what we our selues ought to do vnto others If any man honor another endued with Gods Giftes he gieueth honor vnto GOD himselfe And contrariwyse if he contemne the same he despyseth God himselfe Therfore sayth Elyzabeth The mother of my lorde We cannot geue honor vnto God but we must also honor his grace when and wheresoeuer wee see the same The Mother of my Lorde C. In that Elyzabeth calleth Mary the mother of her Lorde the vnitie of the Person is noted in the two natures of Chryst As if she had sayde that he which is borne a Mortall man in the VVomb of Mary is also God Euerlastyng For we must remember that the woman speaketh not of her owne brayne but onely vttereth that which the holy Ghost put into her minde For thys name properly beloÌ„geth vnto the â—â—n of GOD manifested in the flesh to whome all power is geuen of the Father and who is ordayned to be the chyefe Ruler in Heauen and in Earth by whose Hande God gouerneth all Thyngs Howbeit hee is chyefly the Lord of the Faithfull who wyllingly submit themselues to hys Gouernment Christ the head of 〈◊〉 body onely For he is the Head but of his body Therfore Paule saith Although there be many called LORDES in the Worlde 1 Cor 8. yet not withstanding we which are of the Housholde of Fayth haue but one Lorde For loe as soone as the Voyce of thy Salutation sounded in my eares the Babe sprange in my Wombe for Ioy. C. She amplyfieth this grace of God of which she speaketh of the sodaine motion of the Infant which she had in her VVombe VVherby ther is no doubte but that shee would declare that she had the feeling of some Supernaturall and deuine thyng Read the 42. verse going before 45. And blessed is shee that beleued For these Thynges shall be perfourmed vvhych were toulde Her from the Lorde And blessed is she that belieued A. Thys is to be ioyned to the 42. Verse in the which the Angel called her blessed amonge women that shee might not simply be called blessed because she should be the mother of the Lord but because she beleeued C. And seeing it is euident by the former Testimony of Luke that Elizabeth spake by the secret motion of the Spyrite it must needes be the same Spyrite which pronounced Marye blessed because she beleued and praysing the Fayth of Mary he generally sheweth in what the true felicity of man consisteth Mary is happy who imbracinge with her heart the promise of God conceiued and broughte forth saluation for her self the whole world This was special vnto her but because we can haue no lyfe righteous or any goodnes without the Lord offer vnto vs his woord it is Fayth only which maketh vs partakers of true felicity being deliuered froÌ„ extreame neede and misery And there is great wayght in this part of the seÌ„tence following For those things shal be performed For the sence meaning of it is this that Fayth submitteth it selfe to the promises of God that they may haue theyr effect in vs It is certayne that the truth of God doth not depend vppon the wyll of men but this is rather true that God doth alwayes remaine true although the whole VVorlde which is vnbeleuing and ful of lies goe about to discredit the same Rom. 3.4 But because the vnbeleuing are vnworthy to reape any fruite of the Promyses therefore the Scripture teacheth that they are effectuall onely by fayth to our Saluation For Gyd offereth his benefits generally to all meÌ„ but faith openeth our bosome to receiue them and incredulity suffereth them to fall that we might not receiue them If so be there had bene any vnbelyefe in Mary yet notwythstanding the same could not haue let but that God wold haue brought his purpose to passe by some other meanes that had pleased him â—nbeliefe â—fisteth â—od but shee is called blessed because She receiuing by fayth the blessing of God offered vnto her gaue place vnto God to finishe his worke euen as on the coÌ„trary parte vnbeliefe resisteth him putteth away hâ—s hand from the worke that they which defraude the same of the praise of his vertue might not feele it a sauing hand Wee must also note the relation betwene worde and fayth by which we gather what it is to beleue to weete when we subscribe vnto God which speaketh and are fully perswaded that hee will performe and fulfill that which hee promiseth From the Lorde The which soundeth not as though the Lord himselfe had spoken but because these thinges were spoken vnto her in the name of the Lorde or from the Lord. For the promyse was brought by the Angell but it came only from God Whereby wee gather that whether God vse the mynistery of men or of Angells hee would haue no lesse honor geuen vnto his woorde than if hee him selfe should openly descende from Heauen But the former sence doth best agree 46. And Mary sayd My soule magnifieth the Lord. And Mary sayd C. Nowe is declared the notable and worthy song of the holy Virgin by which playnly appeareth with what plenty of the Spirite she excelled And this Canticle or Psalme consisteth of three partes The first part setteth forth the thankesgeuing of Mary for the mercy of God shewed towardes her In the second part she coÌ„mendeth the power Iudgmentes of God with generall Tytells Last of all Shee applyeth them to the present cause where Shee speaketh of the redemption promised longe a goe vnto the Church and nowe performed My Soule magnifieth the Lord E. The Virgin beginneth with thankes geueinge testefyinge her thankefullnesse The thankesgeuing of MARY R As if Shee shoulde say God hath bestowed an inestimable benefite vpon mee and nowe I am confirmed by a greate certainty of Faith by a Sygne foreshewed of the Angell Wherefore I am so Ioyfull in my Conscience that I cannot staye my selfe but I muste needes burst forth into the commendation of the name of God C. Therefore because Hypocrites ofteÌ„times with shrill voyce and pleasaunt time without any affection of the heart doe singe the prayses of God Mary saith that shee prayseth God from the inward affection of the mynde And in very deede they doe nothinge els but prophane the holy name of God which set forth his glory not with the mynde but with the tongue onely But seeing these woordes Soule and Spirite are diuersly taken in the Scripture yet notwithstandinge beinge Ioyned together they signifie two principall powers of the Soule For this worde Spirite is taken for vnderstanding and this woorde Soule for the place of the affections That wee may vnderstand the minde of the holy Virgin Ioy of the spirit is required before thaÌ„ksgeuing we must note that the same is put in the Seconde place which should be in the first For that the wil of man may be styrred vp to praise God it is necessary that there goe before the reioysinge of the
was done about him and at the lēgth how he yeelded vp the Ghost 34. And at the nynth hower Iesus cryed with a lowde voyce saying Eloy Eloy Lamasabacthani whych is if one interprete it My God my God why hast thou forsaken me The Euangelyste Marke bryngeth heere many woordes which were then vsed of the most of the People amonge the Iewes Notwithstanding they wer corrupted by the longe Captiuitye of Babilon Among which also he wrote this Eloy Eloy The Hebrewes saye Eli Eli as Mathew also hath Many affirme that Marke wrote Eli Eli But what this word Eloi signifieth read the 27. of Mathew 37. But Iesus cryed with a lowde voice and gaue vp the Ghost And gaue vp the Ghost After that Chryst had thus geuen vp the Ghost and committed his soule into the Handes of the Father some haue written that he then descended in to hell which they call Limbos Patrū where as they dreame the soules of the Fathers reste to whom say they he preached vntill he rose a gaine being moued so to affirme by this place of Peter wher it is sayd 1. Pet. 3 In the which Spyrite also he wente and preached to the spyrites that were in pryson And the Vayle of the Temple did rente in two partes from the Toppe to the Bottome BV. Marke now maketh mention of certaine things which followed the death of the Lord which do commende the Pryce of his Deathe and doe set forth the Maiesty of him beinge nowe a Dying Straighte way after that deth of the Lord sayth Marke the vaile of the Temple rente in two from the Top to the bottome The Vale was that which wente betweene the sight of the People and the Holy thynges whych were in the Temple Whereby wee haue to learne that shadowes vanishe away so sone as the light of the truth shyneth The rest concerneth the Exposition of this Verse and that whych followeth yee shall finde in the seuen and twenty Chapter going before FINIS Chapter the sixtenth AND When the Saboth day was past Mary Magdalene Marye the Mother of Iames and Salome brought sweete smelling Oyntmēts that they myght come and anoynte hym And vvhen the Saboth day vvas passe BV. In this last Chapter the Euangelyste descrybeth the true resurrection of the true Body of our Lord Iesus Chryst from the deade and that which the other two Euangelists haue done largely our Euangeliste Marke hath knit vp in few Wordes because these fewe wordes in steede of many might seme to suffice The Godly women come to annoint the body of the Lord that it mighte abide sweete that it might not stinke through corruption Therefore they bringe such ointments as are of force to dry vp and consume the moiste humors of the body to the end the same might thereby be kept vncorrupted Now because they found not his body it is euident that the same was risen 2. And earely in the morning the first day of the Saboths they came vnto the Sepulchar when the sonne was rysen BV. The time is heere noted whē these women went to the Sepulchre that thereby we might gather the time of the resurrection also The first day of the Sabothes This day is the first day in the weeke next following the Saboth being the very same which for a memorial of the resurrection we call Sonday That which is heere called the Sabothe is to vs Saterday A. Read the 28. cap. of Mathew 6. And he saith vnto them be not amazed Yee seke Iesus of Nazareth which was crucified He is rysen he he is not here behold the place wher they had put him BV. Note here diligently how by the Testimony of the most holy Aungels of God the special points of our redemption are reuealed and declared vnto Men. Luke 1. For the incarnation of our Lorde was shewed vnto the Virgin Mary by the Aungell Gabriell And now Angels being ministers of truth are witnesses of his resurrection from Act. 1. the deede When the Lord standynge vppon mounte Oliuet ascended into