An exposition of the dominical epistles and gospels used in our English liturgie throughout the whole yeare together with a reason why the church did chuse the same / by Iohn Boys ... ; the winter part from the first Aduentuall Sunday to Lent.

THE FIRST SVNDAY IN ADVENT . The Epistle , ROM. 13.8 . Owe nothing to any man but this , that yee loue one another , &c.

IT is a good obseruation of a a Libr. contr● Valentin . cap. ● . Tertullian , that heretikes are wont first to perswade , then to teach : on the contrarie , that orthodoxes vse first to teach , and then to perswade : the which is Saint Pauls ordinarie method : first monere , then mouere . This epistle then allotted for this day being sutable to the rest of his writings , offereth vnto your consideration two principall points .

1. An admonition : Owe nothing to any man but this , &c. 2. A double reason of the same , 1. From the worthinesse of the thing : He that loueth hath fulfilled the law . 2. From the fitnesse of the time : Considering the season , that it is now time , &c. In his admonition , obserue two things : 1. A precept : Owe nothing ▪ &c. 2. An except : But to loue one another . The b b Gorran . in Loc. first doth insinuate , that we must pay really : for we may not owe . fully : owe nothing . generally : to any man .

c c Mel●nct . & Til●an . in loc. Some Diuines haue stretched this vnto all manner of duties as well of d d Debitum morale , legale . Th●mas 12 ae . quaest. 99. art. 5. & P●t . Aragon . in 22 ● . quaest. 58. art. 5. loue as law : making it a conclusion of the former doctrine ; Giue to all men their due : tribute to whom tribute : custome to whom custome , &c. Estote debitores omnibus vt nemini debeatis : ( as e e Postil . maior . dom. 4. ab Epiphan . Luther obserues ) a strange , yet , a true saying : and it hath a parallell , 1. Corinth. 3.18 . If any man among you seeme to be wise in the world , let him bee a foole that hee may bee wise . In like manner , he that will liue out of debt in the world , let him owe so much vnto euery one , that hee owe nothing vnto any one : so Paul f f Act. 20.27 . who kept nothing from any man , was notwithstanding through his loue g g Rom. 1.14 . debtor to many , h h 1. Cor. 9.19 . seruant to all . i i Gorran . in loc. Other restraine this vnto pecuniarie debts , arising k k Lexicon Theolog. Altenstaig . i● verb. debitu● . ex promisso , & commisso . Our promises are due debt . Psalm. 15. The man that will rest vpon Gods holy hill , must not sweare to his neighbour and disappoint him , though it be to his owne hinderance . The word of an honest man ought to bee so currant as his coyne . l l Luther in 1. Galat. 16. Pomponius an heathen man was so constant , as he neuer made lie himselfe , nor could suffer a lie in other : euery Christian , and a m m Iulius Scaliger , vti Iosephus Scaliger in eius vita . Gentleman , albeit not a Christian , ought to be iust in all his words , as well as righteous in all his waies . It is found counsell in affaires of the world ; Fast binde , fast finde : Plus enim creditur annulis quàm animis : as Seneca wittily : For the seales of men are more regarded than their soules ; and yet ipse dixit of a Christian Pythagoras , is so sufficient , as Quod scripsi scripsi , of a Iewish Pilate .

Debts ex commisso be manifold : some by borrowing , some by buying , some by secret fraude , some by violent oppression . It is not a fault simply to borrow , for then there could be no letting , no lending , no trading in the world : then onely debt is deadly sinne , when a man hath neither meanes nor meaning to repay . Psalm. 37.21 . The wicked borroweth and payeth not againe .

Some men hold restitution a point of Poperie : n n Citing his authoritie for the lawfulnesse of vsuri● when they would borow , but all eaging the text , nibil ind● sperant●s , when they should pay . borrowing by Caluin , and paying by the Bible : but Bishop o o Serm. Gosp. D●m . 2. Aduent . Latimer auoweth vpon his credit , that in this all writers agree both old and new , that restitution is necessarie to saluation : p p Last Sermon before King Edw. the sixth . either restitution open or secret , or else hell . It is easie to shew that in a particular account , which hee deliuered in a grosse summe : first it was a receiued opinion among the fathers in the daies of Augustine : q q Augustin . epist. 54. Non remitt●tur peccatum nisi restituatur aeblatum : after entertained of the best r r Iustin. institut. lib. 4 tit. 1. &c. lib. 6. tit. 2. Ciuilians : and all the Canonists and Schoolemen without exception : and stil embraced of our learned Protestant Diuines ; Illyricus , Brentius , Aretius , in the exposition of the words of s s Luke 19.8 . Zacheus . If I haue taken from any man by forged cauillation , I restore him fourefold : t t In ●oc . Melancthon , u u Loc. de sur●o in explicat . epist. ad Ephes. cap 4. Zanchius , x x Tract . n●t . of repent . cap. 11. Perkins : and all that vnderstand any thing at all . For no man except a new man is saued , he must repent and be borne againe : Now where there is vnsained repentance , there is contrition for sinne , where contrition for sinne , there detestation of sinne , where detestation of sinne , there followeth y y See Church hom. of repentance . part. 2. amendment of life .

Zache , renewed in mind was altered in manners : z z Ephes. 4.28 . he that stole must steale no more : such then as detaine the goods of other vniustly without satisfaction or restitution , are not sorrie but a a Prou. 2.14 . reioyce rather in doing of euill . As b b Vbi supra . Augustine sweetly , Poenitentia non agitur , sed fingitur . I conclude therefore this argument in the words of c c Institut. lib. 4. cap. 22. Lactantius : Apud bonos iudices , satis babent firmitatis , vel testimonia sine argumentis , vel argumenta sine testimonijs ; nos tamen non alterutro contenti , cum suppetat nobis vtrumque , ne cui peruersè ingeuioso , aut non intelligendi , aut contrà disserendi locum relinqu●mus .

2. We must pay fully : Owe nothing . Many men are willing to pay some part of their debts , but they cannot endure to restore all : they will not compound , except the creditor will take 10. shillings in the pound : a common , but not a commendable course , for a mite is debt so well as a million ; tàm , albeit not tantum ; so good a debt , howsoeuer not so great ● debt : if we must owe nothing , then there must bee full paiment of euery thing . If we cannot pay , God assuredly will accept of votall restitution as well as of actuall : of that which is in d d Latimer . Sermon on the Gosp. Dom. 2. Aduent . affect , as if it had been in effect . As e e 2. Cor. 8.12 . Paul sheweth in the like case : For if there bee first a willing mind , it is accepted according to that a man hath , and not according to that he hath not , : f f Bernard . ep . 77 Illud pro facto reputat Deus , quod homo quidem verè voluit , sed non valuit adimplere .

3. We must pay generally : owe nothing to any : whether he be friend or foe , rich or poore , stranger or neighbour : restore all to all . If any man corrupting or corrupted in secular offices , hath iuiured many whom he doth not know ; g g Perkins vbi supr● . then his best course is to restore to God , that is , to the Church and to the poore . Touching these and the like questions of debt , the learned may further examine h h 22 ● . q. 62. Thomas , i i In ●oc . Thom. supra . Catetan , k k Comment in loc. Thom. Aragon , l l Aphorism . in verb. debitum & restitut . Emmanuel Sa. with many moe : but the best Schooleman in this argument is thine owne conscience : For m m Rom. 14 23. whatsoeuer is not of faith is sinne . n n Lombard sent . lib. 4 dist. 39. That is , all thou condemnest in thine heart for sinne , to thee is sinne : satisfie then all other so far , that thou maiest satisfie thy selfe ; owe nothing to any .

