuegive this testimonie but of very fewe, which in this place we doe heare of Ioseph. VVhereby it appeareth that the incomparable grace of God was then buried through the malitious forgetfulnesse almost of all the people. This brag ran eueryevery where in all mens tounges, that Christ shoulde come: but the couenaunt of God was fixed but in the mindes of fewe, whych beleeued in that spirituall renouation. Truely, theyr blockishnesse was horrible: and therefore it was no marueile if pure religion waxed out of vse, and the hope of saluation extinguished.

But would to God the corruption of this vnhappy age were not lyke to it. Christ once appeared as a redemer to the Iewes, and to the whole p. 768world, as it was testified by the prophesyings of the Prophets: hee er… cted the kingdome of God, by bringing things out of confusion into a right and lawfull order, he hath appoynted vsus a time of warfare, wherin he exerciseth our patience, vntill that he shall come againe from heauen, to perfourme that his kingdome which he hath begun. VVhat one man doeth aspire, yea but a little to that hope? Are not all men almost so bent to the worlde, as if there were no resurrection promised? But howsoeuer the greater part forgetfull of their ende, do flitte hether and thether, let vsus remember that this vertue is proper to the faithfull, to seeke for those things which are aboue, Col. 3. 1. and especially sith the grace of God hath appeared by the Gospell, teachinge vsus to deny vngodlinesse and worldly lustes, and that wee shoulde liue soberly and righteously in this present worlde, looking for the blessed hope, and appearing of the glory of the mighty God, Tit. 2. 11. 12. 13.

59. And when he had receiued the body. The three Euangelists doe briefly sette downe the buriall: and therefore they doe make no mention of the sweete oyntments, which onelyonly Iohn doeth speake of: they do only report that Ioseph bought fine clean linnē. VVherbv we do gather that he was honourably buried. And it is not to be doubted sith that a rich man allowed his owne tombe to the Lorde, but that in all other things hee also perfourmed what was conuenient for the furnishing and adorning of the same. And this also befell rather by the secreat prouidence of god, then by the premeditate counsell of menne, that the Lorde gate a newe tombe in which none had yet beene layed, who is the first begotten of the dead, and the first fruites of them that rise again, Col. 1. 18. 1. Cor. 15. 20. So the Lorde by this token distinguished his Sonne from all the company of mankinde, and he sette foorth newnesse of life in the sepulcher it selfe.

61. And there was Mary Magdalene. Marke and Mathew doe onelyonly report that the women behelde what should be done, and noted the place where the body was layed. But Luke also doeth withall declare theyr purpose: namely, that they retourning into the Citie, mighte prepare odours and oyntments, that the seconde day after they might solemnise the funerall according to their order. VVhereby we doe know that their mindes were perfumed with a better odour, which the Lorde breathed foorth at his death, that hee might lift them higher which were brought to his sepulchre.

62. Now the next day. In this hystorie, the purpose of Mathewe was not so much to shew, with what obstinate furye the Scribes and Priests persecuted Christ, as to represent vntounto vsus, as it were in a glasse, the wonderfull prouidence of God approued in the resurrection of hys sonne. Subtile men exercised in fraudes and treachery, do conspire amongst themselues, and deuise a meanes whereby they maye extinguishe the memory of the dead man. For they see that they hauehave preuailed nothynge, except they should ouerwhelme the faith of the resurrection. But truely, while they endeour to bring that to passe, they doe bring the knowledge of the same to light, as if it were of set purpose. Certainly, the resurrection of Christ had not been so manifest, or at the least they might hauehave hadde more liberty to denye the same, if they had not prouided to place witnesses at the graue. Therefore we see that the Lorde doeth not only deceiue subtile men, but also catching them in their owne counsels as in snares, he draweth and compelleth them to obey him. The enemies of Christ were vnworthy that his resurrection shuld be made manifest to them: but it was meete that their impudency shoulde be reproued, & the pretence of speaking euil taken from them, yea, and theyr consciences conuinced, that they shuld not be excused by ignorance. In the meane while let vsus note this, that God, as if he had hired them for wages, vsed theyr labour to the setting foorth of the glory of Christe: because that when the sepulchre should be found empty, they should hauehave no colour of lying left them to deny the same. Not y^t they shuld stay frō their mad vngodlinesse, but this was a full testimonie to all mē of a right & sound iudgement, that Christ was risen againe, whose body being laide in the sepulchre was not founde there, though the souldiours were set on eueryevery side to watch it.