Heauen Angels appeared and testified that the Lord Iesus should so come againe to Iudgemente as the Disciples sawe him ascende into Heauen Wherfore if we wil not let to beleue sworne witnesses how much more ought we to geue credit vnto Angels the Ministers of truth Behould the Place where It is the true property of a humane body to be in one certaine place And because the Body of the Lorde whych was risen from the dead was no more there where it was at the first it followeth that the true body is risen the very same which was laide in the Sepulchre and to conclude it followeth that the same body rising agayne lost not the property of a humane Body for then the Angel should not haue truly sayd He is not here Reade the 28. cap. of Mathew 7. But goe your way and tell hys Disciples and Peter that he goeth before you into Galile there shal ye see him as he sayd vnto you BV. This also pertayneth to confirme the verity of Christs body For that Locall moouing doth shewe the Verity of Christs body There shall yee see him As if he should say There yee shall see him he place being certain ye shal se him not as a spyrite but as a true mā 11. Afterward he appered to the eleuen as they sate together and cast in theyr teeth their vnbeliefe and hardnes of hearte because they belyeued not them which had seene that hee was risen againe from the dead Some English translations haue As they sate together at meat But it cannot be gathered by the Hebrew nor Greeke texte but rather that they sate together weeping Luke 24 and in prayer For certayne it is that this was the first Vision or appearyng of Chryst which was aboute Midnight as it may be gathered by Luke which was no fit or conuenient time for supper Againe if they had bene at meat it is not like that Luke woulde haue sayde that the Lorde standynge before them asked them for meate Or if they had any thinge to eate For he shoulde haue sene himselfe whether they had or no. But it is the Hebrew phrase of Speache to vse this word sitting for resting in any place And cast in theyr teeth Where as some restrayne these wordes of Marke vnto Thomas it semeth to bee to much coacted or Wrested so that it is better more simpelie to expounde it thus that Christ whē hee Appeared at the fyrste to hys Apostles rebuked them because they woulde not belieue those Witnesses that sawe hym after his Resurrection Howbeit their hardnes of heart is not only condempned in this that they gieue no credit vnto the words of mē but because they being conuicted by the euent of the matter it selfe woulde skarse beleue the testimony of the Lorde himself Wherfore iustly the hardnes of theyr hearts is cast in their teethe because to theyr slow dulnes obstinacy was also ioyned euen as though willingly
and consider the Preacher he is Gods voice and the voyce of Chryste and therefore hee oughte to publish nothing but that which God Christe shall put in his mouth Reade the thirde chapter of Mathew 4. Iohn did baptize in the Wyldernesse and preached the baptim of repentance for the remission of sinnes Iohn did baptise in the VVyldernesse BV. Marke declareth how the words of the the Prophets were fulfilled that is to say how Iohn came a forerunner howe he began the preaching of the Gospell and prepared the way before Christe the Kynge For hee baptised men which sought to dedicate and gieue themselues vnto Christianisme by Gods appoyntmeÌ„t with the water of Iordaine Whereuppon hee was called Iohn the Baptist For he was the first by Gods commaundement which baptised men with water and which began Christianisme A. But at what tyme hee began to preache and baptise it cannot be gathered by Marke Yet Luke declareth it Luke 3. And preached the baptim of repentance By these words the EuaÌ„gelist declareth that Iohn exhorteth the People to conuert repent and also to beleue their sinnes were forgeuen by Christe of the which remission to make them assurance hee baptised them And the Baptim of repentance signifieth all the ministery of Iohn that is to say the doctryne and the baptim annexed to his doctryne As coÌ„cerning repentance and the baptim of Iohn of Chryste and of the Apostles Reade the third of Mathew 5. And all the land of Iewry they of Ierusalem went out vnto him and were baptised of him in the ryuer of Iordaine confessing their sinnes And all the land of Ievvry c. E. That is to say And the People came out of all partes of Iewry BV. Whereby we gather that the worde of God preached by the mouth of Iohn wanted not his frute Reade the third of Mathew 6. Iohn was clothed with Camelles hayre and with a Girdell of a Skin aboute his Loynes And hee did eate Locustes and wylde Honny Iohn vvas clothed vvith Camells E. These words are to be found in the most auncient latine bookes And vvith a girdel of Skinne about his loynes As concerninge this Gyrdell reade the third of Mathew And hee did eate Locustes BV. The lyfe and maners of Iohn the Baptist were agreeable in all poyntes with the doctrine which he preached For the manners of men doe specially appeare in their diet and apparell But Iohn did eate these Locustes because they were easy to bee had being plentifull and a temperate kynde of meate his apparell also was soone prepared beinge voyde of all sumptuous excesse So that the lyfe of this man was most holy and temperate in all thinges 7. And preached sayinge hee that is stroÌ„ger then I coÌ„meth after me whose shoe lachet I am not worthy to stoupe downe and vnlose And preached saying BV. The suÌ„me effect of these wordes is that Iohn preached Christe in him remission of all sinnes forsomuch as he is the omnipotent sonne of God the Father and the true Messias with whom no creature although hee bee holy and excellent may be compared VVhose Shoe lachet I am not vvorthy to vnlose The like words also hath the Euangelist Luke But Mathew hath Whose Shoes I am not worthy to beare 8. I haue baptysed you with water but he shall baptise you with the holy Ghost A. Here the Euangelist noteth the difference betwen the Baptism of Christ and of Iohn and of the rest of the mynisters of the which matter reade the third chapter of Mathew 9. And it came to passe in those daies that IESVS came from Nazareth of Galile and was Baptised of IOHN in Iordaine BV. Whatsoeuer Iohn the Baptist spake or did hytherto hee spake and did it to this ende to prepare and make ready the common People for Christe and thus he did to the ende of his ministery Wherefore there remayned no other thing then that the sonne of God hymselfe shoulde now come and should bee reuealed of the Father to the whole world But how thinges came to passe Marke discribeth in this place A. And that which Mathew spake more obscurely how that Iesus came from Galile to Iordaine vnto Iohn Marke playnely declareth saying from Nazareth of Galile The rest is more plentifully handeled by Mathew in hys 3. Cap. 10. And as soone as he was come out of the water he sawe Heauen open the spirite descending vpon him lyke a Doue 11. And there came a voyce from heauen Thou arte my deare Sonne in whom I delight 12. And immediatly the spirit draue him into wildernesse Hee savve Heauen open Or to parte a sunder Mathew hath The Heauens were opened vnto him And immediately the spirite draue hym into VVildernesse E. By these words he setteth forth the force of the spirit which caryeth a man whether it lysteth Luke hath He was led of the spirit B. These words sufficieÌ„tly declare that the true sonnes of God are not nowe their owne but that they geue place wholy vnto the gouernment of the spirite contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of vertue by which we may worke And here by al men which are tempted may take consolation because they may knowe that temptacions are the good will of God BV. Here we doe see that not delights or pleasure followe the Baptisme and vnction of Christe but grieuouse and perilouse temptation that wee might hereby learne what they may loke for which haue geuen their names in baptim to this Prynce B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation but if they be sent of God we ought to beare them paciently 13. And hee was there in the wildernesse forty dayes and was tempted of Sathan and was with Wilde beastes and the Angels ministred vnto him And hee vvas there in the VVildernesse BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights to the ende we might not be ashamed or grieued to leade our life with wilde beastes if we be appoynted thereunto 3. King 16 Hâ—b 11. and the glory of God requyre it For which matter we haue Elias the Prophets for examples B. Notwithstandinge wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man neither their trade of life except the spirite of the father doe leade them into the desert otherwyse they may vse those things that are present according to the moderation of the Spirit with geuing of thanks For we do not reade that Christ at any time by the constraint of the spirit dwelt in the desert but this once And the Angels ministred vnto him A. This was done for his comforte as we haue declared in the fourth of Mathew 14. After that Iohn was taken Iesus came into Galile preaching the
