is nothing hyer but onely height it selfe there is Chryst in his Diuinity euen as the daie sprynge or Sunne rysing For he proceeded from the Father euen as the beams of light proceede from the Sun Thus Chryst speaketh of himselfe Iohn 3.13 No man ascendeth into heaueÌ„ but he which came downe from heauen For he hath not his Oryginall froÌ„ the Earth where hee was conceiued and borne In like manner he saith I wente oute from the Father Ioh. 16.28 and came into the world This Sonne of God sayth Zacharias hath visited vs comming to vs into the Earth and hath geuen to vs myserable dampned Sinners remission of Sinnes 79. To geue light to them that sate in Darkenesse and in the shadowe of death and to guide our feete into the way of peace To geue Lighte to them that sate in darkenes C. In this Zacharias extollâ—th the mercy of God that the shadow of Death being put away the lighte of Lyfe was restored vnto the People of God And this seemeth to be an allusioÌ„ to the Woordes of the Prophet where Chryst is called the Sonne of righteousnes carying health in his wynges Mala. 4. â— that is to say in his Beames WheÌ„ the Sun ryseth we know by Experience the health followeth the same For by the rysing therof we feele our selues more mery and chearefull of the which sicke persons haue best experience As touching light and darkenes we haue the like speaches in Esay A people which walked in darknes saw great light Light is rysen vppon them that dwelte in the shadovve of Death The like we haue in many other places Concerning the which matter Esay 9.1 read the annotations vpon Mathevv BV. Therefore he perseuereth in the Metaphor Mat. 4.16 As the Sun geueth lighte vnto oure Bodies so Chryste geueth lighte vnto our mindes And withal he sheweth wherefore he calleth Chryste the day sprynge Namely that he might lyghten such as sit in Darkenes and in the shadow of Death By these words we are taughte that there is no quickning light in the world without Christ but that all thinges are couered with horrible darkenes of Death therefore Esay in another place testifieth that this benefite is proper to the Church onely Behould sayth he darkenes shall couer the Earth and a thicke miste the People Esay 60.1 but vppon thee shall the lord aryse and his glory shall bee seene in thee Notwithstanding it may be demauÌ„ded how the Israelites sate in the shadow of Death Question whose hearts the Lorde alwayes illumined by fayth Ansvver We answer that the Godly which liued vnder the Law being beset round about with the darkenes of Death behelde a lyghte a farre of in the comming of Chryste by which they were refreshed leaste they should bee ouerwhelmed with presente Death It may also be that Zacharias had respecte to the miserable estate of hys tyme. But this is generally true that by the comming of Chryst a lighte is risen vp to al the Godly which were from the beginning and which shall be to the ende to quicken them because he hath poured lyfe also into those that were deade BV. Furthermore Zacharias ioyneth heere the Iewes and Gentyles together and describeth the Condytion of mankynde and the office of Chryste Therefore he sayth Chryste therefore came that he might be the lighte of the World and to illuminate meÌ„s hearts by the Ghospell and to call them vnto him which were held in Captiuity vnder Sathan in blyndnes in the darknes of Vnbeliefe that so he might dyrecte theyr feete into the way of peace Read the 4. cap. of Math. verse 16. Note heere that if the electe before they bee called be in the shadow of death what shall wee thinke of the Reprobate To be short we must set agaynst the shadow of Death the light and brightnesse of Chryst who putteth away these darkenesses that we might be illumined vnto Saluation His brightnesse aloane ought to be sufficient for vs. To directe our feete into the way of peace C. By this parte Zacharias teacheth that the perfection of al goodnes and the summe of all felicity coÌ„sisteth in Chryst aloane The Name of peace may be taken in his owne proper sence welinoughe because the illumination of Chryst is able to pacify mens mindes But because the Hebrevves by peace vnderstande the happy Successe of all things there is no doubt but that Zachartas wente here aboute to make Chryst the Author of perfect blessednes least we should seeke for any maner of goodnes elsewhere but being perswaded that we are perfectly blessed in Chryst we might stay our selues vppon him alone To the which effect pertaine these words of the Prophet The Sunne shall shyne to thee no more by day Esay 60.19 nor the Moone by night but the Lord shal be thy euerlastynge lighte But if Zacharias by the onelie sighte of his Sonne being yet an Infante was led to speake so notably of the Grace and vertue of Chryst before hee was borne are not they to vnthankfull which thinke not so Honourably of Chryst after that hee is deade rysen agayne and ascended into Heauen that he mighte sit at the ryght hande of his Father as they ought and do diminish his Power of a Sauiour the Tytle whereof was geuen vnto him by the holy Ghost he being yet in his mothers wombe For wee must remember that which we spake before how that Zacharias spake not of hymselfe but by the dyrection of Gods Spyrite R. This is the Summe of Zacharias songe in the which seeing the truthe is specially commended and the mercy of God Gods benefites declared which are come to vs by Chryst manifested by the preaching and Testimony of Iohn let vs confirme our Faith and shewe our selues thankefull vnto God that with thankefulnes we may keepe and enioy those Benefites which by Gods liberality wee haue receiued throughe Chryst 80. And the Chyld grew vvaxed stronge in Spyrite and was in wyldernesse till the Day came when hee should shew himselfe vnto the Israelytes And the Chylde grewe C. Thys the Euangelyst Luke addeth to knit vp the history And waxed stroÌ„g in spirit As the Natiuity of Iohn was wonderfull so the increase of his age was not without admiration For as hee grewe in stature and in Body so also hee was corroborated with the streÌ„gth of the Spyrite Not that he had nowe vnderstanding but because there was a straunge and vnwonted towardnes in the Child which was a signe that the holy Ghost dwelt in him C. Therefore according to the portion of euery age the holy Ghost sheweth it self more and more both in words and also in deedes And was in wildernesse A. Reade our Annotations vpon the first Verse of the third Chapter of Mathews Gospell Til the day came c C. That is to say he lay hid vntill the time came in the which the Lord had determined that he should shew himself C. Whereby wee gather that Iohn
them Camels laden with Golde but it is rather likely that theyr Offering was some small present which they brought with them onely for honors sake And the law dyd not commaunde that they being poore should spende theyr Substance vppon a Sacrifice but making a difference betwene the poore and the rich in offering theyr Sacrifices it eased them of coste Wherefore there shall no inconuenience follow if we say that Ioseph and Mary gaue so much as theyr Ability woulde beare although they had some money left in stoare to beare the Costes and Charges of theyr Iourney and to buy them fode A. Moreouer these Sacrifices signified that true and onely propitiatory Sacrifice which is the Death of our Lord Iesus Chryst Last of all Luke doth not so often times repeate in vaine that Ioseph Mary did that which was prescrybed vnto them in the law of the Lord. For in these Words we are taught to deuise nothing after our own fantasye in the VVorship of the Lorde but to follow obediently that which hee hath prescribed in his holy word 25. And beholde there was a Man at Hierusalem whose name was Symeon And this man was iust godly looking for the consolation of Israell and the holy Ghost was on him And behold there was a man S. Luke commeth nearer to the principall Offices of Chryst whych concerned the illumination of the GeÌ„tiles and the gloryfying of the Israelites This word Behould is a word of attention by which Luke seeketh to make the hearers geue diligeÌ„t heede to heare the wonderfull euente of all things in the person of that olde Man Symeon who alone amonge so great a people as Israell was and in so great Impiety knew Chryst to be the Sauiour and promised Messias C. For this story is set downe that we might know that althoughe thys whole People almoste had profaned them selues with the wicked contempt of God yet notwithstanding there remayned a few which worshipped God of whome Chryst was knowen eueÌ„ froÌ„ his first Infancy These were the Reliques whych Paule sayth were saued according to the free Election of GOD. And in thys small Number the Church of GOD was encluded Rom. 11.5 although the hie priests and Scrybes boasted of the Tytle of the Church The Euangelist maketh meÌ„tion of two only which acknowledged Chryst at Hierusalem when hee was brought into the Temple namely Simeon and Anna And first of all wee must speake of Simeon Concerning his state and condition we read not of it may be that hee was one of the common sort of People and of no fame R. Therefore the Proceedynges of Chryst are agreeing with his Beginnings For as Chryst was born in misery and in pouerty so he is onely acknowledged of poore and abiect men For he is not visited of Kings but of Sheepeheardes he is not worshypped of the Pharisies but of the Magi who although they were men of great calling in theyr owne Countrey yet notwithstandyng they were contempned and despysed among the Iewes To these base beginninges agreeth that also which the Euangelyste now describeth For as yet the Pryests knew not the Chylde offered in the Temple as yet the hyghe Pryestes salute him not as yet the Kynges honour him not but a certayne olde man whose name was Symeon a Citizen of Hierusalem being Famouse neyther for his Ryches Dignitie nor Offyce commeth to salute and embrace the Child who peraduenture seemed in the sight of meÌ„ to be out of hys VVitts But what maner of man so euer hee seemed to be in the Iudgment of men the Scripture highly commendeth him For it saith And this man was iust and Godly C. Luke commendeth him for his Righteousnes and piety to the which he addeth also the gift of Prophesie Piety and righteousnesse are referred vnto the two tables of the Law therefore in these two partes consisteth the integritie of lyfe The same also Luke testefied of Zacharias and Elyzabeth Looking for the consolation C. It was a Testimony of pietie that hee looked for the Consolation of Israell For God is not truly VVorshipped without the trust of saluation which both dependeth vpon the Fayth of his promises and also especially vpoÌ„ that restoring promised by Chryst Now seeing such wayting for Chryst is commended in Symeon for a rare Vertue wee may thereby gather that at that time there were a fewe whych had the hope of Redemption in theyr hearts Euery man had in his mouth the Messias and the happy estate vnder the Raigne of Dauid but no Man in the meane time patiently bare the present myseries vppon hope that the Redemption of the Churche was at hand Luke 23. â—0 Therefore Symeon is praysed as for his greate Vertue that hee looked for the Consolation of Israel For the whych cause also wee reade that Ioseph of Aramathea was commeÌ„ded for that Kingdome of God which the same Ioseph looked for was that consolation of Israell which Simeon waited for as we haue noted vpon Mat. Math. â—â—7 C. And as in this the piety of Symeon appeared that hee comforted himselfe vppon hope of the promysed Saluation Euen so at this Day whosoeuer