like good tourne againe yet notwithstandinge bycause Christ pronouÌ„ceth it to be blessednesse the Worde of Christ is more certayne vnto vs then our owne sence Imagination Also the reason of this blessednesse is added For thou shalt be recompenced A. Therefore it is not a benefit ill bestowed which is geuen to the poore as many places of scripture make manifest as doe these which follow Mat. 25.35 He leÌ„deth to the Lord which geueth to the poore and looke what hee layeth out it shal be payed him agayne And agayne Psal 112.9 Hee hath dispersed and geuen to the poore his ryghteousnes remayneth for euer Pro. 19.17 and euer Also Whatsoeuer yee haue done vnto one of the least of those my brethren yee haue done it vnto mee But let no man gather of this place that wee can merite heauenly blessednes by liberallity towards the poore seeinge that he alone hath purchased the same for vs by his precious bloud Math. 6.4 Pro. 10.41 â—5 35 A. CoÌ„cerning the which matter reade more in Math. 15. When one of them that sate at meate also heard these thinges he sayd vnto him Happy is hee that eateth Breade in the Kingdome of GOD. B. When Christ had spoken coÌ„cerning the weddinge and the resurrection of the Iust one of the guests as awaked out of sleepe and touched wyth the desier of that heauenly Feaste sayd Blessed is hee which eateth breade in the Kyngdome Hee meaneth that there are very few which shal be partakers of this felicity as though not euery one were to bee admitted to that feaste but only the Iewes or the chiefe Rulers of the Iewes But to eate bread in the kingdome of God is to be pertaker of the Ioyes of the lyfe to come and to enioy all Celestiall delightes C. Howbeit the man which spake this seemeth to dreame of a certayne happy state in this lyfe repleanished with all good thinges to know the Nature of a heauenly kingdome 16. Then sayd hee vnto him A certayne man ordayned a great Supper and bad many BV. The Lord tooke occasion of that exclamation of the Feaste to exhorte the guestes and so the Iewes and euery one of vs also to endeuour our selues by all maner of meanes to receiue the Preachinge of the Gospell by a true Faith C. And withall hee casteth the Iewes in the teeth that they can speke well of the kingdome of GOD but when GOD calleth them vnto hym gentlely and mercifullye that contemptuously they reiecte his Grace A. This Parable is expounded in the 22. Chapter of Mathew beginninge at the first verse 18. And they al at once began to make excuse The first sayd vnto him I haue bought a farme and I muste needes goe and see it I pray thee haue mee excused E. In thys Parable Christe teacheth what delayes men vse to make bycause they would not receiue the preachinge of the Gospell and be saued And hee setteth before vs three sortes of men vnder the which are comprehended all that doe erre from the true saluation all meÌ„ generally prefer earthly things before heauenly things and are addicted to the thinges of this present world But these impedimentes are such as may easely stande before the wyse men of this worlde and are Iustefied of theÌ„ bycause they haue a shewe of honesty Is not to increase honesty and dignity to seeke after honour and promotion to prepare Ryches to prouyde for a mans Chyldren and Family and such lyke These things verely deserue excuse before the world but before God not so who commaundeth vs first and before all thynges to seeke the Kingdome of God and the Ryghteousnesse thereof and to prefer the first table before the seconde To buy a Farme to buy a yoake of Oxen and to marry a Wyfe are not euel of them selues but for the doing of these thinges to neglect the worde of God is great sinne I haue boughte a Farme To buy a Farme is to be let from receiuing the Gosple by a care of increasing honors dignity power possessions goods Suffer mee to goe and see it These are wordes of Loue and of Affections which signifie that his heart was set vpon the farme For it is sayd of Christ Where the Treasure is Luk. 12.34 there wyll your heart bee also I pray thee haue mee excused This in treaty is but Hypocrisie But note here what a deepe loue we haue of ryches of honors and of possessions 19. And another sayd I haue bought fyue Yoake of Oxen and I goe to prooue them I pray thee haue me excused S. Beholde here how deepely the care of corporall thinges is planted in vs the which is of such force that it keepeth men which are not enemies vnto the Worde from receiuinge the Worde who if they had bene Enemies they woulde not haue intreated to be helde excused but woulde haue made a rash and stouborne answere Here also we may behold hypocrisie which condemneth not the Supper and yet refuseth to come 20. And another sayd I haue maryed a Wyfe and therefore I cannot come S. This man is let kept backe wyth the care of his house Christe setteth before vs dyuers kyndes of lyfe not that wee must alwayes abyde in these but that they may be exercyses vnto vs by which we may be made more desierous of the Feast in the kingdome of heauen Neyther doth he in this place condemne the lawfull and ordinary maner of lyfe as buying of possessions Farmes tyllage marchandyse wedlocke and such like but hee condemneth only the impiety of men which so make theÌ„selues captiue to these kindes of lyfe that for the same they neglecte the felicity of the heauenly banquet The husband men say Wee must labour wee are not at leasure to heare often the preaching of the Gospell The Marchantes say Wee must traueyle by Sea and Land that wee may followe our vocation The new maryed men say Wee must labour to prouyde for our house to get Ryches both for our Chyldren to come and for our olde age wee haue not so much leasure as to follow the preaching of the Gosple What els is this than if a man should say I had rather pearish in the earth then enter into the kingdome of Heauen This is the most wicked contempt of the woorde of God and of the kingdome of heauen and worthy to be punished with euerlasting fyre For the exposition of the rest which followeth vnto the 25. verse reade the 22. Chapt. of Math. vers 7. 25. There were a great coÌ„pany with him and hee returned sayd vnto them R. When the dayes of Christs assumption were at an ende Christ himselfe hauing testefied that it coulde not be that a Prophet should perish any where els then at Hierusalem hee thoughte nothing better than first of all to obay his Fathers calling and to make satisfaction for our Sinnes at Hierusalem by his Crosse and Death and to saue vs from destruction to euerlastinge
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
verse is more largely expounded in Mathew 12. That when they see they may see and not discern and when they heare they may heare not vnderstaÌ„d least at any time they shuld turne their sinnes should be forgeuen them A. These wordes are so put downe by the Euangelists Marke and Luke as if they were their owne the which notwithstanding were spoken by the Prophet Esay as you may reade in the 13. of Mathewe the 14. verse 13. And he sayde vnto them Knowe yee not this Parable 14. And how then will yee know all other Parables The Sower soweth the Woorde The sovver sovveth the vvord Who this sower is he himselfe declareth in the exposition of the Parable of the tares of which Mathew in his 13. Math 13. Chapter maketh mencion when hee sayth He vvhich soweth good seed is the sonne of man And what is to bee vnderstode by the worde Luke declareth sayinge Gods vvorde is the seede But beecause we may know that Chryst speaketh of the preachinge of the Gosple he in this same Parable in Mathew euen straight after the beginning of the exposition calleth it the worde of the kingdome saying as appeareth in the 19. verse When a man heareth the vvorde of the Kingedome that is to say by the which the Mysteries of the kingdome of heauen are set forth Christe therefore by this Parable coÌ„pareth the worde vnto Seede and the preachinge thereof vnto sowing Because the same happeneth to the worde when it is preached that chaunceth to the seede when it is sowen as it is sayd before For although the Seede of it selfe is good apte to bring forth good fruit yet notwtstaÌ„ding it maketh great matter in what Grounde it is sowen In lyke maner the word of God although it be good and apt to increase godlinesse yet notwythstandinge it is greatly to be considered what the hearer is As touchinge the rest which is contayned in the 15. 16. 17. 18. 19. 20. verses reade our exposition vpon the 13. Math. 21. And hee sayde vnto them Is the Candell lighted to bee putte vnder a Bushel or vnder the Table and not to bee put on a Candelsticke B. Our Sauiour Christe vsed the same similitude in the fift of Mathew where he called the Apostles the light of the World Whereupon it appeareth that he vsed the same accordinge to the place and occasion that was offered vnto him to teach But here hee vsed it when he had expounded the Parable of the seede which fell in dyuers places and had declared them to bee sowen in good ground which heare the worde receyue it and bringeth forth fruite for straight after he addeth Is the Candell lyghted to be put vnder a Bushell c. vntill the 24 verse Which words seme to haue this sence and meaninge Take heede howe yee heare the worde For the matter standeth as it doth with seede which is cast into the ground the fourth part wherof is skarce receiued into fertile grouÌ„d euen so there are very few which with a good heart heard the word and bring forth fruite If therefore yee thinke that yee haue rightly heard the word bring forth fruâ—te A Candell truly is not lightee but that it being set on a Candelsticke may geue light euen so they that are truely lyghted by the fyerbrande of Gods worde must geue light vnto others For God truely did not this worke in the which his glory so greatly shineth that it might not appeare but rather that thereby many might be called and brought to saluation and his name the more sanctified Wherefore let him heare these things to whom this is gieuen which hath eares to heare and let him see how sincerely hee receyueth the word of God Wee haue heere to doe of thynges in deede and not of Hypocrisy If any man haue the worde in deede he shall haue that gieuen to him by which hee may profit in the knowledge of God and be plentifull in good workes but if any man haue it not a right froÌ„ him shal be taken euen that which he hath namely that fayned cloake of honesty and what Wysedome and righteousnesse soeuer hee seemeth to haue For in very deede hee canne haue no perfite goodnesse without the worde of God And thus it appeareth that the Lorde vsed this similitude of the Candell in this place to the same exhortacion allmost that he did in the fift Chapter of Mathew to the ende he might declare that whosoeuer are truly kindled with the fier of Gods spirit caÌ„not but shyne by good workes and bryng forth that to the profite of others which in their myndes they haue conceyued 22. For there is nothing so priuy that shall not be opened neyther hath it bene so secret but that it must come abroade For there is nothing so priuy In the Prophets of me which you shal not make manifest This also is a generall sentence but aptly vsurped of Christe to the matter which he had in hand The which may thus bee expounded The Gospell is a Mystery hydden a longe time as S. Paule sayth in the 16. Cap. to the Romaynes notwythstandinge it was ordayned by God to this ende that it might be reuealed in due time and spred throughout the whole worlde All thinges bee they neuer so secrete that are ordayned to be reuealed must needes in spighte of Hell gates bee made manifest reuealed and knowne Wherefore it is necessary that the Gospell also be reuealed But it cannot be reuealed except they which are called to preache the Gospell doe playnly vnderstand otherwyse the blynde leadeth the blynde and both fall into the Dytche It was meete therefore that Christe when he had chosen his Apostles to preache the Gospell should expounde and declare vnto them the true and proper sence of the Gospell Wherevpon to this effect also it appertaineth which Christe sayth in an other place There is nothing hydden which shall not be reuealed and nothing secrete which shall not be knowne Math. 10. What I tell you in darkenesse that speake yee in lighte and vvhat yee heare in the Eare that preache yee on the houses 23. If any man haue eares to heare let him heare For the exposition of this verse reade the ninth verse going before 24. And he sayd vnto theÌ„ take heede vvhat yee heare with what measure yee meate with the same shall it be measured to you agayne and vnto you that heare shall more be geuen Take heede vvhat yee heare B. As if he shoulde haue sayd There is no gesting here but the matter is in good earnest If yee will haue regarde to your callinge and Office yea and to your owne saluation yee must of necessity geue attentiue eare to the Sermons of the Gospell And to this exhortacion Luke addeth these words For to him that hath shal be geuen c. By the which woordes Christe putteth his Dysciples in hope to receyue more plenty of grace if they profite in the worde which they haue heard VVith