Yet this precept hath his except . But this that yee loue one another : here then obserue first a difference o o Melancthon in loc. between ciuill debts and religious . A ciuill debt once paied is no more due : but charitie being payed is still due , p p August . epi. 62 debetur etiam reddita ; when a man dischargeth other debts , q q Anselmus in loc. ex Augusti●● . vbi supra . accedit ad eum cui datur , sed ab eo recedit a quo datur . But in paying the debt of loue , the more we giue , the more wee haue ; Reddendo multiplicatur : habendo enim redditur , non carendo : & cum reddi non possit nisi habeatur , nec haberi potest nisi reddatur . Imò etiam cum redditur ab homine , crescit in homine . Et tanto maior acquiritur , quanto pluribus redditur : As Augustine doth excellentlie glosse this text : peruse the cited Epistle , for it is short and sweet : of worldly wealth it may be said truely , bonum quo communius eo minus : but in spirituall riches it is quite contrarie , honum quô communius eô ; ma●us : or as the r r Arist●t . Philosopher , eo melius , in the words of s s Prou. 11.24 . Salomon , He that scattereth encreaseth : in this except then , I note with t t In loc. Gorran , The Matter , in the word diligatis . The Manner , in the word inuicem . The Priuiledge in the word nisi .

The matter is to loue : the manner mutually to loue : the priuiledge , continually to loue : Owe nothing but loue : for hee that loueth another fulfilleth the law . This is the first reason enforcing the former exhortation ; and it is taken from the worthinesse of the thing . Loue is the fulfilling of all the law ; which he prooues by this induction : Thou shalt not commit adulterie , thou shalt not kill , thou shalt not steale , thou shalt not beare false witnesse , thou shalt not lust : and if there be any other Commandement , it is all comprehended in this saying : namely , Loue thy neighbour as thy selfe . Loue doth no euill vnto his neighbour : in deed , forbidden in the 6.7.8 . Commaundements : in word , forbidden in the 9. in thought , forbidden in the 10. Loue then is the complement of the whole law concerning our dutie to God and man . u u Caluin . & Martyr . in loc. For our loue to man ariseth originally from our loue to God : x x Augustin consess . lib. 4. cap. 9. Amicum in Domino , inimicum pro Domino ▪ We loue our friend in the Lord : our foe for the Lord . This ( saith y y In Gal. 5.14 . Luther ) is the shortest and longest diuinitie : the shortest as touching the words and sentence , but as touching the vse and practise it is more large , more long , more profound , and more high than the whole world . I shall often handle this common place , especially Epistle on Quinquagesima Sunday .

I come now to the second argument , from the fitnesse of the time : verse 11. This also we know the season , how that it is time , that we should awake out of sleepe : for now is our saluation neerer , &c. The summe of it is , z z Martyr . in loc. that wee must be more studious in performing our dutie now than heretoforē when wee did first beleeue : for wee must goe forward and grow vpward : from grace to grace , from vertue to vertue , a a Ephes. 4.13 . till we be of full growth in Christ Iesus : or as it is here , till we haue Put on the Lord Iesus . A b b A●●stot . violent motion is quicke in the beginning , but slow in the end : a stone cast vpward is then most weake when it is most high ; but a naturall motion is slow in the beginning , but quicker in the end : for if a man from a Tower cast a stone downeward ; the neerer to the Center , the quicker is the motion : and therefore c c Chrysostom . in epist. ad Rom. bom . 14. when a man at his first conuersion is exceeding quicke , but afterward waxeth euery day slower and slower in the waies of the Lord ; his motion is not naturall and kinde , but forged and forced : otherwise the longer he liueth , and the neerer he comes to the marke , the more swiftly would he run , the more vehemently contend for that d d 1. Cor. 9.25 . euerlasting Crowne , which he shall obtaine at his e e 2. Tim. 4.7 . races end .

The night is passed , and the day is come . ] f f Theophylact. in loc. Some by night vnderstand the life present ; and by day the world to come : in this life many things are hidden as in the darke , but at the last and dreadfull day the bookes and registers of all our actions shall bee laid open , and all things appeare naked as they are , to God , men , angels , diuels . If we make but twelue houres in our night , and sixe ages in the world , as vsually Diuines account ; then fiue thousand yeeres , that is , ten houres of the night were past , when Paul wrote this : and since that almost sixteene hundred yeeres , that is , an houre , and an halfe and a quarter ; so that now there can remaine but some few minutes , and then the terrible day of the Lord will come , When g g 2. Pet. 3.10 . the heauens shall passe away with a noise , and the elements shall melt with heate , and the earth with the workes therein shall be burnt vp . Wherefore seeing the end of this night , and beginning of that day is at hand , let vs cast away the works of darknesse , &c.

h h Ambros. Hieron . Aquin. in loc. Other more fitly by night vnderstand the time of ignorance ; by day , the time of knowledge : by night , the law wherein our Sauiour Christ was onely shadowed ; by day , the Gospell wherein he is openly shewed : and so saluation is nearer i i Melancthon in loc. because clearer . Our Apostles argument then is k k Sarcerius in loc. like that of Iohn the Baptist : Repent , for the kingdome of God is at hand , Matth. 3.2 .

The l l Luther . Postil . maior . in epist. Dom. 1. Aduent . Gospell is the day , Christ is the light : faith is the eie which apprehends this light : and therefore seeing the day is come , let vs cast away the works of darknesse , and put on the armour of light .

Sinnes are called the workes of darkenesse : The m m Prou. 14.9 . foole maketh a mocke of sinne : as n n 2. Sam. 2.14 . Abner called fighting a sport : Let the young men arise and play before vs : so many men make sin their ordinarie pastime : o o Theophylact. in loc. but our Apostle termes it a work , and the wiseman a wearie work too : Wis. 5.7 . We haue wearied our selues in the waies of wickednesse : a worke it is , but blacke worke : a deed of darkenesse ; in that it doth begin from Satan , who is the Prince of darknesse , and end in hell , which is vtter darknesse . See before the song of Simeon : and Aquin. lect. 3. vpon this Chapter .

Holy vertues are called armour of light : armour , because with them a Christian must fight against his enemies : Ephes. 6. See Epist. Dom. 21. post . Trin. Light , in three p p Aquin. in loc. respects .

1. As proceeding from God , who is the Father of lights : Iames 1.17 . 2. Shining before men , as lights in the world . Mat. 5.16 . 3. Enduring the light : Iohn 3.20.21 . He that doth euill hateth the light : but he that doth truth , commeth to the light .

Let vs walke honestly , &c. ] That is , comely : night walkers are negligent in their habits : an old gowne will serue their turne , without ruf or cuf : or other handsome trimme . But in the day men are ashamed , except they be in some good fashion according to their qualitie . Seeing then the night is past , and the day is come , let vs put off our night-clothes , and put on our apparell for the day ; so walking as we care not who seeth vs in all comelinesse and honestie . The drunkard is in his night gowne : the fornicator in his night-gowne ; the factious schismaticke full of strife in his night-gowne too : for he loues no comelinesse in the Church .

Not in eating and drinking , neither in chambering and wantonnesse , neither in strife and enuying : ] Here the q q Defence for not lub●c●ip . cap. 8. Nonelists except against our translation . For we should read surfetting and drunkennesse . I answere , first in particular , that as the Scripture must bee construed by Scripture , so the Church by the Church : it being an axiom in our law , that euery man must interpret himselfe . And another rule : Sententia benignior in verbis generalibus seu dubijs est praeferenda . Now the Church elsewhere r r BB. Bible . translates and s s Hom. against gluttonie and drunkennesse . expounds it , as they would haue it . Ergo : their cauill is causelesse .

In generall , concerning mistranslation , I referre them vnto those whom it more properly concernes ; I know they know we can easily find faults in the Geneua translation of the Psalmes in English meeter vsed most , and preferred best of all Scriptures in their priuate and publike deuotions : If a Salamandrie spirit should traduce that godly labour : as the silenced Ministers haue wronged our Communion booke , they would obiect peraduenture that sometime there wants in it reason as well as rhythme . t t Institut. lib. 3. cap. 4. L●●●antius reports of Arcesilas , that hauing throughly considered the contradictions and oppositions of Philosophers one against another , in fine contemned them all : Et constituit nouam non philosophandi philosophiam ; euen so worldlings and Atheists expending the differences of Christians in matters of religion haue resolued to be of no religion . And vnderstanding the violent contentions about formes of prayer and translations of Scriptures , vse no prayer , no bible , but make Lucian their old testament , and Machiauel their new .