will shew themselues to bee the Sonnes of GOD must continuallie desire the promised redemption And we must also noate in this worde Consolation that without Chryste there is mere Desolation that is to say Dispayre And the holy Ghost was vpon him C. Luke speaketh not of the Spirite of Adoption which belongeth to all the Chyldren of God thoughe not alike but of a speciall maner of Prophesie which more plainely appereth in the verse following where it is said that he receiued an answer of the holie Ghost and that being led by the same spyrit he came into the Temple Therefore thoughe Symeon excelled not in temporall Dignity and promotion Yet notwithstanding he was adorned with excellent Gyftes as wyth Godlines Innocensie of Lyfe Fayth and Prophesying A. And there is no doubt but that hee greatly desiered to see the Redeemer for it followeth 26 And a Reuelation was geuen hym of the holy ghost not to se death before he had sene the Lords Christ E. The like Reuelation was made to Ioseph as you may Read in the 20. Ma. 1. â—â— verse of the first Chapter of Mathew Also concerning the Magi it is sayde And they were warned of God in a Dreame Not to see Death A. To see Death accordinge to the Hebrevve Phrase signifieth to die R. Behoulde beere what an excellent gifte was geuen vnto Symeon beyonde all the Patriarkes and Prophets For Chryst was promised to the Patriarkes and his comming was reuealed vnto the Prophetes Yet notwithstanding it was promised vnto none of them that they shoulde see Chryst in this VVorld with their corporall Eyes although they greatelie desiered the same But both happened to Symeon Blessed are your Eyes sayth Chryst because they see and your Eares because they heare For verely I say vnto you â—3 17 many Prophetes and righteous men haue
Euangelist meaneth that House in the which he was wont to abide For hee hauing forsaken Nazareth had chosen that City for himselfe as S. Mathew in his fourth Chapter declareth Math. 4. 2 And anone many were gathered together insomuch that nowe there was no roome to receiue them no not somuch as about the dore and he preached the Worde of the Gospell vnto them And anone many vvere gathered Luk. 5. E. The Euangelist Luke wryteth thus And it came to passe on a certain Day as hee was teaching that there were Pharises and Doctors of the Law sitting by which were come oute of all Townes of Galile and Iury and Ierusalem and the power of the Lord was was present to heale them Bu. Heere truly there is a preparation made to the most excellent history following by the which Christe is declared both to remit sinnes and also to heale the moste grieuous incurable diseases of men and so to be the omnipotent Lord and Heauenly Phisition both of Soules and bodies Therefore by the Deuine prouidence and power of Chryste a greate Multitude of people is gathered together in the famous City Capernaum in the presence and sight of whom hee healeth a man taken with the palsey For it was meete that a great notable miracle should be published and declared by the testimonies of many E. Whereuppon not onely the Common sorte of people came thither as appeareth by Luke but also the Pharisies which were pufte vp with outeward shew of Holines Also the Teachers of the Law of Moyses which being prouoked by the fame of those thinges which Iesus did came hither not onely out of all Townes of Galile in the which Capernaum was and of the borders of Iudea But also euen out of the city it self of Hierusalem which arrogated vnto it selfe the principality and glory of Religion and wisedome But Iesus because he was the Well-spring of all health did flowe with nothing els but a certayne deuine power to heale those that were sicke and dyseased for the which cause he came into the Earth With the which power of healing he was alwaies endewed but he did not alwayes declare the same sauing at such times specially when he dyd preach and teache the Gospell to the ende it might appeare that myracles were testimonies and seales of the Gospell the which thing shall by and by be declared No not so much as about the Dore B. So ful was the house replenished with People that there was no roome about the dore And he preached the vvord of the gospel The Euangelist Luke hath And hee taught them 3. And they came vnto him bringing one sicke of the Palsey whych was borne of foure men As touching this matter read cap. the 9. of Mathew going before 4. And when they coulde not comeny vnto him for prease they vncouered the roofe of the house that he was in and when they had broken vp the Roofe they dyd let downe the Bed wherein the sicke of the palsey lay They vncouered the roofe E. Or they dyd plucke of the Tyles of the house Here is to be noted the diligent care and study of those men that caryed the sicke man which sought to haue him healed the which care and diligence they declared in vncouering so easly the roofe of the house They did let dovvne the bed vvherein the sicke of the palsey S. Luke addeth In the middest before Iesus 5 When Iesus sawe their faithe hee sayde vnto the sicke of the palsey son thy sinnes be forgieuen thee For this matter read the ninth cap. of Mathew going before 6 But there were certaine of the Scribes sitting there and reasoninge in their heartes Luke saith that there were certayne of the Pharisies also whome he named before which said thus 7 Why doth he thus speake Blasphemies Who can forgieue sins but god onely VVhy doth he thus speake blasphemies B. Luke hath what fellow is thys that speaketh blasphemies VVho can forgieue sinnes but God onely There is nothing be it neuer so good or wholesome that can bee either done or spoken but to the wicked is counted as euill There was a great multitude of the common sorte of people presente which praised God for so greate a miracle but the Scribes and Pharisies found somewhat whereat to cauill and so the first are last and euery tree bringeth forth his fruite But how euyll soeuer these Pharisies were yet notwithstanding they acknowledge that it belongeth onely vnto God to forgiue sinnes 8 And immediately when Iesus perceiued in his spirite that they so reasoned within themselues hee sayeth vnto them Why reason yee such things in your heart VVhen Iesus perceiued in his Spyrite That is to say by the power of the holy Ghost with the which he was endewed Chryst dyd rather seeke to declare his Diuinity by his deedes then to preach the same by word of mouthe that he might shew vnto the Scrybes that there was nothing so hidden in the heartes of men although they were so subtill that could be hidden from hys Spyrite whych snarcheth all thinges and seeth all thinges 9 Whether is it easier to say to the sicke of the palsey thy sinnes be forgieuen thee or to say Aryse take vp thy bed and walke 10 But that ye may know that the son of man hath power in earth to forgiue sinnes he spake vnto the sicke of the palsey 11 I say vnto thee aryse take vp thy Bed and get thee hence into thyne house The exposition of these three Verses is handeled at large in the nynthe Chapter of Mathew going before 12 And immediately hee arose toke vp the bed went forth before thē all insomuch that they were all amased gloryfied God sayinge we neuer sawe it on this fashion Before them all S. Luke addeth hereto gloryfying God We neuer sawe it on this fashion Luke addeth we haue sene wonderfull things to day 13 And he wēt agayn vnto the sea all the people resorted vnto him and he taught them And he taught them BV. Here the Euāgelist Marke repeateth agayne the benefite and office of teaching to the end he might thereby declare that there cā be nothing better or more profitable to the Church then sounde and perfit doctrine A. Whereupon our Sauioure Chryst did neuer cease from teachinge so often as oportunity serued 14. And as Iesus passed by hee sawe Leuy the sonne of Alphe sittinge at the receite of Custome and sayd vnto hym Follow mee and hee arose followed him And as Ies e passed by he savv Leuy All Greeke Bookes agreeing with the Latyne haue Leuyn This Leuy was also called Mathew Reade the nynth of Mathewe goinge before A. The Hebrevves had commonly two or three names appertaining vnto thē And before he followed Chryst he had the office of a Publicane As concerning Publicanes we haue spoken in the fifte of Mathew going before And hee arose and follovved him The Euangeliste Luke hath And hee forsaking al arose and
day it shall bee sufficient for vs briefly to shewe that the wordes of the Angell are falsely wrested of them to a yearely reioyseinge of a byrth day seeing the Angell simply commendeth the Ioy which shoulde come to all the Godly by the fruite of his Doctrine For they reioyced that a prophet was borne vnto them by whose mynistery they were brought into hope of saluation B. Therefore when wee see that Iohn was so great and notable a Seruant of God we haue also great cause to reioyce that such a Preacher is sent vnto vs which in some part should premonstrate Christe vnto vs. For howsoeuer hee serued his age and time yet notwithstanding hee speaketh still vnto vs and that notable Sermon Beholde the Lambe of God is directed vnto vs. 15. For hee shal be great in the sight of the Lord and shall neyther drinke Wyne nor stronge Drynke and hee shal be filled with the holy Ghoste euen from his Mothers Wombe For hee shal be great C. The Angell confirmeth that which he had spoken concerning Ioy because Iohn was appointed to a greate and wonderfull calling In the sight of the Lorde Z. Here now the third time he sayth In the sight of the Lord but not all in one sence Here in this place In the sight of the Lord signifieth in the businesse and worke of the Lord. C. For here the vertues in the which he excelled are not so much commended as the greatnesse and excellency of the offyce is extolled Euen as Christe when he affyrmeth him to be the most excellent among Womens Children hee hath not respect so much to the holynesse of Life as to the Mynistery Math. 11.11 And hee shall neither drinke Wine nor strong Drinke C. The purpose of Luke was not to repose the greatnesse of Iohn in the abstinency of Wyne and strong Drinke onely his intent was to shew that he should haue some speciall gifte disagreeinge from the common life of men not that this of it selfe simply is so great a matter for wicked men are founde to abstayne but the Lord ment by this euident signe Abstinencie of Iohn to geue a badge vnto his seruaunt whereby the world might knowe him to bee a perpetuall Nazarite The Priests also abstayned from Wyne and strong Drinke when their turne came to serue in the Temple Leui â—0 9 The same abstinency was prescribed to the Nazarites vntill such time as their vowe was at an ende Num 6.3 The Rechabites also abstayned for euer Ieâ—e 356 because it was so commaunded them of their Father But God shewed by a notable token that Iohn was dedicated a Nazarite vnto him during his lyfe Iudg. 13 euen as wee reade also of Samson B. Moreouer it was meete that Iohn should excell all the Prophetes which were before him in deuine preachinge beside this that hee was specially appoynted a Prophet to the Iewishe Nation Wherefore it was meete that he shoulde wante nothinge of the most excellente holinesse euen in externall things that there myghte bee no occasion taken at him to reiecte the Gospell which hee should preache Howbeit this serued not the Reprobate For when they saw that he farre excelled all that went before him Math. 1â— they sayd notwithstandinge hee had a Deuell C. Moreouer we may not vnder the pretence of this place faine a worship of God in abstaininge from Wyne as doe the apishe