63. VVe remember that that deceiuer sayd. This thought was put into them by inspiration from God, not onelyonly that the Lorde might execute a iust reuenge vponupon them for their sinne (as he doth oft vexe with blinde torments, the mindes which are guilty within thēselues) but especially, that he might bridle their filthy tōgues. In y^e mean while we do again behold how blockish the vngodly are, when cathan hath bewitched them. They doe yet call him a deceiuer, whose diuine power and glorye was of late shewed forth by so many myracles. Truely, this was not to striue against the cloud, but in deriding the darkenesse of the sunne, to spit (if I may so say) against the face of God. By suche examples we are taught that we must in season with a godly & modest attentiuenesse consider the glory of God, when it reuealeth it self, least that a brutish & horrible blindnesse should ensue our hardnesse. And though at the first sight this seemeth to be hard and absurd, that the vngodly shuld so vily triumph ouer Christ being dead: least this liberty should trouble vsus, it is meete alwaies to marke with wisdome, to what purpose the Lord wold apply y^e same. The wicked do seeme to themselues, to ouerwhelm the whole doctrine p. 770of Christe with his myracles, by this one blasphemye whiche they doe proudly vomitte foorth. But God doeth vse no other meanes, then by themselues to deliuer his sonne from that sinister note of deceit. Therefore, so oft as the wicked shall with their quarrels prepare themselues to peruert all thinges, and shall giuegive themselues to speake euill at their pleasure, let vsus wayte with quiet and patient mindes, vntill God shal lay open the light out of darkenesse.

65. You hauehave a watche. Pilate doth declare in these wordes that he doth refer it to their owne pleasure, that they may appoynt the souldiours to watch. By the which graunt they were the more tied from deuising of any cauilles, for though they durst not without shame wrangle against Christ after his resurrection, yet with Pilates signet they rather shut vp their owne mouth then the sepulchre.

Nowe we are come to the poynte of our redemption. For from hence springeth the liuely hope of our reconciliation with God, because that Christ came from out of the lower partes of the earth as a conquerour p. 771of death, that he might shew that he hadde the power of the new life in his hande. VVherefore Paule, 1. Cor. 15. 14. doth rightly say, that there is no Gospell, and that the hope of saluation is frustrate and vayne, except we beleeue that Christe is risen from the deade. For finally, so was righteousnesse purchased for vsus, and an entrance made into heauen: to be short, our adoption was so confirmed, when Christe shewing the power of his spirite by his resurrection, prooued himselfe to be the Sonne of God. And though he manifested his resurrection in other order, then our fleshly wisedome would desire: yet this meanes which pleased him, must also seeme best to vsus. He came out of the graue no man seeing it, that the emptie place might be the first token: next, his will was that the Angels should tell the women that he was aliue: shortly after he appeared vntounto them, and at the length to the Apostles, and that oft times. So by little and little he led his according to their capacity to further knowledge. But that he first beganne with the women, and not only shewed himselfe to be seene of them: but also enioyned them to preach the Gospell to his apostles, that they might be as it were their scholemistresses. In this was the slouthfulnes of the Apostles first chastised, who through feare lay almoste without life, when as the women hasted busily to the sepulchre, who also were throughly rewarded for the same. For though their purpose to annoynt Christ, was not without a fault, as if he should … still remained deade, yet hee pardoning their infirmitye, bestowed vppon them this singular honour, by resigning to them the office of the Apostleship for a while, which was taken from men. And in thys maner he made a shew of that which Paule teacheth, 1. Cor. 1. 27. namely, that he would chuse those thinges whiche are foolish and weake in the worlde, that he might pull downe the pride of fleshe. And wee shall not be rightly prepared to learne this article of our faith, except that we laying by all pride, doe submit our selues to be taught of the testimonye of women. Not that our faith should be tied vp in so narowe straights: but because the Lord, that he might prooue our obedience, would hauehave vsus become fooles, before that he would fully admit vsus to the knowledge of his mysteries. As concerning the hystorie, Mathew only saith that the 2. Maries came to see the sepulchre: Marke adioyning Salome the third, sayeth that they bought sweete oyntments, that they might annoynt the body: but by Luke it is gathered that there came not only two or three, but very many. But we knowe that this is vsual amongst holy wryters, of a great number only to set downe a few. It is also a probable coniecture, that Mary Magdalene with her other companion (whether shee was sent before, or ran before of her owne accord) came to the sepulchre before the rest. And the woordes of Mathewe doe seeme to note this, that they two came to see: For if they shoulde not hauehave seene, there appeared no meanes howe to annoynt Christ.