abstayning also from all outward apparance of euell 7. And they had no Chylde because that Elizabeth vvas barren and they both vvere nowe vvell strooken in Age. And they hadde no Chylde BV. The Euangelist prosecuteth his narration vntill hee come to the conception of Iohn the Baptist C. And it came to passe by the singuler purpose of God that Iohn was begotten not after the common and vsual order of Nature The same also came to passe in Isaac in whom God had determined to shewe forth a rare and notable example of his Grace Elizabeth was barreine all the florishinge tyme of her youth the which tyme being past Ge. 17.10 and 21.2 Age maketh fruitefull Women barrayne Therefore in two lettes there appeareth a double myracle of the power of God and that to this ende that the Lorde as it were by his stretched out Arme from Heauen myghte declare that the Prophet was sente from him Hee was Borne a Mortall man of earthly Parents but a supernaturall meane doth no lesse cōmende him than if hee were fallen from Heauen Because that Elizabeth was barren E. Barrennesse was very reprochfull amonge the Iewes as Elizabeth her selfe testifieth when shee sayth Luke 1.25 Thus hath the Lord delt wyth me in the dayes vvherein hee looked on me to take from me my rebuke from amonge men So Moises speaketh of Abraham and Sara sayinge Ge. 18.11 Nowe Abraham and Sarah vvere olde and striken in age 8. And it came to passe vvhen Zacharie executed the Priests office before God as his course came And it came to passe A. Now he beginneth to shewe how Iohn was promised to Zacharias himselfe namely when hee was executinge the office of the Priest Before God That is to saye when hee entered into that parte of the Temple which is called Holy the which was rightouer against the Sanctum Sanctorum in the which was the Arke of the Lord vpon the which hee appeared Leui. 16.18 for the which cause the Arke sometime beareth the name of God him selfe as in this place and oftentimes also in the olde Testament These thinges hee declareth in the verse followinge saying 9. Accordinge to the custome of the Priests office his lot was to burne Incence when hee went into the Temple of the Lord. Accordinge to the Custome of the Priestes offyce C. The Lawe commaunded to burne Perfume twyse a day that is to say in the Morninge in the Eueninge And whereas the Priestes did serue by turne that was so appoynted by Dauid as we shewed before Therefore that which is spoken here of burning Incence the Law of God expresly cōmaunded For thus it is wrytten in the Lawe Thou shalte make an Aulter for sweete Perfume of Shittim Woode thou shalt make it Exo. 3.1.7 And in the seuenth verse following it is sayd And Aaron shall burne thereon sweete Incence euery morning Exo. 40.26 whē hee dresseth the Lampes thereof shal he burne it C. But whatsoeuer was more it was added by Dauid Howbeit that which he appoynted was not disagreing from the Lawe For he only shewed the way howe euery one might disdischarge that office which was inioyned him When hee wente into the Temple of the Lorde C. By this worde Temple is ment the holy place The which is therefore to be noted because sometime this woorde Temple comprehendeth the Churchyarde But Zacharie is sayd to go into the Temple whether it was lawfull for none to goe but the Priests only Therefore Luke saith that the People stoode a farre of betwene whom and the Aulter vppon which they burnte Incence there was a great distaunce because in the midest there was an Aulvpon which they offered burnte sacrifice And it is to bee noated that Luke sayth Before God For so often as the Prieste entered into the holy place The priest a mediator betvvene God and the People hee came as it were into the presence of God that he might bee a Mediator betwene God and the people For God woulde haue this knowne vnto his People that no man had accesse vnto Heauen but by the mediation of the Prieste yea and that so longe as men liue vpon the Earth they come not vnto the heauenly Throane but in the person of a Mediator Therefore seeing there were many Priestes it was not cōuenient that two of them at once should execute the office of Intercession for the people but they were therefore appointed tournes that one alone might enter into the sanctuary and that so there mighte bee but one Prieste at once Insence the vse thereof in the lavve And to this ende pertayned the burninge of Incence that the faythfull mighte bee admonished that smell of their prayers did not asscende into Heauen but by the sacrifice of Mediator But how these Fygures are applyed to vs reade the nynthe Chapter of the Epistell to the Hebrues 10. And the whole multitude of the people were without in praier while the Incence was burning And the whole multitude C. The multitude was not in the holy place when the high Priest entered into the same at that time when Insence was burnte euen as Moses wryteth Leui. 16.17 There shall bee no man in the Tabernacle of the Congregation when the highe Prieste goeth in to make an attonement for him selfe and for the People But the multitude aboade without in the Courte or Yarde the expresse forme whereof and of the holy place with the Aulters for Incence burnt Sacrifices is to be seene in those bybles which Robert Stephanus hath prynted in the sixt Chapter of the thirde Booke of Kinges 11. And there appeared vnto him an Angell of the Lorde standing on the right side of the aulter of Incence 12. And when Zacharias sawe him he was troubled and feare came vpon him And when Zacharias sawe him C. Although GOD doth not therefore appeare vnto his seruauntes to terrefie them Feare is very necessary yet notwithstandinge it is profitable and very necessary that they should be made a fearde that they being confounded in them selues may learne to geue the due honor vnto God And Luke doth not only shew that Zacharias was a fearde but also addeth And feare came vpon him Where by hee gieueth vs to vnderstande that hee was so afearde that hee was ouercome therewith And the feare which commeth vpon men at the presence of God doth not onely bringe them to reuerence but also humbleth the pride of the fleshe which is so peruerse that men will neuer submitte themselues vnto God except they be violently constrayned thereunto Whereby also we gather the mē neuer flatter thēselues wax proude but when God is absent that is to saye when they wythdrawe themselues from his presence sighte For if so bee they did beholde God as a Iudge they could not but presently be a fearde And if this happened to Zacharias at the sight of the Angell to whom the prayse of ryghteousnesse is geuen the which Angell is
the rashe and vnaduised speache of his tongue did shee still remayne doubtfull likewise for the space of fiue monethes together Also her Woordes playnely shewe that her Hope was not suspended or doubtfull For when shee sayth Thus hath the Lorde delte wyth mee shee doth playnely and boldely pronounce that his grace was knowen vnto her And there might bee two causes why shee hid her selfe The first was least she might make the wonderfull worke of God to bee talked of amonge men before the same was euident according to the common maner of the World which was euer woonte to talke and prate rashly and vnreuerently of the workes of God The other was that when men should sodenly perceiue her to bee great with Chylde they might bee styrred vp the more to prayse God For those Woorkes of GOD which shewe them selues by litle and litle are often tymes when they are finished litle or nothinge of vs regarded Elizabeth therefore did not hide her selfe for her owne cause so much as for the respecte which Shee had vnto others 25. Thus hath the Lorde delte with mee in the dayes wherein he looked on mee to take from mee my rebuke amonge men Thus hath the Lord delt with me C. This is a thanks geuing whereby Shee attrybuteth all thinges vnto God the author of the worke It is likely that her husband had enformed her by writing of the same which the Lord had promysed for the which cause the more assuredly with a more cheerefull mynde shee pronoūceth God to be the author of this benefite as appeareth by these words also In the dayes wherein he looked on mee For she noteth this to bee the cause of her barrennesse for that the Lorde at that time had turned away his fauour from her A. For by these wordes loked vpon mee shee noateth that grace and benefite which had happened vnto her of her parte vndeserued The contrarye whereof is turnde fro and to looke another way Psa 138.6 Hereupon the Prophet Dauid saith Hee looketh vpon the humble as for the proud he beholdeth them a far of That is to say hee hath compassion vpon the lowly but vppon the proude not so And it doth not much differ frō the worde Mercy sauinge that to beholde signifieth the Iesture of him that hath compassion and mercy is the affection of Gods good will toward vs. Elyzabeth therefore accounteth it for a singuler benefite of God that shee is great with Childe And not without cause C. For the Scripture maketh speciall mencion of this among the temporall blessings of God that God geueth vnto vs the Fruite of our Body And not in vayne For if so be the fertillity and increase of brute beastes be his blessinge looke howe much more excellent is the increase of mankinde so much the more account ought we to make of the same And this is no meane or small honor that seeing God is and ought to bee accounted our onely Father Children are the blessing to God Psa 127.3 hee admitteth the sonnes of men to be partakers with him of this name Wee must hold fast therefore this doctrine that Children are the inheritance that commeth of the Lord and the fruite of the Wombe his rewarde But Elyzabeth had a farther respect because she being barren and an olde Woman had by a singuler myracle contrary to custome and the order of nature conceyued Barrennesse vvas counted a reproch among the IEWES To take from mee my rebuke Barrennesse was not without cause alwayes a reproch seeing the blessing of the wombe is reckoned among the speciall testimonies of Gods loue Some thinke that this was a speciall thing most acceptable to this auncient people because Chryste was to come of the seede of Abraham But this only belongeth vnto the Trybe of Iuda The Iudgement of others is much better which affyrme that the multiplicatiō of the holy people was prosperouse and happy euen as it was sayde to Abraham Gen. 13 16. Thy seede shal be as the sande by the seas side and as the starres of Heauen Moreouer the vniuersall blessinge which is extended to all mankinde the promise made to Abraham which specially belongeth vnto the Church of God ought to be Ioyned together Therefore they which want Chrildrē seeme to be depriued of that grace and benediction which was spoken of by the Prophets sayinge Psa 128.3 God shall blesse thy Wombe Also Thy Wyfe shal bee as the fruitefull Vyne vppon the Walles of thy House On the cōtrary parte God cursseth when either he geueth not or taketh away the fruit of our bodies Notwithstanding this is but a temporall cursse Let therefore all Parents learne to be thankefull vnto God for the Chyldren which they haue receiued and let them which are without fruit in this pointe learne to humble themselues Amonge men Elizabeth restrained this reproch vnto men because it is a temporall punishment for the which we loose nothinge in the kingdome of Heauen Therefore the godly man which is without fruite ought thus to consider and way with him selfe that God will not make him partaker of this honor for some Iust cause It is the tytle of God to be a Father as we haue sayd already in that therefore men are called Fathers it is because God vouchsafeth to geue vnto them this name of honor Therefore this cursse is not a signe of reiection but it is an erudition to humility R. Let vs learne here by the example of Elizabeth to ascribe that which wee haue receyued of God not to our owne power but to his deuyne grace least we be to proude but be rather brought to humility 26. And in the sixte moneth the Angell Grabriell was sent of God vnto a City of Galile named Nazareth In the sixt moneth A. That is to say after that Elizabeth had conceyued The Euangelist Luke diligently noteth the time For the Angell sayde afterwarde to the Virgin Also beholde thy Cosine Elizabeth hath conceyued a Sonne in her olde age and this is her sixt moneth which was called barren Wee hearde euen now also that Elizabeth after her conception hid her selfe for the space of fiue moneths Therfore in the sixt moneth vnder the raigne of Herode in the 32. yeare of his raygne these thinges followinge came to passe By which we gather that Iohn the Baptist was elder then the Lorde Christe by certayne Monethes Vnto a City of Galile named Nazaret C. Wonderfull is the ordering of Gods counsayle and farre differing from the common Iudgement of men in that God would haue a more noble beginninge of Generation in the Forerunner Iohn the Baptist then in his owne sonne Christe is promised to the Virgin The prophesie concerning Iohn was in the Temple but Christe is promised to the Virgin in an obscure place of Iudea and the sayd prophesie remayned buryed in the bosome of the Virgin onely But this same ought to be fulfilled euē from the byrth of Christ That God hath