Papistes who imitate the Fathers in euery thinge Only let euery one imbrace temperancie Let them which feele harme by drinking of Wine willingly abstayne from the drinking of the same and let them which want wine be content to misse the same And he shal be filled with the holy Ghoste C. By these words nothing els is noted but that there shall appeare such a towardnes in Iohn which shall shew the hope of his greatnes to come And wee speake not of such towardnesse as is in Prophane men but with such as agreeth with the excellencie of the Office Therefore the sence and meaning is this The power and Grace of the spirite shall not onely then shew it selfe when he shall begin his Office but he shall excell in gyfts of the spirite so soone as hee commeth oute of his Mothers wombe which as certayne tokens shal testefie what he shal be For from his Mothers Wombe is as much to say as from his first infancie We coÌ„fesse that the power of the spirite wrought in Iohn when hee was as yet included in his mothers Wombe but the Angell hath here a farder meaning namely that Iohn being yet an Infante should be openly discouered with singuler coÌ„mendation of the grace of God Therefore there were two signes namely the externall signe which was the abstineÌ„ce of Wyne and strong drinke and in the inwarde signe which was excellente gyftes There is no neede that wee shoulde here subtilly dispute or rather tryfell and spende the time in vayne concerning the fulnesse of the spirite because the Scripture by this name meaneth nothinge els but the great abundance of the gyftes of the holy Ghoste â—n 1.16 â—or 12.11 â—e 4.7 We knowe that the spirite was geuen aboue measure to Christe alone that we all might receiue of his fulnesse but to others it is geueÌ„ by measure But they which are indued with such plenty of grace that the common sorte of men haue no such measure are sayd to bee full of the Spirite Moreouer as the plentifull power of the Spirite was the extraordinary gyfte of God in Iohn so wee must note that the spirite is not geuen by and by to all men from their Childhoode but when it seemeth good vnto God Iohn bare a badge froÌ„ his mothers wombe of the grace to come Saule all the while that hee was a Keeper of beastes had no maner of kingly shewe in him but being chosen at the length to be king he was sodainely chosen into a newe man Therefore let vs learne by this Type that there is the free operation of the spirite in men from the first Infancie vnto extreame olde age 16. And many of the Chyldren of Israel shal he turne to their Lord God And many of the children of Israel BV. At that time in the which Iohn liued among men true Religion among the Iewes lay so defiled and corrupted with Pharasaical traditions and with an innumerable sorte of other impieties in somuch that there appered no shewe of that Religion which the Patriarkes imbraced and the Prophets preached Math. 10 1â— Iohn therefore came to reforme true Religion as our Sauiour Christe also testefieth by the seuere exposition of the lawe and by feareful threatnings of grieuous punishments reuoking the Iewes from wicked Hypocrisie to followe true repentaunce Now sayth he is the Axe layed vnto the Roote of the Trees Math. 3.10 euery Tree therefore which bringeth not foorthe good fruite is hewen down and cast into the fier He inuiteth the Pharises and Saduces to repeÌ„tance vpon paine of
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
coÌ„meth that all signes and Woonders which doe manifestly declare the power of God doe much terrefy men And the hand of the Lord was with him C. That is to say by many thinges the Grace of God was to bee seene which declared that IOHN was no common person And this is a Figuratiue kinde of Speach which declareth that the Power of GOD was no lesse reuealed than if his hand had bene openly seene that euery one might acknowledge God to be present For all men knowe that the hande of God signifieth power And the hande of the Lorde is sayd to bee with one when hee hath the better of his enemies Also with a Prophet when he constantly executeth the woorke of his callinge and teacheth with Successe Therefore wee muste Iudge by circumstance what the hand of God is 67. Then his Father Zacharias was filled with the holy Ghoste and prophesied sayinge C. Luke doth shewe that Zacharias had restored vnto him not onely that vse of his tongue but also sunge a Psalme by the motion of the holy Ghoste Was filled wyth the holy Ghoste C. Wee shewed euen now what it is to bee replenished with the more plentifull grace of the Spirite of the which notwithstanding others are not voide So wee reade that the Spirite was geuen to the Prophets Not that they wanted the same at some times but bycause the power of the same did more fully shewe it selfe in them so often as they were broughte forth to bee seene of all men as it were by the hande of God to doe their Office So that we must note the Ioyninge together of two partes which Luke putteth downe as that Zacharias was filled with the holy Ghoste and prophesied For he geueth vs to vnderstande that hee was then extraordinarily inspired from aboue in so much that hee spake not from flesh and bloud as a coÌ„mon man but that hee vttered onely the heauenly doctrine So also the Apostell Paule Ioyneth Prophesie with the Spirite Sayinge Quenche not the Spirite 1. Thess â— 19 Despyse not Prophesyinges To the ende wee might know that by the contempt of doctrine the light of the Spirite is extinguished And this goodnesse of God was to bee remembred that to Zacharias not onely his speache was restored of the which hee was depriued by the space of nyne Monethes but also his Tongue was made the InstrumeÌ„t of the holy Ghoste And Prophesied sayinge Prophesiing vvhat it is R. To Prophesie is not onely to explicate Prophesies spoken before but also to Prophesie thinges to come For hee explicateth here those Promises which were openly preached many hundered yeares before concerninge CHRISTE and he doth also foreshewe the Offyce that Iohn shoulde execute and what Benefits the People should receiue by the comming of CHRISTE whose way IOHN shoulde prepare And we must note that all this Psalme proceeded from the holy Ghost yea euen that part also which containeth a thankes gieuing Thankes geuing procedeth from the holy Ghost â—sal 51.16 For wee can not speake any thing to the praise of God without the Grace of the Spyrite Wherefore Dauid desiered the Lord to opeÌ„ his mouth Also we must note that this hymne is an Epitome or briefe rehearsall of al those promises which were spoken coÌ„cerning Chryst and also a manifest explication of the whole concerning Christ Iesê° 68. Blessed be the lord God of Israell because he hath visited redeemed his People Blessed be the Lord God C. Zacharias beginneth with thankes gieuing But by the Spyrite of prophesie he celebrateth the fulfilled redemption promised longe before in Chryste whereuppon the Saluation and Felicitie of the Church depended By this Exordium or beginning we are taught that so often as we speake of the benefits of God we should ioyne therewith thaÌ„ks gieuing Of Israell R. The Lord is not onely the God of Israell but also of the Gentiles and of all Creatures for the whole World is Subiecte vnto his Dominion Notwithstanding hee is sayd peculiarly to be the God of Israell first because by a publique couenaunt he bound himselfe to the people of Israell Euen as it is to be seene in the 17. Chapter of Genesis Secondly because hee had geuen vnto this People Patriarkes Prophetes the Lawe the worship of God and the promises concerning Christ to come Lastly because Chryst was to be borne of this people after the flesh But after that Chryste was come that was not the true Israell which was Israell after the Flesh but which was and is the Israel by faith which is in Chryst Iesus VVherefore although the Lorde by his power and gouernement be the Lorde of all nations yet notwithstanding he is properly said to be the God of the Faithfull in Iesus Chryst because hee acknowledgeth these aloane to be the heyres of his heauenly Kingdome Therefore in respecte of the Couenaunt he is specially called the GOD of that Nation And in that he is not called the God of Adam the God of Abell and of others this is the cause Namely for that he would haue his Couenaunte to bee had in remembrance and will bee acknowledged to be such a one as hee manifesteth himselfe to be leaste wee should seke for more or least we should imagine any vncertayn thing of him should geue this or that vnto him but that we might simpely imbrace him as he reuealeth himselfe vnto vs. C. Therfore because God had made his Couenaunt with one Nation onely of the which Zacharias is about to make meÌ„tion he doth vppon good consideration make mention of that Nation to whome properly or at leaste in the first place the Grace of Saluation was appoynted Because hee hath visited E. He speaketh as of a matter already finished For this Verbe of the Preterperfecte Tence doth declare the certainty of the thinge euen as if the Visitation and Redemption had bene already finished which was a greate while after to be perfourmed fulfilled by Christ B. To visite is properly to haue a care for one God is alvvay present vvith vs. as he which will visite his brother visiteth him that he may knowe how to helpe him But it is certaine that God is alway presente with vs although we do not alway feele the same Esay 62.21 Ier. 14 10. Amos. 3.2 And when hee sheweth himselfe to bee presente by some manifest worke then he is sayd to visite Moreouer to visite is taken two maner of wayes in the Scripture Hereof God is sayd to visite sinnes when he punisheth For the plagues declareth that God hath punished them In the which kynd of speach is added sometime a rod Psal 89. or plague or Sword or such like Isay 27.1 As I will visite theyr transgression with the Rod and their iniquity with stroakes Also In that day the LORD with his soare and great and mighty Sword shall visite Liuiathani Esay 29.6 Again Thou shalt be visited of the Lorde of Hoastes with thunder and shakynge and a greate