it rather prouoketh to cruelty and to cōspyre the death of Chryst As touching that which followeth vnto the 25. Verse Read the 21. Chapter of Mathew 25 And when ye stande and pray forgieue if ye haue ought against any man that your Father also whych is in Heauen may forgeue you your Trespasses B. We haue this matter largely in treated of in the sixte Chap. of Math. God doth requyre of vs nothing more then mutuall loue that we mighte be Gods as it were one to another that is to say that his image and goodnes may shyne amongst vs. Now there is nothing that dothe more withstand thys then Offences by the which the mindes of men are alyenated and reuoked from goodnes To the end therefore we might know that we can obtayne nothynge at the handes of God without forgeuenes of those faultes committed agaynste vs by our Brethren hee addeth this short sentence As concerning this remission or forgeuenes Read the Parable in the eightene Chapter of Mathew 27. And they came againe to Hierusalem and as he walked in the temple there came to him the high Pristes and the Scribes and the Elders Thys time when he came agayn vnto Hierusalem was the thyrd Day after his Kingly entrance into the same This Verse and the rest which followeth vnto the ende of the Chapter is expounded in the 21. Chapter of Mathew FINIS Chapter the 12. 1. AND hee beganne to speake to them by Parables A certaine Man planted a Vineyard and compassed it aboute with a Hedge ordayned a wine Presse and builte a tower and let it oute vnto husbande men went into a straūge coūtrey And he began to speake to them by parables BV. The great rebelliō of the People of Israel and of theyr rulers and heads was very notable The more benefits they receiued the more plainely they were instructed in the doctrine of truth the more they hardened theyr hearts the more they contemned yea a great deale the more they persecuted the truth the which notwythstanding by all that euer they coulde do they could conuince of error The Lord therefore now in very good time setteth forth theyr ingratefull cruelty the iust punishmente that they had deserued Namely the besieging and destruction of that nation with their perpetuall reiection BY Parables B The Euangelist Luke hath And he began to speake vnto the people this parable A certaine man planted a vineyard Mathew who expoundeth the parable hath There was a certayne Housholder which planted a Vyneyard c. Because euery tree which waxeth barren must be cut vp as hee taught them by the parable following although outwardly they semed godly Euen so nowe hee putteth them in mynd of the vengeaūce which hanged ouer theyr heads because of their barrennes in Chrystianisme 2. And when the time was come he sent to the Husbandmen a seruāt that hee might receiue of them the fruite of the Vineyard A Mathew maketh the matter by these words more plaine saying And when the time of Fruite drew nere he sent hys Seruaunts Some affyrme that those seruants which our Euangelyste Marke and Luke affyrme were sent at the fyrste one by one were not the same whome Mathew maketh mention of to bee sent at seuerall times And therefore say they the parable is thus to be vnderstoode that the owner of the vyneyard sent now some and then some of his Seruaunts about the nynth Moneth which is September to gather the firste and ripest fruicte and to brynge thereof as a present But in the moneth of December which is twelfthe and laste Moneth he sente say they more of his Seruaunts together to bringe to him the whole profite of the Vineyard The which Opinion seemeth to be confirmed by that which followeth in the 5. Verse of this Chapter wher it is sayd And againe he sente another and him they killed and many other beatinge some and kyllinge some As touching all that which followeth vnto the 34. because it is at large expounded in the 22. chapter of Mathew it shal be here omitted 34. And when Iesus sawe that hee answered discreetely hee sayde vnto him Thou art not far from the kingdome of God And no man after that durst aske him any question Thou art not far from the Kyngedome of God Z. The Kingedome of God is here takē for the Gospell for the knowledge of God by christ To know God and to beleue in him Christ is to be in the kingdome of GOD. This Scribe certainely had a certain fayth and knowledge of things a minde also which consented vnto the truthe the which he professed and acknowledged one thing notwithstanding which was very necessary was wantinge as yet namely to belieue that Iesus is he by whō onely all thinges are geuen that are good that the same is the son of the lyuing God the anointed Chryste of the Lord. This thing the Scribe knewe not For he stode with those which questioned with Chryst to tempt him as you may read in Mathew For the expositiō of the 6. Verses followinge Read the two and twenty Chapter of Mathew 41. And when Iesus sate ouer against the Treasury hee behelde howe the People put money into the treasury and many that were rich caste in much And vvhen Iesus sate ouer againste the Treasury A. This treasury is called in Greeke Gazophulakion the which signifieth a place for treasure to be put into The Arke was that into the which the money that serued for the vse of the temple of the lord was put ◠Kin. 12. of the which we reade thus Then Iehoida the priest toke a Cheste and boared a hoale in the lyd of it and set it beside the altar on the right side as euery man commeth into the Temple of the Lord And the priestes that kept the dore put therein all the money that vvas brought into the house of the Lord. All voluntary oblations wer cast into this treasury of the which whatsoeuer was necessary for the vse of the tēple was bought we read of another treasury in the boke of Nehemy where it is said Nehe. 10. The children of Israel and the children of Leuy shall bring vp the Offerings of the Corne of the wine and of the oyle vnto the chābers ther shall be the vessels of the sanctuary the priestes the minister the porters the singers it was nedeful truly to be a place mete to contain much that should haue al these things in it not litle But it is euident that the treasury whereof Marke Luke make mention was a Cofer as we reade in the place cited out of the booke of Kings For the exposition of the 42. verse read the 22. of Math. 43. And he called vnto him his Disciples saith vnto them verely I say vnto you that this poore vvidovv hath cast more in thē all they vvhich haue cast into the Treasurie C. These words of Chryst cōtaine doctrine very profitable namely
that whatsoeuer men offer vnto God is not esteemed according to the outewarde pryce but onely according to the affection of the heart yea that his pietye is more which offereth a litle accordyng to his Abilitye then his that offereth much of his abundance Therfore this doctrine is profitable in two respects For God doth incourage the poore which seeme to be destitute of abillity to do wel that they might not let to declare theyr desire to do wel though it were neuer so poorely because if they consecrate themselues theyr small oblation shal bee no lesse precious then if they did offer all the treasure of Cressus Again they are admonished which haue more plenty which are indewed with more gifts that it is not inough if they excell in geuing those that are poore not able to geue because it is lesse thankeworthy before god for a rich man to geue some meane gifte of his gret abundant then for a poore mā to strain himself in his pouerty to geue a mite or dodkin That therfore which is here spokē of oblatiōs ought now to be extēded to geuing of almes For they tēd both to one end both ar geuē to god As we haue no externall tēple as we haue no external sacrifice te offer as we haue no external priesthod euē so we haue no tresury but the relieuing of the poore the feding of the hūgary helping of those also the minister to the tēple whatsoeuer wee gieue vnto these God truly acknowlegeth it to be geuē vnto him Euery mā ought to haue regard to his ability god hath respect vnto ◠thinges namely to the mind to the persō Now therfore saith S. Paule performe the thing which yee began to doe that as there was in you a readines to will 2. Cor. 11. euen so ye may performe the deede of that which ye haue For if there be first a willing minde it is accepted accordynge to that a Man hath and not according to that he hath not And to what ende doth the Apostle speake these thinges Surely that as well the poore as the riche shoulde gieue freely with a chearefull minde to the reliefe of our Brethren and to perfourme those Offeringes whych God hath commaunded But let the Rych men take heede that they despise not the small gifte of the poore and let not the poore be discouraged in that they want ability to geue freely as the rich do it is sufficient to bryng a wyllinge mynde If wee bee poore let vs Offer for all that the thinges which wee are able then we may assure our selues that we offered an acceptable sacrifice to God 44. For they all did caste in of theyr superfluity But she of her Pouerty did cast in all shee had euen all her lyuing For they did caste in C. The Lorde here sheweth a reason wherefore this poore widow offered more then all the rest She of her pouerty did cast in all shee had The piety of this Widow was not to be founde in many which came not into the presence of the Lord withoute somewhat no rather then she woulde so do she would leaue her self destitute of Foode And this simplicity is commended of the Lord that forgettynge her selfe she would declare that shee all shee had was the Lordes And in deede the pryncipall sacryfice that is requyred of vs is the denying of our selues FINIS Chapter the 13. 1. AND as hee went out of the tēple one of his Disciples sayde vnto him Mayster see what stones and what buildings are heere BV. Our Sauiour Chryst at the length preacheth banishment and Destruction to a nation and People not knowing how to repent and despising eternall Saluation These hoped that they should be preserued by the holines of the temple euen as their Fathers cryed in the time of Ieremy the Prophite The Temple of the Lorde The Temple of the LORDE But the Lord doth prophecie that the Temple also shall be destroyed These thinges are expounded in the 24. Chapter of Mathew 11. But when they leade you presente you bee not carefull aforehand neither take thought what yee shall speake But whatsoeuer is geuē to you in the samehower that speake ye for it is not ye that speak but the Holy Ghost These Woordes are expounded in the tenthe of Mathew Be not carefull aforehand Mathew hath Be not careful how or what yee shall speake Let this sinke in your heartes that yee must not premeditate what youre defence shal be But whatsoeuer is geuen to you Mathew addeth for it shal be gyeuen to you in the hower what she shalspeake For it is not you that speake The lyke wordes hath Mathew in effecte But Luke thus For I my selfe will gieue vnto you a mouthe and Wisedome the whych your Ennemies shall not bee able to Gainesay nor resiste For the exposition of the twelfthe verse Read the tenth of Mathew 13. And ye shal be hated of all men for my names sake But who so endureth to the end the same shal be safe And ye shal be hated of all men Luke addeth And one Hayre of your head shall not perish The which expoundeth the Words of Mathew Where hee saith but all your hayres are numbred But vvho so continueth to the end Luke hath By Patience possesse your Soules R. It is a commaundemente and consolation in all Aduersities For it teacheth what is to be done and what is to be hoped for As if he shoulde say Conceiue Patience in your soules seing you are compassed about on euery side with so many troubles I would not haue you vnder the pretence of the Gospell violently and seditiously to resiste but I would haue you to be patient For God hath such a care ouer you that he wil euē preserue the hayres of your heade neither shall one hayre of your head be pluckte vp without the will of your Father For whether it abyde in the head or whether it be pluckte out it is Gods gift Wherefore if God haue so greate care of your hayres how much more wil he care for your lyfe sauegard Wherby we haue to learne that whatsoeuer happeneth vnto vs by the will of the Father is not losse is not destructiō is not deth but it is gain life felicity For no trouble by the wil of the Father can happen to the Godly but it is most happy and the best Al that followeth vnto the 34. verse is expounded in the 24. cap. of Mat. 34. As a man which is gone into a straunge Countrey and hath left hys house and geuen authority to his seruauntes and to euery man his worke commaunded the Portar to watch B. This parable pertayneth Generally to vs all because wee are all as Seruaunts to whome the Lorde departing hath committed his substance hath inioyned to euery man his work and hath commaunded the Portar to watch For ther is no man which hath not receyued some gifte of Chryste to
