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
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
and consider the Preacher he is Gods voice and the voyce of Chryste and therefore hee oughte to publish nothing but that which God Christe shall put in his mouth Reade the thirde chapter of Mathew 4. Iohn did baptize in the Wyldernesse and preached the baptim of repentance for the remission of sinnes Iohn did baptise in the VVyldernesse BV. Marke declareth how the words of the the Prophets were fulfilled that is to say how Iohn came a forerunner howe he began the preaching of the Gospell and prepared the way before Christe the Kynge For hee baptised men which sought to dedicate and gieue themselues vnto Christianisme by Gods appoyntmeÌ„t with the water of Iordaine Whereuppon hee was called Iohn the Baptist For he was the first by Gods commaundement which baptised men with water and which began Christianisme A. But at what tyme hee began to preache and baptise it cannot be gathered by Marke Yet Luke declareth it Luke 3. And preached the baptim of repentance By these words the EuaÌ„gelist declareth that Iohn exhorteth the People to conuert repent and also to beleue their sinnes were forgeuen by Christe of the which remission to make them assurance hee baptised them And the Baptim of repentance signifieth all the ministery of Iohn that is to say the doctryne and the baptim annexed to his doctryne As coÌ„cerning repentance and the baptim of Iohn of Chryste and of the Apostles Reade the third of Mathew 5. And all the land of Iewry they of Ierusalem went out vnto him and were baptised of him in the ryuer of Iordaine confessing their sinnes And all the land of Ievvry c. E. That is to say And the People came out of all partes of Iewry BV. Whereby we gather that the worde of God preached by the mouth of Iohn wanted not his frute Reade the third of Mathew 6. Iohn was clothed with Camelles hayre and with a Girdell of a Skin aboute his Loynes And hee did eate Locustes and wylde Honny Iohn vvas clothed vvith Camells E. These words are to be found in the most auncient latine bookes And vvith a girdel of Skinne about his loynes As concerninge this Gyrdell reade the third of Mathew And hee did eate Locustes BV. The lyfe and maners of Iohn the Baptist were agreeable in all poyntes with the doctrine which he preached For the manners of men doe specially appeare in their diet and apparell But Iohn did eate these Locustes because they were easy to bee had being plentifull and a temperate kynde of meate his apparell also was soone prepared beinge voyde of all sumptuous excesse So that the lyfe of this man was most holy and temperate in all thinges 7. And preached sayinge hee that is stroÌ„ger then I coÌ„meth after me whose shoe lachet I am not worthy to stoupe downe and vnlose And preached saying BV. The suÌ„me effect of these wordes is that Iohn preached Christe in him remission of all sinnes forsomuch as he is the omnipotent sonne of God the Father and the true Messias with whom no creature although hee bee holy and excellent may be compared VVhose Shoe lachet I am not vvorthy to vnlose The like words also hath the Euangelist Luke But Mathew hath Whose Shoes I am not worthy to beare 8. I haue baptysed you with water but he shall baptise you with the holy Ghost A. Here the Euangelist noteth the difference betwen the Baptism of Christ and of Iohn and of the rest of the mynisters of the which matter reade the third chapter of Mathew 9. And it came to passe in those daies that IESVS came from Nazareth of Galile and was Baptised of IOHN in Iordaine BV. Whatsoeuer Iohn the Baptist spake or did hytherto hee spake and did it to this ende to prepare and make ready the common People for Christe and thus he did to the ende of his ministery Wherefore there remayned no other thing then that the sonne of God hymselfe shoulde now come and should bee reuealed of the Father to the whole world But how thinges came to passe Marke discribeth in this place A. And that which Mathew spake more obscurely how that Iesus came from Galile to Iordaine vnto Iohn Marke playnely declareth saying from Nazareth of Galile The rest is more plentifully handeled by Mathew in hys 3. Cap. 10. And as soone as he was come out of the water he sawe Heauen open the spirite descending vpon him lyke a Doue 11. And there came a voyce from heauen Thou arte my deare Sonne in whom I delight 12. And immediatly the spirit draue him into wildernesse Hee savve Heauen open Or to parte a sunder Mathew hath The Heauens were opened vnto him And immediately the spirite draue hym into VVildernesse E. By these words he setteth forth the force of the spirit which caryeth a man whether it lysteth Luke hath He was led of the spirit B. These words sufficieÌ„tly declare that the true sonnes of God are not nowe their owne but that they geue place wholy vnto the gouernment of the spirite contrary to the opinion of those which affirme that there is left vnto our will a certaine shadow of vertue by which