the temptation B. To wit not onely that which concerneth the fortye Dayes faste but also that with the which he was tempted after the fortie Dayes For a season B. If thou thus leaue vnto the word of God Sathan cannot preuayle against thee but will departe at length For so long as wee bee in the Worlde where Sathan is Prynce wee are Subiecte vnto hys Temptations But in the meane time the GOD of Consolation will not ceasse to minister Comforte vnto vs and when he hath put away the deuils from vs he wyll vs Aungels to beare vs vp as Mathew wryteth of Chryst in the ende of thys Temptation But note that the Diuell made not an ende of tempting Christe vntill he was voyde of all power and spoyled of all his Armour and strength euen as a wilfull warriour ceasseth not to prouoke his enemy vntill hee be layed on the grounde Therefore after the ensample of Christe wee must prepare our selues to beare diuers Temptations It is not sufficient that wee haue geuen him the repulse except we ouercome And wee see that Sathan cannot doe so much as hee would seeinge our Euangelist saith And when all temptacion was ended Will neuer wanteth in Sathan but the Lord hath him bounde that hee cannot exercise his subtilties as hee desiereth Furthermore wee haue a promise Hee will not suffer you to bee tempted aboue that which you are able to beare 1. Cor. 10. â—â— Sathan wente not away that Christe might leade the rest of his life without trouble If therefore it shall befall vs so to be tempted let vs not thinke that an ende is made by and by but let vs prepare our selues for new conflicts Reade the 4. of Math. the 11. verse 14. And Iesus returned by the power of the spirit into Galile and there went a fame of him throughoute all the Region rounde about S. When Luke saith the Christe returned by the power of the spirit into Galile hee respected that which went before for his purpose is to shewe that Christe in these Conflictes escaped the Conquerer not by humaine power but by the power of the holy Ghoste Not that Christe as he was GOD needed the Grace of the spirit or must be holpen of another but when he was tempted as hee was man it was necessary that his humaine Nature should be strengthned by the Grace of the holy Ghoste that hee might haue the Victory The which in deede is spoken to the consolation of the Godly For as Christ had the maistery being holpen by the Grace of the spirite euen so we shall haue the victory by the power of the same spirite And wee must note that wee shoulde not haue Reaped so great frute nor so much consolation if hee had onely repeated the victory and not the reason and manner of the Victory which is also set before vs. The which Paule sufficiently declareth sayinge But if the spirite of him that raysed vp Iesus from the deade Rom. 8.11 dwell in you euen hee that raysed vp Christ from the deade shal also quicken your mortall bodies because that his spirite dwelleth in you If hee had sayd that Christe had raised vp him selfe hee had sayd true but then the faithfull had not receiued so great consolation Moreouer this maner of speach is to bee noted howe that Iesus by the power of the Spirite came into Galile least wee should immagine any terrestriall or Humaine thinge to bee in Christe but that we might alway set before vs the Celestiall and deuine nature in him Last of all we must note that Iesus went now from the Desert into Galile to begin the Ministery of the Gospell beinge mooued with the same spirite with the which he was led into the Wildernesse to be tempted of the Diuell the which is set before vs to admonishe vs to enterprise nothinge without Gods callinge and the authority of the holy Ghoste but to submit our selues wholly vnto his will and direction 15. And hee taughte in their Synagoges and was commended of all men BV. The Euangelist sayth the Christe taughte in their Synagoges but hee sheweth not how often neither can it bee declared Notwithstandinge it may bee coniectured that hee taught very often in them by which his fame increased And was commended of all C. The Euangelist addeth this that wee might knowe that the deuine Power did shine in Christe euen in the beginninge of his ministery the which caused men as yet not infected with a maliciouse desire to gaine say him to woÌ„der and marueile 16. And he came to Nazareth where hee was nursed and as his custome was hee went into the Synagoge on the Sabboth day and stoode vp for to reade And hee came to Nazareth S. It is very likely that Christe did not alwayes abyde still in one place for hee woulde haue the worlde to know him by litle and litle At the length he coÌ„meth to Nazareth where he was both conceiued and nourred C. In this one thinge the Euangelists inciste to shewe by what documentes Christ was knowne of that which thing LVKE in this place setteth downe a worthy example as that hee expoundinge the place of Esay and applying the fame to the present vse caused all men to haue him in admiration And as his custome was he entered C. Hereby wee gather that Christ did speake vnto the People not onely in hiewayes and streates but also obserued the vsuall order of the Church so farre forth as it was lawfull for him Here with also wee see that although the Iewes had degenerated yet notwithstandinge thinges being out of order and the state of the Church being miserably corrupted this good order was left in that they read the Scriptures before the People that thereof they might take occasion to teache and to exhorte S. Euen as it is written Moses of olde tyme hath in euery city them that preache him in the Synagoges Act. 25.21 when hee is read euery sabboth day C. Whereby also appeareth what was the true and lawfull vse of the Sabboth For GOD did therefore commaunde the People to keepe holy day as thoughe hee were simply delighted with their ease and rest But rather that hee might exercise them in the meditacion of his Workes And bycause in consideringe the workes of GOD mens mindes are blinde it is necessary that they bee directed by the rule of the Scripture And although Paule reckoneth the Sabbaoth amonge the shadowes of the Lawe Col. 2.17 yet notwythstandinge in this parte wee must kepe holy day with the Iewes that the People may come together to heare the word of GOD to make Common prayer and to bee exercised in such Workes of godlinesse For the which vse and purpose the Lords day which we call the Sonday accordinge to the manâ—er of the Gentiles followed the the Iewishe Sabboth which wee call Saturnes day Now if wee compare time with time it shall easly appeare that the corruptions of the Popish gouernment at this are
more a great deale then they were among the Iewes vnder Annas Caiphas For the reading of the holy scripture which then florished is not only vanished away vnder the Popes Gouernment but is also driuen out of the Churches with Fyer and Swoorde sauinge that they singe in scorne what they list them selues in an vnknowen tongue S. But wee to whom the truth of the Gospell is reuealed ought after the ensample of Christe to frequet holy assemblies to cleaue vnto the worde of GOD for euer and to follow good and pollitique order And stoode vp to reade S. It is meete that there should bee some Order 1. Cor. 14.40 that all thinges may bee done decently and in order as the Apostell teacheth For if euery one were permitted to reade cōfusion must needes follow Wherefore wee see that Order was obserued there is no doubt but they which purposed to reade craued audience C. And Christe stode vp to reade not onely to the ende audience mighte bee geuen him the better but also in signe of reuerence For the maiesty of the Scripture deserueth to bee modestly and reuerently handled of the Professors of the same 17. And there was deliuered to him a Booke of the Prophet Esayas when he had opened the booke hee founde the place where it was written And there was delyuered to him a Booke B. This Booke was deliuered vnto him by the Minister For by and by after it is sayd And when hee had shut the Booke hee gaue it to the Minister He found the place C. There is no doubt but that Christe of purpose chose this place Some think that it was diuinely allotted vnto him but seeing hee had free choise it is better to referre it his Iudgemēt that hee chose out this place aboue others For his purpose was to speake aptly concerninge his office 18. The spirite of the Lord vpon me because hee hath anoynted mee to preach the Gospell to the poore hee hath sent me to heale the broken hearted to preach deliuerance to the captiue and recoueringe of sight to the blynde freely to set at liberty them that are brused The spirit of the Lord vpon me S. These Woordes are alleadged according to the translation of the threescore and ten Interpretors For the Hebrew texte in Esay is somewhat otherwise Esay 61.1 Esay promiseth that there shall bee yet certaine Witnesses of the Grace of GOD after the Exile into Babilon which shall gather the People from destruction and the shadow of Death and shall with Spirituall power restore the Church being so myserably afflicted But seeinge that the same redemption was to be published in the name of Christe onely he speaketh in the singuler nomber and after a sorte taketh vpon him the person of Christe to the ende he might the more effectually comforte the myndes of the Godly Certaine it is that those thinges which are spoken here doe onely properly belonge vnto Christe him selfe and that for two causes First because hee only is indued with the fulnesse of the spirite that hee might bee a Witnesse of our reconcilliation with God Ephe 2.17 secondly because hee alone by the power of his spirite performeth and geueth all those good things which he promyseth here And hee therefore sayd that the spirite of the Lord was vpon him to the ende wee might know that Christe as well in him selfe as in his Ministers doth no humaine or priuate worke but that hee is sente from aboue to restore saluation to the Church For he testifieth that hee doth nothing by humaine instincte or counsaile but by the moderation of the spirit of GOD that the Faith of the Godly mighte bee founded vppon the authority and power of God R. And wee must note that which we touched before that the fulnesse of the Spirite was geuen to Christe alone For the Spirite or gyftes of the spirite was geuen to others by partes and by measure To Moses was geeuen the spirite of Wisdome and of workinge myracles to Sampson was geuen the spirite of Fortitude to Salomon the Spirite of Wysedome to the Prophets the Spirite of knowledge and vnderstanding of Gods misteries but to Christ was geeuen the fulnesse of the spirite and all the Gyftes of the spirite were powred vppon him For so sayth the Prophet The Spirite of the Lorde shall rest vppon him Esay 11 2 the spirite of Wisedome and vnderstandinge the spirite of counsaile and strength the Spirit of knowledge and of the feare of the Lord. And Sainte Ihon sayth Ihon. 3.34 God geeueth not the spirit vnto him by meesure Col 2.9 and 3. In lyke manner Paule writeth sayinge In him dwelleth all the fulnesse of God bodily Wherefore when the Prophet sayeth that the Spirite of the Lord is vpon Christe hee meaneth that all the fulnesse and all the Gyftes of the Spirite are vppon him Bycause hee hath anoynted mee S. This is added in steede of an Exposition C. For many boaste falsly that they haue the spirite of God when they are quite voyde of his giftes But Christ proueth by the anoynting as by the effect that hee is moued with the spirit of God S. For this anoynting was a figure of the holy Ghoste and there is a Metaphor in this Woorde For as Oyle hath his properties for the body euen so hath the spirite of God for the Soule Wee are Partakers of this anoyntinge for GOD hath consecrated vs to be his People Psa 105.15 Whereupon hee saith Touch not mine anoynted But there is not all one measure as wee sayd before For God geueth to euery man his giftes according to his measure but Christe was fully anoynted of whose fulnesse wee all haue receyued Ihon. 1.16 Wee are anoynted that wee may bee Partakers of the kingdome of the Priesthoode and of the Propheticall office of Christ notwithstanding Christe onely was anoynted to bee a Kinge a Priest and a Prophet Our anoynting cōmeth from Aarons head vnto all the partes of the body Note also how often the Scripture maketh mencion of the spirit of God and saith that the same dwelleth in vs least thou shouldest consider any voyde or vayne thinge but rather his power and efficacie So that after the Prophet had spoken of the spirite of God hee addeth vnction by which the vertues of the Spirie of God are vnderstoode The place must bee dilligently waighed and considered For no man can take vnto him Right and authority to teach in the Church of God except hee can shew that hee was stirred there unto by the spirite of God And wee shall knowe who are sent of God by the anoyntinge that is to say if hee bee indued with these giftes which are required to that Function if hee beinge appointed of the Lord hath in him the Graces of the spirite then hee hath in deede the holy Ghost But if a man hauinge no doctrine or learninge at all will professe himselfe to be a maister and a Teacher let him bee