Zacharias and the punishment which the Lord layed vppon hym for his infidelity Hee had prayed to haue a Sonne geuen him and nowe when the same is promysed as one forgetting his request and fayth he doubteth Howbeit if thou way these words according to the outwarde shewe they seeme plainly to agree with the words of Abraham and of Mary the Virgin For when Abraham hearde the Promise of the Lande of Canaan Gen. 15.8 Howe sayth he may I know that I shal possesse it Mary also when it was tolde her of her sonne Chryste sayth How shall this be seeing I know not a man Obiection C. Why then is the Lorde so greatly offended with the answere of Zacharias He obiecteth his olde age Ge. 17.17 So did Abraham whose fayth is so highly cōmended of the Apostell Paule that he sayth that he had no respect to his body which was deade Rom. 4.13 neyther yet the deadnesse of Sarais Wombe but simply stayed hym selfe vpon the truth and power of God Zacharias demaūdeth how and by what argument he may be assured Iudg. 6.17 Gedeon required a double signe in like maner and was not reprehended How commeth it to passe then that God doth so seuerely correcte Zacharias as guiltye of a most haynouse offence Ansvvere We confesse verely that if we haue respect vnto the words onely that eyther they sinned all alyke or els Zacharias had committed no offence at all But seeing we must Iudge of the words and deedes of men accordyng to the affection of the Heart wee must rather stand vnto Gods Iudgemēt to whom the secrets of the heart are knowen The Lord no doubte sawe some worse matter in Zacharias than his wordes seeme to importe and therefore he reprehended him because by distrust hee reiected the grace promysed vnto him It is not our parte to teach God what he shall doe but to geue him leaue to punysh that in one whych he forgeueth in another But it doth easely appere that there is great dyfference betwene the cause of Zacharias and the cause of Abraham Gedeon or Mary The whych dyfference can not be perceyued in the woordes Therefore wee muste leaue the knowledge vnto God whose Eyes doe pearce euen to the bottome of the heart Ge. 17.17 Ge. 18.10 So God put a difference betwene the laughter of Abraham and the laughing of Sara when as notwithstanding in outward shewe the one differed not from the other But the cause of distrust in Zacharias was for that hee standing vpon the order of nature attributed lesse vnto the power of God than became hym For they do to strictly and wickedly Iudge of the workes of God which thinke that hee will doe no more thā is lyke by nature to come to passe as though hys power were eyther subiect to our senee or shut included in earthly meanes But it is proper vnto Fayth to beleeue much more Fayth beleeueth more the◠is seene by carnal reason than Carnall reason telleth vs may be done Therefore when we doe not assuredly stay our selues vpon the worde of God wee are condemned of infidellity because fayth cannot stand wythout assurance and where doubting is there is incredulity We ought of this only to reason with our selues whether the Lorde hath spoken it or no that wee shoulde examine the truth of hys words for that were dyuelish impiety but only to the ende that when it is manyfest that the Lord hath spoken we might in nothing doubt But if Zacharias had doubted of the Reuelation from whence it came it had bene no signe of vnbeliefe C. But he doubted not whether it were the voyce of God yea or no but leaning to much vnto the Worlde an ouerthwarte doubt crept into his minde whether that which he had heard should come to passe And herein he did no smal iniury vnto God because it was as much as if hee had disputed wyth him selfe whether God were to be coūted true whom he was sure had spoken Howbeit wee muste know that Zacharias was so vnbeliueinge that hee swarued quite from the Fayth For there is a generall Fayth whyth taketh holde of the promyse of eternall sauation and of the testimony of free Adoption And as after that God hath once receyued vs into his fauoure he doth make many special promises vnto vs as that he wil feede vs delyuer vs from perills defend our innocency and preserue our lyfe so there is also a certayne speciall fayth which agreeth to euery one of these Promyses Therefore some tyme it commeth to passe that one trusting in God concerning Remission of sinnes and his saluation shall in some parte doubte For eyther hee shall doubt to much in the perill of death or els will be ouermuch carefull for daily foode eyther will be to doubtful in his Counsayles Such was the incredulity of Zacharias because he holding fast the roote foundation of fayth doubted onely in one parte as whether GOD would geue him a Sonne Wherefore let vs know that they doe not quite fall away from the Fayth who in some particuler Businesse are troubled wyth their owne infirmity and that faith doth not quyte fall from the roote so often as the boughes thereof are shaken wyth the wynde Moreouer it may be that the purpose of Zacharias was nothyng lesse than to bring the fayth and truth of the deuine promyse into question but being perswaded after a sorte that God is true was secretly drawen by the malice and crafte of the deuill into a wicked distinction Wherefore we ought to bee the more dilligent in watching and taking heede For which of vs shall be wythout daunger of Sathans snares when we see that a man of such rare vertue and holynesse fell into the same 19. And the Angell answered said vnto him I am Gabriell that stand in the presence of God and am sente to speake vnto thee and to shewe thee these glad tydings And the Angell aunswered The Angell bringeth Zacharias from the consideration of his age and of his wyfes age to the cogitacion by whom and from whom these thynges were tolde he sayth I am Gabriell By which wordes also the Angell geueth him to vnderstande that he did not discredit him but God from whom hee was sent on whose message he came and thus hee blameth Zacharias because he is cōtumelious agaynst God B. As if he should say Why dost thou consider thyne and thy Wyues age Cōsider rather who I am which bring this tydings vnto thee from whom I am sent And before he pronounceth the punishment he sheweth how greatly Zacharias had sinned Hee sayth not that he is a man or a Spyrite cōming of his owne accorde but sent by the cōmaundement of God and that therefore he did iniury vnto God because he belieued not his message For GOD will not only be heard in his owne person but by his Mynisters also and he will haue so great reuerence geuen vnto his worde that he will
the Apostell Paule And makest thy boaste of GOD. The which boasting was euell To the same purpose speaketh the Prophette Dauid Psal 103 17 The louing kindnesse of the Lord endureth for euer and euer vppon those that feare him and his righteousnesse vpon Chylders Children Therefore God is so mercifull vnto the Children of the Saints for euer according vnto his promise that notwithstanding he geueth no occasion to Hypocrits of vaine trust because they which are the degenerate sonnes of the saints haue forsaken their godlinesse and faith do beaste in vayne that God is their Father Wherefore by this exception their vanity and boastinge is reproued which are puffed vp by false pretence and shewe of the grace of God without faith God verily made a generall couenaunte of saluation with the stocke of Abraham The faithlesse are not partakers of the promised but as the stoanes being watered with the Showers of Rayne are not made softe euen so obstinacy and hardnes of heart of the vnbeleeuing will not suffer the promised righteousnesse and saluation to enter into them Vnder the feare of God is comprehended all godlinesse Religion which cannot stand without faith But here may aryse a question Question Why is God called mercifull if none feele his mercy but they which deserue his grace For if the mercy of God be vpon those that feare him godlinesse a good Conscience doe bring men into his fauour And thus men doe preueÌ„t his grace by their Merites AuÌ„svvere Wee aunswere that this is also a parte of mercy that God indueth the Children of the godly with the feare and reuerence of him For the beginninge of Grace is not heere noted as though GOD were Idell and looked downe from Heauen who were worthy of the same but only the peruerse security of the Wicked is reprooued least they should thinke GOD to bee bounde vnto them because they are the carnall sonnes of godly men when as the ende of Gods Couenaunte is farre otherwise and the condition of the same differinge from that namely that it hath alwayes some one people in the World of whom hee is purely worshipped 51. Hee hath shewed strength wyth hys Arme hee hath scattered them that are proude in the Imagination of their heartes Hee hath shewed strength E. The Greeke texte hath Hee hath shewed strengthe in his Arme. And the Hebrew Texte hath Hee hath declared the strength of his Arme. That is to say hee hath wrought mightely For the Arme of God is set againste all other helpes as wee may reade in the Prophet Truth faileth Esay 51.15 and 16. and he that refrayneth from euell maketh hym selfe a Pray and when the Lord sawe it it displeased him and there was no Iudgment And when he saw that there was no man he wondered that none woulde offer him selfe Therefore his arme did saue it and his righteousnesse it selfe did sustayne it Therefore Mary knew well ynough that God beinge contented with his onely power vsed the helpe of no other A. The Scripture comonly Ioyneth these two together when it speaketh of GOD as in this Psalme Psal 89.13 Thou hast a mightye Arme stronge is thy hande and hyghe is thy ryght hand And this maner of speache seemeth to bee taken from the Hebrews who sometime deuide one parte of the speach into two puttinge betwene a coniunction copulatiue or ells vnderstanding the same to signify as much as if thou shouldest say Hee hath dispersed the proude with his mighty arme c. As In the arme of thy strength thou hast scattered thine enemies Psal 89.17 But that is the more simple sence which wee alleaged before He hath scattered the proud C. This seemeth to bee added for two causes both bycause the proude profite nothinge at all who seeke to resist God and also bycause God doth not declare the strength of his arme but to saue the humble but casteth downe the proude which arrogate much vnto theÌ„ selues To which Effecte pertayneth this Exhortacion of Peter 1. Pet. 5.6 Humble your selues vnder the mighty hande of God c. Also this is a Phrase of speach worthy to be noted that the proud are scattered in the Immagination of their hearts For as their pride ambition is exceeding their dâ—â—er insatiable so in takinge their counsayles they are very circumspecte tedious and to speake in one word they builde againe the Tower of Babell For being not contented that they haue attempted this or that foolishly aboue their strength they adde new consultacions presumptuously to that which they did before But after that God hath from Heauen derided their foolishe deuices for a time hee sodaynely disperseth all their labor and bringeth their Immaginations to naught euen as if a man casting downe a strong and well compact buildinge shoulde throw and disperse the same farre of into dyuerse partes Psal 112.10 A. The very same thinge Dauid meaneth when he sayth The wicked shall see it and bee angery Hee shal gnashe with his Teeth and consume away the desier of the wicked shall pearishe Psa 103.10 The which in another place he sayth shal be scattered made frustrate in these wordes The Lord breaketh the couÌ„saile of the Heathen and bringeth to naughte the deuices of the people Esay 8.10 And the Prophet Esay Take counsaile together yet it shal be brought to naught Imaginations of vvicked men tâ—rne to their ovvn destructioÌ„ Gen. 11.8 In diuers places of the Psalmes it is shewed how God was wonte to destroy the wicked being snared in their owne couÌ„sailes Imaginations So it happened to Pharo so to Schon king of the Amorites so to Ogge the Kinge of Basan and to a great many other moe as to yeâ—uilders of the Tower of Babell Also to the king Nabuchodnoser For hee sayd I will ascend into Heauen and I will builde my Throane aboue the Fyrmament But shortly after it was sayd vnto him Thou shalt bee caste downe to the graue and vnto the sides of the pit Moreouer when the Prince of Tyre sayd in his heart I am God and I sit in Gods seate It was by and by sayd vnto him Ezech. 