astonished the virgin in so much that all her Sences were ouercome with admiration When Shee heareth that the Sonne of God shall bee borne she conceiueth no common matter and this is the reason why shee excludeth the carnall copulation with a man Hereuppon beinge amazed she cryeth how shal this thing bee Therefore so louingly God pardoneth her and aunswereth gently and friendly by his Angell because reuereÌ„tly and soberly not without admiration of the worke of God she had demauÌ„ded how it should come to passe which she had persuaded herselfe was aboue the coÌ„mon accustomed maner of nature Furthermore this questistion therfore was not coÌ„trary to faith because it rather came of admiration than of distrust R. By this place we gather that it is not alwayes vnlawfull to make enquiry after the promises of God how they can be so that distrust and vnbeleefe be set a side Mary here did not doubtingly demaunde the maner how but with the zeale and feruency of minde shee desiered to knowe the same 34. And the Angell answered said vnto her The holy Ghoste shal come vpon thee the power of the highest shall ouershadow thee Therefore also that holy thinge which shall bee borne shal be called the sonne of God The holy Ghoste shall come vppon thee C. The Angell doth not shew such a maner how as may suffice or satisfie curiosity for it was not so needefull but hee simply bringeth the Virgin to the consideration of the holy Ghost that with silence and quietnesse Shee might submit her selfe wholly vnto the same BV. As if hee should say That pure and holy spirite shall couer thee in such wise that no man shall doubt or mistrust any vncleanenesse For God is a consuminge fier incorporall with out affection corruption This pure Spirite of God I say shall extend his deuine power vnto thee shall make thee fruitefull without mans Seede and shall bring to passe that of thy substance the sonne of God shall take the substance of the true and humane Body differinge nothing from other men sinne onely excepted These Wordes come vppon thee contayne greate Emphasis and force and signifie that the worke shal be extraordinary where the meanes of Nature are wantinge BV. As if hee should say Hee shal not onely descend from Heauen into thee but shall also come vppon thee wyth great force that hee may worke effectually in thee Thus the Spirite of God hath bene sayd to haue descended vpon Sampson and on the Prophets The which is as much as if the Scripture had sayd The spirite of God moued Sampson and the Prophets it was effectuall in them mightely brought those thinges to passe which it woulde haue done R. This place teacheth vs the same article of our Fayth whereby is confirmed that Christe was conceyued by the holy Ghoste And to this effect pertaineth that which is written in the Gospell after Mathew Mat. 1.11 When Mary was betrothed to Ioseph shee was founde with Chylde of the holy Ghoste And in the twenty verse followinge That which is conceyued in her is of the holy Ghoste At this also the Woman conceyueth by the power of the Spirite The Spirite vvorketh in the creation 〈◊〉 all thinge it is God which geueth shape and life to the tender Infante the spirite worketh in the creation of all thinges but here the Angell excludeth those vsual meanes as the worke and ordinary vse of man Others also are conceiued by the power of God but by the Seede of man In like maner Christe is conceyued by the Power of God but without the Seede of man And although the power of God be ioyned to the conceptions of other men yet notwithstandinge man which is conceyued is left carnal because the instrument that is to saye man begotten of Adam wherewyth man is conceyued by Nature is Carnall But in the conception of Christe the Instrument is holy heauenly And the power of the hyghest shall ouershadow thee C. This Member is added expositiuely For the Spirite is as it were the essentiall power of God the efficacy whereof doth shew it selfe as well in the whole gouernment of the world as in myracles In the word Ouershadow is a very apte Metaphor The scripture very often doth compare the power of God by which he protecteth defendeth his seruantes to a shadow Bu. As in these places LameÌ„ta 4. â—0 The breath of our nostrels the anointed of the Lord was taken in their nets Psal 17.8 Psal 57.2 Psa 140.8 Psal 91.4 of whom we said vnder his shadow we shal be preserued aliue amonge the Heathen That is to say vnder his protectioÌ„ Hide me vnder the shadowe of thy wings Again Vnder the shadow of thy winges shall bee my trust Also Which shadowest or couerest my head in the day of Battaile Moreouer He will shadowe or couer thee vnder his winges C. But there seemeth to be another speciall reason of this place Namely that the operation of the Spyrite shal be secrete euen as if he did set cloudes before the eyes of men to keepe them from the beholding of the same Euen as GOD in working of miracles hideth from vs the reason of his woorkes euen so it is our parts soberly to adore that which he wil haue hidden from vs Therfore that holy thiÌ„g that shal be born G. In the corrupt bookes of the old translatioÌ„ it is thus red which shall bee born of thee The which 2 wordes of thee we haue taken away hauing for our warrant the authority of the Greeke traÌ„slatioÌ„ also the most auÌ„cieÌ„t approued latine For the angell speaketh not here of the persoÌ„ of the coÌ„ceiuer but of a new maner of coÌ„ceiuing of the excelleÌ„cy of the chylde As if he should say when the power of god shal work here the chyld shal be born holy that is to say seperated differing froÌ„ those impure coÌ„ceptions which ar by the copulatioÌ„ of the maÌ„ the woman by the coÌ„mirtion of their seedes not wtout original sinne â—hrists coÌ„â—ption â—ost pure Therefore what singuler or proper thing hath the coÌ„ceptioÌ„ of this child vereli it is the most pure conceptioÌ„ that euer was ordained for the sanctificatioÌ„ of the whole world the which if it had beÌ„ impure polluted it could not sanctifye those which are defiled with the vnclenes original sin of AdaÌ„ c. Therfore it is a coÌ„firmation of the senteÌ„ce going before For the angel teacheth the christ ought to be born wtout carnal copulatioÌ„ of maÌ„ womaÌ„ that he might be holy the son of god that is to say that he might excel al cretures in holines glory might not be as other men are Shalbe called the son of God The hereticks as Seruetus which faine that hee so soane as he was born maÌ„ was made the son of god do here take hold of this casual clause that he is therfore to be called the son of God
some great notable thing in time to come in the Infant For the Lords will was to make him exellent famous by rare miracles euen from his mothers wombe leaste afterwarde hee shoulde come forth as one obscure of the common sorte of men to execute the Office of a Prophet R. First of all shee now declareth the most euident Maiesty of the truthe of Gods Promises For the Angell had promised to ZACHARIAS Thy Wyfe Elizabeth shall bringe forth a sonne and thou shalte call his Name Iohn verse 13. And she brought forth a sonne By which example let vs coÌ„firme our faith and if we haue any worde of Gods promise let vs not thinke that any thinge can be of such force that it can oppresse and extinguishe the truth of the same 58. And her neyghbours and her Cosines heard how the Lord had shewed greate mercy vpon her and they reioysed with her And the neyghbour heard C. They knewe this before but although wee knowe the worke of God yet notwythstanding in the perfection of the same wee are touched with more Affection Therefore there was then greater reioysinge and as it were the fulnesse of Ioy. How the Lorde had shewed great mercy C. It may be doubted whether these men Iudged the greate mercy of GOD by the onely blessinge of geuinge a Sonne or by that which they hearde firste howe that an Aungel appeared to Zacharias which promised to him a Sonne This in deede was no small Benefite of God that a Barrayne Woman well strycken in yeares brought forth a sonne contrary to the order of Nature Therefore it may bee that for this cause only they extolled the greatnesse of Gods goodnesse And they reioysed with her E. This thinge by reporte was caried to those that dwelte rounde aboute who as they were before sorye for ELIZABETHES Barraynesse so they reioysed that nowe by the great Mercy of GOD the Barrayne had conceyued and brought forth a man Chylde Rom. 12.15 B. Thus Loue is woont to reioyce wyth those that reioyce as teacheth the Apostell Paule 59. And it came to passe that on the eyghte day they came to circumcise the childe called his name Zacharias after the name of his Father And it came to passe that on the 8. day R. It is written in the Booke of Moses This is my Couenant which yee shall keepe betwene mee you and thy Seede after thee Let euery man Chylde amonge you be circumcised That is Gen. 17.5 yee shall circumcyse the foreskin of your flesh and it shal be a signe of the Couenaunt betwene mee and you And euery man childe of eyght dayes olde amonge you shal be Circumcysed Also it is sayd Verse 4 But the vncircumcised man childe in whose fleshe the foreskin is not circumcised eueÌ„ that person shal be cut of from his people bycause he hath broken my couenaÌ„t And in an other place Leuit. 