matter they hated worse then any Dogge or Snake 7. But Iesus auoyded with his Disciples to the sea and a great multitude followed him froÌ„ Galyle froÌ„ Iury. BV. Here our sauiour Christe teacheth vs by his exaÌ„ple som times to geue place to the frowardnes of the wicked A greate multitude follovved him from Galile A. Math. sheweth that a great multitude folowed him but froÌ„ whence he sheweth not the which thing our Euangelist Mark doth in this place As touching the 8. verse reade the 12. of Math. 9. And Iesus commaunded his Disciples that a shippe shoulde wayght on him because of the people least they should thronge him BV. The lord in euery place doth teach vs by his example Now that he might vse the more quiet way auoyde trouble he auoydeth all vnquietnesse and taketh the occasion ministered vnto him And therefore he commaundeth a ship to wayght on him Here therefore certayne Stoyikes are confuted whych poynte a certayne godlinesse in neglecting the care of the body agaynst whom the Apostle Paule dysputeth in the 2. Coloss 2 1. Tim. 4 Chapter of his Epistle to the Coloss and in the 4. of the â— to Timothy 10. For he had healed many insomuch that they preased vppon hym for to touche him as many as had plagues E. The Lord is ryche and merciful towards all men he putteth none from his Doctryne nor from the benefite of healing Such was the feruent desire of the multitude for the greedines of healing that one of them did thronge another and did violently rushe vpon Iesus that they might at the least touch him for by the touching of his vesture only the diseases were put away Neyther had the mighty and gentle Phisition any respect of the men or of the diseases whatsoeuer they were that were troubled with any kynde of disease if it were their hap to come vnto Chryste they were healed And the lyke we see to bee done at this day by the power of the spirite For many out of all Nations of the world come vnto Iesus beinge subiect to many sinnes to much wickednesse and are healed by fayth a sure truste As many as had plagues Plagues and diseases are scourges for sinne For the diseases of the body are very profitable for the Soules health God scourging men as the father doth the Children 11. And when the vncleane spyrites sawe hym they fell dovvne before hym at his Feete and cryed sayinge Thou art the sonne of God A. In fewe wordes Mathewe declareth that all the power of this world yea and the power of sathan is brought vnder by the power of Christ Wherefore Sathan hath no power any more ouer the faythfull For Christ doth coÌ„municate his power to the Sayntes Reade for the 12. verse in our exposition of Math. 13. And hee wente vp into a mountaine and called vnto him whom he would and they came vnto him And he vvent vp into a mountayne B. This seemeth to be the order of the hystory When Christe had gone about all Galile preachinge and healing all those that were diseased there were gathered together a great multitude which came vnto him from all places there about which Mathew affyrmeth in the ende of his fourth Chapter he went vp to the mountayne to pray and contynued there all Nighte in prayer to God as Luke maketh mencion For his maner was when hee was oppressed to much with the exceeding multitude of People to goe into some solitary place out of the way that he might haue respete and quietnesse in the tyme of prayer that he might conueniently send away the people specially such as sought for nothing but carnall things to th' ende that he might with the more oportunity afterward preach spiritual and heauenly thinges to those which thyrsted after the same So Luke in the ende of the fourth Chapter maketh mencion that he went into a desert place and that when the people which followed him would haue stayed him he sayd I must preach to other Cities also and so sent them away For he addeth saying And he preached in the Synagoges of Galile The like you may reade in the fyft of Luke Euen so at this time also he went a part when he saw the multitude as sayth Mathew and passed away the Night in prayer And when it was day Luk. 6. as sayth S. Luke he called whom he would and as our Euangelist sayth here his dysciples and they came vnto him as Mathew testifieth in his fift Chapter and he chose 12. of them to beare him company to sende them forth to preache as this our Euangelist declareth vntill he commeth vnto the twenty verse With these Disciples therefore as sayth S. Luke which were chosen to be Apostles the Lord went downe from the mouÌ„tayne and stoode in a playne place which mighte contayne the multitude which was present Then casting his Eyes vpon all his Dysciples he opened his Mouth and taughte them as sayth Mathewe sayinge Math. 5. Blessed are the poore in spyrite c. C. But by the way we must note that Chryste as yet doth not properly ordayne his Apostles by this election that they mighte by by take vppon theÌ„ the offyce of Apostleship but doth onely adopt them to be his fellow Disciples in hope of the Apostleship In the which matter many interpreters are deceyued which coÌ„founde amisse this place of Marke and Luke with the tenth of Mathew But truely the words playnely sounde that they are onely forechosen to the imbassage to come which is in ioyned to theÌ„ in the tenth of Mathew And Marke and Luke heereafter in their proper place and order will declare that sending forth of the which Mathew there maketh mencion Neyther is it any meruayle if the heauenly schoolemayster did inure frame them by litle litle to so hard a matter as to teache a Prouince whose rudenesse coulde not be corrected by long exercyse of dysciplyne The Euangelist Luke expresseth the cause as it was sayde before why Chryste wente vppe to the mountaine namely that he might more freely pray in a solitary place This Example ought to be vnto vs as a perpetuall rule that wee begin with prayer so often as Pastors are to bee chosen for congregations otherwyse that which we take in hande shall haue eueâ—l successe For the Lorde did pray for his owne sake so much as to prescribe a lawe vnto vs. QuestioÌ„ But some man will say Dyd not Christe then pray earnestly to the Father that he would order this his election of the Apostles Yes truely wee deny it not Answer and we also say that hee declared by this testimony how careful he was for the Church So that he did not after his dayly maner pray vnto the Father but he spent al the nighte in prayer And called vnto him vvhom he vvoulde There is no doubt but that S. Mark meaneth by these wordes that the dysciples were not taken to so honorable for their owne
the worde of God would not suffer him to haue so much leisure For the Lord when he preceiued their earnest desier forsooke his meate and went to teaching 21. And vvhen they that belonged vnto him heard of it they went out to lay handes on him for they sayd hee is madde C. It is meruayle that in the Kynsfolke of Christe there should remayne such wickednesse that they should affirme Christe to be mad who ought to haue bene the firste Helpers to further the kingdome of God When they see that he had gotten him some name ambition tyckelleth them to make the same knowne at Hierusalem For they desire him to goe thyther that he myght the better set forth him selfe Iohn 7. But now seeing hym to be hated of the Heads Rulers to be subiecte to many reproches and to be despised also of the greater part least all the kynred should receyue some detrement losse dyspleasure and shame they thinke it best to lay handes on him and to tye him vp at home as a man out of his Wittes and that they were thus perswaded it is euident by the wordes of the Euangelist First of all behold here how great the blindnesse of mans wit is in that it so peruersly iudgeth of the manifest glory of God The power of the holy Ghost truely did manifestly shyne in all the words and deedes of Christe BV. But grosse and carnall reason counteth thē mad men which are not out of their Witts in the folly of this World Secondly let vs learne that the lighte of sayth cōmeth not of fleshe and bloude but of the heauenly grace of God least any man shoulde boaste in any other thinge than in the regeneration of the holy Ghoste according to the saying of S. Paule ◠Cor. 5. Yf any man wyll bee counted in Chryste let hym bee a newe Creature 22. And the Scrybes vvhych came downe from Hierusalem sayde Hee hath Beelzebub by the chiefe diuell casteth hee out Diuells BV. The Phariseys being the mortall enemyes of Christe did calumniate and speake euell of all the wordes of our sauiour Christ and did seeke to prooue by all meanes that the Kyngdome of God was not yet come and that another Messias was to be looked for And when the People coniectured by the signes and myracles that the kingdome of God was come the Pharises cryed that these myracles were done by the power of the Diuell And by the chiefe Diuell A. Mathewe declareth Beelzebub to bee the chiefe of the Diuells Math 12. 23. And hee called them vnto hym and said to them in parables how can Satan driue out Satan A. As touching this verse and the residue euen vnto the ende of the Chapter reade the exposition of the 25. vers in the 12. Chapter and so forth FINIS Chapter the fourth 1. ANd hee began agayne to teach by the Sea syde and there gathered vnto hym much People so greatly that he entered into a Shyp and sate in the Sea and all the people was by the Sea side on the shore And he began agayne to teach BV. Christ taughte agayne who coulde finde nothing that coulde set forth the glory of God or pertayne more for the profite of men then that By the Sea side B. He is oftentimes sayd to teach by the Lakes side of Genesar It might that the same place was very meete and conuenient for the people Reade this whole Parable in the 13. Chapter of Math. 2. And he taught them many thyngs by Parables and sayd vnto them in his doctryne And he taught them many things B. What those many thinges were this present Chap. teacheth There were present diuers Auditors of diuers Dispositions and therefore hee preacheth the doctryne of the Gospell and of the Kingdome of God by dyuers similitudes wisely and wyth great discrescion dispensing the riches of Gods kingdome And sayd vnto them in his doctrin The Hebrevve Phrase is this And hee spake vnto them in teachinge or hee spake vnto them according to his maner of teaching For without Parable◠spake he not vnto them as it may appeare in the 34. verse following As touching the exposition of the third verse reade the 13. Chapter of Math. 4. And it fortuned as he sowed some fell by the way side and the foules of the ayre came and deuoured it vp A. The Euangelist Luke addeth saying And it was troden vnder feete 5. Some fell on stony grounde where it had not much earth and immediately it sprange vp because it had no depth of earth The Euangelist Luke hath And some fell on the Rocke For the rest of the Parable contayned in the 6. 7. and 8. verses reade the 13. Chapter of Mathewe 9. And he sayd vnto them Hee that hath eares to heare let him heare And he sayd vnto them A. The Euangelist Luke hath and as he spake these thinges hee cryed It is like that hee spake these things with a lowde voyce that he might be the more easely heard And therefore in the seuenth of Iohn it is sayd Iohn 7. In the last day that great day of the feast Iesus stoode cryed saying if any man thyrste let him come vnto me and drinke This hee did that they might be the more attentiue to the thinges that were spoken By this cry also he declared the feruency of his minde how greatly he desired to be vnderstode and to haue his worde receyued He that hath eares to heare R. As if hee should haue sayd I neede to explicate this Parable by many words because they which haue any Experience of thynges shall easely vnderstande what this Parable meaneth Namely that as the faulte is not in the seede if it doe not alwayes bring forth fruite euen so the faulte is not in the Gospell if it bring not forth his fruite in euery hearer Let him therefore heare to whom it is geuen of God to vnderstand those thinges which hee heareth Moses saith Deut. 29. And the Lorde hath not geuen vnto you an vnderstanding heart and seeing eyes and Eares that might heare vntill this day By those words truly of our Sauiour Christe we are admonished that al are not capeable of the doctrine of the Gosple but they onely whose myndes the Lord hath illuminated with the secrete power of his spirite 10. And when he was alone they that were about him with the twelue asked of him the Parable They that vvere about hym A. That is to say his Disciples with the twelue Apostles for so Mathew and Luke affirme Asked him of the Parable Luke hath Sayinge what Parable is this that is to say What meaneth this Parable 11. And he sayd vnto them vnto you it is geuen to know the mistery of the Kingdome of God but vnto thē that are wythout all thynges are done by Parables Vnto you it is geuen to knovve the Mystery A. The wicked prophane men must not bee made partakers of that which is mystical and secret The rest of this