we may worke And here by al men which are tempted may take consolation because they may knowe that temptacions are the good will of God BV. Here we doe see that not delights or pleasure followe the Baptisme and vnction of Christe but grieuouse and perilouse temptation that wee might hereby learne what they may loke for which haue geuen their names in baptim to this Prynce B. Wee are also hereby taughte not to thruste forth our selues rashly into Temptation but if they be sent of God we ought to beare them paciently 13. And hee was there in the wildernesse forty dayes and was tempted of Sathan and was with Wilde beastes and the Angels ministred vnto him And hee vvas there in the VVildernesse BV. By these wordes the Euangelist ment to declare that the Lord abstayned in deede from all company and comfort of men for the space of forty dayes and forty nights to the ende we might not be ashamed or grieued to leade our life with wilde beastes if we be appoynted thereunto 3. King 16 Hâ—b 11. and the glory of God requyre it For which matter we haue Elias the Prophets for examples B. Notwithstandinge wee must note that the sons of God ought not to forsake those thinges that are necessary for the lyfe of man neither their trade of life except the spirite of the father doe leade them into the desert otherwyse they may vse those things that are present according to the moderation of the Spirit with geuing of thanks For we do not reade that Christ at any time by the constraint of the spirit dwelt in the desert but this once And the Angels ministred vnto him A. This was done for his comforte as we haue declared in the fourth of Mathew 14. After that Iohn was taken Iesus came into Galile preaching the
was done about him and at the lēgth how he yeelded vp the Ghost 34. And at the nynth hower Iesus cryed with a lowde voyce saying Eloy Eloy Lamasabacthani whych is if one interprete it My God my God why hast thou forsaken me The Euangelyste Marke bryngeth heere many woordes which were then vsed of the most of the People amonge the Iewes Notwithstanding they wer corrupted by the longe Captiuitye of Babilon Among which also he wrote this Eloy Eloy The Hebrewes saye Eli Eli as Mathew also hath Many affirme that Marke wrote Eli Eli But what this word Eloi signifieth read the 27. of Mathew 37. But Iesus cryed with a lowde voice and gaue vp the Ghost And gaue vp the Ghost After that Chryst had thus geuen vp the Ghost and committed his soule into the Handes of the Father some haue written that he then descended in to hell which they call Limbos Patrū where as they dreame the soules of the Fathers reste to whom say they he preached vntill he rose a gaine being moued so to affirme by this place of Peter wher it is sayd 1. Pet. 3 In the which Spyrite also he wente and preached to the spyrites that were in pryson And the Vayle of the Temple did rente in two partes from the Toppe to the Bottome BV. Marke now maketh mention of certaine things which followed the death of the Lord which do commende the Pryce of his Deathe and doe set forth the Maiesty of him beinge nowe a Dying Straighte way after that deth of the Lord sayth Marke the vaile of the Temple rente in two from the Top to the bottome The Vale was that which wente betweene the sight of the People and the Holy thynges whych were in the Temple Whereby wee haue to learne that shadowes vanishe away so sone as the light of the truth shyneth The rest concerneth the Exposition of this Verse and that whych followeth yee shall finde in the seuen and twenty Chapter going before FINIS Chapter the sixtenth AND When the Saboth day was past Mary Magdalene Marye the Mother of Iames and Salome brought sweete smelling Oyntmēts that they myght come and anoynte hym And vvhen the Saboth day vvas passe BV. In this last Chapter the Euangelyste descrybeth the true resurrection of the true Body of our Lord Iesus Chryst from the deade and that which the other two Euangelists haue done largely our Euangeliste Marke hath knit vp in few Wordes because these fewe wordes in steede of many might seme to suffice The Godly women come to annoint the body of the Lord that it mighte abide sweete that it might not stinke through corruption Therefore they bringe such ointments as are of force to dry vp and consume the moiste humors of the body to the end the same might thereby be kept vncorrupted Now because they found not his body it is euident that the same was risen 2. And earely in the morning the first day of the Saboths they came vnto the Sepulchar when the sonne was rysen BV. The time is heere noted whē these women went to the Sepulchre that thereby we might gather the time of the resurrection also The first day of the Sabothes This day is the first day in the weeke next following the Saboth being the very same which for a memorial of the resurrection we call Sonday That which is heere called the Sabothe is to vs Saterday A. Read the 28. cap. of Mathew 6. And he saith vnto them be not amazed Yee seke Iesus of Nazareth which was