In the meane while he concealeth that office which they purposed in their minde to perfourme: for this one thing was his principal purpose, to speake of the resurrection. Yet it is demaunded howe this labour of the women, which was mixed with superstition, should please God. But I doubt not, but that their will was to applie this maner of annoynting of the deade receiued of the fathers, that they mighte in the sorrowe of death, seeke for comfort in the hope of the life to come.

p. 772I graunt that they offended, because they presently applied not theyr mindes to that which they hadde heard spoken before by the mouth of the maisters: but because they doe holde the generall principle of the last resurrection, their defecte is pardoned, which had iustly defiled the whole action (as they doe say). So God oft times of his fatherly goodnesse accepteth the doings of the Sainctes, which should not only without forgiuenesse not please him, but of right should be reiected wyth ignominye and punishment. In this therefore appeared the wonderfull goodnesse of Christe, that he being aliue, kindly and louingly mette the women, who wrongfully sought him amongest the deade. If he suffered not them to come to his sepulchre in vaine, it may be certainly determined, that if any man by faith should now approache vntounto hym, he shuld not be deceiued, for the distance of the places shall be no lette, but that the faithfull shall enioy him, who by the power of his spirite filleth both heauen and earth.

MAR. 1. VVhen the Sabbath day was past. It is the same in effect whych Mathew sayeth. In the ende of the Sabbath, when the first day of the Sabbath beg… to d…wne. Likewise in Luke. The first day of the Sabbath. For sith we do know that the Iewes beganne theyr day, assoone as the night beganne to waxe darke: the meaning of them all is this, that the Sabbath being ended, the women began to consult amongst themselues, of going to see the sepulchre, that they might come thither before day in the morning. Two of the Euangelists doe call that the first daye of the Sabbaths, whiche was the first in order betweene two Sabbaths. VVhere as others translated it One. the ignorance of the Hebrewe tongue caused manye to erre. For where a…d signifieth sometimes one, sometimes the first, the Euangelists (as in many other places) following the Hebrewe phrase, sayd mi…. But least the ambiguitie shoulde deceiue any, I hauehave more plainly expounded their meaning. But in the buying of the sweete odours, the hystorye of Luke differeth not a little from Markes woordes: for that they retourning into the Citie, shoulde prepare sweete oyntments: then, that according to the commaundement of the law, they should rest one day before they toke their iourney. But Marke reporting two diuers thing… in one, and the same text, had lesse regarde to note the distinction of the times then Luke. For that which was don before, he mixeth togither with the iourney. But in the matter it selfe they do very well agree, that they hauing kept the holy rest, they departed out of the house while it was yet darke night, that they might come to the sepulchre, when the day should first begin to dawne. But that must be againe remembered which I touched before, that though the rite of annoynting the deade, was common to many prophane nations, yet it was lawfully vsed onelyonly by the Iewes▪ to whome it had beene deliuered by the fathers, that they might exercise themselues in the hope of the resurrection: for without this respecte it had beene a colde and a vaine comfort to embalme a dead corpes without sense: as we do know that the Egyptians very carefully applied thē selues this way without any profite. But God by this holy signe represented to the Iewes an image of life euen in death, that they might hope that they should receiue newe strength out of corruption and dust. Further, as the resurrection of Christe, throughe his liuelye odoure … through all sepulchres, to breath life into the dead: so he abolished those p. 773outward ceremonies. VVherfore he needed no such meanes: but it came of the rudenesse and ignorance of the women, who as yet did not well vnderstand that he was free from corruption.