28.7 Beholde I wil bring strauÌ„gers vpon thee euen the terrible Nations they shal draw their swords against the beauty of thy Wysdome and they shall defile thy brightnesse Also Mary vseth these wordes Hee scattereth the proude in the Immaginations of their hearts Because this is the consideration of God when hee purposeth to cast downe the proude the firste of all hee mighte make them to seeke of their wits after the which it is an easie matter to confound them in their owne Wisedome and to disperse them in the Imagination of their heart for hee maketh their owne Wiseâ—â—me to leade them to destructioÌ„ when they are most busie in their consultacon to bringe their purpose to passe 52. Hee hath put downe the mighty from their Seate and exalted them of low
had commaunded concerning his name Otherwise he had not obayed the cōmaundement of God But hee shal be called Iohn C. Why God gaue this name vnto Iohn the Baptiste wee haue declared before verse 13. Bu. We haue also an example of faithful obedience in the Parents of Iohn in that they obayed the cōmaundement of the Angell receyued not counsailes aduice of their kinsfolkes who not knowing the coūsaile of God thought it best to retayne the approued Custome But custome ought alwayes to gieue place vnto the truth though it be neuer so exellent 61. And they sayd vnto her There is none in thy Kynred that is Named wyth this Name B. This must be vnderstoode of such as were presently aliue or at least of those which were not longe before disseassed For amonge his auncetors many were called by the name of Iohn as he which was Priest when the Temple was builded by Salomon the King And it agreed very wel that looke what name the Priest had vnder the Typical Salomon the same the Priest of the true Salomon shoulde haue For this our Iohn now that the kingdome of Christe began and the building of the spirituall Temple being settinge vp had the office of the more true Priesthoode teaching the people the most wholesome knowledge C. And wee see the custome is taken for a sufficient testimony It was sufficient for them to alleage the Auncient maner and custome the which is geuen to all men almost by Nature Custome vvithout the truth is vayne But what other thinge is custome oftentimes then meere corruption That therefore which is builded vppon Custome alone is infirme and vaine 62. And they made Sygnes vnto his father how he would haue him called A. To make an ende of the contencion the Kinsfolkes seeke to be certefied by makinge Sygnes vnto Zacharias by what Name hee would haue the Childe called who was before instructed of the same by the Angell 63. And hee asked for wrighting tables and wroate sayinge his name is Iohn And they marueiled all B. Hee meaneth waxen Tables in the which in olde time they were wonte to write BV. That which his Tongue coulde not doe hee doth by his hande and by wrtinge requiring Tables by signes and beckes and not by voice E. For when the Mother and Kynsfolkes coulde not agree the Fathers authority was requisite to ende the cōtencion But hee had not as yet the vse of his Tongue when hee stoode in moste neede of the same Therefore when by signes it was demaunded of him what name hee woulde haue geeuen to hys Sonne hee vnderstanding the matter required his writinge Tables that by dumbe Letters hee mighte vtter that which by voyce hee coulde not And when the Tables were broughte vnto him hee wroate thus His name is Iohn Geuinge them to vnderstande that this name was geuen vnto him by the Angell before hee was conceiued Sayinge his name is Iohn If he spake what needed hee to write Wherefore this word saying in this place muste not bee referred to Zacharias him selfe but to the writinge of Zacharias which spake after a sorte And at this agrement of the Parents they marueyled all 64. And his Mouth was opened immediately and his Tongue loosed hee spake and praysed God C. GOD doth adorne and make noble the byrth of his Prophet by restoringe to his Father his Tongue For there is no doubt but that hee put of this Benefite vnto that Day to this ende and purpose that hee might draw all men to the admiration of Iohn And praysed GOD C. Zacharias is sayd to prayse GOD not onely to shewe him selfe thankefull but also that they might knowe that their kinsman and neighbour was punished bycause hee was to slowe to beleeue For hee was not ashamed to glorifie GOD to his owne shame And thus it was knowne to all men that the Infante was not borne by Chaunce or according to common order but promised by heauenly Oracle 65. And feare came on all them that dwelte nyghe vnto them and all these sayings were noised abroade through out all the hyll Countrey of Iury. And feare came on all them C. In this place Feare signifieth Reuerence which came from the feeling of Gods power For the workes of God ought so reuerently to bee considered that they oughte to make vs seriously affected And God doth not dally in his miracles but stirreth vp the mindes of men which he seeth to be sluggish and dull Throughout all the hill Coūtrey of Iury A. The Lord wrought not a miracle to the ende a fewe onely might know the same but to the ende many might be brought to reuerence by this so notable a worke C. Therefore LVKE sayth that the Fame of these things was spred abrod throughoute all the Hill Countrey of IVDEA Howbeit it profited many nothinge at all that they were so touched with the power of GOD for a time bycause when IOHN began his Office of Teachinge fewe remembered how wonderfull his birth was But GOD woulde haue the Fame of these thinges bee spred abroade not onely for their cause which heard but also bycause the miracle might bee more certayne in all Ages which at that tyme was knowne in diuers places 66. And all they that hearde them laide them vp in their hearts sayinge what maner of Chylde shall this bee And the Hande of the Lorde was with him Layde them vp in their hearts A. This is spoken accordinge to the Hebrew phrase and signifieth as much as to consider with ones selfe to deliberate in the minde of any thinge what the meaninge and Effecte of the same should bee C. And here we haue a common spectacle of mans Ingratitude set before our eyes For when vaine and friuolouse thinges doe take to deepe roote in our myndes the rememberaunce of geuinge thankes vnto GOD which oughte for euer to remayne vanisheth away Luke speaketh not of sencelesse wicked men or of the cruell Contemners of God For hee sayth that they layed them vp in their heart meaning that they had a deepe consideration of these thinges And it is lykely that some were mindefull of them for a time but the greater parte within a while after put away that feare which they had cōceiued Notwithstandinge wee must note that they wente not out of the way when they referred the miracles which they sawe to that exellencie which the Infante shoulde haue For we sayd that such was the coūsayle and purpose of GOD that Iohn might afterwards come abroade with great commendation Therefore they sayd What maner of Chylde shall this bee B. Bycause they sawe the mightie power of the Lord which was shewed in sundry Myracles concerninge the Childe there was cause why they should looke for great things concerninge him and should bee as it were afearde for the more present maiesty of the Lord. And so are the hearts of men framed that the more they see his outstretched Arme and power the more they feare God Hereupon it
the Sonne when hee came to be a Sauiour But God obserueth this answer Ansvver He sēdeth first his Prophet who by his preaching may prepare the way of the Lord. Cōcerning the Office of a Prophet read the first Chapter of Ieremy And concerning the name of the moste highe we haue spoken in the 32. Verse of this Chapter already Shalt be called the Prophet C. To be called the Prophet of God in thys place is to bee counted and openly acknowledged for a Prophet Iohn was first secretly called it onely remained that it should be reuealed to Men what hee was The meaning therefore is thys The world shal vnderstand that thou art the Prophet of the highest But because the name of a Prophet is general Zacharias by the Reuelation made vnto him by the Angel adiudged this Child to be the forerunner of Chryst saying For thou shalt goe before the Face of the Lord to prepare his waye That is to say Thou shall trauaile throughe this Countrey that by thy preachinge thou mayst conuert men to heare the Lorde Mala. 3. ◠Esay 40◠1 Cor. ◠2. Cor. 3. ◠BV. These words seme to be as it wer described out of the Prophesies of the Prophets To go before the Face of the Lord is to be the minister of Chryst as Paule calleth himself C. But why Iohn denied himself to be a Prophet whē he had almost finished his office we wyll shew in the first Chapter of S. Iohns Ghospel Read our Exposition vppon the 3. of Math. the 3. verse What the preparing of the way of the Lord is the Verse following sheweth 77. To geue knowledge of Saluation vnto his people by the remissiō of theyr sinnes To geue Knowledge A. Zacharias expresseth how beneficiall and profitable the Office or ministery of his son shal be The Hebrew phrase is to prepare his way as thus that thou maist teach the people profitable things namely that theyr sins are forgeuen them BV. To geue knowledge of saluatiō vnto the people is by teaching to delyuer vnto the people the true knowledge of true Saluation But God alone by his spyrite illuminateth the hearts and geueth true knowledge notwithstanding to bring the same to passe he vseth the labor of ministers but so that all the praise and glory may come vnto God alone euen as Paule also teacheth By the remission of theyr sinnes C. Here Zacharias toucheth the principal point of the Gospel 1. Cor. 3. ◠when he teacheth that the knowledge of Saluacion is placed in remission of sinnes Ephe. ◠◠For seeing wee are all borne the children of wrath it followeth that by nature we are dampned lost And the cause of this dampnatiō is because we are guilty of vnrighteousnes Wherefore we haue no other remedy to escape Death then vnles God do reconcile vs vnto himself not imputing our sins vnto vs. And we may easely gather by the words of Zacharias that this onely righteousnes is left vnto vs before God For whereof cōmeth Saluation but of righteousnes Wherfore if it be not meete for the Sons of God to know any other Saluatiō then that which commeth by remissiō of sins it followeth that we muste seeke ryghteousnes no where else So that the righteousnes which proud men deuise vnto thēselues by the merits of their works is nothing else but the Imputation of Righteousnes seeing God freely forgeueth our desert Moreouer we must note that Zacharias speaketh not of straūgers but of the people of God Wherof it followeth that not onely the begynning of righteousnes doth depend vpon remission of sinnes But also that the Faythfull by imputation are iuste before God vnto the ende because otherwyse they cannot stand before his Tribunall seate vnlesse they flee daily vnto his free reconciliation 78. Through the tender mercye of our God whereby the Day sprynge from an high