because he was wōderfully cōceiued by the power of the holy ghost but they reasō amis for although he wer manifested the son of God in the flesh yet it doth not follow but that he is the worde begottē of the father before al worlds But rather the very same which was the son of God in his eternal diuinity appeared also the son of God in humain flesh A. Therefore he saith that chryst shal be called the son of God that is to say he must be acknowledged to bee such a one of men as he was alwais with the father C. Moreouer this place doth not onely cōmend the vnity of the person in Christ but also sheweth that christ in that he toke vpon him our humane nature is the son of god Therfore the name of the son of god as it was proper frō the beginning to the deuine essēce euen so now also it belōgeth ioyntely to both natures because the secret heauēly reason of generation exempteth him from the common order of men In other places oftentimes to proue himselfe to be very man he calleth himselfe the son of man but the verity of his humane nature doth not let but that the deuine genetion may challēge honor vnto him aboue all other Men and that because wythout the Ordinary manner of nature hee was Conceyued by the Holy Ghost Heereuppon Wee haue iuste cause to Fortefye our Faith that we may more bouldly call vppon God the Father who because hee mighte make vs to haue fellowship with him would haue hys onely Son to bee our brother Wee muste also note that Christ in that he was conceiued by spirituall power is called the holy Seede For as it was meete that he should be very man to make satisfaction for our sins and to cōquer death Sathā in our flesh to be a true mediator so it was necessary that he should be free from all pollution and vncleanenes that he mighte purge vs. Therefore although Christ was borne of the Seede of Abraham yet notwithstanding hee toke no vncleanes from his vitious nature because the spirit of God kept him pure euen frō his original and not onely that he might be holy himselfe but rather that hee myghte Sanctifie those that are his A. According to this sayinge of the Apostell ◠Cor. 1.30 who was made vnto vs of God wisedome righteousnes sanctification and redemption C. Therefore the very manner of his conception teacheth that hee was seperated from sinners to be our mediator Concerning the which matter read the 7. cap. of the Epistle to the Hebrewes beginning at the 26. verse 36. And behould thy Cousin Elyzabeth she hath also conceiued a Sonne in her olde age and this is her sixt which was called barren And behold thy Cosin Elizabeth C. The Angel by a domesticall Familliar example confirmeth Maries Faith and putteth her in hope of the miracle R. As if hee shoulde say Elizabeth hath hitherto suffered the reproche Ignominy of barrenesse amonge all men And nowe this is the sixt Moneth since her conception of a sonne in her old age Therfore if it were possible for God to make an olde Woman far stricken in age to be with chylde how much more possible is it for hym to make a Virgin to conceiue a chyld without mans seede Wherfore there is no cause O Mary why thou shouldest leaue so much to the vsuall meanes of Nature seeing thou mayst behold so manifest a proofe of Gods deuine power in thy kinswoman But here a Question may bee demaunded how it came to passe that Elizabeth which was one of the daughters of Aron and Mary Obiection Nūb. 36. ◠whych was of the linage of Dauid were Cousins And this also seemeth to bee Repugnant with the Law which forbad wowen to marry out of their Tribe As touching the Law Ansvver if wee haue respect vnto the same it onely forbad those mariages which might mingle one inheritance with another But there was no such daunger if so bee a woman of the Tribe of Iuda maryed with a Priest to whome the Inheritance could not come Also the like was if so be a woman of the Trybe of Leuy were placed out of her kyndred And it may be that the mother of the holy Virgin came of the tribe of Aaron and so the kindred or consanguinitie mighte bee betweene Mary and Elyzabeth And this is the sixt moneth C. This is spoken to proue the certainty of the thinge Because seeinge the woman doth feele the Child quick at the fifth Moneth the sixte moneth taketh away all doubte Mary ought to haue bene so contēted with the simple word of God that shee shoulde not haue needed to haue had her faithe confirmed by an other meanes but least she shoulde doubte any more the Lord vouchsafeth to confirme his promise by this meane The like yea and greater forbearance the Lord of his mercy sheweth daily towards euery one of vs whē our faith is weake Therefore leaste his truthe might be doubted of vs hee vseth dyuers testimonies to approue the same vnto vs. Mary excelled diuers wayes yet notwithstanding it is not superfluous that the Aungell bringeth an example to confirme and strengthen her For with God shall no word be impossible Our English translation is For with God shall nothing be impossible C. If we vnderstande this worde worde in his proper and Naturall sence then the meaning shall be God will bringe to passe whatsoeuer hee hath promised because nothing can withstand his power And the Argument shal be of this forme God hathe promised this Therefore he will performe it because no impossibility ought to bee obiected agaynst his word But because this word word according to the phrase of the Hebrevve Tongue is taken oftentimes for thys woord Thinge our English trāslation may serue very well as is before set downe Howbeit we must alwais haue this in mind as a sure ground that they are wide which do imagin any thinge of the power of God wythout his word Because wee muste so thinke of his incomprehensiblenesse that the same may geue vs occasiō of hope and trust But now we shall not only rashly and vnprofitably but also daūgerously dispute what is possible vnto God except we also consider of his will And the Aungell doth that thing here which God himselfe is wonte to doe in diuers places of the scripture Namely when by a general doctryne he confirmeth a particuler Promyse And this is the right and true vse of general doctrine to apply diuers promises to the present cause so often as we are careful and vexed For so long as they are indefinite and not applyed they are colde A. Therefore the Angell vseth an Vniuersall conclusion namely that the power of God is infinite the which if wee keepe in minde we shall not any more accordynge to our manner distruste C. Wherefore it is no meruaile that the Aungell preacheth the power of God vnto Mary whose distrust doth very much
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
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
toward him And this is alway sene that whē Christ suffereth in his mēbers the secrets of many mēs harts are reuealed 36. And there was a Prophetise one Anna the daughter of Phanuel of the tribe of Asser which was of a great age had liued with a husband 7. yeres frō her Virginity And ther was a prophetise R. Iesus had receiued testimony frō Zacharias the priest frō Elizabeth his wife frō the Vyrgin Mary frō the Angels frō the shepheards of Bethelē frō the Magi that is to say from men of al sorts age condition Therfore now that he might haue the testimony of a widow also Luke bringeth forth Anna that we might haue it confirmed approued by many straunge inuincible arguments testemonies of all sorts of persons that God sent his son to be the sauiour of the world C. But Luke maketh mention here only of 2. of whom Chryst was receiued when he was offered in the Temple that to this end namely that we myghte learne to prefer that which belongeth vnto God before the whole world thogh it be very smal The Scribes hye priests wer very glorious in those dais but seing the spirit of God rested vppon Symeon Anna of the which almost all the Prynces were voyd these two alone deserued more reuerence then that greate multytude of those whych were outwardely paynted and garnyshed For this cause first the Age of Ann is put downe Secondly she is commēded to be a Prophetyse And thyrdelie shee is praysed hyghely for her Godlynes and chaste Lyfe For these thynges are they which by ryght brynge Estymation and credite vnto men And Verely there are none more deceyued by outwarde Counterfayte shewes then they whych by the Vanitye of theyr Dysposition are addyeted to Fallacyes and Hypocryticall Vysors B. LVKE also noateth Learning to bee in thys VVidow when he sayth that shee was a Prophetesse that is to say Learned and exercysed in the Scriptures expert of Gods wil and ensypred with the holy Ghost For as we may coniecture by diuers places of Scripture a Prophete seemeth properly to signify a mā endued by the inspyration of the Spyrit wyth the knowledge of deuine things aboue other men and which can instructe others concerning the wil of the Lord. Hereupon this Name was speciallie applyed to all those which were specyally addicted to deuine things yea whosoeuer by the inspiration of the spyrite spake straunge things were sayde to prophecie So we may read of Saule And the euill Spyrite sente of God came vppon Saule 1. Ki. 18.10 and he prophecyed in the middest of the house What other thinge do these words And he prophecied signifie thā that he spake straunge vnwonted things VVhereuppon also they which were endued with the good Spyrit of God and spake of deuine thinges haue seemed vnto carnall men to be out of their wits So it was sayde of him whome Elyzeus sent to annoynt Iehu Kynge Ki. 1.9.11 Act. 26.24 Wherefore commeth this mad man vnto thee So Festus thoughte Paule to bee mad when hee spake of deuyne thynges Therefore flesh and Bloude iudgeth that to be mad which it cānot reache vnto So that true and Godlie prophesying seemeth to be a certayne ability both to know and also to shewe forth fully and certainely the Wyll of God to the profite of the Church which ability commeth by the instincte inspyration of the holy Ghost Part hereof is a certaine foresight and foreshewing of thynges to come or else of thinges hidden and parte the whych