3. And they sayd amongest themselues. OnelyOnly Marke setteth downe thy… doubt: but sith the others doe report, that the stone was rolled away by the Angel, it is easily gathered that they remained perplexed and doubtfull in counsell, vntill a way was opened by the hand of God. But hereby we doe learne, that they were so caried away in their zeale that they came thither without consulting of it before. They had sene a stone layd vponupon the sepulchre, to kepe men frō entring into the same: why thought they not of it at leisure in the house, but because they were so astonyed with feare and admiration, that reason and memory failed them? But because that they were blinded with a holy zeale, God doeth not impute this fault vntounto them.

MATH. 2. And beholde there was a great earthquake. The Lord reuealed the presence of his glory by many signes: that hee mighte the better frame the hearts of the holy women to reuerence. For sith it was a matter of no small moment, to knowe that the Sonne of God hadde gotten victory ouer death (wherin the summe of our saluation consisted) it was meete for the taking away of al doubts, that the maiestie of God should openly and plainly offer it selfe to be seene of them. Mathewe therefore sayeth that there was an earthquake. VVherein the senses might discerne the celestiall power which I spake of. And it was meete that the women should be wakened by this wonder, that they might now thinke vppon no humane or earthly thing, but lift vppe their mindes to a woorke of God, newe and vnlooked for. The brightnesse of the Godhead shewed it selfe also in the apparel & fourme of the Angel, as it were by beames: that they might perceiue that he was no mortall man, who stoode by in the shape of a man. For though the brightnesse of the light, or the whitenesse of snow, are nothing to the great glory of God, for no colour must be imagined if we desire to know him rightly: yet by outwarde notes he declaring that he is neare, doeth according to the capacitie of our infirmitie, cal vsus to himselfe: this must be knowen, that he onelyonly offereth vntounto vsus the visible signes of his presence, that our mindes might apprehend him inuisible: vnderunder corporal shapes there is giuen a taste to vsus of his spiritual essence, that we might spiritually seeke the same. Yet no doubt, but with the outward signes there was ioyned some inward efficacie, which might graue in the hearts of the women, a feeling of the Godhead. For though they were amazed at the first, yet it appeareth by the text, that by degrees they came to themselues, so as they were taught to fele the hand of God present. But while our three Euangelistes doe endeuour to be short, they doe passe ouer that which Iohn doeth set forth more at large in the 20. chapter, vntounto the 12. verse, whiche we knowe to be no vnusuall matter amongest them. There is also this diuersitie, that where Mathew and Marke doe make mention onelyonly of one Angell, Iohn and Luke doe put two. But this shew also of repugnancie is easily answered: for we do knowe that the figure Synecdoche, is often vsed in the scriptures. There were therefore two Angels seene first to Mary, and after to her other fellowes.

p. 774But because the one, who had the office to speake, especially tourned their mindes to him, it was sufficient for Mathewe and Marke to report his message. Further, where Mathewe sayeth that the Angell sate vppon the stone, he doeth in woordes sette that before, which shoulde be after: or at the least neglecteth the course of the hystorie: for the Angell appeared not presently, but when as the noueltye and straungenesse of the matter had helde the women in suspence and doubt.