hath visited vs. Through the tender mercy of our God A. That is to say through his exceding great fauour or through the vnspeakable mercy of god the Latin text hath Per viscera miserecordiae that is to say Through the bowels of mercy For the bowels of mercy signify that mercy which proceedeth euen from the inward affections of the hearte And it is a Metaphor taken of men For wee fele our innermost bowels moued whē we are affected with any matter Wherefore the Scripture speaketh of Bowels when it maketh mention of mercy to signify the neare and inward motion of the affections Euen as the affections or bowels of mercy of a mother are moued toward her son when hee is at the poynt of Death Euen as it is written of that mother which stāding before the throane of Salomon 3 Kin. 3.26 beleuing that her Sonne should be deuided with the sword Ge. 43.30 was moued euen in her Bowels to the very heart Also of Ioseph we read thus And hee hastened for his Bowels were moued ouer his Brother That is to say hys affections were inflamed or his hearte yearned ouer his Brother By this phrase of speach the vnspeakeable loue and mercy of God is signified vnto vs. Where are now satisfactions Shall we preuent God that he may reconcyle vs vnto him We cannot For all thys spryngeth from the mercy of God Notwithstanding this forgeuenes of the faulte which commeth vnto vs by mercy came not without merite though with out our merit For there came betwene God and vs a mediator who deserued the same for vs which is Chryst Iesus our Lord. For it was the wyll of the Lord though hee would remit sins to be satisfied for the same and to haue his due honor geuē vnto him In this wee could do nothing Christe alone both could hath satisfied for vs who of that infinite loue of his father was sent to the same end was geuē vnto vs that he might finish the same And therfore he saith Wherby the dayspring from an hygh hath visited vs. Without all doubte it was not our merit but the exceding mercy of God only that Christ came to vs and merited so great remissiō of sins for vs to euerlastīg saluatiō vvherby the dayspring C. The Greke word signifieth the Easte part of the sun rising the cōtrary wherof is the west or sun setting Therefore he calleth Christ himself the sun rising Frō an hy This hee addeth to put a difference betweene the bodely Sunne whych ryseth vnto vs ascending from belowe to the height Zach. 3.9 zach 6.12 and that Sun which cōtrariwise rysing from the height descēdeth vnto vs to geue vs lighte Hee alludeth vnto the place of the Prophete where he sayth I vvill bringe forth the springing braunch my Seruaunt Againe Beholde the Man whose name is the Branch and he shal grow vp out of his place and he shal builde the Temple of the Lord. BV. And hee calleth him the Day sprynge from an hye in respecte of hys Diuinity by which he was is aboue al Creatures Where there
Sheepherds being perswaded of the certainty of the Worde are not offended with the vilenesse of Christes Parents with the basenesse of Christes lodginge with the contemptible shew of the maunger but belieued this Childe to bee the Messias The proude Pharises were not worthy to behold such so miserable a Childe with humane eyes nor to seeke him beinge so farre of and to worship him for the Messias when they had founde him And why so Bycause proude men are wonte to beholde rather the externall shewe of thinges then to consider the woorde of God 17. And when they had seene it they published abroade the saying which was tolde them of that Childe B. That the Sheepheards published abroade those things which they saw wee may gather by the verse following And all which hearde it merueyled Bu. Hereby we gather that true Faith is not without confession â—ith is â—â—tvvithâ—â—t conâ—ssion and also that it desiereth that the truthe which it hath once truely conceiued may bee knowen to others to whom it belongeth to communicate the same as a most exellent incomparable treasure Whosoeuer doth otherwise boasteth in vaine of Fayth Moreouer the Sheepheardes doe not publishe those thinges only which they sawe but those things also which they hearde of the Angells Whereby wee perceiue that aboue all thinges the fruite and vse or ende of the works if is to be inculcated in the preaching of the Gospell For some doe onely set forth the Hystory as that the Lord is borne but they shew not to what ende hee is borne Whereas the Aungell taught the Sheepherds that hee was borne for the Saluation of his faithfull People Furthermore wee must note that they preached nothinge but those thinges that were most true and manifest which they them selues had heard and seene By which example let the ministers of the worde learne to set before their flocke committed to their charge nothinge but the Woorde of God Iohn 1.1 â— Pet. 1.16 God hath no neede of inuented Lyes For the which cause Iohn saith That which we haue heard and seene with our eyes which we haue looked vpon and our handes haue handeled of the Worde of Lyfe wee shew vnto you And those things which those sheepheards hearde sawe and all the Apostells also as most sure must bee preached by the Mynisters of Christe to the People of GOD and not their owne dreames for they are most sure and certayne C. Therefore LUKE commendeth heere the Faith of the Sheepheards bicause they did sincerely deliuer those thinges which they had receiued from the Lord and it was profitable that this should bee knowen for our sakes that they mighte bee as it were secondary Aungells in the confirminge of oure Fayth 18. And all they that heard it wondered at those things which were tolde them of the Sheepherds And all they that heard it C. Luke teacheth that the Sheepherds did not publishe without fruite those thinges which they had heard And there is no doubt but that the Lorde made their speach effectuall least it should bee derided and scorned For both the condition of the men for they were poore Sheepherds did bringe discredit and also the matter it selfe might seeme fabulouse But the Lorde suffered not this their action which he willed them to performe to bee frustrate Howbeit mans Wisdome might mislike this way that the Lord should seeke to publishe his woorde by men of so base condition Notwithstandinge bycause it might serue both to beate downe the pryde of Fleshe and also to proue the obedience of Fayth it is allowed of GOD him selfe Woondered at those thinges R. The Hearers woondered at the strauÌ„gnesse of the matter but wee reade not that any man gaue such credit vnto the reporte of the Sheepheards that hee sought for the Messias Hereby wee may gather that they woondered at the hearing of Gods power without the seriouse Affection of the hearte Wherefore this Newes was not published so much for their saluation as that the ignoraunce of the People might bee inexcusable 19. But Mary kept those sayinges pondered them in her heart R. As wee wondered before at the simple Faith in the Sheepheardes which coulde bee shaken or quayled with no offences euen so now the modest coÌ„staÌ„cy of Faith in the virgin Mary is to be commended who gathereth of al those thinges which were done concerning the childe certaine argumeÌ„ts of her fayth being well assured that the Lord our GOD doth begin his workes after a base sorte but ende them with greate honour Shee learneth of the Sheepheardes what the Angell shewed and what the heauenly company sange yet holdeth her peace laying vp in her minde and dilligently consideringe in her heart all those thinges which happened before and now also at this present time Shee reserueth in secret vntill a conuenient time the mistery of her Virgins conception she boasteth not vnto others her felicity She had offered and doth offer her selfe still to be a Handmayde vnto the worke and will of the Lord shee beholdeth in her selfe a new way by which the Lord intended to worke concerninge the saluation of mankinde she considereth that all things are full of new myracles C. And this diligence of Marye in considering the workes of God is set before vs for two causes First to the ende wee might knowe that the custody of this treasure was layed vp in her heart that the same which shee kept in secret shee might reueale to others in due time secondly to the ende all the Godly might haue an example to follow For if wee bee Wise this ought to be the chiefe exercise and study of our whole Lyfe namely to gieue our dilligence to consider the works of God which builde our Faith 20. And the Sheepheardes returned praysinge and lawdinge God for all the things that they had heard and seene euen as it was tolde vnto them And the Sheepherds returned S. The sheepherdes returne to their calling neyther did they relinquishe and forsake the same bycause they were turned to the Gospell who all the while that they were in the seruice of GOD felt no harme or losse By which example wee learne that there shall no detrement or hurt come vnto vs or to our family by the care of Religion Godly study as many falsly perswade them selues Yea the more studiouse and carefull thou arte for religion the more fortunate thou shalte be in thy temporall affaires except it seeme good vnto the Lord by aduersity to exercise thy pacience Praysinge and lawding God C. This also pertayneth to the coÌ„mon vse of our Faith that the Sheepherds knew certainely the worke of God And the feruency of glorifiynge God which is commended in them is a certaine secrete vpbrayding and reprehending vs for our negligence or rather vnthankfullnesse For if so bee the swadlinge Clothes of CHRISTE coulde preuaile so greatly with them that they ascended from the Stawle and Maunger vnto Heauen howe much more effectuall ought the Death and
Israell From that time the IEWES haue neuer ceassed to spurne kyck agaynst God but specially they withstoode Chryst Now at this Day they whych call them selues Chrystiās vse the like outrage yea they which doe proudly arrogate vnto themselues the pryncipal gouernement of the Church do bende theyr whole power to oppresse Chryst But let vs remember that they so lytle preuayle that at the lengthe they are crushed and broken to pieces For vnder this word Destruction the holie Ghost threateneth such grieuouse punishment vnto the vnbeleeuing to the end we may learne to keepe our selues far from Fellovvship vvith Christs ennemies is perillous least our fellowship with thē bryng vppon vs the lyke Destruction And yet we may not beare the lesse loue vnto Chryst because at his rysing many fall 2. Cor. 2. because the sauour of the Gospel is alway sweete and acceptable vnto God although to the wicked world it be deadely If any man demaunde how Chryst is an occasion of destruction to the vnbeleeuing which are already in Destruction though he were not wee easely aunswer that they are in double Destruction which do willingly depryue themselues of that saluation which God offereth vnto thē Therefore Destruction heere signifyeth a Double punishment whych remayneth for all the vnbeleeuing after that they haue wittingly and wyllingly warred agaynst the son of God A. The very same thinge our Sauyour Chryste noted by the Similitude whych he propounded saying Whosoeuer falleth vpon this stone shall bee broken Mat 21.44 Ioh. 9.37 but vppon whome soeuer it falleth it shall al to grynd him For when the kingdome righteousnesse of GOD is openly Preached Sathan styrreth vp those whome he houldeth Captiue that the more clearely the truth is offered vnto them the more they withstande the same and that the more they fill vp the measure of theyr Impiety so much the more they might be stricken wyth furor and madnesse in somuch that a man may see many voyde of common sence and reason This same happened to the Israelites For they which in their owne conceypte seemed to be very wise being offended at the Doctrine of Christ were made so blynd that they omitted no Cruelty vnpractysed vppon our sauiour himselfe Vntill they hauyng sufficiently prouoked the wrath of God vppon themselues were quyte cut of and cast into perpetuall Destruttion And vprysing agayne S. That is to say to be an occasion of vprysinge of Saluation For in what a remnaūt of Israell were saued and are as yet saued Chryst is the occasion thereof being apprehended by fayth C. Therefore this Consolation is set agaynst the first parte which mytigateth the matter odiouse vnto oure sence For this is grieuous to be heard If nothing else be added that chryste is a stone of offence which with hardnes breaketh the greatest part of men Therefore the Scripture putteth vs in mynde of hys other office also Namely that the Saluation of men standeth vppon him as sayth also the Prophet Esay 8.13 Blesse yee the LORD of Hostes let him be your Forte and he shall bee your Defence and stronge Tower Reade the second Chapter also of the first Epystle of Peter beginninge at the 4. verse Therefore least this bee to terryble vnto vs that Chryst is sayd to bee a stone of offence let vs by and by set agaynst it that he is also called the corner stone by which the Saluation of all the Godly is sustayned Yea let vs call to mynde to our comfort that the one is Accidentall and the other proper C. Furthermore it is worthy to be noted that Chryst is not called the Piller of the Godly but the Resurrection For the state of mē is not such that it is good for them to abide in the same Therefore before they rise from Death they must begin to liue Of many in Israell S. Hee excepteth heere those remnaunts of the which the prophet speaketh The Remnaunt of Iacob shall bee conuerted vnto the Lord their God Esay 10.11 Read the 11. to the Rom. Verse 4. 