The Church , as Paul , meanes too much eating and drinking , for it is lawfull to eat all manner of meat , whether it bee flesh or fish . u u B. Latimers Sermon vpon this epistle . But there be certaine hedges ouer which we may not leape : The first hedge is Leuit. 19.26 . Thou shalt not eate the flesh with the bloud : that is to say , raw flesh : for if wee should ordinarily deuoure raw flesh , it would ingender in vs a certaine crueltie , so that at length we should eate one another , as x x Caluin . in Leuit . 19. Carthusi●n . in Leui. 17. B. Babington in Gen. 9.4.5 . Diuines expound that place : we may not be Canibals or man-eaters : against this sinne God hath set an high hedge : Thou shalt not kill : extreame famine made y y Lament. 4.10 . Et Iosephus de bello Iudaico . lib. 7. cap. 8. mothers murtherers , and turned the sanctuarie of life into the shambles of death : extreame necessitie breakes all hedges of nurture and nature : but in ordinarie course , man is no meate for man : but as z z Hieron . catalog . in vit● Ignat. Ignatius said , only manchet for God , a seruice and sacrifice for his maker . Happily some will say , well then , if I deuoure not mans flesh , I may eate whatsouer I lift , howsoeuer I get it . No , God hath set a second hedge ; Thou shalt not steale : thou mayest not take thy neighbours oxe out of his stall , nor his sheepe out of his fold , nor his fish out of his poole , but thou must feede on thi●e owne meate bought into thine owne house , or brought vp in thine house , on that only which is giuen or gotten honestly .

Neither mayest thou commit gluttonie with thine owne , for there is a third hedge , Luke 21.34 . Take heed to your selues , lest at any time your hearts be oppressed with surfetting and drunkennes . The gut is a gulfe : vitae charybdis , as a a Laertius in vita Diogenis . Diogenes aptly : for some man b b Church hom. against gluttonie , &c. draweth all his patrimonie thorow his throat . As the Babylonians vsed daily to sacrifice to their Bell , so the glutton to his belly , making it his god , Philip. 3.19 . Eate therefore moderately ●●eate that is meete , not too much , but so much as doth neither c c Bernard . de considerat . lib. 1. praecidere , nor excedere necessitatem .

It is lawfull sometime to feast , and to prouide delicates as well as cates ; vsing daintie bread in stead of daily bread : but we may not with the rich d d Luke 16.19 . Epicure fare deliciously euery day , for this is dissipare , non dispensare bona Domini , prodigallie to waste , not frugallie to spend the gifts of our Lord bestowed vpon vs . Neither mayest thou take vnmeasurablie what and when thou lift : for there is a fourth hedge : Rom. 14.15 . Destroy not him with thy meate for whom Christ died . Haue respect to thine owne and others conscience : first , thou must instruct thy brother in the truth , and then if he continue still in his old Mumpsimus , and will not beleeue , but is offended out of obstinate wickednesse rather then any weakenes , eate , not regarding his frowardnes , especially where the Princes law commands thee to eat , for that is another hedge : Rom. 13.1 . Let euery soule submit himselfe vnto the authority of the higher power . Obseruing of Lent and fish-dayes is a policie of the State for the maintenance of fisher-townes , and increase of fisher-men , and therefore this Statute must be obeyed not only for feare of punishment , but also for conscience , saith e e Rom. 13.5 . Paul : f f 2. Part hom. of fasting . I say conscience , not of the thing , which of it owne nature is indifferent , but of our obedience , which by th● law of God we owe to the Magistrate . The g g Melanctho● . loc. com . Tit. de ceremon . & Christian. liber . Beza epist. 24. Perkins t●eatise of conscience . cap. 2. particular lawes of Princes grounded vpon the generall lawes of God , euen in things indifferent makes our obedience not indifferent , but necessarie . Thus thou mayest eate food of thine own moderately , without offence to thy brother , or disobedience to thy gouernour .

Concerning drunkennes and the rest , often elsewhere : yet by the way note the craftines of the Diuell , and vnhappines of sinne , which seldome or neuer commeth alone , it is vnlike the Raile which flieth solitarie , and in this respect most like the Partridge , who calles one another till they make a couey : first , Paul brings in sinne by the brace , gluttony and drunkennes , chambering and wantonnes , strife and enuying ; then as it were by the whole couey , for all these birds of a feather flie together ; immoderate diet begets chambering , chambering wantonnes , wantonnes strife , strife enuying ; thus sinne doth first couple , then increase . This text ought to be regarded of vs the more , because it was the very place to which Augustine that renowned Doctour by a voyce from heauen was directed at his first conuersion , as himselfe witnesseth , Lib. 8. confess . cap. 12.

Put ye on the Lord Iesus Christ ] As we must put off the old man , so put on the new man , and that is done h h Luther . & Melancth. in loc. two waies , either by putting on his merits , or by putting on his maners . Our Sauiour Christ in his life , but in his death especially wrought for vs i i Esay 61.10 . a garment of saluation , and k k Apocalyp. 7.9 . a long white robe of righteousnes : now the spirituall hand of faith must apprehend and fit this l l Math. 22.11 . wedding apparell on vs in such sort , that all our m m Psalm. 32.1 . vnrighteousnes may be forgiuen , and all our sinne couered .

Secondly , we must put on the maners and excellent vertues of Christ , in whom was no worke of darknes , but all armour of light ; so the phrase is vsed , Iob 29.14 . I put on iustice and it couered me , my iudgement was a robe and a crowne . This apparell is the true Perpetuan , neuer the worse , but the better for wearing .

The Gospel . MATTH. 21.1 . And when they drew nigh vnto Hierusalem , &c.

CHrist is n n Apocalyp. 1.8 . Alpha , and Omega , the first and the last , the beginning and ending ; wherefore the Church allotting a seuerall scripture for euery seueral Sunday thoroughout the whole yeare , o o Ferus ser. 1. Dom. 1. Aduent . begins and ends with the comming of Christ : for the conclusion of the last Gospell appointed for the last Sunday , is , Of a truth , this is the same Prophet that should come into the world ; and the first sentence in the first Gospell for the first Sunday , Behold , thy king commeth vnto thee . Wherein the Church imitated the method of Gods owne Spirit : for as the first prophesie mentio●ed in the old Testament , is , The seed of the woman shall bruise the serpents head ; and the first historie deliuered in the new Testament is , The booke of the generation of Iesus Christ ; so the first Gospell on the first Dominical , according to the Churches account is Aduentual , a scripture describing Christ and his kingdome , fitting the text vnto the time : teaching vs hereby two things especially , first , what maner of person the Messias is who doth come , secondly , what maner of persons we should be now he is come .

In the former part , obserue two points , a Preface : All this was done , that it might be fulfilled which was spoken of by the prophet , verse 4. Prophesie : taken out of Zacha. 9.9 . Tell the daughter of Sion , &c.

All this was done , that it might be fulfilled ] An vsuall phrase with our Euangelist , as cap. 1.22 . cap. 8.17 . cap. 27. 35. It doth insinuate the sweet harmonie betweene the Prophets and Apostles : as p p Theodoret. de curat . Graec. affect . lib. 2. Numenius said Plato was nothing els but Moyses translated out of Hebrew into Greeke : and Ascham , that Virgil is nothing els but Homer turned out of Greeke into Latine : and as the Nouelists affirme , that our Communion Booke is nothing els but the Romane Missall and Portuis thrust out of Latine into English : and as Diuines haue censured Cyprian to be nothing els but Tertullian in a more familiar and elegant stile : so the new Testament is nothing els as it were but an exposition of the old . That difference which q q Cicero ad Mar. Brutum orat . Zeno put betweene Logicke and Rhetorick , Diuines vsually make betweene the Law and the Gospell , the Law like the fist shut , the Gospell like the hand open . r r Augustin . quaest. 73. super Leuit. In vetere nouum latet : in nouo vetus patet . Euangelium reuelata Lex : Lex occultum Euangelium : The Gospell a reuealed Law : the Law a hidden Gospell .