4. And for feare of him the keepers were astonied. The Lord terrified the kepers, as if he shuld set a hot yron in their consciences, which might compel them to feele his diuine power against their will: at the least the terrour auailed thus farre, that they shoulde not carelesly scorne at those things which should presently be dispearsed abrode of his resurrection. For though they were not ashamed to set their tongues to sale, yet they are compelled, will they, nill they, inwardly to acknowledge that which before menne they did wickedly denie. And it is not to be doubted, but where they had free liberty to speake, they familiarly confessed amongst their acquaintāce, that which they durst not speake openly because they were hired with money. And here is to be noted the difference betwene the two kindes of feare, which Mathew doeth compare togither. The soldiours accustomed to tumultes, were terrified, and so swallowed vp of feare, that they fell downe as if they were halfe deade, but no power raised them, so fallen prostrate. The women were likewise afraide, but they presently receiued comfort, whiche restored their mindes almoste failing them, that at the least they beganne to hauehave a better hope. And certainly it is meete that the maiestie of God should strike suche a horrour and feare as well in the godlye as in the reprobate, that all fleshe might be silent in his presence. But when the Lorde hath humbled and brought his electe into obedience, hee presently mitigateth their feare, least they shoulde so lie ouerwhelmed: and not so onelyonly, but wyth the sweetenesse of his grace, he healeth the wound they hauehave receiued: but he leaueth the reprobate as without life with a feare which doth distract them, or he suffereth them to pine away with many slowe tormentes. For concerning these soldiours, they were like to deade menne, but they lay afraide as menne distracted of their mindes without any earnest affection, yet withall they forgate that they were afraide: not that the remembraunce of the feare should be altogether blotted out: but because the liuely and effectuall feeling power of God, fled from them, whereunto they were compelled to giuegive place. But this must especially be noted, sith they feared like as the women, they hadde no comforte giuen them, which might take away their feare. For the Angels sayde onelyonly to the womenne, Feare yee not: he proposed vntounto them the resurrection of Christ, as the matter of their ioy and comfort. In Luke there is added a reproofe, because they sought the liuing with the dead, as if the Angell shoulde stirre them vp, least they should fall further into desperation.

7. And goe quickly, and tell his disciples. God doth here adorne the women with an extraordinarie honour, in that he cōmaundeth them to instruct his Apostles in the principall poynt of our saluation. In Marke they are commaunded by name to beare this message to Peter: not because he excelled them in dignity, but because his fal was so vile, that he had need of speciall comfort, that he might knowe that Christ had not cast him off, p. 775though he had filthily and wickedly fallen. Nowe, he had beene in the sepulchre, and had seene the tokens of the resurrection of Christe: but God denied him that honour which hee shortly after bestowed vppon the women, as to heare the Angell say that Christ was risen. And certesse heereby it appeareth howe blockishe he as yet remained, in that hee doeth fearefully runne againe into his lurking corners, as if he had seene nothing: when as Mary sate weeping by the sepulchre. VVherefore it is not to be doubted but that shee and her fellowes in beholding the Angell, receiued the rewarde of their patient wayting. That the Aungell sendeth the disciples into Galile, I thinke was done for this cause, that Christ might shew himselfe to many. For we knowe that he had beene long conuersant in Galile, and his will was to giuegive his disciples a larger space, that they might in that iourney gather their mindes somewhat to them. Then the knowledge which they had of the places, holpe them, that they might the more certainly knowe the master. For it behooued that they should be by all meanes confirmed, least any thinge shoulde be wanting for the assurance of faith. Loe, I hauehave tolde you. By this phrase of speache the Angell confirmeth that to be true, which he spake. And hee would not speake this of himselfe, as if he had beene the first author, but he subscribeth to Christes promisse: and there in Marke he onelye bringeth them in minde of the wordes of Christ. Luke doeth prosecute the speache further, as that the disciples shoulde be admonished by Christe, that it behoued him to be crucified, &c. yet the sense is the same, because he had foretolde his death togither with his resurrection. It is also added that they then remembred the wordes of the Lord: whereby we are taught, that though they had profited badly in the doctrine of Christe, yet it pearished not, but was couered, vntill that in due season it shoulde budde foorth and spring.