35. And moreouer the sword shall pearce thy Soule that the thought of many hearts may be opened Moreouer the Swerde E. This word Moreouer is not here superfluously added signifying that the person is chaunged and that there is heere the beginning as it were of new sorrow C. This Admonition serued very well to the comfortyng of the Vyrgins mynde that it might not be ouerwhelmed with griefe when she should come to sustayne those sharpe bruntes Assaultes whych shee could not auoyde R. It may be that it pleased the Lord thus to presse her downe leaste shee should waxe prowde vpon truste of the Flesh For if so be a prycke of the flesh were geuen to Paule least the gretnes of the Reuelations should puffe him vp VVhy may we not thinke that the lyke was geuen to Mary being so highely aduaunced to honour 2. Cor. 12. Therefore she is admonished to prepare her self to beare sorrow For in this place this word Soule signifieth the Place of the Affections as if hee should say And thou which art the mother of the sonne of GOD considerest how great this grace is and hast iuste cause to glory in GOD but yet thou shalt not be in euery point blessed For thy Son came not to lead a life fre frō al sorrow paine but to abide sharpe conflictes Therefore thou shalte bee partaker with him in his Crosse and not onely that but also thou shalt feele great griefe euen as if a sword wer thrust through they brest C. Wherefore although Maryes Fayth were shaken with many tēptations yet notwithstanding she had bitter contention with the Crosse with the which Christ might seeme to be quyte ouerwhelmed with destruction And although she was at no time swallowed vp of grief yet neuertheles she had not such a stony heart so flinty but that the same was grieued euen as the constācy of saints differeth much from senceles blockishnes That the thoughts of many harts may be opened When the light of the Gospel ariseth sundry persecutions therwtal thē do appeare the affections of the hart which before wer hid For mās simulatiō may be so cloked hid that wtout Chryst they cānot be sene But Christ with his light discouereth al deceipte maketh hipocrisy naked Therefore by right this office is geuen vnto hym that he maketh the secret affections of the heart manifest But when the crosse is ioyned with doctrine hee doth more narrowly examine the hearts of mē for they haue imbraced Chryst by external professiō cannot abide to beare the crosse because they se that the church is subiect to sundry afflictiōs they quickly forsake their place G. This was manifest in the time of Chryst passiō For they which imbraced Christ only in outward shew discouered their hipocrysy on the cōtrary part they which estemed better of Christ as did Ioseph of Aramathia Nicodemus declared their sincere affectiō
fryers seeme to exell the coÌ„mon sorte of Christians Notwithstanding Ihon meteth them with such reproche that hee calleth them generation Vypers But this is the office of a Preacher of the worde and not reproch For so ought all Hypocrites to bee handeled who flatteringe them selues in their hearts goe about to deceiue God and men For this verse and the other two verses following reade our Annotacions vppon the third of Mathew beginninge at the 7. verse 10. And the People asked him sayinge what shall wee doe C. Luke intreateth of the particuler Sermons of Ihon euen as hee hath begon For the former reprehension pertayned to the Pharises nowe hee addeth that which pertayneth to the people Therefore the coÌ„mon People aske him saying what shall we do C. The true Affection of repentance causeth this carefulnesse that the sinner greedely inquireth what is the will of GOD and what GOD commaundeth A. That is to say what oughte to bee done to obtayne Saluation So the Iewes when they had heard the Sermon of Peter were pricked in heart and sayd vnto Peter and to the rest of the Apostells Acts. 2.37 Men and Bretheren what shall wee doe Also the Keeper of the Prison sayd to Paule Silas Maisters Acts 16.30 what must I doe to bee saued 11. He answereth saith vnto them Hee that hath two coates let him parte with him that hath none hee that hath meate let hym doe lykewise C. This answere of Iohn doth briefly define the condigne worthy fruites of repentance for the Worlde euer coueteth ceremonies in the worship of God neyther is it more proane to any thing then to worship with fayned and counterfeyt worship so often as hee calleth to repentance But what fruites doth Iohn the Baptiste coÌ„mend vnto vs in this place Surely the duties of loue and of the second table Not that GOD neglecteth the externall Profession of Pietie and of his true Worship but bycause this note of difference is more certaine doth lesse deceiue For Hypocrites doe very busily occupy themselues to proue them selues to bee the Worshippers of GOD by Ceremonies hauing no care in the meane time for true righteousnesse when as they are eyther Churllish and discourteous to their Neighbours or ells geuen to fraude and Rapine Wherefore they are necessarily to be brought to a more grosse triall as whether they liue honestly amonge men whether they help the poore whether they bee fauorable to those that are in misery whether they â—oe gentlely participate with others those thinges which the Lord hath bestowed vppon them For this cause Christe calleth the principall pointes of the Lawe Mat 23.23 Righteousnesse Mercy and Faith The Scripture doth oftentimes coÌ„mend righteousnesse and Iudgement Wee must note this first of all that the duties of Charity are named not bicause they are more exellent then the worship of GOD but so far forth as they are Testimonies of mans Piety that their Hypocrisie may be discouered which boast that thing with their mouth which no doubt is farre from their heart But it may bee demaunded whether Iohn did precisely lay this Lawe vppon all men Question whom hee soughte to frame make Disciples for Christe that they should not haue two Coates First of all wee must note that it is a sinecdochall kinde of speach AuÌ„svvere bycause vnder one particuler hee comprehendeth a generall doctrine Hereupon it followeth that wee must drawe forth that sence and meaninge which may agree with the Rule of Charity as it is prescribed of God namely that euery one of his aboundance doe help and relieue the neede of the poore Euery man ought to waigh consider howe much the Lord hath geuen vnto him he ought also to be carefull for the neede and necessity of his Bretheren and to vnderstande that his goods are therefore geuen vnto him that he might dispence and bestowe the same vpon others These things are pentifully and plainly set downe by S. Iames Iam. 2.15 1. Ihon. 3.7 and by S. Iohn in his first Epistell Therefore the meaning of Iohn the Baptist is that wee must help and relieue the necessity of our bretheren of that abundance which God geueth vnto vs. 2. Cor. 9.7 The Apostell sayth that the Lord loueth a cheerefull gieuer We speake this to this ende that men may know how acceptable and sweete smelling a sacrifice it is vnto God to geue of their goods vnto the poore But those kinde of men which doe make it as a Lawe that no man shall possesse his owne doe not onely bringe feare and dreade into the Consciences of men but do also quite ouerwhelme them with desperation R. For Ihon did not appoint here that mens goods should bee common as the Anabaptists teache and the seditiouse desire neyther doth hee take away the ciuill diuision of thinges ordayned by publique Lawes For althoughe ryches are sometime spoken against for the euell abuse thereof yet notwithstanding of them selues they are the good creatures and the gift of God Pro. 10.22 The blessinge of the Lord saith Salomon maketh men rich And in Iob it is sayd Iob. 42.12 And the Lord doubled vnto Iob all things that hee had before two foulde Also the lord saith to Salomon 3. ki 3.12 I haue gieuen vnto thee those thinges also which thou requiredest not that is to say Ryches and glory in such wise that no Kinge hereafter shal be lyke vnto thee Thus you see by the testimony of Gods woorde that riches are the gifte of God But who so much voide of shame that he will deny it to bee lawfull for a Christian to haue and to possesse the gyfts of God For the earth is the Lords and the fulnesse of the same And Christians are the Lords What then should bee the cause that they may not lawfully possesse the gifts of the Lord their God Moreouer that is to bee considered which is written in the Lawe Thou shalt not steale By the which commaundement is vndoubtedly confirmed the Diuision of thinges and Superiority But if it were vngodly for a man to possesse his owne goods verely there would be no place left for wicked theft euen as hee coÌ„mitteth not theft which vseth the Ayre bycause by Naturall right the Ayre is coÌ„mon to all men Psa 62.11 1. Ti. 6.17 Moreouer consider what the Prophet saith in the Psalmes Yf ryches increase set not thy heart vpon theÌ„ The Apostell Paule also teacheth the same They coÌ„maund not to cast away Riches but they teach vs not to repose our trust in Riches Wherefore S. Ihon in this Sermon teacheth not a new Law but expoundeth and interpreteth the olde naturall Law not onely to the Iewes but also to the Gentiles For the Naturall Law is this What soeuer yee would that men should do vnto you Mat. 7.12 euen so doe yee vnto them There is no man which in hunger colde which would not wishe to bee sustained and clothed