This harmonicall concent may serue to confound our aduersaries , and to comfort our selues . It doth abundantly confute obstinate Iewes , who expect another Messias to come ; conceiting as yet all things not to be done in the Gospell , which was said of him in the Law : so that whereas the great question of the world is , Who is that Christ ? and the great question of the Church , Who is that Antichrist ? the Iewish Rabbins are ignorant in both .

Secondly , this harmonie conuinceth all su●h s s Tertul. lib. 4. contra Marcion . & Augustin . Haeres . 21. Hereticks , as hold two sundry disagreeing Gods to be the authors of the two Testaments , one of the Law , another of the Gospell .

It affordeth also comfort : first in generall it may perswade the conscience that the Bible is the booke of God . For if Prolomee was astonished at the 72. Interpreters , because being placed in sundry roomes , and neu●r conferring nor seeing one another , did notwithstandi●g write the same not only for sense of matter , but in sound of words vpon the selfe-same text , as t t In admonitorio . Iustin Martyr , and u u De ciuit . Dei . lib. 8. cap. 42. Augustine report ; then how should we be moued with the most admirable diuine conco●dance betweene the Prophets and Apostles , who writing the word of God in diuers places , at diuers times , vpon diuers occasions , do notwithstanding agree so generally , x x Bellarmin . de verbo Dei lib. 1. cap. 2. that they seeme not diuers pen-men , but rather in●●●ed only diuers pens of one and the same writer ?

In more particular , it may strengthen our faith in the gracious promises of Almighty God : he speakes the word , and it is done ; commands , and it is effected : Heauen and earth shall passe , but not one iot of his word shal perish : he promised by Zachary that the Messias of the world should come , and he tels vs here by Mat●hew that he is come : All this was done , that it might be fulfilled which was spoken by the Prophet : Behold thy king commeth vnto thee . Thus much of the Pr●face generally : now to fist the words seuerally .

Tha● , is taken here , non y y Postil . cathol . con . 2. Dom. 1. Aduent . & Maldonat . in loc. causaliter sed consecutiuè , not for an efficient cause , but rather for a consequence and euent . Christ did not thus ●ide into Hierusalem because Zachary foretold it , but Zachary foretold it because Christ would thus ride , Christ being the complement of the Prophets , and end of the Law : yet the word That , insinuates ( as z z Hom. 37. in Matth. Chrysostome notes ) the finall cause why Christ did thus ride , namely , to certifie the Iewes how that himselfe only was that King of whom their prophet Zach●ry did thus speake , that none but he was the King of the Iewes , and Messias of the world .

Fulfilled ] A prophesie may be said to be fulfilled a a Maldonat . in 2. Matth. 15. foure wayes especially : 1. When the selfe-same thing comes to passe which was literally deliuered in the prophesie . So S. Math. cap. 1.22 . saith , b b Esay 7.14 . Esayes prophesie ; Behold , a Virgin shall conceiue , &c. was fulfilled in Mary , who brought forth a Sonne , &c.

2. When the thing allegorically signified is fulfilled , as Exod. 12 46. it is said of the Paschall Lambe , Yee shall not breake a bone thereof : yet S. Iohn , cap. 19.36 . affirmes this to be fulfilled in Christ : The souldiers brake not his legs , that the scripture should be fulfilled , Not a bone of him shall be broken .

3. When as neither the thing literally nor allegorically ment , but some other like is done : so Christ , Math. 15. tels the pe●●le in his time , that the words of Esay , This people draweth neere vnto me with their mouth , &c. were fulfilled in them : O hypocrites , Esay prophesied well of you , that is , of such as are like to you .

4. When as it is daily more and more fulfilled , as Iam. 2.23 . the scripture was fulfilled which saith , Abraham beleeued God . Abraham assuredly beleeued God before , but his offering vp of Isaac was a greater probate of his faith : then the scripture was fulfilled , that is , more and more fulfilled , when Abraham thus far trusted in God . Now Christ fulfilled Zacharies saying in a literall and plaine sense , for he sent for an Asse and rode thereon into Hierusalem , that it might be fulfilled which was spoken by the Prophet , Reioyce O daughter Sion , for behold thy King commeth , &c.

S. Iohn and S. Matthew relate not the precise text of Zachary , but keeping the sense , they somewhat alter the words . On the contrary , blasphemous Heretikes and Atheists vse to keepe the words of scripture , but altogether to change the sense . Children full fed often play with their meate : so Lucianists of our time play with the food of their soule , making the Bible their babble . The Lord who will not suffer his Name to be taken in vaine , mend or end them .

As for Heretikes , it is alway their custome to make the scriptures a ship-mans hose , wreathing and wresting them euery way to serue their turne . c c Tertullian . lib. de praescript . haeretic . Non ad materiam scripturas , sed materiam ad scripturas excogitant : First they make their Sermon , and then they looke for a text .

Herein the Papi●ts of later time most offend , who doe not only faine d d Abdias . Amphilochius . Hippolytus , &c. new Fathers , and falsifie the old e e In indic . expurgat . Doctors , putting out , putting in , chopping and changing as shall best fit their purpose , so that the Fathers ( as Reuerend f f Answer to M. Hardings conclusion . Iewell said ) are no Fathers , but their children , no Doctors , but their schollers , vttering not their owne mind , but what the Papists enforce them to speake : they do not , I say , wrong humane authors only , but also presume to censure and const●ue Gods own bookes as they list , as g g Contra Faust. lib. 27. cap. 32. Augustine said of Faustus the Manichee ; Legant , qui volunt , & inuenient aut falli imprudentèr , aut fallere impudentèr . Hence h h Act. 10.13 . kill and eate to Peter is a i i Baronius orat . ad Paul . 5. de Venet. excom . warrant for the Pope to depose Princes . It is written , k k Psalm. 91.13 . Thou shalt goe vpon the Lion and the Adder , the young Lion and the Dragon shalt thou tread vnder thy feet , l l Nauclerus gen. 40. an. 1177. therfore the Pope may tread vpon the Emperors neck .

m m Gen. 1.16 . God made two great lights in the firm●ment , that is , two great dignities in the Church , the Priest , and the Prince : but that which ruleth the day , to wit , spirituall things , is the greater ; that which ruleth carnall things is the lesser : as Innocentius the third disputes in the n n Lib. 1. tit. 33. de maior . & obedi●n . cap. 6. Decretals : and their o o Ibi●em in verb. inter sol●m & lunam . Glosse further addes out of P●olomie , that the Sunne containes the bignes of the Moone seuen thousand seuen hundred fortie foure times , and so many degrees iump is euery Prela●e aboue euery Prince . Sometime they cite the beginning without the end , sometime the end without the beginning : sometime they take the words against the meaning , sometime they make a meaning against the words , and so they do not receiue , but giue the Gospell , as p p Pr●●fat . co●ment . in 4. Eu●ngelist . ca● . 2. Maldonate fitly : not admit the old scripture , but vpon the point coine a new : for in controuerted places , either they suppresse the words , or else not expresse the sense : as if a man should pick away the corne , and giue vs the chaffe ; or conuey away the iewels , and throw vs the bag . The blessed Euangelists had warrant from God , and we warrant from them to quote scripture , sometime more fully for explication , and sometime more shortly for breuitie , yet without alteration of the sense , though there be some little alteration of the sentence . q q In loc. Marlorats annotation is good , that our Euangelist and other doe not alway repeate the very words in the Prophets and the Law , that we might hereby take occasion to peruse the text , and to conferre place with place . Let vs then examine the words in Zachary , which are these , Reioyce greatly ô daughter Sion : shout for ioy ô daughter Hierusalem : Behold thy King commeth vnto thee .

They contain 2. remarkable points : an Exultation : Reioyce greatly , &c. Exaltation , or commendation of Christ , as a reason of this exceeding ioy : Behold thy King commeth vnto thee , iust , meeke , &c. In the former obserue the Persons Exhorting , Principall , God : for the worde of the Lord came to Zachary , cap. 1. vers. 1. This then is not the word of man , but the voyce of God . Instrumentall : Zachary . Exhorted , Hierusalem . Act , reioyce .