8. So they departed quickly. The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen: namely, that she hauing not yet seen y^e angels returned into the city, & weping, she cōplained y^t the body of Christ was p. 776taken away. Heere is not onelyonly mention made of the seconde retourne into the citie, when shee and her other fellowes, caried newes to the disciples that Christ was risen: which they had learned as wel by the voyce and testimonie of the Angel, as by seeing of Christ himselfe. Also, before Christ shewed himselfe, they nowe ranne towardes the disciples, as they were commaunded by the Angell. In the iourney befel the seconde confirmation, that they might the more boldly affirme that the Lorde was risen. Mathew sayeth that they went with feare and great ioy. By which wordes hee meaneth that they were comforted by the voyce of the Angell, yet withall, that they were stricken with feare, so that they were tossed in perplexitie betweene ioye and doubtfulnesse. For so the heartes of the godly are sometime possessed with contrary affections whiche are conuersant in the same by courses, vntill at the length the peace of the spirite doeth bring the same into a quiet estate. For if their faith had beene perfecte, it had thoroughly quieted them by putting feare to flight: nowe, the feare being mixed with ioy, doth declare that they as yet trusted not throughly to the testimonie of the Angell. And heere Christ gaue a notable testimony of his mercy, in that he meeteth them which are so doutfull and fearefull, that he might take away that doubtfulnesse which remained. Yet markes woordes doe not a little differ, in that they fledde for feare and amasednesse, so that for feare they should be astonied. But it is not so harde to answeare, for when their minde was to obey the Angell, yet their abilitie serued not, if the Lord hadde not loosed their silence. But there is a greater shewe of repugnancie in that whiche followeth. For Marke doeth not say that they mette Christ by the way, but only that he appeared early in the morning to Magdalene: Luke maketh no mention of this vision at all. But sith this pretermission is not a thing vnusuall to the Euangelistes, it must not seeme absurde to vsus. As concerning the difference betweene the woordes of Mathewe and Marke, it maye bee that Magdalene was partaker of so great good before the rest: or else by Synecdoche Mathewe doeth extend that to all, which was proper to one. Yet it is more probable that Marke nameth her onelyonly, because that shee before others enioyed the sight of Christ first, and that in a peculiar maner. But her fellowes also sawe Christe in their order: and therefore Mathewe doeth attribute this generally to them all. And thys was a woonderful token of goodnesse, that Christ reuealed his heauenly glory to a miserable woman, which had beene possessed of seuen deuilles: and when he would sette foorth the light of the newe and eternall life, he began there where there was nothing in the iudgement of manne but contempt and shame. But by this lesson Christ declareth, when hee once sheweth his fauour towardes vsus, howe liberally hee vseth to prosecute the course of the same: and with all hee casteth downe all pride of the fleshe.

9. They tooke him by the feete. This seemeth not to agree with the words of Iohn, where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled, because the Lord seeing Mary too much bent to the embracing and kissing of his feete, shoulde commaunde her to departe, because the superstition was to be reprooued, and he was to shewe the ende of the resurrection, from the which Marye was drawne partly by an earthly and grosse affection, partly by a fond zeale. But the p. 777Lord suffred her to touch his feete at the first meeting, that there might be nothing wanting for the assurance of them. Therefore presently after doeth Mathew adde, that they worshipped the Lord: the which was a signe of no doubtfull knowledge.

10. Then Iesus said vntounto them. VVe do gather that this was a corrupt fear, from the which Christ doth againe deliuer them. For though it arose of their wōdring at the matter, yet it was contrary to a setled assurāce. Therefore, to the end they might lift vp themselues to Christ the conquerour of death, they are commaunded to be of good comfort. But we are taught by the same words, that we do then know rightly the resurrection of the Lorde, if by the faith which we hauehave conceiued, we dare glory, that we are made partakers of the same life. And thus farre must our faith profite, least feare preuaile. Further, Christ commanding that this shuld be told to his disciples, doth by this message gather his church dispearsed togither againe, & erect the same now faine. For as the faith of the resurrection doeth especially giuegive vsus life at this day, so it behoued that the disciples should hauehave that life restored to them, from the which they had faln. Here also is to be noted the incredible kindnes of Christ, in that he vouchsafeth to call those runagates, who had moste cowardly forsaken him by the name of brethren. And it is not to be doubted, but that by calling them so louingly, his will was freely to appease that sorrow, wherwith he knew that they were grieuously tormented. But because that hee accounteth not the Apostles onelyonly as his brethren, lette vsus know that Christ commanded that this message should so be done, that it might then remaine for vsus. VVherfore we must not coldly hearken to the hystorie of the resurrection, sith that Christ by the band of brotherly kinred, doth with his own mouth louingly cal vsus to receiue the frute of the same. VVhere some interpreaters vnderunder the name of brethren, do vnderstand Christes kinsmenne, the text doeth very sufficiently confute their errour: for Iohn doeth expresly declare that Marie came to the disciples: and presently it followeth in Luke, the womenne came to the Apostles. Marke also agreeth with them, wryting that Mary came and told these things to the disciples, which wept.