breuity of this lyfe Secondly how litle ryches profit to the prolonging of this Lyfe Thirdly which is not expressed but may easely bee gathered by that which went before that this is a notable reamedy for the faythful that asking their dayly breade of the Lord whether they be ryche or poore they must stay them selues vpon his prouidence only 17. And he thought within himselfe sayinge what shall I doe bycause I haue no roume where to bestow my fruites R. Here is declared the carefulnesse of the ryche man For there is nothinge spoken here which wee see not dayly in ryche men which are made drunken with their aboūdance which perswade themselues of immortallity in this life who notwithstandinge shall dye in this florishing state being their owne Executioners worse to them selues then are any other And specially God taketh away in their life when they might inioy theyr aboūdance Othersome he taketh away in the midest of their Race when they haue a burninge Desier to those thinges which they thinke necessary for them Many hee suffereth to come so farre vntill they haue gotten a great heape of goods and then hee remooueth them euen as one shoulde take a man from the table when many dainty dishes and delicates are furnyshed vpon the same All men know this to bee true but yet it is not printed in their myndes seeinge they shew themselues not to feare that which is so cōmon And this falt is in vs all that we will neyther know our selues nor our condition 18. And hee sayd this will I do I will pull downe my Barnes builde greater and therein will I gather all my fruites and my goods A. Although ryche men be proude bicause of the aboundance of their goods which they possesse C. Yet notwtstanding to this pryde is Ioyned dystrust bycause they being full are neuer satisfied euen as this ryche man inlargeth his barnes as though his Belly were not full ynough wyth hys fyrst barnes And yet notwythstanding Chryst doth not precisely condemne this that the husband man should be careful dilligent in laying vp his increase but he cōdemneth the insatiable desire of the ryche glutton who know not the true vse of plentyfull increase R. Agaynst thys immoderate desire of hauing Paule wryteth at large but specially when he sayth 1. The. 6.9 They that wil be ryche fal into temptacion and Snares and into many foolish noisome lusts which drowne men in perdition and distruction For loue of money is the roote of all euill which whyle some lusted after they erred from the fayth and pearsed them selues throughe wyth many swordes 19. And I will say to my Soule Soule thou hast much goods layde vp in store for many yeares take thyne ease eate drinke and be merry C Hys words are thus much in effect I wyll say vnto my selfe I will comfort my selfe bycause at the length my desire and affections are somewat satisfied Therefore this worde Soule is here taken for the desire accordinge to the maner of the Hebrews who vse to say My soule when they meane their Affections And this Hebrewe Pariphrasis is of great force As if one shoulde say vnto another What doth thy heart It is more effectuall than if hee should say What dost thou and yet all is one So also the Prophet Dauid Say vnto my soule Psa 3◠I am thy saltion Take thyne ease eate drinke be merry C. Now he remēbreth not that he is any more a man but is proude of his aboundance as though he were no more vnder the hand of God And wee see daily euident Examples of such insolēcy and pride in prophane and wicked men who thinke that whē they are in the middest of theyr riches they are as safe from Death as if they were in a Castell of Brasse But the Faithfull know that theyr Life hangeth by a threede Notwithstanding they take theyr rest eate theyr meate in safety knowing that they are gouerned of God 20. But God sayde vnto him Thou Foole. This Nighte will they fetch againe thy soule from thee then whose shal those things be which thou hast prouided Thou Foole this Night C. Thys is an Allusion in the name of Soule Fyrst the Riche man spake vnto hys Soule as to the place of all his Affections and now in this place is mente the Life or vitall Spyrit BV. Therefore the sence is this This Night shall thy Life be takē away from thee Thou perswadest thy selfe that thou shalt liue many yeres which thou shalte spende in pleasure and for the which thou haste gathered together a huge heape of treasure but thou shalt not line vntill to morrowe This Night will they feech agayne thy Soule In these wordes our Saour Chryst teacheth that the Lyfe of man is taken away euery momente euen when men thinke them selues most stronge against death by reason of theyr Riches And in this this Rich man is conuinced of foolishnesse in that he knew not that his life depēded vpon another B. And heere also may be noated the difference betweene the Godly and the Vngodly For the Soule is not as it were violentlie taken away from a Godly and iust man but he himselfe commendeth the same vnto God the Father Ioyfully wyllingly neyther doth he abhorre death 21. So is he that gathereth riches to himselfe and is not rich towardes God S. This is the application of the similitude by which Chryst declareth that the Riches of this world cannot saue As if he should say Thou hast the Example and state of man which laied vp for himselfe the Riches of this world and was onely riche to himselfe and was not Rich towardes God who desireth to be refreshed in his members by those to whome temporall thinges are geuen And is not rich towards God Seeing that this is a comparison we must take the exposition of one parte from the other Therefore let vs shew what this meaneth that a man must be rich towards God in the sight of God They which are meanely exercised in the Scriptures know that the Greke word Eis which signifieth towards is oftentimes taken for En whych signifieth In But whether we say towards God Or In God it maketh no matter because this is the summe that they are Riche to God wardes which trusting not in Earthly things depend vppon his prouidence onely Neyther maketh it any matter whether they haue plenty or skarcity so that they doe daily craue of the Lord theyr daily bread A. Paule then was ryche towards God which sayd I knovve how to be low and how to exceede I am instructed both to be full and to be hungary Phili. 4.1 both to haue plenty and to suffer neede The same Apostle sayth that they bee rich towards God which are not hie minded which trust not in vncertaine Riches but in the liuing God which doe good which are rich in good Workes which are ready to geue and to distribute C. But this is the end
of the Parable that theyr Counsailes are voyde and frustrate and theyr deuises Foolish which trusting to the abundaunce of theyr Riches haue not theyr onelye confidence in God and are not contented with their measure and not ready to suffer both prosperitie and Aduersitie who shal at the last haue that punishment which is due to theyr Vanitie R. To this effecte Salomon wryteth saying There is yet a Plague vnder the Sonne and it is a generall thynge amonge men When God geueth a Man Riches Goodes and honor so that he wanteth nothinge of all that his heart can desire and yet God geueth him not leaue to enioy the same but another man spendeth them A Let vs harken therefore to that excellent Counsayle of Dauid saying If Riches increase Psal 62 11 set not thy Hearte vpon them For when a Riche man dyeth he shall carry none of his goods with him neyther shal his Pompe follow him 22 And he spake vnto his Disciples Therefore I say vnto you take no thought for your selfe what yee shall eate neither for the Bodye what ye shall put on R. Although this Sermon of Chryst pertayneth to all the Godly yet notwithstanding it was moste necessarie for the Apostles of the Lord. For seeing the time was come that they must be sente not onely into Galile and into Iury but also into the whole World to preach the Gospell of Chryst firste of all they were called away froÌ„ their handy occupations with the which hitherto they had got theyr liuing Secondly as yet publique parishes and Stipendes were not appointed to the ministers of the Gospell As yet Couetousnes flowed in men insomuch that no man coulde hope for any Liberallity at theyr hands Finally Chryst was so poore in this Worlde because hee would be so to make vs Rich that he could not geue vnto his Apostles sufficient prouision It is no marueyle therefore if they were so carefull for Foode and Apparell insomuch that they thought rather to follow theyr occupation againe then the calling of the preaching of the Gospell Chryst with this Sermon comforteth theyr carefull cogitation and exhorteth them to set aside this carefulnes to the whych Exhortation hee addeth very stronge Arguments by which he sheweth that it is not onely superfluous but also great vnbeliefe to be carefull for fode and Apparell as to forsake Godds calling and to follow the desires of the Flesh For this and the reste whych followeth vnto the 29. Verse Reade the sixte Chapter of Math. verse 25. 29. And aske not what ye shall eate or what yee shall drinke neither be ye of doubtfull mynde Neither bee ye of doubtful mynde Thys Verse agreeth with the laste sentence of the sixte Chapter of Math. in the which chapter we haue at large the Exposition of this Verse and the rest also which followeth vnto the 32. Verse 32. Feare not little Flocke for it is your Fathers Wyll to geue you a Kingdome Fear not C. By this senteÌ„ce Christ confirmeth the Faith and trust whereunto he exhorted his disciples R. And he vseth an Argument of the more to lesse thus Will not hee which intendeth to geue you a heauenly kingdom geue those thinges also which are necessary for this Corporall Life Seeing he promiseth a Heauenly Kyngedome we must thinke also that all things necessary to Saluation are promised C. For how should God deny corruptible foode vnto his Seruants whom he hath adopted to bee heyres of hys Kingdome R. When I sent you forth sayth he without Wallet Luk. 22.35 Scryp or Shoes did you want any thing And they sayd vnto him Wee wanted nothing Little Flocke He calleth theÌ„ a litle Flocke because they were but twelue Apostles and seuenty Dysciples and a few others which followed Iesus out of all Galile and Iury. It ought also to be referred vnto those which beleued in Chryste by the preaching of the Apostles of which the number was alwayes the lesser Many are called but few are chosen saith the Lord. Ma. 20.16 He calleth them a Flock therefore he is the Sheepeheard which fedeth I am the good Sheepeherd saith he a good Sheepehear gieueth hys Life for his Sheepe A. And Peter calleth the Church the flock of Christ when hee sayth Feede so much as in you lyeth the flocke of Chryst â—â—h 10.11 â— Pet. 5.2 R. If wee did way this dilligentely in our hearts and were certainly perswaded that he is our Shepeheard it would take from vs all feare not onely of hungar but also of all other perils For it is your Fathers pleasure Herby he sheweth that we haue Eternall Life onely by the free mercy of God For euery word hath his seueral Emphasis or force If it please God what can hurt vs although not onely al meÌ„ but also all Deuils mislike of the same Who can alter the pleasure and will of God Or who can withstande the same Againe If God bee a Father why do ye doubt of his wil He which is a Father can not by nature stay his affection but hee must needes do good vnto his Children specially wheÌ„ they are in perill Peraduenture amonge men there are some vnnatural fathers which loue not their Children But God as he is by nature inchangeable euen so those whom hee doth acknowledge for his sons he doth so preserue kepe that they cannot perish in any aduersity Wherupon he speketh thus by the Prophet Will a womaÌ„ forget her owne infant Esa 49.15 and not pittye the Son of her Wombe And thoughe they do forget yet will I not forget thee And again The mouÌ„tains shall remoue the hils shall fall downe but my louing kindnesse shall not moue Esay 54.10 and the bond of my peace shal not fall downe from thee And hee is not only the father of the Patriarks of the Prophets and of Dauid and of Ezechias and others but also hee is your father though ye be poore men of lesse fame yea loke how much more poore ye are so much the more hee is your father if so be ye cleaue vnto hys sonne by faith To geue vnto you Not by the merits of your Woorkes could ye obtaine this heauenly benefit but it is geuen vnto you by the free mercy of your Father Yea euen to you I say though poore thoughe vnwise vnrighteous and sinners Yee are poore but God maketh you riche ye are Fooles but God choaseth the foolish thinges of this World to confound the wise ye are sinners but it is God which doth iustefy Who seing he spareth not his owne son but geueth him for you al how can it be that with him also he should not geue you al things A kingdom Not an erthly RoÌ„ 8.32 or transitory but a heauenly and euerlasting kingdome What thinge then shall ye want The Kinges of this World want neither Foode nor Apparell what should theÌ„ be wanting vnto you being chosen to bee heauenly Kinges C. To be short seeing Chryst testefieth plainly