In that Zachary was Gods organ , marke the worthines of holy Prophets , as being the very tongues and pens of the blessed Spirit : and this dignitie belongeth also to their successors , Apostles , and other Preachers of the word , for S. Matthew speakes in the plurall , dicite , tell ye ; r r Caluin . & Marlorat . in loc. concluding th● Prophets and Preachers , whose office is to tell Hierusalem ●hat her King and Sauiour is come into the world to seeke and saue that which is lost .

Almighty God hath had in all ages either Patriarks , or Prophets , or Apostles , or Preachers , a Moyses , or an Elias , a Zachary , or a Paul , or an Athanasius , or an Augustine , or a Luther , or a Iewel , by whom he spake to his beloued Spo●se comfortably . Reioyce greatly daughter Sion : especially the Lord vseth to ch●se Zacharies , that is , such as are mindfull of God , such as delight in the law of the Lord , and exercise themselues therein day and night .

The persons exhorted are , daughter Sion , and daughter Hierusalem , that is , according to the vulgar Hebraisme , Sion and Hi●rusalem , as the sonne of man , for man , and sonne of floors , for floore , Esay 21.10 . and Psalm. 72.4 . the child●en of the poore , for the poore , as Augustine vpon that place : so s s Ribera in Hoseam ca● . 10. num. 28. daughter Sion , daughter Babylon , daughter Hierusalem , for Sion , Babylon , and Hierusalem ; a phrase not strange to the t t Homer Iliad . 7. Poet , who called the Grecians — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Now Hierusalem was the Metropolis of the Iewes , and Sion an eminent mount adioyning to Hierusalem , and at this time the Iewes were the u u Leuit. 26.12 . people of God , and Hierusalem the x x Psalm. 87.2 . citie of God . A● y y Psalm. 76.2 . Sal●m was his tabernacle , and his dwelling in Sion . Whereas therefor S. Matthew , Tell ye the daughter of Sion , he meaneth , z z Maldonat . in loc. vsing a synecdoche , Hierusalem . And whereas Zachary names Hierusalem , he a a Ia●sen . in loc. meaneth the Church of God ouer the face of the whole earth , of which Hierusalem is a figure , and so the text i● to be construed typically , not topically , for this ioy concernes the Gentile so well as the Iew , the one as the roote , the other as the branch , as Paul sheweth in his epistle to the Rom. cap. 11. Indeed Christ is the glory of his people Israel , but he is the light of the Gentiles , illuminating all such as sit in darknes , and in the shadow of death .

Heere then obserue , that Christ is the Churches ioy , and only the Churches ioy : dumb Idols are the Gentiles ioy : Mahumet is the Turks ioy : Circumcision is the Iewes ioy : Antichrist is the Babylonians ioy : the Diuell C●licuts ioy : but onely Christ is our ioy : We b b Cant. 1.3 . will reioyce and be glad in thee : c c Cant. 6.2 . I am my beloueds , and my beloued is mine : Christ is so much the Churches , as that he is none others ioy : for as d d Tract . de simplici●ate praelatorum . Cyprian and other Catholike Doctors , He that hath not the Church for his Mother , hath not God for his Father : and he that hath not God for his Father , hath not Christ for his Sauiour . e e Augustin . serm. 136. de tempore . Per portam Ecclesia intramus in portam paradisi : No Church , no Christ ; no Christ , no ioy .

This exultation appertaines only to the Church : He that is not a sonne of Sion , a Citizen of Hierusalem , is in the f f Act. 8.23 . gall of bitternes , and hath no part nor portion in this happines .

Now concerning the act , the matter is , to reioyce .

The maner , greatly to reioyce , with iubilation and shouting .

It is a receiued opinion in the world , that religion doth dull our wits , and daunt our spirits , as if mirth and mischiefe w●nt alway together : but it is taught and felt in Christs schoole , that none can be so ioyfull as the faithful , that there is not so merry a land as the holy land , and therefore Zachary doth double his exhortation , Reioyce greatly shout for ioy : and g g Cap. 3.14 . Zophony doth triple it , Reioyce ● daughter Sion , be ye ioyfull ó Israel , be glad with all thine heart ô daughter Hierusalem : Exulta , laetare , iubila .

Now iubilation , as the h h A●gustin . in Psalm . 65. & 94. Gregor. moral . lib. 2● . cap. 14. Fathers obserue , is so great a ioy , that it can neither be smothered nor vttered : i i ●tatius . Hilaris cum pondere virtus . In the words of Christ , k k Matth. 11.30 . My yoke is easie , my burde● is light . A new yoke is heauie , but when it is worne and dried it waxeth easie : Christ therefore did first weare and beare this yoke , that it might be seasoned and made light for vs : he commanded vs to fast , and himselfe did fast : he commanded vs to pray , and himselfe did often pray : he commanded vs to forgiue one another , and himselfe pardoned . Againe , when he saith , My yoke is sweet , and my burden is light , he doth insinuate , that the yokes of other are bitter , and their burdens heauie : that it is a sorie seruice to be Sathans vassall , or the worlds hireling , so that the good man takes more delight in performing his dutie , then the wicked can in all his villanies & vanities . I was glad , saith l l Psalm. 122.1 . Dauid , when they said vnto me , we will goe into the house of the Lord . And Psalm . 84.2 . My soule hath a longing desire to enter into the courts of the Lord . And Psalm . 81. Sing we merily to God , &c.

An vpright Christian is a Musician , a Physician , a Lawyer , a Diuine to himselfe : for what is sweeter Musicke than the witnes of a m m Prouer. 15.15 . good conscience ? What is better Physicke n n Epictetus . then abstinere & sustinere : good diet , and good quiet ? what deeper counsell in Law , o o 2. Cor. 6.10 . then in hauing nothing to possesse all things ? and what sounder Diuinitie , p p Iohn 17.3 . then to know God and whom he hath sent , Iesus Christ ? On the contrary , the wicked is q q Wisdom . 5.7 . wearied in his wayes , and discontented in his courses . A malitious man is a murtherer of himselfe , the prodigall man a theese to himselfe , the voluptuous man a witch to himselfe , the couetous man a diuell to himselfe , the drunkard all these to himselfe , a murtherer to his bodie , a theese to his purse , a witch to his wit , a diuell to his soule . The blinde r r Iuuenal . Poet saw so much : — Semitacertè Tranquillae per virtutem ●atet vnica vita .

s s De gubernatione Dei . lib. 1. Sal●ia●●s hath pithily comprehended all in a few words , N●mo al●orum sensu miser est sed suo : & ideo non possunt cuiusquam falso iud●cio esse miseri , qui sunt verè su● conscientiá beati : hoc cun●tis beatiores sunt religiosi , quia & habent quae volunt ; & meliora quàm quae habent omninò habere non possunt . Fi●ei praesentis oblectamenta capiunt , & beatisudinis futurae praemia consequentur .

Hitherto concerning the Prophets exultation : his exaltation followeth , Ecce rex tu●s , &c. The word Behold in the Bible is like Iohn the Baptist , alway the forerunner of some excellent thing : and indeed all our comfort consists in this one sweet sentence , Behold thy King commeth vnto thee .

Behold , ] looke no more for him , but now looke on him ; t t Luke 10.23 . Happy are the eyes which see the things that ye see .

King , ] a reall and a royall Prince : Reall in regard of his right , and that by a v v Bernard . lib. 3. de considerat . thr●efold title : iure creationis . merito redemptionis . don● patris . might , as being the Lord , vers. 3. who commands , and it is done , vers. 6. for he can doe whatsoeuer he will , and more then he will . A royall Prince both in his affections and actions .

A tyrant doth rob and spoile the people , but the Messias is Iesus , a Sauiour of his people : Matth. 1.21 .

A tyrant is a wolfe to scatter and destroy the sheepe , but Christ is the good shepheard , who gaue his life for the sheepe : Iohn 10.11 .