crucified He is rysen he he is not here behold the place wher they had put him BV. Note here diligently how by the Testimony of the most holy Aungels of God the special points of our redemption are reuealed and declared vnto Men. Luke 1. For the incarnation of our Lorde was shewed vnto the Virgin Mary by the Aungell Gabriell And now Angels being ministers of truth are witnesses of his resurrection from Act. 1. the deede When the Lord standynge vppon mounte Oliuet ascended into Heauen Angels appeared and testified that the Lord Iesus should so come againe to Iudgemente as the Disciples sawe him ascende into Heauen Wherfore if we wil not let to beleue sworne witnesses how much more ought we to geue credit vnto Angels the Ministers of truth Behould the Place where It is the true property of a humane body to be in one certaine place And because the Body of the Lorde whych was risen from the dead was no more there where it was at the first it followeth that the true body is risen the very same which was laide in the Sepulchre and to conclude it followeth that the same body rising agayne lost not the property of a humane Body for then the Angel should not haue truly sayd He is not here Reade the 28. cap. of Mathew 7. But goe your way and tell hys Disciples and Peter that he goeth before you into Galile there shal ye see him as he sayd vnto you BV. This also pertayneth to confirme the verity of Christs body For that Locall moouing doth shewe the Verity of Christs body There shall yee see him As if he should say There yee shall see him he place being certain ye shal se him not as a spyrite but as a true mā 11. Afterward he appered to the eleuen as they sate together and cast in theyr teeth their vnbeliefe and hardnes of hearte because they belyeued not them which had seene that hee was risen againe from the dead Some English translations haue As they sate together at meat But it cannot be gathered by the Hebrew nor Greeke texte but rather that they sate together weeping Luke 24 and in prayer For certayne it is that this was the first Vision or appearyng of Chryst which was aboute Midnight as it may be gathered by Luke which was no fit or conuenient time for supper Againe if they had bene at meat it is not like that Luke woulde haue sayde that the Lorde standynge before them asked them for meate Or if they had any thinge to eate For he shoulde haue sene himselfe whether they had or no. But it is the Hebrew phrase of Speache to vse this word sitting for resting in any place And cast in theyr teeth Where as some restrayne these wordes of Marke vnto Thomas it semeth to bee to much coacted or Wrested so that it is better more simpelie to expounde it thus that Christ whē hee Appeared at the fyrste to hys Apostles rebuked them because they woulde not belieue those Witnesses that sawe hym after his Resurrection Howbeit their hardnes of heart is not only condempned in this that they gieue no credit vnto the words of mē but because they being conuicted by the euent of the matter it selfe woulde skarse beleue the testimony of the Lorde himself Wherfore iustly the hardnes of theyr hearts is cast in their teethe because to theyr slow dulnes obstinacy was also ioyned euen as though willingly
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
in lyes but when the truthe is declared we are very dul we are loth to beleue to soone Example whereof wee haue in this place But if any man say that they were women let him know that the Authority of women is not heere handeled but the word of God whych had oftentimes tould the same Therefore they do not refuse to beleue womē but Christ himself Furthermore had they not an argument of the resurrectiō of Chryst in this woman which was deliuered from Deuills in whom they might so often as they saw her behold the power of Christ Note also dyllygently in this place that althoughe wee would willingly perish yet notwtstanding Christ wil not suffer the same For he draweth vs from destruction euen as he brought his Apostles into the way which beleued not the women declaring vnto them his resurrection A. Happy then are they whom the father hath geuen to the son to be saued For the exposition of the 12 verse followinge read the 28. cap. of Mathew verse 10. and Iohn 20. verse 3. 