forsake all that hee Possesseth than hee which is ready at all assayes to forsake all that hee hath and is the Lords free man followinge his callinge and ouercomminge all impediments Thus the true forsaking which the Lord requireth of his Disciples consisteth not so much in Action as in the Affection so that what soeuer a man gouerneth with his Hande the same is not in his heart C. Therefore hee shall easely forsake all thinges which forsaketh him selfe his Parents and his Lyfe also that is to say which preferreth neyther Parents nor Life before Christe which had rather haue his Soule faued by Christe than to winne the whole Worlde Ma. 16.25 as wee are taught also in Mathew 34. Salte is good but if the Salt haue lost the saltnesse what shal be seasoned therewith B. This place may bee referred to all Chrystians in this Sence Salte is good Euen so it is an excellent thing to bee a Christian and to beleeue the Gospell But as Salte which is sauory seasoneth all meate and that which is vnsauory profitable for nothinge Euen so they which Ioyne them selues to the Flocke of Christe without the full denyall of them Selues and of all that they haue shall bee lyke vnto vnsauory Salte seruinge for no vse but to be caste into Hell fyre A. Reade the fore named place of Mathew 35. It is good neyther for the Lande nor yet for the dunghill but men cast it out of the doores Hee that hath eares to heare let him heare Hee that hath eares B. The Lord is wonte to adde this when he hath spoken of waighty matters worthy to be considered Bee it knowne therefore to euery one that heareth the Gospell that the same is the Woorde of the kingdome of Heauen not of earth And that no man can come to the same kingdome except hee vtterly forsake this earthly kingdome and be ready to suffer losse both of his lyfe and also of his goods The which they shall easly doe that haue but a meane knowledge of the same and they which cannot do it haue neyther knowledge nor feeling thereof This sentence of Christe also may be applied to the Apostells of the which we haue spoken in diuers places already ⧠THE XV. CAP 1. THen resorted vnto hym all the Publycans and Synners for to Heare him Luk 3 12. Mat 5.46 Z Concerninge Publicans reade the third Chapt. going before and cōcerning sinners reade the ninth Chapt. of Math. vers 10. There are two sortes of men some are sinners vnryghteouse who notwithstandinge acknowledge their sinne and there are some againe which thinke themselues to be righteous which trust to their righteousnesse and to their workes such were the Scribes Pharises Now seeing Chryst did preache and offer remission of sinnes freely the Pharisies coulde not abyde it For they made great account of their owne righteousnesse But they which were ashamed of their sinnes and which intended to amend their liues come vnto Christe Of both these Christe spake when hee sayd I came not to call the Ryghteous Math. 9.13 but Synners to repentance To heare him R. The Publicans and Sinners came vnto CHRIST not to abyde in their sinnes but to receiue the Doctrine of Chryste They came as doe those that are sicke to the Phisition and to follow the way of saluation 2. And the Pharysies Scribes murmured saying hee receyueth sinners and eateth with them A. Whatsoeuer our Lord IESUS Christe spake or did were it neuer so true and profitable it was mislyked euel spoken of by malicious hypocrits C. Here the Scribes and Pharysies exclayme of the Lord sayinge Hee receyueth Synners This was a wonderfull contempt proceeding frō a lofty proude mynde eleuated with a certayne truste of workes and carnall righteousnesse for they thought them selues whole stronge that is to say righteouse they excluded all others from grace So also Symon the Pharisie which bad Christe to Dinner sayd If this man were a Prophet Luke 7.3 he would know who and what maner of Woman it is that toucheth him for she is a sinner And eateth with them R. Like say they will to like Wherefore seeinge this fellow is so familliar with Publicans and Synners it is a great argument not only that hee is no Prophet as he boasted himselfe to be by his doctrine nor yet a man of honest lyfe This is a meere Cauill in which notwithstanding the Pharisies shewe some Wisdome For a man may easily Iudge of the Disposition and maners of men by their fellowship and company keepinge But they abuse this cōmon Iudgement to obscure and discredite the Fame of Christe The Prouerbe is true Like will to like but yet if it shoulde bee alwayes true then wee must say that the Phisition is sicke bycause hee keepeth cōpany with such as are sicke and that all Preachers of Gods woorde are vnlearned bycause they are conuersant in instructing the vnlearned But there was manyfest cause why Christe kept company with Publicans Synners namely that hee might leade them as it were by the hande from their sinnes to righteousnesse And this was so manyfest that none could deny it But the Pharisies were so Enuious againste Christe that what soeuer he did well they misconstrued and mislyked And althoughe they were vnworthy to bee answered bycause their murmuringe came of a malicious mynde yet notwtstandinge the most gratiouse Lord according to his wonted mercy rēdereth a reason of his office to the ende that if any amonge them were curable they might be better affected towards him if not that they might bee without all excuse And therefore he propoundeth this Parable following 4. What man hauynge an hundered Sheepe if hee loose one of them doth not leaue 99. in the Wyldernesse and goe after that which is lost vntill hee finde it B. By all these Parables as that the lost Sheepe is sought for the 99. being left in the Wildernesse that he reioyseth more of the same being founde then of the rest which neuer went astray also that in the spirituall kingdome of God there is more Ioy amonge the Angells ouer one Synner that repenteth than ouer many righteous the Lord ment nothing els but to geue vs to vnderstand that by the wil of his Father and by the consent of the Angells hee had a great care for those which being chosen into the fellowship of Saintes went as yet a stray that hee might bryng them into the right way for the which cause he kept cōpany with Publycans and sinners No man is able sufficiently to consider this vnspeakeable mercy of God toward Sinners euen as wee can deuise nothing more profitable thā the same Wherefore the friuolous Imaginations of men must be left the vnspeakable goodnesse of God toward vs must be considered that we may grow in faith towardes him and in loue towards our neighbour and we must diligently endeuour our selues to bring the straying sheepe of Chryste to their Sheepheard
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
Moises saith that he was mighty in words deedes And in this place it is doubtfull whether Chryst be called mighty in worke for his myracles as if he had sayd that he was endued with powers deuine which might proue that he was seÌ„t froÌ„ heueÌ„ or whether this was more large as if he had said that he excelled as well in the gift of teaching as in holynesse of life and other excellent gyftes And this latter sence doth best agree Neither is this addition superfluous Before God all the People whych sheweth that Chrysts excellencye was so manifest in the sight of all men that it was without all couler and vayne ostentation And hereeby may bee gathered a short definition of a true prophet which is such a one as ioyneth the vertue power of his workes to his words which wil not seke only to excel in the sight of men but also before GOD to walke sincerely with an vpright heart 21. But we trusted that it had ben hee which should haue redemed Israel as touching all these things to day is eueÌ„ the third day C. It shal euideÌ„tlly appeare by the text that they had not forsâ—ken the hope which they had conceyued coÌ„cerning Chryst though at the first sighte the woordes may seeme to importe the same But because the reporte of the commendation of Chryste contained in the 20. verse might haue discouraged a man hauing no tast of the Gosple Cleophas setteth against this offence the hope of the resurrection And although hereafter he shew himselfe fearefull and wauering in the hope thereof yet notwithstanding he dylligently gathereth all the helps hee can to support the same For it is likely that hee noted the thyrde Day to no other ende but because the Lord had promised vnto him that he would rise againe the thyrd day Also whereas after that he sheweth that the body was not fouÌ„d of the women and that they saw a vision of Angels and that the Women had spoken concerning the empty Sepulcher is referred to this ende that Chryste was risen Thus the Godly man hanging betwene faith Feare helpeth his faith and fighteth agaynst feare so much as he is able 22. Yea and certaine women also of our Companye made vs astonyed whych came Early vnto the Sepulcher Made vs astonyed R. Is this iuste cause of astonishment They ought rather to haue geeuen thankes vnto the Lord because those women knew these thinges Hereby we see how slowe wee are to beleue God whether he declare his will by wordes or by deedes Chryst had oftentimes spoken of hys Resurrection here signes are shewed and yet notwythstanding they doe not beleue Therefore it commeth of the singuler goodnes of God wheÌ„ our herts are opened to receiue his worde Hee may speeke a hundred times but hee shall finde no faith in vs vntil he himselfe worke the same in vs. 25. And he sayd vnto them O fooles and slowe of hearte to beleeue all that the Prophets haue spoken This reprehention seemeth to sharp for the infirmity of man But he which wayeth all circumstances shall easely vnderstaÌ„d that the disciples were not wtout cause so sharpely reprehended of our Sauiour Chryst vpon whom hee had ill bestowed so longe time his Labour which was almost without profite For we muste noate that the same which is spoken heere is not onely restrayned to these two but also a common faulte is set before them whych the rest of their fellowes might heere anon at theyr mouthes Chryste had so oftentimes tould them before of hys death so oftentimes also he had spokeÌ„ of a new and spyrituall life had confirmed his Doctrine by the sayings of the Prophets and yet notwithstaÌ„ding his words were spoken as it were to deafe men or rather to stockes and stones and being astonished wyth the feare of Death they wauer wyth the wynde Therefore he doth iustly attribute this wauering to folishnesse and maketh slouth and negligeÌ„ce the cause thereof because they were not more ready to beleue And he doth not only cast in their teeth that they were to slow to learne of him he being so excellente a Scholemaister but also hee casteth in their teeth theyr small regard to that sayings of the Prophets Euen as if he had sayd that their dulnesse had no excuse because the same could not staÌ„d but by them seeing both the Doctrin of the Prophets was so playne manyfest of it selfe and also so notably set forth vnto them Euen at this Day the greater parte of men beare the same blame of folly because they are vnapte to be taught But some man may demauÌ„d whether this O Fooles and slow of heart bee not a rayling sentence Question Whether also Chryst himselfe taught not saying Who soeuer sayth vnto his Brother thou foole shal be in daunger of Hell fire How commeth it to passe then that he obserueth not his owne doctrine I answere that Chryst both taught well and also did well Hee taught that it is a certaine kynde of murther to reproch our brother with words with priuat rashnesse and carnall affection to geue vnto our neighbour the name of foole But that which he spake in this place is not rayling or reproch but dutye it is not carnall affection but Spirituall Zeale it is not pryuate rashnes but publique Authority For in that hee calleth his Disciples fooles and slowe of heart to beleue it is a parte of that Sermon which being reuealed from heauen and confirmed with an innumerable sorte of myracles bryngeth Saluation vnto vs. For that holy sermon which of all other is most necessary for vs to Saluation consisteth of two parts The first part is a rehersal of the ten Commaundements The second is the Gospell of Chryste By the first we know that we are fooles dull abiecte curssed and dampned seeyng we doe none of these workes perfectly which the law of God commaundeth Therefore when Chryste blameth reprehendeth these his two Disciples he taketh vpon him the office of the law and sheweth vnto them their sinne and vnbeliefe that by this way hee myght bryng them to the knowledge of them selues that so they might the more coÌ„ueniently know Chryst their saluation R. If so bee Chryst had not sought theyr profite this sentence had bene a reproch But seeing such reprehensioÌ„s as this is proceeded of Charitie we must not counte them reproches neyther must we iudge by the words but by the affection C. Therefore let vs note that Chryst seeing his Disciples to be to negligent slouthful to make them more dilligent beginneth wyth reprehension So also muste they bee delte withall whom we knowe to bee neglygent or stubborne Yet notwythstanding the same must bee don wythout bytternesse For we must haue coÌ„passion vppon them which had rather beare a heauy yoake then obey the word of God 26. Ought not Chryst to haue suffered these thinges and to enter into his Glory C. There is no doubt but that the lord
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