12 3. And the eight day the foreskin of the Childes flesh shal be circumcised Seeinge the Lord chose Abraham that hee mighte not onely in his Posterity set vp his Kingdome and worship in the Land of Chanaan but also that hee might cause Christe to come of his Seede in whom all Nations might obtayne the blessinge hee commaunded this circumcision by which as by a publique seale hee might testefie and declare the Couenaunte made with Abraham with his Seede and might confirme the saith of euery one which was circuÌ„cised according to the deuine institucion as that the Couenant of God doth also apertaine vnto them and bringeth saluation vnto them And when Iohn was borne the law of Moses stoode in effect and there was neuer any time more neere in that which Christ should bee borne which was promised to the seede of Abraham neyther was there any other which shoulde geeue more euident testimonies concerninge Christe concerning his assention into Heauen and concerning the sending of the holy Ghoste after he was glorified than IOHN Therefore none ought more Iustly and necessarily to be Circumcised than Iohn C. So that the neyghbours and Kinsfolkes of Elizabeth came together the eighte day for duety and humanities sake accordinge to custome But God vseth this occasion that hee might make them Witnesses and beholders of his power and glory And there is no doubt but that the greater part came together to here talke concerning this straunge wonderfull byrth They did accounte it a myracle to see an olde and Barrayne woman so sodenly to be with Childe now when the Childe was borne this admiration was renewed increased C. Furthermore hereby we gather that although they did circumcise their Infants at home yet that they were not wonte to doe the same without a company and assembly of men and that for good consideration â—acrameÌ„ts â—ught not â—cretly to â—ee miniâ—ered â—ough in â—e house â—mtime For seeing it was a coÌ„mon Sacrament of the Church it ought not bee ministred secretly R Yea at this day the Iewes come together into the synagoge when they circumcise their Infants Bu. And beholde here how the Parents without contradiction obay the Lords ordinance although they knewe that the Chylde was beloued acceptable with the Lord and replenished wyth the holy Ghoste Therefore wee ought not to neglect the Sacraments although we know that we wante not those things which are signified by Sacraments And they called him after the name of his Father Zacharias C. Wee knowe that in beginning names were geuen vnto men either as occasion serued or els by Propheticall motion to note the secrete worke of God but afterwardes in longe processe of time when there was greater Plentye of names so that well new names coulde not dayly bee deuised they holdinge themselues contented with their olde approued names called their posteritity by the Names of their Auncetors Thus the Father gaue name vnto the Sonne or ells tooke the same from others and this Custome was almoste taken for a Lawe So before Iohns father there were many whose names were Zacharias And it may be that this Zacharias came of the Sonne of Barrachias Therefore because such a Custome had continued among them these men seeke to retayne the same in naminge the Infant Names the custoÌ„e thereof But as there is no Religion in Names so no man of sounde Iudgement will deny but that the faithfull haue herein their Godly choyse that they may gieue to their Children such names as may serue them in stede of Doctrine and of Admonition also that they may rather take them of the holy Fathers that they may prouoke their children to be followers of them then of Prophane men 60. And his mother aunswered and sayd Not so but hee shall be called Iohn Not so C. It is vncertayne whether Elyzabeth spake this as taught from HeaueÌ„ or no. Howbeit it is likely that when Zacharias sawe that hee was punished for his slownes in beleuinge tolde his Wyfe by wrytinge that which the Aungell
as Paule teacheth that the Gospell is contemptible after the fleshe that our faith might be grounded vpon the power of the spirite and not vpon the lofty words of mans wisdome or vpon any glory of the World euen so GOD hath placed from the beginning this incomparable treasure in earthen vessells 2. Cor. 4◠1. Cor. ◠1◠that he might the better proue the obedience of faith wherefore if we desyre to come vnto Christe let vs not bee ashamed to followe those maysters whom the Lorde hath taken as it were from the dungehill to beate downe the pride of the World Therefore so soone as Christe was borne he would be knowen vnto men firste of all of the sorte of men which to all men are base vile and of no reputacion that is to say of Sheepeheardes Therefore as wee learne his humility of the place so let vs see how hee instructeth vs to humility when hee woulde haue Sheepeheardes to bee his first Disciples to be preferred before Philosophers Math. 1. ◠Neuerthelesse we must waigh that not only Idiots are Christians all others excluded for the Magi or Wise men are also called But if he had begoon with these Philosophers and Wisemen wee woulde haue geuen this praise vnto art as vnto the foundation Therefore to the ende the Lord might ouerthrow this pryde he began with Sheepeheardes The Sheepheard would rather be knowne vnto sheepheards then to Emperors to Kings to Liefetenaunts to Pharises Scribes and high Priestes BV. These Sheepheards dwelt neere vnto Bethlehem We reade in Genesis Gen. 35. that neere vnto Ephrath which was also called Bethlehem the Tower of Eder was builded and that in olde time to this ende that the same being in a most fertill place of pasture might be a house for the flocke and the Sheepeheardes against all tempestious weathers for the which cause no doubt it was named Eder For Eder signifieth a flocke or a gathering together of Beastes Also Hierom sayth If wee follow the order of the way there is a place of Sheepeheardes neere vnto Bethlehem Hierom in traditionibus Hebraicis where eyther the angells sunge at the byrthe of the Lorde or ells where Iacob fed his Flockes geuinge a Name to the Places or elles which is more true by a certayne Prophesie the Mistery which was to come was shewed euen then And watching their flocke by night As if hee shoulde say lookinge for nothing lesse then a reuelation of Christ Merite is here excluded that Grace might be commended 9. And loe the Angell of the Lorde stoode hard by them and the glory of the Lord shone round about them and they were sore afrayde And loe the Angell of the Lorde C. Wee must consider and beholde Christe in an abiect shewe but withall wee must know that before God his Angells no part of his glory was deminished He lyeth in a stable but the Angells pronounce him to bee the Redemer and the sonne of God hereby also declaringe them selues to bee his ministers And by the very same deede his dyuinity was declared For it was meete that heauenly messengers should firste of all declare that the king of Heauen was borne And seeing that heauenly spirites doe serue the glory of Christ wee see that his humility hath deminished nothing at all of his glory Here the Angell seemeth to bee alone when he declareth his Natiuity For it followeth in the 13. verse And straiteway there was with the Angel a multitude of heauenly Souldiers praysing God and saying c. stoode harde by them E. The Greeke worde signifieth that the Angell was a lofte ouer them than standing by them And the glory of the Lord C. Luke saith that the Glory of the Lorde shone rounde aboute the Sheepeheards whereby they knewe the Angell For that which the Euangelist reporteth had profited litle to haue bene tolde them of the Angell except God had testefied by some visible signe that the same which they hearde proceeded from him Therefore the Angell apeared vnto them not in any cōmon forme or without Dignity but shininge with heauenly Glory which stirred vp the mindes of the sheepheardes so that they receiued the worde brought vnto them no lesse then if it had proceded out of the mouth of God Bu. Therefore this deuine Glory shyning vpon the sheepheards round about draue away the darkenesse of the night brought authority vnto the messenger causing so many as were partakers of this news to credit it For thus they were the better prepared to heare the Gospel But if the Angel had spoken like a man as Angells haue oftentimes appeared in the likenesse of men they woulde peraduenture haue geuen small heede vnto them But the Lord gaue vnto him a marke bycause hee woulde haue his seruants taught Therefore we vnderstande that God would not speake simply whose glory was a signe marke of his diuinity least they should dispise those things wch were spoken of God At this day when we heare the word of God we see not such a sight neither is it necessary For hee hath sufficiently confirmed the worde by Miracles If wee seeke for externall Signes let vs geue care vnto those things which are already done Are we not blinde at his workes if so be all those miracles preuaile nothing at all with vs Furthermore the principall authority cōsisteth in the testimony of the Spirite when as God testefieth that it is he which speaketh in vs. Whereupon the Apostell saith In whom also yee hoped Ephe. 1.13 after that ye heard the worde of truth the Gospell of your saluation wherein also after that yee beleeued were sealed with the holy Spyrite of promise Therefore we want nothing the Gosple hath bene confirmed by Miracles and hee hath now sealed it with the testimony of the Spirite And they were sore afrayde A. It is no marueile if the Sheepheards were sore afraide at the glory of GOD shining rounde about them C. For what is man in respect of GOD. Wee thinke well of our selues when GOD is absent we are contented with our Estate but when GOD doth manifest himselfe vnto vs wee awake from our sleape and wee see our owne fraylenesse And to bee shorte it is the onely presence of God which beateth downe our pride C. Therefore with this feare GOD is wonte to humble the hearts of men that they may geue reuerence vnto his worde as wee haue declared before Luk. 1.12 10. And the Angell sayd vnto them bee not afraide for behold I bring you tydings of great Ioy that shal be to all people Bee not afrayde C. This exhortation pertaineth to the mittigatinge of feare Feare bringeth reuerence tovvardes God For although it bee profitable for the mindes of men to bee afearde that they may learne to geeue due honour vnto GOD yet natwithstanding they haue neede of cōsolation feast they be quite ouerwhelmed For it cānot bee but that the maiesty of GOD muste needes swallowe vp the