Thy ] x x Rom. 9.4 . promised vnto thee : borne of thee : bred vp with thee : flesh of thy flesh , and bone of thy bone : not euery ones King : for Satan is Prince of the world : but thy King : for he is God of y y Luke . 1.68 . Israel : his comming was sufficient for the whole world , but efficient only for Sion . Or thy King , because it is not enough to confesse in generall that Christ is a King : for the Diuell himselfe beleeues the z z Bu●er . Maior of the Gospell : but the daughter of Sion must assume and beleeue the Minor , that Christ is her King , Esay 9.6 . To vs a child is borne , to vs a Sonne is giuen . There is great diuinitie , saith a a Com●n 1. Gal. vers 4. Luther , in Pronouns : a great Emphasis in nobis and noster , as b b In Esay cap 9.6 . Bullinger & Caluin note .

Commeth ] c c Iohn 14.6 . Christ is the way : we d d Esay 53.6 . wanderers out of the way : e e Augustin . ●●act . de ●picur . & Stoicis , cap. vlt. so that if the Way had not found vs , we neuer should or could haue found the way , f f P●lican . in loc. nec opibus , nec operibus , nec opera .

Vnto thee ] g g Glossa ex Ch●●sost . tibi , sicredis : contra te si non credis : if incredulous , against thee : but if beleeuing , for thee : for thy , not his good ; he i i Ephes. 5.2 . gaue himselfe for thee : k k Postil . catholic . con . 2. Dom. 1. Aduent . Nascens se dedit in socium , conuescens in cibum , moriens in pretium , regnans in praemium . See Epist. Dom. 3. Quadrages .

What could haue been said lesse , and yet what canst thou wish for more ? for if Chr●st be a King , then he is able : if thine , then willing : if he come , he respects not his paine : if he come vnto thee , he regards not his profit : and therefore reioyce daughter Sion , shout for ioy daughter Hierusalem . These glosses are common in the Fathers and Friars , and I shall often touch vpon them , especially Epist , and Gospell on Christmas day .

The second part of this Gospell insinuates how wee must entertaine Christ in our Thoughts . The second part of this Gospell insinuates how wee must entertaine Christ in our Words . The second part of this Gospell insinuates how wee must entertaine Christ in our Deeds .

For the first : we must beleeue Christ to be that Iesus , vers. 11. that great Prophet , who is the Messias and Sauiour of the world .

For the second : wee must professe and confesse this faith , hauing Hosanna in our mouthes , and crying , Blessed is he that commeth in the Name of the Lord , Hosanna in the highest , vers. 9.

For the third : we must spread our garments in the way , cut downe branches from the trees , and straw them in the passage , vers. 8. l l Melancth. & Culman . in loc. that is , forsake all , and follow Christ , profering and offering our selues whollie to his seruice : or , as the Epistle doth expound the Gospell , seeing our saluation is neere , the night past , and the day come , let vs cast away the works of darknes , and put on the armour of light , &c.

I am occasioned here iustly to direct their ignorance who do not vnderstand , and correct their obstinacie who will not vnderstand the wisdome of the Church , so fitly disposing of the Gospels and Epistles , as that often the one may serue for a Commentary to the other . As heere S. Matth. Behold thy King commeth : And S. Paul , Our saluation is nigh , and the day is come . S. Paul doth aduise , not to make prouision for the flesh : and S. Matthew reports , how the people accompanying Christ , spread their garments in the way .

S. Paul commands loue in all men , S. Matthew commends loue in these men , who gaue such entertainment vnto Christ .

The whole Gospell is a l l Melancthon . Postil . in loc. liuely picture of the Church , in which are foure sorts of persons especially : 1. Christ , who is King and head , verse 5. and 12. 2. Prophets , who loose men from their sinnes , and bring them vnto Christ , verse 2. and 7. 3. Auditors , who beleeue that Christ is the Messias , openly professing this faith , Hosanna to the Sonne of Dauid , vers. 9. and manifesting this faith also by their works in obeying the Ministers of Christ , verse 3. and performing the best seruice they can , verse 8. 4. Aduersaries , who much enuy Christs kingdome , saying , Who is this ? verse 10.

Concerning Christs seueritie toward those who played the Merchants in the Temple , See Gospell , Dom. 10. post Trinit .

Epist. ROM. 15.4 . Whatsoeuer things are written aforetime , they are written for our learning , &c.

THis Scripture containes in it three things concerning the Scripture : What it is written . Shewing the Scriptures authority . When aforetime . Shewing the Scriptures antiquity . Why for our learning . Shewing the Scriptures vtility .

For the first : things only told , passing thorough many mouthes , are easily mistold : it is long ere we get them , and we soone forget them : Almighty God therefore commanded that his Law should be written in bookes , and engrauen in stone , that the syllables thereof might alway be in our eyes , so well as the sound in our eares , and that for two causes especially :

1. That the godly man might m m Psalm. 1.2 . Ioshua 1.8 . exercise himselfe therein day and night . 2. That the wicked might neither n n Deut. 4.2 . adde to it , nor detract from it .

In like maner , albeit the o o Rom. 10.18 . sound of the thundring Apostles went out thorough all the earth , and their words vnto the ends of the world : yet the Spirit of wisedome thought it meete that there should be a treatise written of p p Act. 1.1 . all that Christ did and said : and that q q Luke 1.2 . from point to point : entituled , r r Matth. ● . 1 . The Booke of the generation of Iesus Christ . The Scripture then is a Bible , because written : and the Bible , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in many respects excelling all other bookes , especially for the maker and matter , in so much that S. Paul saith , s s Gal. 1.8 . If an Angell from heauen preach otherwise , let him be accursed . And t t Ir●naeus cont. haeres . lib. 4. cap. 14 & Euseb. hist. lib. 4 cap. 1● . Iustin Martyr goes yet further : If Christ himselfe should preach another God , or another Gospell , I would not beleeue him : Ipse non crederem Domino Iesu.

This doctrine makes against vnwritten verities of Papists , and fond reuelations of u u Melancth. in loc. Anabaptists , and factious interpretations of Schismatikes , and impudent conceits of x x Martyr in loc. Libertines ; all which equall their owne phantasies with the Scriptures authority .

The Papists and Schismaticks are all for a speaking Scripture : the Libertines and Anabaptists are all for an infused scripture : the true Catholicks only for the written scripture ; y y Esay 8.20 . to the Law , and to the Testimony . z z Psalm. 119.105 . Thy word is a lanterne vnto my feet , and a light vnto my paths .

The second point to be considered is , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , scriptures written aforetime , being the first booke so well as the best booke : for as a a Lib. contra Praxeam . Tertullian was wont to call Praxeas , hesternum Praxean : so we may terme the most ancient Poets and Philosophers , in comparison of Moyses , vpstart writers . b b Iosephus lib. 1. contr. Apion . Omnia Graecorum sunt n●ua & heri . As Galaton painted Homer vomiting , Reliquos verò poetas ea quae ipse euomuisset haurientes : to signifie , saith c c De varia hist. lib. 23. Aelian , that he was the first Poet , and all other , as well Greeke as Latine , but his apes .

In like maner Moyses is called by d d De curat . Graec. affect . lib. 2. Theodoret , Oceanus theologiae , the sea of Diuinitie , from whom all other writers as riuers are deriued . The which point as it is excellentlie confirmed by Theodoret , e e In Protrept . Clemens , f f Libris contra Appi●n . Iosephus ▪ and others , so it is ingeniously confessed euen by the heathen Historiographers : g g Clem. 1. Strom. Eupolemus lib. de Iudaea● regibus , auoweth Moyses to be the first wise man : h h In Epinomide . Plato . that a barbarous Egyptian was the first inuentor of Arts , i i Iustin. Mart. in admonitorio . Appion , Ptolomey , Palaemon , haue granted the same : and vpon the point , Strabo , Plinie , Cornelius Tacitus , and others , as ●icinus reports , lib. de religione Christiana , cap. 26. To demonstrate this more particularly ; The Troian war is the most ancient subiect of human history : but Tr●y was taken in the dayes of k k Clem. 1. Strom. Dauid . about the yeare of the world , l l B●cholcer . in Chron , ad ann. 2788. 2788. and Homer flourished m m Idem ad ann. 3000. anno 3000. whereas Moyses was borne n n Idem ad annum 2373. anno 2373.

