Harmony of the Gospels, Commentary on gospel of John · Chapter 19

Harmony of the Gospels · Commentary on gospel of John · Chapter 19

p. 412Chap. 19.

1 THen Pilate tooke Iesus and scourged him.

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

p. 4133 And said, haile king of the Iewes: and they smote him with their fists.

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

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

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

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

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

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

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

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

p. 4146 Take ye him. He would not deliuer Christ into their handes, neyther yet suffer them to doe vntounto him what they thought best. He doth onelyonly deny that he was their hangmanne: which appeareth by the reason that is added immediately: where he saith, that he findeth no fault in him: as if he should say, that he will neuer be perswaded to shed innocent bloud for their sakes.

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

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

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

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

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

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

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

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

p. 415Like as when the Papistes doe at this day highly extoll the authoritie of the Church, they bring nothing wherein all the children of God doe not agree together. They affirme that the Churche is the mother of the faithfull, that shee is the piller of truth, that shee is to bee heard, that she is gouerned by the spirite of God. VVe must denie none of all these thinges: but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne. For we must consider vponupon the question, whether they deserue the title of the Church or no. And heere they vtterly fayle. In like sort when they rage furiously against all the godly, they excuse themselues with this cloake and colour, that they are orde…ned to defende the faith and peace of the Churche: but when as we looke throughly into the matter, wee see plainely that they meane nothing lesse, then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord, but that they fight only to defend their owne tyrāny. Those mē which are cōtent with generall principles, and marke not the circumstances, do thinke that the Papistes hauehave good cause to withstand vsus: but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men.

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

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

Therefore hauehave I saide that they are cast into a reprobate sense, p. 416who are no more moued with the maiestie of God when they handle the doctrine of the scripture: then if they did dispute about the shadow of an Asse. Yet shall they at length perceiue to their destruction, howe reuerent the name of God is, which they mock at this day so contemptuously, yea so reprochfully. It is an horrible thing to vtter how proudly and cruelly the Papistes do condemne the plaine and euident truth of God, and how they shed innocent blood. VVhence I pray you commeth such drunken dulnesse, saue only because they doe not remember that they hauehave any thing to doe with God.

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

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

Nowe we see in Pilate an image of a proude man, whom his owne ambition maketh mad. For whilest y^t he will extoll his power, he depriueth himselfe of the prayse and fame of iustice. Hee confesseth that Christ is innocent: therefore he maketh himselfe like to a murtherer whilest that he braggeth that he hath power to put him to death. VVicked consciences must needs rage after this sort, where faith and the true knowledge of God doe not raigne, and diuers affections of the flesh must needes striue amongest themselues there. God doeth notably auenge him selfe by this meanes of mans pride when they passe their boundes, that they may vsurpe to themselues infinite power: condemning p. 417themselues of their owne accorde of vnrighteousnes, they slaunder and put themselues to great rebuke. VVherefore no blindnes is comparable to the blindnes of pride, and it is no meruaile, seeing that it sealeth the reuenging hand of God, against which it runneth headlong. VVherfore let vsus remēber that we must not rashly triumph in vaine boastings, least we be ridiculous: especially let those who are placed in high degree moderate themselues: neither let them be ashamed to submit themselues vntounto God, and to be subiect to his lawes.

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

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

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

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

p. 41814. And it was the preparation of the Passeouer about the sixt houre: and he said vntounto the Iewes, behold your king.

15 But they cryed, awaye with him, away with him, crucifie him. Pilate saieth vntounto them, shall I crucifie your kinge? The Priestes aunswered, wee hauehave no kinge but Caesar.

16 Then deliuered he him vntounto them, that he might be crucified. And they tooke Iesus, and lead him away.

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

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

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

14. About the sixt houre. The Euangelistes seeme to be diuerse, and not to agree in nothing the time. The other three say, that it was darke from the sixt houre, when as Christ did hang vppon the Crosse. Marke dooth p. 419also plainely expresse that it was the third houre, when iudgement was giuen vponupon him. Yet we may easily aunswere. It appeareth sufficiently by other places, that the day was then deuided into foure partes: as the night had also foure watches. Hereby it came to passe that the Euangelistes doe sometimes assigne vntounto eueryevery day onelyonly foure houres, and doe extend eueryevery houre into three: in the meane season they adioyne the space of one houre, which draweth toward the ende, vntounto the nexte. According to this account Iohn saith that Christ was condemned about the sixt houre: because the time of the day drewe towarde the sixt houre or the second part of the day. Hence do we gather, that Christ was crucified at the sixt houre, or thereabout: for the place was nigh to the Citie, as he wil declare shortly after. Betweene the sixt houre and the ninth beganne the darkenesse, which continued vntill the ninth, when Christe died.