in deede is more deuyne is an Ability to speake more aptly of God and Godlines Howbeit yee shall very seldome finde that they are called Prophetes who haue not the gifte of foresight and foreshewing things to come or els the knowledge to shew matters so secrete and hidden that it is not possyble for mans wit to reach vnto them as was that whych Samuell sayde to Saule cōcerning the Asses which he sought and Elizeus to his Seruaunt Giezi tould what hee had taken of Naaman the Syrian 1. Ki. 9.20 4 Ki. 5.25 Also Chryst toulde Nathanaell where he was when he was called of Phyllip Ioh. 1.48 Whereupon God geueth a marke whereby a true Prophete may be knowne in the 18. Chapter of Deuteronomy the 22. verse Namely that the same which the prophet foresheweth shall come to passe Howbeit in the 13. Cap. of the same Booke another Marke is geuen vnto him as that hee shall not withdrawe the people from worshipping God alone For it may be that GOD willing to try his people will suffer that to come to passe whych the false Prophet hath foreshewed Hereuppon Saules Page goinge about to proue Samuel to be a true prophet sayd of him Behould there is in this City a Man of God and he is an honourable man all that he saith cōmeth surely to passe And thys seemeth to be the meaning of Paule when he sayth But if al Prophesie and ther come in one that beleeueth not or one vnlearned hee is rebuked of all men he is iudged of all men and so are the secretes of his hearte made manifest so hauing fallen downe on his Face he will worship God saying that God is in you of a truth What meaneth this Hee is rebuked of all men 1. Cor. 1◠24 he is iudged of all men and so are the secretes of his heart made manifest But onely that the Prophets by the instincte of the Spyrite reueale the secretes of his heart the which seeynge no man can doe of himselfe the vnbeleeuing or vnlearned knoweth for a suertie that God doth worke and speake in them Nowe the People of Israell had alwayes almoste many such Prophets of the Lord which knewe and could speake by Visions or by dremes or by the motion and instincte of the spyrite concerning the will of God in dyuers thinges and also concerninge the actes of men far exceeding mans capacity Yea these were not wantynge in the primitiue Church Act. 13.2 For ther were such Prophets teachers in the church of Antioche who worshippinge God with fasting and prayer Act 11.28 the holy ghost sayd Act. 21.11 Seperate me Barnabas Saule for the Worke wherein I haue called them Such a one was Agabus who foreshewed the greate Famine to come and the imprysonment of Paule Act. 5.3 Peter also declared this kynde of Prophesie when he discouered the deceipt of Ananias and Saphyra And althoughe no man hath the name of a Prophet in the scripture which is not endued wyth the foresight and foreknowledge of things to come yet notwythstanding the pryncipall Offyce of Prophets hath ben by the instyncte and Reuelation of the Spirite to leade vnto Godlynes Whereupon the Apostle Paule sayth Hee which prophesieth speaketh vnto men Edification Exhortation and Consolation Co. 14.3 Such were the most excellent prophets in the Scripture As Moses Samuell Elyas Elyzeus Esayas Ieremy Daniel and others
very dede that he was alwaies ready to hear our prayers Who neyther feared God Thys is an Example of an Vniuste Iudge and not of a Godly and mercyfull Iudge in whome there was no Shame whereas hipocrites are not voyde of shamefastnes For his words are thus much in effect If the wycked be cōstrained to do that which is right how much more shall God performe that which he promiseth who is by nature good yea goodnes it selfe As it is said in another place If you then being euill know howe to geeue vnto youre Chyldren good thynges howe much more shall your Father which is in Heauen Mat. 7.11 geue good thynges to them that aske of him Therefore thys Description preuayleth very much to amplify that we may be sure that we shal be hearde of GOD if wee persist in prayer 3. And there was a certayne Widow in the same City and she came vnto him saying Auenge mee of my Aduersaries C. Whereas Chryst setteth before vs a Widow which obtayned of the Vnrighteous and cruell Iudge her petycion because shee did not ceasse Daily to call vpon him this is the Summe that God doth not by and by helpe hys Seruaunts because he will be after a sorte wearied with prayers Moreouer although they are miserable and despised which call vpon him yet notwtstanding if so be they doe not faynt but persist in prayer he will behold them at the last and will helpe theyr necessities Howbeit this is not a comparison of thinges equall for there is great difference betwene a wicked cruell man and God which is mercifull but the purpose of Chryst was to teache that we ought not to doubt but that the faithfull by continuall prayer shall intreate the Father of mercy seeing that men which are geuen to cruelty by importunate callyng vppon will yeelde The wicked and hard hearted Iudge could not abyde the importunate cryes of the widow insomuch that he was constrained at the length to graunt How then can the prayers of the Faithful bee wtout fruite if so be they be continuall Therefore although we be wearye or if so be we persist not either if because Gods Eares seeme to be stopte the feruencie of our prayer waxe colde Yet notwithstanding wee may assure oure selues to preuaile thoughe no likelyhoode thereof appeare and with this perswasion let vs so fighte against our Impatience that long delay cut of our prayer Reuenge mee of my Aduersary C. This seemeth absurde vnto some that Chryst attributeth heere to the Electe a desyre to reuenge the which in another place he forbiddeth If any reply that the same must not bee asked before men but may be asked before God it is but a small shifte for he commaundeth vs to pray for our enemies How then can those thinges agre that a man should commend his Enemies vnto God and should also pray that he would punish them As touching the significatiō of the word the Greke word Ecdikein signifieth to reuenge or to take Vengeaunce it signifieth also to restoare a man to his right or to deliuer from Iniury in the which sence also the Latines vse the word Vindicare which though it properly signyfieth to reuenge yet it is often vsed for to deliuer from oppressiō or wrōg But if a man wyll stande vppon the Interpretation and will expound it to reuenge yet notwithstandynge there can nothing be gathered oute of this parable but that which Luke hath put downe in the first verse which is And he put forth vnto them a Parable to this ende that men oughte alwayes to pray and not to be wearye Therefore wee may not stande vppon one word thereby to draw out a sence contrary to the Doctrine of Chryste So God affyrmeth himselfe to bee the Reuenger of the Faithfull in the seuēth Verse not to lewse the Raines to the affections of the Flesh but hereby also to inuite vs to put our trust in his Defence and to perswade vs that hee is careful for our Saluation If so be we being pure and free from the desyre of Reuenge do by the motion of the Spirite call for help at Gods handes our request shal be holy and acceptable vnto GOD and hee will graunt it But bicause there is nothinge more harde then to put away those vicious affections that our prayers may bee holy and pure we must pray vnto the Lord to purge and to dyrect our harts by his holy Spirite and so our Praiers shall be acceptable he wil make vs answer 7. And shal not God auenge his elect which cry Day and Nighte vnto him hym yea though hee deferre them C. This vniuste Iudge whō Chryste depainteth vnto vs neither to feare God nor yet to care for man or hys owne shame did at the laste open hys Eyes to behold the misery of the Widow Euen so no doubte the Faythful shall receiue the like profite so that they ceasse not to call vppon God For if so be the vniuste Iudge being ouercome with her prayers was constrained to deliuer her from her Enemy GOD which is most iust merciful towarde his Electe beinge called vppon wyth theyr continual prayers and cries can not but heare and deliuer them from the violence of theyr oppressors And we muste note that Chryste applyinge this simillitude to his purpose doth not make God like vnto a wicked and cruel Iudge but showeth another maner of cause why God differreth hys Faithfull for a longe time and doth not reach out his hand at the first vnto them namely because he is patiēt Wherefore if at any time God suffer vs to bee Oppressed longer then wee would let vs know that the same is dō by his Fatherly Counsaile and Wisedome to teach vs patience sufferance For the longe sufferaunce of God towardes the wicked is not an eternall and Generall Quietus est 8. I tell you that he will auenge thē and that quickely Neuerthelesse when the Sonne of man commeth shall he finde Faith on the Earth C. In that he promiseth that God shal quickely auēge them it must be referred to his prouidence because accordyng to our Carnall Imagination he doth not helpe vs soone inough But if it were lawfull for vs to enter into his Counsayle we should knowe that his ayde is alway ready and timelie ynough S. Therfore he saith iustly that God will soone take vengeance Neuertheles when the Son of mā commeth As in the 26. Verse of the Chapter going before Chryst toulde his Disciples that a litle before his cōming there should be great security in the world so nowe in this sentence hee sayth there shall bee at the same tyme as greate scarsity of Fayth In Math. we haue these wordes And because Iniquity shall abound the loue of many shal waxe colde Ma. 24.12 but he that indureth to the ende shal be saued And a litle after he sayth And excepte the Lord had shortened those Dayes no flesh should bee saued but for the Electes sake he hath
spake here concerning the Office of the messias as the same was described by the Prophetes leaste the death of the Crosse might be an offeÌ„ce vnto them And in the way as they wente the space of three or fower howers was inough to declare the matter at large Therefore he did not bryefly shew the Chryste ought to suffer but plentifully declared that he was therefore sent that by the sacrifice of his Death hee myght make satisfactions for the sinns of the World that he might be the peace offering to take away the cursse Therefore Luke hath put don thys sentence interrogatiuely for the greater vehemency Whereby we gather that the necessity of his death was shewed by reasons The summe is that the dysciples were troubled amisse wyth the death of Chryst without the whych he could not doe the office of Chryste and open the gates of the kingdom of heauen because the pryncipall part of the redemption was the sacrifice of his body The which ought dilligently to be noted For seeing Chryst wanteth hys honor except he bee taken for the offering and Sacrifice for sins the abasing of himselfe is the onely enterance into his Glory Phi. 2.7 by which he became a redemer 27. And he began at Moyses and all the Prophets and interpreted vnto them in all Scriptures vvhych were written of him C. Hee putteth them in minde of that which was spoken of him in the Prophets It is an easy matter to boast of the word of the lord but we must shew what is contained in the lawe and the Prophets The which Chryst doth For he doth not onely name the Prophets but doth also shew what is contayned in them Also this place techeth how Chryst is reuealed vnto vs by the Gospell Namely when the knowledge of his is set forth in the Law and the Prophets For there was neuer at any time a more excellent teacher of the gospell then the Lorde himselfe