Secondly , this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 o o Martyr in loc. confutes the Marcionites and Manichees , and all such as reiect the old Testament . For the place , to which the text hath reference , is taken out of the 69. Psalme , verse 9 , that the scriptures of Moses and the Prophets are written for our instruction . It is plain by Christs iniunction , p p Iohn 5.39 . Search the Scriptures : as also by that of our Apostle , 1. Cor. 10. These things happened vnto them for ensamples : and were written to admonish vs vpon whom the ends of the world are come . If all little histories , then much more the great mysteries are our scholemasters vnto Christ : Let vs examine therefore the third obseruable point , concerning the Scriptures vtilitie ; Whatsoeuer things are written afore time , they are written for our learning . The Scripture ( saith Paul ) is the peoples instruction : the Scripture , say the q q Bellarmin . de verbo Dei , lib. 2. cap. 15. Papists , in the vulgar tongue , is the peoples destruction . The Scripture , saith r r 2. Tim. 3.17 . Paul , doth make the man of God absolute : the Scripture , say the Papists , in a knowne language , makes men hereticall and dissolute ; but the Bible makes men heretikes , as the Sunne makes men blinde : and therefore s s In his Wicket . Wickliffe truly ; To condemne the word of God translated in any language for heresie , is to make God an heretike .

Not to presse this place nor vrge any other scripture , we may beate the Rhemish and Romish in this controuersie with their owne weapons , Antiquitie and Custome . For it is t t Sixtus Senen . bib. lib. 6. annot. 152. acknowledged that the Christians in old time read the Bible to their great edification and increase of faith in their mother tongue . The u u Rhem. preface , sect. 4. Armenians had the Psalter , and some other peeces of Scripture translated by S. Chrysostome . The Sclauonians by S. Hierome : the Goths by Vulpilas , and that before he was an Arian : The Italians three hundred yeers since by Iames Archbishop of Genua : and the Bible was in French also two hundred yeeres agoe . Beside these , the x x D. E●lk answer to Rhem. prefac . vbi sup. Syrians , Arabians , Aethioptans , had of ancient time the Scriptures in their seuerall languages ; as it is manifest by those portions of them , which are at this day brought from their countries into this part of the world .

To speake of our owne countrey ; venerable Beda did translate the whole Bible into the y y Fox Preface before the 4. Euang. in the Saxon. Saxon tongue , and the Gospel of S. Iohn into English . K. z z Histor. Eli. lib. 1. cap. 37. Alfred also considering the great ignorance that was in his kingdome , translated both the Testaments into his natiue language . Queene Anne , wife to Richard the second , had Scriptures translated in the vulgar , as Thomas Arundel , then Archbishop of Yorke and Chancellor of England , mentioned at her funerall sermon , anno a a Polydor. Virg. hist. Anglican . lib. 20. fol. 420. 1394.

Moreouer ; in a Parliament of this King Richard there was a bill put in to disanull the Bible translated into English , vnto which Iohn Duke of Lancaster answered , and said : We will not be the refuse of al men ; other Nations haue Gods lawes in their owne language . Thomas Arundel , as we reade in the constitutions of b b Tit. de magistris . Linwood , being translated vnto the sea of Canterburie , made strait prouision in a Councell holden at Oxford , that no version set out by Wickliffe or his adherents should be suffered , being not approued by the Diocesan .

It is apparent then out of our owne Chronicles , that the Bible was turned into the mother tongue before and after the Conquest ; before and after the time of Wickliffe ; before and after the daies of Luther : and all this paine was vndertaken by good and holie men , that the people of God reading and vnderstanding the Scripture , through patience and comfort of the Sonne might haue certaine hope of another life .

As then I condemne the malice of Papists in forbidding ; so likewise the negligence of carnall Gospellers in forbearing to reade those things aforetime written for our learning . Our forefathers heretofore spared neither cost nor paine : they ventred their crownes and their heads too for the new Testament in English , translated by Master Tyndall : and when they could not heare the Gospell in the Church publikely , they receiued much comfort by reading it in their houses priuately : the very children became fathers vnto their parents and begat them in Christ , euen by reading a few plaine Chapters vnto them in a corner : but in our time , when euery shop hath Bibles of diuers translations , editions , volumes , annotations , the number of those who can read● is but small , the number of those who doe reade is lesse , the number of those who reade as they should , least of all . If a learned Clerk should ●en a treatise for thy particular instruction , thou wouldest instantly with all diligence peruse it . If a Nobleman should send thee gracious letters concerning thy preferment , thou wouldest with all dutifull respect entertaine them . If thy father , or some other friend , taking a iourney into a farre countrey , should penne his Will , and leaue it in thine hands and custody , thou wouldest hold it as a great token of his loue . Behold the Bible is written by Wisedome it selfe for our learning , that we may be perfect vnto all good workes . It is Gods c c Chrysost. in 2. Th●s . 2. Epistle , and Letters patent , wherein are granted vnto vs many gracious immunities and priuiledges : it is his Testament wherein all his will is reuealed , whatsoeuer hee would haue done or vndone : and therefore let vs pray with the Church , that wee may in such wise reade holie Scriptures , heare , mark , learne and inwardly digest them , that by patience and comfort of Gods holie word , wee may embrace and euerhold fast the hope of euerlasting life : through Iesus Christ our Lord . Amen .

The Gospel . LVKE 21.25 . There shall be signes in the Sunne , &c. THe d d Malach. 4.2 . Sunne of righteousnesse appeareth in three signes : Leo. Virgo . Libra .

First roring as a Lion , in the Law : e e Exod. 20.19 . so that the people could not endure his voyce . Then in Virgo , borne of a f f Ma●th 1 25. Virgin , in the Gospell : in Libra , weying our workes in his g g Dan. 5 27. ballance at the last and dreadfull audite . Or there is a three-fold comming of Christ , according to the three-fold difference of time Past. Present . Future . Which h h Serm. 3. de aduentu Dom. Bernard hath vttered elegantly : venit ad homines . in homines . contra homines .

He came among men in time past , when as the Word was made i i Iohn 1.14 . flesh and dwelt among vs : hee comes into men in the present by his grace and holie Spirit : Apoc. 3. 20. Behold I stand at the doore and knocke . He shall in the future come against men , to iudge both the quicke and the dead : but the Sonne of man hath but two commings in the forme of man : his first comming in great meeknes , his second in exceeding maiestie . At his first comming he rode vpon an asse : in his second ( as it is here said ) he shall ride vpon the clouds . In his first comming he came to be iudged : in his second , he comes to iudge . In his first comming the people did triumph and reioyce , crying Hosanna : but in his second comming the people shall bee at their wits end for feare , and for looking after those things which shall come on the world .

In that therefore the Church hath adioyned this Gospell of his second comming vnto that other of his first comming ; it doth teach all Teachers this lesson , that their song be like Dauids , of k k Psal. 101.1 . iudgement and mercie ; that in all their sermons they mingle faith and feare ; l l Ferus serm. 1. in Euangelium Dom. 2. Aduent . & Acosta con . 1. Dom. 1. Aduent . that they preach Christ to be a Iudge so well as an Aduocate . This method Christ himselfe did vse , who did as well expound the Law , as propound the Gospell ; who denounced woe to the proud Pharisies , and pronounced blessednesse to the poore in spirit ; m m Luke 10.34 . who powred wine and oyle into the wounds of him that was halfe dead : oyle which is supple , wine which is sharpe : and when he departed he gaue to the host two pence , n n Theophylact. in 10. Luc. that is , to the Preachers who take charge of him , the two Testaments , and willed them to temper and applie these two till hee come againe , that thinking on the Gospell we might neuer despaire , and thinking on the Law wee might neuer presume : that looking vpon Christs first comming wee might reioyce ; and expecting his second comming wee might feare : because there shall be signes in the Sunne and in the Moone , &c.