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

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

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

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

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

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

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

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

p. 42017. Hee went out into a place. The circumstaunces whiche are noted in this place, are of great force, not onelyonly for the certaintie of the hystorie, but also to edifie our faith. VVee must seeke righteousnesse in the satisfaction made by Christe. Therefore, to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes, he woulde both be caried out of the citie, and also hanged vppon the tree. For the sacrifices, whose bloude was shedde for sinnes, were woonte to be caried without the tentes, accordinge to the commaundement of the lawe, Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed, whosoeuer hangeth vppon the tree, Deuteronomie 21. 23. Both things were fulfilled in Christe, so that we may be fully assured, that our sinnes are purged by the sacrifice of his death: that hee was subiecte to the cursse, that he might redeeme vsus from the cursse of the lawe, Galathians 3. 13. that he was made sinne, that wee maye be in him the righteousnesse of God, 2. Corrinthians 5. 21. that he was brought without the Citie, that he might take away our filthinesse which was laid vponupon him, Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues. For as if the crueltie of the punishment were not sufficient of it selfe, he is hanged betwene two theeues, as if he were not some one of the number of other menne, but of all other the most wicked and detestable. For we must alwayes remember that the wicked hangmenne which crucified Christe, did nothing but that which was decreed by the hand and councell of God. For God did not lay open his sonne to their will and pleasure: but he would hauehave him offered vppe like a sacrifice to himselfe, according to his owne wil and minde. And if so be it the counsell of God wanted not good reason in al those things, which he would hauehave his sonne suffer, we must well ponder both the greatnes and grieuousnes of his wrath conceiued against sinne, and also the infinite greatnes of his goodnes toward vsus. The guiltines of vsus all could by no other meanes be purged, vnlesse the sonne of God shoulde be made a sacrifice for vsus.

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

19. And he wrote a title. The Euangelist maketh mention of a facte of Pilate, worthye to bee spoken of, after that hee hadde giuen sentence. p. 421It was peraduenture an vsuall thing to set vppe titles when euill doers were punished, that the cause of their punishment might be knowen, for an example vntounto all men: but this is an extraordinarie thinge in Christe, that the title is set ouer his head without reproche. For it was Pilates intent, to the ende hee might bee auenged of the Iewes by the way, who with their frowardnesse had caused him vniustly to punish an innocent man, to condemne the whole nation in the person of Christe. Hee is so farre from defaming Christ for any fault of his owne. But the prouidence of God had respecte vntounto a farre higher thing, which directed Pilate his stile. It came not into Pilates minde to praise Christ, as the authour of saluation, and a Nazaret of God, and the king of the elect people: yet God did indite this praise of the Gospell vntounto him, not knowing what he shoulde wryte. By the same secreate motion of the spirite came it to passe, that he shoulde publish the title in three languages. For it is not to be thought that this was a common vse: but the Lorde declared by this preparatiue that the time was now at hand, when his sonnes name should be knowen eueryevery where.

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

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

p. 42223. Therefore when the soldiours had crucified Christ, they tooke his garments, and made foure partes, (to eueryevery soldiour a part) and his coate. The coate was without seame, wouen from the toppe throughout.

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

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

p. 42325 And there stoode beside the crosse of Iesus, his mother, and his mothers sister, Mary the daughter of Cleopas, and Mary Magdalen.

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

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

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

p. 424He calleth her Mary, either y^e wife or daughter of Cleopas. I like this latter better. He saieth that she was sister to the mother of Iesus, according to the Hebrew phrase, which conteineth all kinsfolkes vnderunder the worde Brethrē. VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils, which shewed her self such a faithful disciple of Christ euen vntil the end.