MAR. 11. And when they heard. Marke onelyonly maketh mention of the testimony of Mary alone. Yet I am perswaded that the commaundemēts of Christ were done generally by them al: and this place doth the better confirme that which I sayd euen nowe, that there is no repugnancie betwene the Euangelists, while one doth particularly assigne that to Mary Magdalene, which according to others, was commen to all, thoughe not in like degree. But the disciples were grown to be marueilous sluggish, that they remembred not that that was fulfilled, which they hadde oft times heard of the master. If the women had tolde any thing which before had not been heard of, there had been good cause why in a matter incredible, there had beene no credite giuen to their report: but now they must needes be exceeding blockish, who doe account for a fable or a dreame, a matter so oft promised and witnessed by the sonne of God, when it is reported to be fulfilled by them whiche had seene the same. Further, sith that they were depriued of a right vnderstanding throughe their owne vnbeliefe, they doe not onelyonly refuse the light of the truthe, but they doe reiecte it as a fantasie, as Luke declareth. Heereby it appeareth p. 778that they so yeelded to the temptation, that almoste all the taste of Christes woordes was cleane forgotten.

LV. 12. Then arose Peter. I doe not thinke but that Luke hath heere inuerted the order of the hystory, as it is easie to gather by the woordes of Iohn: and in my iudgement it is not amisse, that the woord Running▪ be resolued into the preterpluperfect tence. And they which are but meanly exercised in the scripture, doe knowe that this is vsuall amongest the Hebrewes, to reporte afterwarde those things, whiche were omitted in their place. But Luke by this circumstance doth the more exaggerate the hardnesse of the Apostles, in that they despised the womens woordes: when yet Peter had now seene the sepulchre emptye, and by a manifest signe of the resurrection was driuen into admiration.

11. Nowe when they were gone. It is not only to be supposed, but the matter it selfe declareth, that the soldiours to whome the keeping of the sepulchre was committed, were so corrupted by rewardes, that they were ready to lie at the Priests appoyntment. They knewe very well, that the Priests feared nothing more, then that it should be reported that Christ arose the third day after his death: they knew that they wer sent thether for that purpose, that by keeping the corpes, they might putte away that report. The men therfore being giuen to gain, yea, & seeking gain eueryevery way, after they hadde lost their labour this way, they doe deuise a newe meanes to gette money. But where Mathew sayeth that some of the watche came, it is vncertaine whether a few subtile fellowes of them went alone to counsel from the rest, or whether they were sent in the generall name of them all. The seconde part by coniecture seemeth rather to be true: for Mathew doth afterwards say that the reward of periurie was giuen not to one or two, but generallye to the souldiours. It is certaine that whether al of them, or but a part of thē cōspired, yet they sought to gain by the cruel & vnappeaceable hatred of the priests against Christ. Further, sith they had them guilty of the offence, they abuse their euil conscience, for to wrest mony from them. For (as almost all wicked menne doe) the priests knowing their owne leudnesse, to the ende they myght couer their shame, are compelled to corrupt the souldiours with a large p. 779reward. Also it doth heereby appeare, that after the reprobate hauehave once cast themselues headlong into sinne, they are then caught in new sinnes, and while they would defend their name before men, they doe carelesly neglecte their sinnes against God. These wretches doe not onelyonly hire the soldiours with rewardinge them: but also, if the offence shoulde be brought into iudgement, they doe cast their name and life in daunger. And what compelleth them besides the losse of the money to come into great pearill, but because their obstinate furye suffereth them not to goe backe, vntill they should heape sinnes vppon sinnes?