that Chryst was wōt to goe vp to Hierusalem on the Feast Dayes when he walked through Iury and taught in diuers parts In the first part of this Verse hee seemeth to note the continuall course and exercise of Chrysts life from the time that he began to execute the Office committed to him of the Father Wherefore that the latter part may agree wyth the first the sence shall be this that so often as the feast Dayes were at hād he vsed to accompany other holy Assemblies A. Chryst preached in all places of Iury. He came not into lytle Villages and Hamlets ouerpassing the great Cities and Townes as doe they which goe about to deceyue the simple neither came hee into the great Cities as a vaine bragger and boaster of himselfe but as the Lorde and Father of all he went into all places hauing a care of all Moreouer he did not neglecte those Cities in the which the Lawyers did dwell fearing to bee reprehended of them or fearing least he shoulde bee slayne of them but he goeth towards Hierusalem For where most are sick thither the Phisition maketh moste haste 23. Then sayd one vnto him Lorde are there few that be saued And he sayd vnto them BV. Seeing the Lord in preachynge vrged Repentaunce threatninge destruction to the impenitēt and requiring of such as should bee saued good and righteous workes a certain man doubting whether all men coulde doe these thinges and seeing that the Lord had a very few Disciples followynge him who notwithstanding professed himselfe to be the Author of life went vnto him and asked him Lord are there few that be saued BV. As if he should say If so be the matter of eternall Life standeth as thou techest it must nedes follow that a very small number of men must be saued Therefore Chryste conuerting his Speach to all sayth 24. Striue to enter in at the strayte Gate For many I say vnto you will seeke to enter in and shall not be able Striue to enter in at the strait gate C. By the which words Christ goeth about to draw away those that are his from foolish curiosity which stayeth a great many who looke round aboute them to see whether they haue any mo Companions or no as thoughe they would not haue saluation wythout a multitude BV. He doth not curiously dispute who and how many shall bee saued but striue saith he that ye may be in the number of those that shall be saued seeke not for obscure and hiddē matters but rather endeuour your selues to do that which is iust and holy C. Therefore when he cōmaundeth to striue he geueth vs to vnderstand that we cannot come to eternall life wythout great and hard difficulties BV. And in dede it is a hard matter for the Flesh truly to repent of the former Life and to bee accustomed to a new and holy kynd of lyuing Yet notwithstanding we must endeuour we must striue we must labor withall our might and strength to ouercome this difficulty and hardnes wee must enter into the straite way whych leadeth to saluation C. Therefore let the faithful rather beat their brains about this Mat. 7 15. then to bee ouer curious concerning the multitude of such as goe out of the way For many will seeke to enter in R. Chryst by these wordes seemeth to affyrme that the number of such as shal be saued shal be the fewer but he speaketh more plainly in Mat. when he saith thus Wide and broad is the way which ledeth to destruction Mat. 7.13 many there be that enter therat but straite is the gate and narrow is the way which leadeth to life and few there be that finde it Therefore there are few which attaine saluation because the gate to life is straite But what haue we in another place of Ma. Many shal come frō the east frō the west shal rest with Abraham Mat. 8.11 Isaac Iacob in the kingdō of Heauen And the Prophet speaking of the heauenly Hierusalem Esa 60.11 sayth thus Thy Gates shall stand open still both day and Night and neuer be shut that the hoste of the Gentiles may come and that theyr Kinges may be broughte vnto thee These words teach vs not onely that many shal be saued but also that the gate of heauen shall bee set wyde open But we must put heere a difference For if we consider Chryst we must needes confesse that the gate of Heauen is broad and wyde For Chryst is the true Gate of Heauen who being ascended into Heauen and being reuealed to the whole world by the preaching of the Gospel hath not onely set wyde open heauen Gates vnto vs but also hath so consecrated the Earth it selfe by his Gospell that mē inhabiting in all parts of the Erth may ascend into the Kingdome of Heauen And although the Commaundemēts of the Law by reason of the infirmitie of our flesh are not onely heauy and grieuous but also impossible to bee done yet notwithstandyng Chryste hath perfectly fulfilled the Law and hath brought to passe that so many as beleue in him shall bee no otherwyse iudged to bee righteous before God then if they by their owne righteousnesse had perfectly fulfilled the Law Furthermore through Faith Chryst endueth those that beleue in hym with the Holy Ghost that by the Power thereof they may both wyth ease and also with pleasure walke in the obediēce of Gods law so much as is possible in this Flesh Wherefore as touching this parte of the Deuine Preceptes the Gate of the Kingdome of heauen must not be said to be strayte Furthermore if thou cōsider the church of Chryst in it selfe thou must needes confesse that many are elected that an innumerable multitude are and shal be saued For thus the Prophets speaketh of the multitude of the faythfull Esay 60 ◠Lifte vp thine Eyes loke roūd aboute thee all these gather themselues and come to thee thy Sonnes shall come vnto thee from far thy Daughters shall gather themselues to thee on euery side c. And in the Reuelation of S. Iohn Apoc. 7. ◠After thys I behelde and loe a great multytude which no man coulde number of all Nations Kindreds and people and tongues stoode before the Throane c. Therefore we see that if we consider the Church in it selfe it containeth a great and innumerable multitude But to the ende thou mayst rightely vnderstand the word of Christ whych sayth that few finde the way to lyfe thou muste haue respecte to an other matter For first of all it so bee thou considerest the Dispositions of euery man then though the gate of heauen were neuer so wyde yet notwithstāding the gretest parte of mē do make the same narrow to themselues For some seeke to enter in but not by faith in Chryst one promiseth Saluation to himselfe by the merit of monastery workes and this is to make moonkary the Gate of Heauen Another hopeth to
faithfull so soone as they departed from the bodies liue a Ioyfull and blessed Lyfe out of the Worlde but that horible tormentes are prepared for the Reprobate which are so greate that our myndes can no more conceiue them than they can coÌ„prehend the vnspeakable glory of the kingdome of heauen For as in a lytle parte only so farre forth as we are illuminated by the spirite of God wee taste through hope the glory promised vnto vs which farre surmounteth all our sences so let it suffice vs to obscurely the incomprehensible vengeance of God which remayneth for the wicked so farre as is necessary to make vs afearde Thus the words of Christe do geue vnto vs only a small taste of these things and which serueth very well to bridell our curiosity namely that the wicked being very soare tormeÌ„ted with the feeling of their misery desire some solace Notwithstanding all hope being cut of they feele a double torment and that they are yet more tormented when they are constrayned to remember their owne wickednesse and to coÌ„pare the present blessednesse of the faithfull with their miserable and damnable state To this effect pertayneth the description of that talke of the which mencion is made here as though it were betwene them who in dede haue nothing to do one with the other B. But the Reprobate are tormented with the feeling of the felicity of the good and the same cogitation increaseth sorrow Such are the Tormentes of the wicked Heere they behold their payne there they see the happy estate and condition of those that are blessed Therefore those corporal things which are heere wrytteÌ„ as the sight a far of the burning heate of the tongue the cooling the dippyng of the Finger in water the Gulphe and such like are altogether Spyritually to bee vnderstoode For the wicked Rich man saw aloft Abraham and Lazarus in his bosome at what time hee knew Lazarus whome hee had Wickedly contempned but nowe enioying blessed reste with the Father of the Faythful wheÌ„ as hee himselfe was tormented wyth cruell flame that is to say with vnspekeable Tormente euen as nothyng is more feruent then fire At the laste hee desiereth to haue his tongue cooled with Lazarus finger the which hee wysheth in vaine or the least part of rest whych Lazarus enioyed 25. But Abraham sayd Sonne remeÌ„ber that thou in thy life tyme receyuedst thy pleasure lykewise Lazarus paines but nowe is hee comforted and thou art Tormented Sonne C. The name of Sonne seemeth heere to be put Ironicè that is to say in a contrary sence thereby the more sharpely to greue the rich man whych falsly boasted in his life that hee was one of the Sonnes of Abraham For this geueth him a deadely wouÌ„d when his Hipocrisie is set so plainely before his Eyes Receiuedst thy pleasure C. Whereas the rich man is sayde to be tormented in Hell because he receiued his pleasure in this world wee may not so take it as though al should be damned for euer which haue liued pleasaÌ„tly and prosperously in the world Nay therfore poore Lazarus was caried into the bosome of rich Abraham to the ende we might know that riches shut no man out of the Kingedome of heauen but that all men haue accesse thyther which haue either soberly vsed their riches or els patiently sustayned the want of them The words of Abraham are thus much in effect Thou being created to immortall life and the Law of God lyfting thee vpwarde to meditate a heauenly Life thou not regarding