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

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

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

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

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

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

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

p. 425But how saith he, that all thinges were fulfilled, seeing that the principall poynt was as yet wanting, to wit, death it selfe? And againe, doeth not his resurrection make to the fulfilling of our saluatiō? I answer that Iohn doth comprehended those thinges which should follow immediately. Christ was not as yet dead, he was not yet risen againe: but he sawe nothing which coulde hinder him from dying and rising againe. And so hee instructeth vsus by his example vntounto perfect obedience: that it may not be greeuous or troublesome to vsus to liue at his pleasure, although wee muste languishe in the middest of great sorrowes and paines.

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

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

Now at length there is true saluation giuen to the worlde: vntounto this doctrine is annexed the abrogation of all the rites of the lawe. For it were an vnmeete thing to follow the shadowes sithence that wee hauehave the body of Christe. And if sobeit we stay our selues vponupon this voyce of Christ, we must be contented with his death alone vntounto saluation, neyther is it lawful for vsus to set any helpes frō any other. But y^e whole religion of Papistrie tendeth to this ende that men may inuent to thēselues innumerable meanes to purchase saluation. VVhence we gather that it p. 426ouerfloweth with abominable sacrileges. The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease, when as the saluation of men was finished by the onelyonly sacrifice of the death of Christ: therefore what authoritie will the Papistes say they had to erect a new sacrifice, whiche might reconcile God vntounto men? They obiect that it is no new sacrifice, but that selfe same which Christ offered. But we may easily refute them, that they hauehave no commandement to offer: and secondly, that when Christ had ended one oblation, he pronounceth from off the crosse, that the whole is finished. Therefore they are more then forgers and falsifiers, which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God.

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

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

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

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

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

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

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

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

31 Because it was the preparation. This narration is also of force to edifie faith. First, because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures: and secondly, because it conteineth a misterie of great importance. The Euangelist saith, that the Iewes requested to hauehave the bodies taken downe from the crosse. That was commaunded in the lawe of God: but the Iewes (as hypocrites are wont to doe) taking heede only to small thinges, passe ouer p. 427most great and horrible sinnes without any stop or stay. For to the ende they may keepe their Sabboth religiously, they are carefull for the externall pollution onelyonly: in the meane while they doe not consider what an haynous offence it was to put an innocent to death. So we saw a little before that they entred not into the common hall, least they should pollute thēselues, wheras their vngodlines did pollute the whole countrie. Neuerthelesse the Lord bringeth that to passe by them, which was very profitable for our saluation, that the body of Christe remaineth marueilously vntouched, and that blood and water doe spring out of his side.

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

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

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

There came out blood and water. Some men were deceiued in feigning a myracle heere. For it is a naturall thing: for when blood is congealed it is made like vntounto water hauing lost his readnesse. It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste. And they were deceiued because the Euangelist vrgeth this so diligently that there came out water & blood, as if hee did shewe some strange thing and something which is contrary to the order of nature. p. 428But he intended another thing, to wit, that he might applie his narration to the testimonyes of scripture, which he addeth by and by: & chiefly that the faithfull might thence gather that which he teacheth els where, to wit, that Christ came with water and blood: by which woordes he signifieth, that he brought him the true purgation of sinnes, and the true washing. For the forgiuenesse of sinnes, and righteousnesse and purity of the soule were figured in the law by these two signes, sacrifices and washings. In sacrifices blood did purge sinnes, and was the price to pacifie Gods wrath withall: washings were testimonies of true puritie, and remedies to purge vncleannesse and to wash away the filthinesse of the flesh. Least faith should abide any longer in these elements, Iohn testifieth in the sith chapter of his Epistle, that the fulfilling of both these graces is in Christe: and heere he bringeth foorth a visible signe of that thing. To the same end serue the sacraments which Christe hath left vntounto his Church. For the purging & puritie of the soule which consisteth in newnesse of life, is shewed vntounto vsus in baptisme: and the supper is as a pledge of the purging which is finished. But they differ much from the figures of the old lawe: because they offer Christ as being present, whom the figures of the lawe did shew to be farre off as yet. VVherefore I doe not mislike that which Augustine writeth, that our sacramēts flowed out of Christes side: for we are then washed from our filthines indeed, and we are renued into an holie life, then doe wee li…e before God being redeemed from death, and deliuered from giltinesse, when as Baptisme and the holie Supper doe bring vsus vntounto Christes side, that wee may draw thence by faith as out of a fountaine, that which they represent.