13. And behold two of them went the same Day to a towne called Emaus which from Hierusalem is about thre score furlongs C. Marke onely toucheth this storye bryefly but Mathew and Iohn make no mentyon at all of the same But because it is profitable to be knowen and worthy to be remembred Luke doth not in vaine so exactely prosecute the same But the spirit of God hath so aptly geuen to euery euangelyste hys part that the same which is not to be found in 1. or 2. of thē may be sene in the other For many visions of the which mention is made in Iohn are quite omitted by the other thre Bu. Therfor euery one of the Euangelists haue put downe in wryting sure and vndoubted demōstratiōs of the Lordes resurrectiō Luke hath chosen for his part the most euident among which this presente demonstration is notable Effectuall and very pleasaunt The same hath signes tryal and experiment of the sences and confirmation of Scriptures It hathe in like maner Wonderful affections of men sweete consolations notable opinions They are described after an hystorycall maner yea al the circumstances almost are touched with wonderful pleasantnes C. And this is worthy to be noted that these two wytnesses were chosen not that the Lord by them might perswade the Apostles that he was risē but to reproue their slownesse to beleue and although at the first they preuailed nothing yet notwithstāding at the length their testemony being otherwise holpen it toke effecte in them BV. But who these two were wryghters do not agree in the name of the one the name of the other is expressed is called Cleophas who is supposed to be of Galile being the same of whom Mary was syrnamed Cleophas The other S. Ambrose calleth Ammaon Theophilacte calleth hym Luke Epiphanius sayth hys Name was Nathanaell By which diuersitie we haue to learne two thinges The first is that it is a vaine and vnprofytable thing to search out that whych the Scripture hath not reuealed For it hath set forth vnto vs al those thynges which are profitable for vs to knowe The second is that traditions are vncertaine and cannot safely be credyted Which is from Hierusalem aboute 60. Furlonges A furlong as appeareth by Plinie is a hundred fiue twenty paces Called Emaus C. This was an aunciente and famouse towne which the Romanes called afterward Nicopolis But the place is not here named because of the Fame thereof but for the certaynetie of the history 14. And they talked together of all those things that were done BV. These two Disciples talked together specially concerning his passion which two were not of the Eleuē but rather some of his other familiar disciples C. This therefore was a signe of Godlines in that they went about to increase their weake and feeble fayth for theyr talke tended to no other end then to set the reuerence of their maister agaynst the offence of the crosse as a Buckeler And although by questioning disputing they bewrayed theyr ignorance worthy to be reprehended seeing they were admonished not long before concerning the resurrection of Chryst yet notwithstanding their willingnesse to be taught made as it were way for Christe to take away theyr error For many are very ready to moue questions because they seeke obstinatly to resist the truth But they whych are willing to imbrace the truthe although they make stay at the least obiections shall for theyr Godly redines finde fauour with God insomuch that as it were reaching out his hand vnto them he shall settle them in the truthe and quite and cleane put them out of all doubte 15. And it came to passe that whyle they communed together reasoned Iesus himselfe drew neare and went wyth them BV. As these two Disciples communed and talked together the Lord at the last ouertoke thē went forward with them in theyr Iourney In the whych two things specially are to be noted Fyrst that the Lorde rusheth into the middest of them whose hart talking is of him Secondly that the truth of his very body being raised from deth appeareth in this that he approchyng neare and ouertaking them at the last walketh with them For the Lorde is not moued and carried like a spirit frō place to place For although his body were already gloryfied being fre frō all Corruption infirmity and griefe Yet notwithstanding he retayned hys Substaunce and properties of a true humane body For by gloryfication not the substance and nature but the defect of nature and the infirmity is taken away Wherunto S. Augustine hauing respect sayd He shall come to iudgement euen as he was seene to ascend into heauē that is to say in the same forme and Substance of flesh For he hath not taken away nature frō hym to whom he hath geuen immortallitie These two Disciples I say as they went had diuers communicatiōs euen as it commeth to passe speciallye when there is any sorrow in the mind For they were sore troubled wyth the Lords death and were almost quite cleane discouraged And their whole talke was concerning Iesus concerning all those thinges which they had seene and hearde a little before For they loued him as a singuler and excellent man And althoughe they had no hope concerning the restorynge of the Kingdome of Israell Yet neuerthelesse it holpe thē much to call to mynd by mutual communication him which a little before was put to Death For theyr mindes being confounded as if they had ben a sleepe they loued hym as it were in a dreame whō they could not forget At the last as they talked of many thinges concerninge Iesus betwene themselues beholde Iesus vnloked for ioyned himselfe vnto them For here in body he fulfilled that whych he had promised in spyrit to performe to the worlds end Namely that where two or three are assembled together in his name he will be in the middest Ma.
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