so excellent a porcion rather desiredst to be like a dogge or an hog therefore thou receiuedst a rewarde mete for brutish pleasures And likewise Lazarus paynes C. When as it is sayd of Lazarus that hee enioyed Solace because he suffered many sorrowes in this world we can not well draw the same to all miserable persoÌ„s who haue so smally profited by afflictions that they haue ben rather brought by them vnto extreame punishmente but the pacient bearing of the Crosse is commended in Lazarus whych alwaies spryngeth from Faith and from the true Feare of God For hee which doth stubbornely resist euils deserueth no prayse of sufferance that God may geue vnto him Solace and Ioy for the Crosse Therefore the summe is this that they which patiently beare thys burthen layed vpon them murmure not agaynst Gods correction but passe through all griefs to the hope of a better Life shall haue after the time of their warfare perpetual rest in heaueÌ„ and contrariwise they which haue enioyed the pleasures of the Flesh carelesly contemning God shall passe from Death to Euerlasting Torments prepared for them This onely place if there were no more may suffice to refell those fanatical spirites which thinke that the Soules do sleepe Where were this consolatioÌ„ if they slepte They haue God before them and although they be not as yet crowned with that perfect ioy yet notwithstanding they are blessed for thys consolation But the wicked or Tormenâ—ed wyth the Horror of that iudgement whych they know commeth toward them apace 26. Beyond all this betwene vs and you there is a great Gulphe set so that they which would goe from hence to you cannot neither may come from thence to vs. C. By these wordes is noted the perpetuitie in the state of the life to come as if it had ben sayd that the Boundes and Limits which are betwene the electe and the reprobate cannot bee broken And thus we are admonished to retourne into the way in due time lest wee fall headlong into the bottomlesse pit out of the which wee can neuer rise agayne 27. Then hee sayd I pray thee therfore Father sende hym to my Fathers House C. To the ende our Sauiour Chryste might the better frame this history to our vse he setteth forth vnto vs the desire of the Rich man which was that the brethren which he had aliue might be admonished by Lazarus B. For wheÌ„ he saw that he was condempned for euer because he had no care at all for the poore when he lyued at his pleasure in the World he wisheth that Lazarus whome he contemned aforetime were at the least knowen to his friends that they being admonished mighte not esteme more of their riches then of the poore C. The Papistes haue very fondely interpreted this place in going about to proue very fondely that the Deade haue a care for the lyuing But it is not our purpose to dispute here about this matter but thought good onely by the way to note by what vaine ArgumeÌ„ts they are led to faine that the deade doe make prayers vnto God for vs. 29. Abraham sayd vnto him They haue Moyses and the Prophets let them heare them C. Now all the contemners of the word of God ought alwayes to haue in mynde this cogitation whych they vtter when they are admonished of the Torments of hell fire If a man should come say they from the dead or from from hell and should certefy vs
hands and his side wee may coniecture that he hath omitted some thinge And it is no vnwonted thing to the Euangelistes seeking to be short to touch only some part and to omit the rest but we learne here by Luke that they being made afeard with the newnesse of the sight durst not beleeue their eyes A little before they were fully perswaded that the Lord was risen again and they spake constantlye as of a matter wel knowen vnto them but beholding him now with theyr eies admiration bereaueth them of theyr sence insomuch that they imagine him to bee a Spyrite And althoughe thys Error which sprange of Infirmitie was not without blame yet notwithstandyng they had not so forgotten themselues that they were afeard of Spyrits but although they thinke not themselues to be deceiued yet notwithstandynge they rather beleue that they see an Image of the Resurrection in a Vision by a spyrite then that Chryst himselfe was presente alyue which a lyttle before dyed on the crosse So that they d d not thinke or suspecte it to bee a false vision but being ouercome wyth feare they thought that to bee shewed them onely in Spirite which was set in very deede before theyr eyes Luke therefore vseth this word Spyrite for a vision Hereby we se how proane we are to lye and how farre we are tourned away from the truth R. Heereby also we see how fearefull vnbelyefe is insomuch that it feared the moste safe and vndoubted things The sounde of a shaking leafe sayeth Moses shall chase them and they shall flie Leui. 26.36 as flying from a sword Psal 23.4 Psal 46.3 For as Faith is in a stronge mynd in the greatest perils and aduersities so vnbeliefe hauynge neuer so little occasion is afearde and dispayreth in the middest of peace Wherefore the disciples being not as yet throughly confyrmed coÌ„cerning the Resurrection of Chryste it is no marueile if they be so afeard that they thinke that they see a spyrite Mat 14.25 As they did also at another time when Chryste walked on the Sea about the fourthe watch of the night 38. And he sayd vnto them vvhy are ye troubled and why do thoughts aryse in your hearts A. Now the Lord taketh away al occasion of doubtinge while hee talketh not onely familliarly with his Dyscyples but also offereth himselfe to bee touched C. First of all therefore they are admonished to put away all feare out of theyr mindes that commyng agayne to them selues they may iudge of a matter manifestlye knowen vnto them For so longe as mens myndes are troubled they are blynd in the manifest lighte Therefore to the ende the Disciples may Conceiue a certayne knowledge they are commaunded to waigh the matter with quyet attentiue myndes And why do thoughts aryse in your heartes C. By these Woordes Chryste correcteth another faulte Namely because in thynkynge diuers things they hinder theÌ„selues and he saith that cogitations do aryse meaning that the knowledge of the truthe is therefore suppressed in them that in seeing they see not because they restrayne not theyr peruerse immagynations but doe geue place vnto them And we know by experience that thys is to true For as in a fayre and cleare morning darke and blacke cloudes arysing aloft do obscure the bright light of the Sunne Euen so when we suffer our carnall reason to arise to hygh against the word that which before was manifest and playne to be seene is takeÌ„ away from our eyes It is Lawfull when any shew of Absurdity appereth by aduised reasons to discusse the same Neither can it be but that in doubtefull matters our minds shal be carried hither thither but we must obserue a measure least flesh exalt it selfe higher then is mete and extend her cogitations euen to heauen 39. Beholde my handes and my fete that it is euen I my selfe haÌ„dle me and see for a Spyrit hath not flesh and boanes as ye see me haue Beholde my handes C. Hee taketh theyr Corporall sences for witnesses least they should thinke that they haue a shadow set before them in stede of a body And first of all he putteth a difference betweene a corporall man and a Spirite As if hee shoulde say Your sight and feeling shall proue me to bee a true man who hath bene before this time conuersante among you because I haue on me that fleshe whych was crucified and hath yet the noates and pryntes of the same A Spyrite hath not flesh and Bones A. Hee sheweth heere that he hath knowledge of theyr thoughtes Namely that in steede of a body he was a spyrit and he putteth a manifest difference betwene a Body and a spyrit C. Now seeing Chryste playnely pronounceth that his Body is palpable and compacâ—e of sound and substanciall bones and discerneth the same by these notes from a spyrit this place is discreetely and aptly brought by vs to refell the grosse error concerning the transubstantiation of bread into a body or concerning the locall presence of the body which fond and vain men fayne in the Supper For they will haue the bodye of Chryste to bee there where there appeareth no signe of a Body But Chryst taketh thys as proper to him selfe that he is palpable that thereby he may differ from a spyrit Therefore this difference must necessarily abyde at this day betwen the flesh and the spyrit Christ proueth him selfe not to be a spirite because his body may be felt but a spyrit not so Therefore there was no alteration in the substantiall partes howsoeuer the accidences were altered Whatsoeuer is essential without the which a Body cannot stand it remaineth in the body of Chryst for he is distinguished from a spyrit 40. And when he had thus spokeÌ„ hee shewed them his Handes and hys Feete C. By these Wordes of Luke wee gather that as yet the prynts of the Nailes remained in the Handes and Feete of Chryst A. As more manifestely appeareth by the wordes of Chryst himselfe speaking to Thomas For thus he sayd as appeareth by Iohn Brynge thy finger hyther and see my handes and reach hyther thy hand and thruste it into my side R. But some will demaunde and say Dyd he rise againe from Death wyth the Prynts and Markes of his wouÌ„ds Ioh. 20.27 And doth he for euer carry them in his Body Doth not Paule saye that the body soweth corruption and shall ryse agayne in incorruption 1. Co. 15 â—â— that it soweth in dishonor and shall rise again in honor And woundes are markes of corruption and infirmity Therefore wee muste thinke of their bodies which shall ryse again froÌ„ death whose first fruits was Chryst according to the opynion of S. Paule that as they shall be incorruptible so also they shal be whole souÌ„d For if it were not so one shoulde ryse crooked another lame of hand foote another with one Eye and another starke blynd This is not to ryse again in Glory and in power but in