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

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

p. 429And God speaketh in that place after the maner of men, signifying that hee is wounded with the wickednesse of the people, and especially wyth the obstinate contempt of his woorde, as it is a deadly wounde in man whose heart is thruste throughe. As he sayeth in another place, that his spirite is heauy, Mat. 26. 38. Now, because Christ is God, reuealed in the flesh, Iohn sayeth that that was fulfilled openly in his visible flesh, which his diuine maiestie suffered of the Iewes, in such sort as it coulde sufter. Not that God is subiect to the iniuries of men, or that the external blasphemies and reproches vttered against him, doe come vntounto him: but because he meant to expresse of howe great sacriledge the vngodlinesse of men is guiltie, whilest that it lifteth vppe it selfe vntounto heauen stubbernly. And Iohn doeth for good causes ascribe that vntounto the Iewes, which was done by the hande of a souldiour of Rome: like as they are sayd in an other place to hauehave crucified the sonne of GOD, although they touched not his body with one finger. Nowe the question is, whether God promiseth repentance vntounto the Iewes vntounto saluation, or he threatneth that he will come as a reuenger? VVhilest that I weigh the place diligently, I thinke that it comprehendeth both: to witte, that God shall at lengthe gather vntounto saluation the reliques of the lost and desperate nation▪ and he shall shew vntounto the contēners by his horrible vengeance, with whom they had to deale. For we knowe that they were woont no lesse boldlye to mocke the Prophets, then if they had babbled without any commandement of God. God sayeth that they shall not escape vnpunyshed for this: because he will at length defend his owne cause.

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

39. And Nicodemus came also (who came vntounto Iesus first by night) bringing a mixture of Myrrhe and Al…es, about an hundred pound weight.

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

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

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

38. Ioseph besought Pilate. Iohn setteth downe now by whom, in what place, howe honourably Christ was buried. Iohn nameth two, whiche buried Christ, Ioseph and Nichodemus: the former whereof desired Pilate to giuegive him the body of the dead, which should otherwise hauehave ben left to the pleasure of the souldiours. Mathewe affirmeth that he was riche, and Luke sayeth that he was a counsellour, that is of the order of the Senatours. And we sawe that Nichodemus was had in great reputation amongest his: and we may also easily gather that he was riche, by the great cost which hee bestowed in bringing the mixture. Therefore their richesse hindered them hitherto from giuing their name to Christ, and they might no lesse hauehave hindered them heereafter from takinge vppon them so odious and infamous a profession. The Euangelist sayeth expresly, that Ioseph was kept backe by feare, from professinge that p. 430hee was a disciple of Christe. But hee repeateth that concerninge Nichodemus, whych wee hadde before, that hee came vntounto Iesus secreatlye and by nighte. Therefore whence hadde they suche Heroicall fortitude of a sodaine, that they come abroade in extreeme dispaire? I omitte the manifest daunger which they must of necessitie hauehave incurred. But thys is a great matter, that they were not afrayed to take vppon them continuall warre wyth their nation.

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

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

Hee that stayeth in the midst of the course, sheweth that he beleeueth not in God, and hee hath no excuse, who setteth more by his owne life, then by the commandement of God. In that the Euangelist vouchsafeth to bestow vponupon Ioseph, the title & name of a disciple, at such time as he was too fearfull, and durst not professe his faith before the worlde: we know by this howe gently the Lorde dealeth with those that be his, and p. 431how fatherly he pardoneth their faultes. Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within, but whilest that they feigne a consent with wicked superstitions, so much as in them lyeth they deny that they were Christes disciples.

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

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

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

For because it was but a shorte time to the settyng of the Sunne, p. 432which was the beginning of y^e Sabboth) they sought the cōmodiousnes of the place. In the meane while God did chose contrary to their mind, a sepulchree wherein neuer man had laid, for his sonne. Therefore the holy men doe like the nighnesse of the place onelyonly for this cause, that the Sabboth might not be broken. But God offereth vntounto th… that thing which they sought not, that hee might discerne and distinguish the b… riall of his sonne from the common order by some token. The circumstance of the place did also serue to this end, that the resurrection might be more famous: and that it might giuegive no small light to the historie which followeth in the next Chapter.