who fetcheth as wee see the profe of his doctrine from the Lawe and the Prophets Wherefore to the end that Christ may shine vnto vs at this day throughe the Gospell we must needes haue Moises and the Prophets before vs as foreruÌ„ners Of the which thing the Readers are therefore to be put in mynde least they geue eare vnto phanaticall Spyrites who suppressing the Lawe and the Gospell do wickedly cut and mangle the Gospell As though GOD would haue al that which hee hath testefied concerning his sonne to be voide seruing for no vse But how those things which are red in Moises and in the prophets concerning Chryst are to be aâ—plyed vnto him we cannot presently declare It shall bee sufficiente briefely to know that Chryst is not in vayn called the end of the Law RoÌ„ 1. For how obscurely and darkely soeuer Moyses rather shadoweth Chryste then expresseth hym this is without all controuersie that except there be one excelling the rest in the â—locke of Abraham vnder whom the whole people may growe together in one body the couenaunt which GOD made with the Holy Fathers shall bee voyde and of none effect Furthermore seeing God commaunded a Tabernacle and Ceremonies to be ordained according to the heauenly paterne it followeth that the Sacrifices and all the rites of the Temple shall bee but a a vaine and friuolous scorne excepte their truth rest vpon another And this Argumente the Apostle persecuteth at large in his Epystle to the Hebrewes Hel For there he teacheth that the visible ceremonies of the Law are shadowes of spyritual things and that we must seeke Chryste in the whole legall Priesthoode in the sacrifices and in the forme of the sanctuarie Therefore Chryst shall bee rightly drawen from the Law if so be we way and consider that the Couenant whych God made with the fathers was held vp by the mediator that the sanctuary by which God declared the presence of his grace was consecrated with bloud that the lawe it selfe with the promises thereof was ratified and establyshed with the sprynkeling of Bloude that there was one priest chosen froÌ„ among the rest of the people to presente hymself before GOD in the name of men not as a mortall man but vnder a holy forme that men had no hope geeuen there vnto them of theyr reconcilliatioÌ„ with God but by the offeringe vp of Sacrifice Moreouer there is a very notable prophesie concerning the perpetuitie of the Kingdome in the Tribe of Iuda But the Prophets them selues haue more plainly set forth the mediator who notwithstanding had theyr first knowlege of him from Moises because theyr office consisted onely in this to renewe the memory of the Couenaunte more plainely to shew the Spyrituall worship of God to builde the trust of Saluation vppon the mediator and also more euydently to shew the manner of reconcilliation But because it pleased God to deferre the full ReuelatioÌ„ vntill the comming of his Son this was no superfluous Interpretation And it were to be wished that this speach and Interpretation of Chryst were extant then should we not take so gret paynes in the Interpretation of the Scriptures because those thinges contayned in them concerning Christ are very obscure But let vs know that the Lorde would haue so much extante as was needefull for he would haue our dilligence sharpened Howbeit the Apostles haue sufficiently declared how the Prophesies oughte to bee vnderstoode they doe not explicate all Places but doe geeue vnto vs the key leaste wee shoulde complayne that they are lockt and hidden from vs. 28. And they drue nigh vnto the town whych they went vnto And hee made as thoughe hee woulde haue gone further A. There is no doubte but that these two Disciples all the way as they weÌ„t heard these woordes of Chryste wyth great desyre as afterwarde they themselues confesse C. Other Interpreters immagyne an other Place beside EMAVS saying that this towne of the which mention is made heere was more nere vnto the City Hierusalem then vnto Emaus because it is sayde in the thyrtye three Verse that the disciples roase vp the same Hower and returned agayne to Hierusalem but why they should so fayne there is no reason For the iourney was not so longe that they neded to take vp theyr Lodginge in the nearest place Wee know that a man may goe seuen myles in fower Howers thoughe he goe but a softe pace VVherefore there is no doubte but that our Sauyour Chryst went to Emaus And hee made as though he would C. Heere some demaunde whether CHRISTE doe excuse dyssemblynge by his owne Example Question or whether there bee any Dissimulation in hym whych is the Externall truth of GOD. Aunsvver To whome wee aunswere that the Sonne of GOD was not so tyed that hee shoulde reueale all his Counsayles Notwythstandyng because dissemblyng is a certayne kynde of Lyinge the Knot is not yet dissolued specially seeynge many draw this Example into a liberty of lyinge Wee aunswere that CHRIST dyd fayne thys which is heere
that our owne dulnesse is an impediment vnto vs that we vnderstand not that which the Lord worketh in vs. C. But the Disciples doe not gather that it was Chryste simpely by thys bare signe namely because his woorde was effectual to inflame theyr mynds but because whyle hee spake wyth the mouthe hee inwardely inflamed theyr heartes 2 Co. 3.8 Paule reioyseth that the mynistery of the spyrit is geuen vnto him And the Scripture doth often tymes geue vnto the ministers of the Woord these Tytles as that they conuerte and illuminate mens mindes that they renue men and make them pure and holy oblations but in geuing to them these tytles it doth not shewe what they are able to doe by theyr owne Power but rather what the lord bryngeth to passe by them But it belongeth vnto Christ alone to speke with the external voice and effectually to frame our hearts to the obedience of Faith For it is he only which baptizeth with the holy ghost and wyth fyre 〈◊〉 3 1◠A. Therefore in thys place the ministery of the word of God is commended vnto vs. R. For the holy Scripture is an Instrumēt by which the hearers are inflamed with that heate of the holy Ghost For if thou compare the Externall letters onely of the Holy Scripture with the Letters and wrytings of Heathen Authors thou shalte finde them all one But if thou cōsider the ordynaunce of God by which the holy Scripture is made an instrument of the holy Ghost it shal be called no more a deade letter but a quickening spyrit For although the greatest part of hearer a conceiue not faithe by the Scriptures yet notwithstandinge this is not by the defaulte of the Scripture but by the corruption of the incredulity of the hearers For faithe commeth by hearing Rō 10.17 and hearing by the word of God Howbeit not all do beleue whych heare 33. And they roase vp the same Hower and returned againe to Hierusalem and found the eleuen gathered together and them that were with them C. The cyrcumstance of the time and the distance of the places sheweth what earnest desire these two men had to cary newes vnto the Disciples Seeyng they entered into theyr Inne about the euening it is likely that the Lord was not reuealed vnto them before it was darke night and it was very inconuenient to take a iourney of three houres longe in the vntimely night yet notwtstanding at the very same momēt they arise and run with speede to Hierusalem And we may easely coniecture that omitting all theyr owne businesse they dyd that which was more necessarye when they tould to the other disciples that the Lord was risen For thys was of so great waight that nothing ought to haue ben greatly regarded in cōparison of the same Wherefore wee are taught by this example so often as the Glory of the Lord is in hande to omyt all other things yea though they be neuer so much for our owne profit Hereby also we are taught that it is not sufficient to publish the Glory of the Lord but we must vse diligence also least we put of that til to morrow which ought rather to be don to day And found the eleuen gathered together That is to say the eleuē Apostles from whom although as it is likely Thomas was then absent yet notwtstanding because after that Iudas was hāged this was a general name of the Apostles the greater number of them is rightly expressed by this name A. The Apostles onely were not gathered together but other disciples of Chryst also Whereby their great care and diligence is noted in that they watched the most part of the night and ceassed not to common together vntill the Resurrection of Chryst were more fully known by many testimonies 34. Saying the Lord is risen in dede and hath appeared to Simon Saying the Lord is risen C Thys word saying is referred to the Apostles and not to these two straungers So that by these words Luke geueth vs to vnderstand that they which brought ioyfull Newes to the Apostles to confirme theyr myndes were taughte in like manner concerninge the other Vision And there is no doubte but that God rewarded this theyr diligēce with mutuall confirmation And wee may gather by the order of the tyme that after Peter wa returned from the sepulcher hee was very carefull vntyll Chryst had shewed himselfe vnto him and therefore the same day in which he had seene the Sepulcher he had his desire 1. Co. 15.1 Hereof came this reioysing amōg the eleuen that now there must bee no more doubting because the Lorde appeared to Simon C. But whereas Luke saith here that the Apostles beleued that the Lord was risen saying The Lord is risen c. He semeth to disagree with the wordes of Marke who speaking of these two straunge Disciples saith Mar. 16.13 And they went and told it vnto the residue they beleued not these things also Obiectiō For how can it bee that they should doubte of that of the which they are assertained For in saying that hee was risē in dede they confesse the matter to be without al controuersie Aunsvver First we say that in this generall speach ther is a figure called Synecdoche because some of them were harder of belief thē other some Thomas was more obstinate then al the rest Therfore some beleued some beleued not For the scripture so oftē as it speketh of diuers mē in whom there are diuers affections it speaketh generally on either parte Therefore that which Marke sayeth must be so taken that there were some obstinate among the disciples And that which Luke also saith ought to bee vnderstoode concerning parte as that there were certaine of the Disciples whych truly beleued that Christ was risen 35. And they told what things were done in the way and how they knew him in breaking of bread R. The disciples conferre among thē selues concerning the testimonies of the Resurrection of Chryst and although all of them conceiue not as yet a perfect faith yet notwithstanding they begin to receiue comfort and to shake of the former dispayre and to aspyre to a more perfect ample Faith for Faith hath her beginning and encreasing 36. AND as they thus spake Iesus hymselfe stoode in the middest of them and saith vnto them Peace be vnto you C Luke sayth not heere that Chryste opened the Doores by hys Deuyne power which were shut but yet notwythstandyng his Woordes seeme to import so much For howe coulde the Lorde in the Night stand sodainely in the myddest of them except he had entered wonderfully Peace be vnto you C The like salutation we haue in the twenty chap. of Iohn Ioh 20.19 where you may read further for the Exposition thereof 37. But they were abashed and afrayd and supposed that they had seene a spyrit C. Iohn maketh no mention of thys feare but when he sayth also the Chryst shewed vnto his Disciples his
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