chosen before of God eueÌ„ to vs which did eate and drinke wyth him after he roase from the dead Wherefore when we heare the Chryste did eate after his resurrection let vs impute it to the cause afore alleadged C. And here the faithful must omit all curious questions as these If so bee this corruptible meate were concocted and digested what Nourishmente dyd the immortall body of Chryst receyue thereby also what became of the excrementes As though it were not in hys power which created all things of nothing to consume quite and cleane a litle meat at his pleasure Therefore as Chryst did truly taste the fish and the honicombe to shewe himselfe to be man so there is no doubte but that by his deuine power he consumed that which hee had no neede to receiue to hys nourishment Gen. 18.8 So in like maner we doubte not but that the Aungels did eate and drynke at Abrahams â—able euen aâ— they had taken on them true Bodyes Yet notwythstanding we graunte not that they did eate and drynke to satisfie the infirmity of the flesh And if wee graunt that the bodies which they had taken for a time after they had done theyr messuage were broughte to nothing who will deny but that the same happened to that which they dyd boath eate and drynke 44. And he sayde vnto them These are the wordes which I spake vnto you whylest I was yet wyth you that all muste needes bee fulfylled which were written of mee in the law of Moises and in the prophets and in the Psalmes R. After that our Sauiour Chryste had prooued by manifeste and euydente signes to his Disciples that he was risen from death to life he proceedeth to set forth that which was most necessarie of all other to enlarge the Borders of his Kingdome and to set forth the glory of his maiesty on Earth For Christ came not into this world to profite the nation of the Iewes only but that hee might bee saluation to the whole world Chryst roase again from death not that this one Iewe or that may haue life but that the hapynes of euerlasting life might be offered to all nations A. For so it was prophesied before I haue geuen thee a Lyghte to the Gentiles that thou mayst be my saluation to the whole world R. And there is not a more conuenyent Instrument whereby these things may be reuealed to the whole world Esay 49.6 and to all nations then the preachynge of the R. And there is not a more conuenient instrumeÌ„t whereby these things may be reuealed to the whole worlde and to all nations than the preaching of the Gospell concerning Christ Wherefore Chryst would not onely approoue his Resurrection before his Disciples but ordained also the open preaching of the gospel that thereby we might learne the profit of his Resurrection C. And first of all he speaketh concerning his office the cause of his resurrection that the Apostles might knowe that they should be witnesses of the same and might also teach to what ende the faith of the resurrection of Christ did belong For it is somewhat to beleeue the historie of the death and Resurrection of Christ but the speciall thing is to know the cause Wherefore he proceedeth farther when he saith that all that hath bene foreshewed of him must bee fulfilled These are the wordes which I spake By whiche wordes Christ doth secretely reprehende the grosse forgetfulnesse of his disciples who being familiarly taught concerning his resurrection to come were so astonished at the same as if they had neuer heard any mention thereof For his words are asmuch as if he had saide Why doe yee doubte as in a new or straunge thing the which notwithstanding I haue oftentimes foretold you Why do ye not rather remeÌ„ber my words For if ye haue hitherto accouÌ„ted me of to be a teacher of the trueth yee ought to haue knowen this thing by my doctrine That all must needes be fulfilled Moses law the Prophetes and the Psalmes haue speciall respect vnto Christe doe prophesie of Christ coÌ„mend Christ do sende vs to Christ our sauiour alone And although at sometime they seeme to handle other thinges yet notwithstanding the spirit hath alway regarde vnto Christ Seeing therefore the whole Scripture setteth foorth vnto vs Christ who alone is our righteousnes and redemption wee ought to be diligent in nothing more then in hearing the Scripture and in studying of the same day and night C. Herby also we are taught the certaintie of the Scriptures For the Father which speketh in them is not like vnto men which promiseth much and performeth litle for one iote or title of his promises shal not fayle Wherfore we may assure our selues of all those thinges contained in the Scripture euen as if they were already fulfilled A. Heauen and earth saith our Sauiour Christ shal passe Lu. 21.33 but my word shall neuer passe away 45. Then opened he their wittes that they might vnderstand the Scriptures C. Bycause the Lord hauinge done before the office of a Teacher profited lytle or nothing with his Dysciples hee beginneth now to teache them inwardly by his holy Spirite For words are spoken in vayne vntil such time as our mindes are illumined with the gift of vnderstanding Psa 145.8 It is very true that the worde of God is lyke vnto a Candell but it shyneth in the darknesse and amonge such as are blynde vntill the Lord geue the inward lighte vnto the eyes whose proper gift is to illumine the blynde And hereby it appeareth how great the corruption of our Nature is seeing the lyght of lyfe offered vnto vs in the word of God profiteth vs nothing at all Now if wee be not able to vnderstande what is ryght how shall wee bee able to obay Wee must needes confesse that wee are vnable and weake in euery respect insomuch that the heauenly Doctryne doth nothinge at all profite vs but as wee are illumined by the holy Ghoste 1. Co. 3.18 Therefore to the ende we may be meete Disciples for him it is coÌ„uenient that wee cast away all trust and confidence in our selues and to craue for lyghte from Heauen and forsaking also the foolyshe Opynion of Freewill to commit our selues to Gods gouernment R. Therfore it is not sufficient to heare and to reade the Scriptures dilligently but we must also rightly vnderstaÌ„d and beleeue that which wee heare and reade The Iewes haue reade the scripture but they doe not rightely vnderstand the same The Apostles also and the reste of the Dysciples knewe the Scriptures concerning the kingdome of Christe but they did not rightly vnderstand the kingdome of Christ wherefore they needed an Interpreter And we cannot haue a better or more learned Interpreter than Christ himselfe of whom all the Scripture speaketh which is also the true lighte Ioh. 1 9 lightening euery one that commeth into the Worlde Question C. But heere it may bee demaunded why Christe
answereth Be yee therefore still and quiet for the time is not yet come But wheÌ„ yee are endewed with the holy Ghoste ye shall begâ—n to execute that whych I now commaund you I will Arme and strengthen you with heauenly Power by which ye shal be plentifully appoynted with all manner force against your enemies The very same our Euangelist repeateth in the beginning of the Apostles saying Act. 1.4 And gathering them together he commaunded them that they should not departe from Hierulem but wayte for the promise of the father whereof saith he ye haue herd of me For Iohn truely baptized with water but ye shall be baptised with the holy Ghost after these few dayes By which senteÌ„ce that which hee nameth in this place Power from aboue and the promise of the Father hee calleth there the holy Ghost C. Therefore lest the Apostles should rashly run forth to preach before their time Chryst commaundeth them to be quiet and stil vntill such time as he sending them forth might vse them in fit and conuenyente time And this was a profitable triall of theyr obedience in that they beynge endewed with the vnderstanding of the Scripture and enspyred with the Grace of the spirit held their peace as duÌ„be because the Lorde had forbid them to speake For we know how gredely meÌ„ desire to be knowne when they thinke that they shal do any thing wyth praise and admiration Wherefore by this example we are taught not to take any thinge in hand without Gods calling And whereas they are commaunded to abide at Hierusalem he ment that the same should be after they were returned out of Galile C. For after hee had geuen them commaundements in a secret place he willed them to abide still silent for a time vntill he had endewed them wiâ—h new power from heauen A. Mathew and Marke adde concerning the charge which Chryst gaue vnto his Apostles to preach and to Baptize Mat. 28.19 Mar. 16.15 For the Exposition of the 50. verse read the 28. Chap. of Math. verse 20. 51. And it came to passe as he blessed them he departed from them and was carried vp into heauen Marke hath When the Lord â—ad spoken Marke 16. vnto them he was receyued into heauen and sate him down on the right hand of God Act. 1.9 And Luke hath in the Actes And when he had spoken these things while they beheld he was taken vp an hie and a cloude receyued him vp out of their â—ight 52. And they Worshipped him and returned to Hierusalem with great Ioye C This Worshipping testefieth that the Apostles doubted now nothyng at all concerninge the Resurrection of Chryst For they doe not worship hym as some notable prophet but as the king of Kings and as the Iudge of the whole World And retourned to Hyerusalem And LVKE in another place sayth Act 1.12 Then retourned they to Hyerusalem from the Mounte that is called Olyuet which is from Hyerusalem a Sabboth dayes iourney Here the Apostles obay the Lords coÌ„commaundement which he gaue them saying But tarry ye in the City Hierusalem vntill ye be endewed vvyth power from aboue With great ioy This is that same ioy of the which the Lord had foretould them saying Ye now therefore haue sorrow But I will see you againe Ioh. 16.22 and your Heartes shall reioyse and your ioy shal no maÌ„ take from you 53. And were continually in the teÌ„ple praysing lawding God AmeÌ„ C. Because the purpose of Luke was to wryght a longer Historye hee onely briefly toucheth what the Apostles dyd for the space of ten dayes The â—um is that they were daily occupied in praysing God and that they frequentrd holy Assemblies in the temple R. Now they were throughly perswaded that Chryst was risen agayn from death whom also they beheld when he assended into heauen from wheÌ„ce they doubted not but that he would sende that which he had promised vnto them While therefore they wayted for the promised holy Ghoste they applied theÌ„selues wholly to such exercises as became godlinesse A. neither doe they now hide themselues as before with the Dores shut but being made more boulde and couragious they cast away all feare and do geeue thankes vnto the Lorde God with greate ioy for that hee hauing sent a Redeemer into the world hath restoared miserable men from the tyranny of Sinne Death and the Deuill into the Liberty and Fredome of Godds Sonnes FINIS