In handling whereof I will not trouble you with idle curiosities : only note two plaine points :

Especiallie , to wit , the Certaintie Of Christs second comming . Especiallie , to wit , the Vncertaintie Of Christs second comming .

The certaintie , that he shall come : the vncertaintie , when he shall come .

The certaintie is declared heere by Words : Affirmed barely : vers. 27. They shall see the Son of man come in a cloud , &c. Enforced with an asseueration : verse 22. Verily I say vnto you , &c. adding further a peremptory conclusion : vers. 33. Heauen and earth shall passe away , but my words shall not passe away . Wonders : vers. 27. There shall be signes , &c.

The words are spoken by Christ : as it is apparent vers. 8. Now Christ is truth : Ergo , this prophesie cannot be false . That which hee foretold touching Hierusalem in this Chapter , is in euery particular come to passe : why then should this prophesie be thought vntrue , concerning the worlds destruction , when as that other was true concerning Hierusalems desolation ?

Zachary foretold that the Messias in his first comming should in meekenesse ride vpon an asse , and , as S. o o Cap. 21.4 . Matthew reports , all that was done : behold here a greater than Zachary tels vs that the Messias in his second comming shall ride vpon the clouds : and shall we doubt of his word , who is that eternall Word ? shall wee beleeue Zachary , who was but one of the small Prophets , and shal we distrust him who is that great Prophet ? Ioh. 6.14 .

But because men will not beleeue him vpon his bare word , who made all the world with his word : Psal. 33.9 . He spake , and it was done : he doth vse an oth and earnest asseueration in the 32. verse , Verily , I say vnto you . &c. Because there is none greater then ●imselfe , he doth sweare by himselfe , Truth doth prot●st by Truth , This generation shall not passe , till all be fulfilled .

The word generation hath perplexed as well old as new writers exceedingly . Sometime generation in scripture signifieth an age : As p p Ecclesiastes 1.4 . one generation passeth , and another commeth : and q q Psalm. 100.5 . the truth of the Lord endureth from generation to generation ▪ that is , euer , from age to age . Now r r ●anse●ius concord . cap. 124. generation in this acception is 100. yeares . So Nestor is said to liue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , three ages , that is , three hundred yeares : and therefore some Diuines haue referred this vnto the destruction of Hierusalem only , which happened within an hundred yeares after this prophesie : so learned s s Annot. in Matth. 24.34 . Erasmus and Beza construe the place , both of them , interpreting the word aetas : and the translators of Geneua following them in our lesser English Bible , This age shall not passe : but as well the translation as obseruation is defectiue , because Christ saith here , This generation shall not passe , till all these things be done , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not only those which concerne the desolation of Hierusalem , but all those likewise which concerne the worlds end .

t t Abulensis in loc. vti postil. cathol . con. 4. Dom. 2. Adu●nt . & Iansenius vbi supra . Other by this generation vnderstand the nation of the Iewes , as Luke 17.25 . The sonne of man must be reproued of this generation : and Math. 23.36 . All these things shall come vpon this generation : that is , this nation .

S. u u Com. ●n Matth. 24.34 . Hierom by generation vnderstands all mankinde , as if Christ should say , the generation of men shall continue till all be fulfilled , and then in fine they shall acknowledge that I spake the truth .

x x Aquin. caten. in Matth. ●4 . Chrysostome , y y In loc. Matth. vbi supra . Theophylact , Euthymius , expound this of that generation onely z z Psalm. 24.6 . which seeke God ; of Gods elect and faithfull people , as if Christ should speake thus , Albeit there be signes in heauen , and troubles on earth , yet a a Matth. 16.18 . hell gates shall not preuaile against the Church : b b Matth. 28.20 . I am with you alway , saith Christ , vntill the end of the world . The generation of such as beleeue in me shall not passe , till all this be fulfilled : and therefore let none of my followers be discouraged , but rather lift vp their heads , in that their redemption is so neere . This exposition I take to be both pertinent and profitable , because Christ in this Chapter had foretold , that his Disciples should be persecuted and brought before Kings and Princes for professing his Gospell , verse 12. Yet this generation shall not passe , but there shall be a Church alway to confesse the faith in despight of the Diuell . c c Origen . & Aquin . caten . in Matth. 24. The Church one day shall passe too , but not till these things be done , then in the end it shall inherit a better possession in Gods owne kingdome without end .

d d Postil . catholic . vbi supra . Other by generation vnd●rstand all that time betweene Christs first comming and his last ; for the whole world being diuided into three generations , a time before the law , a time vnder the Law , a time after the Law ▪ the time of the Gospell is Hora nouissima , the last houre : 1. Epist. Iohn 2.18 . and , We are they vpon whom the ends of the world are come , 1. Cor. 10.11 . so that ye shall not looke for another Gospell , or another change ; for the preaching of this Gospell and the world shall end together .

e e Maldonat . in Matth. 24.34 . Other by generation vnderstand not only the Iewes , or the Christians , or all men only , but the whole vniuersall world , termed elsewhere the Creature . This generation , that is , this world , in which all things are generated , shall not end till these signes , forerunners of it ruine shall come to passe . So Christ interprets himselfe in the verse following , Heauen and earth shall passe , but my words shall not passe a●ay . That is , howsoeuer the earth be moueable , and the powers of heauen shake : though both wax old as doth a garment , and all things in them are subiect to mutation and change , yet f f Hebr. 13.8 . Christ is yesterday , and to day , the same also for euer : so that if you will credit Christ , either vpon your owne reason and experience , or vpon his word and oath , beleeue this also , that he shall come riding on the clouds with great power and glory to iudge both the quick and the dead .

Secondly , Christs comming to iudgement is shewed heere by wonders in heauen , in earth , and in the sea , which shall be like harbingers of that dreadfull and terrible day : There shall be signes in the Sunne , and in the M●one , and in the earth : the people shall be at their wits end through despaire : the sea and the water shall rore , &c.

Euery man is desirous to buy the Kalender , that at the beginning of the yeare he may know what will happen in the end : Merchants and Husbandmen especially , that they may see this yeare what dearth , or death , or other accidents are likely to ensue the next yeare . g g Ba●●ho●dus Pontanus bibliothe● . co●cio●ū Dom. 2. Aduent . Behold then here Christs Prognostication , foretelling by signes in the Sunne , and in the Moone , and in the Starres , what shall come to passe in the end of our yeares , as also , what shall betide vs in the new yeare , the world to come . The h h Thomas supplement . quaest. 73 artic. 2. Mathematicians of the world neuer mentioned or dreamed of an vniuersall eclipse of the Sunne and Moone together , only Christs Almanacke reports this . I purpose not in particular to discusse any curious question , but only to note in generall , that these wonders in heauen , and extraordinarie troubles on earth , are manifest forerunners of the worlds ruine ; that as we know Summer is neere when the trees bud , so when we see these things come to passe , we may be sure that the kingdome of God is nigh : for as a man that is dying hath many phantasies , euen so , saith Chrysostome , the world declining shall haue manifold errors , in so much if it were possible Gods elect should be deceiued . Matth. 24.24 .

Aristotle could not conceiue the world should haue an end , because he thought and taught it had no beginning : but diuine Plato who liued in Egypt , and read ( as it is i i Iustin. Martyr in admonitorio . supposed ) the bookes of Moyses , acknowledged the worlds creation , and so subscribed to the worlds destruction , holding this axiome , Quod oritur , moritur , That which hath a beginning , hath an end . Whatsoeuer hath an end , had a beginning ; the which is to be construed of compounded elementarie substances , subiect to generation and corruption , as all things in this world are . For as we reade in scripture , Some things haue a beginning , but no end , as Angels , and the soules of men .

Some things haue no beginning , but yet haue an end , as Gods eternall decrees .

One thing , to wit , Ens Entium , Almighty God , hath neither beginning nor end : k k 1. Tim. 6.16 . who only hath immortalitie of all other things : the l l Apocal. 1.8 . first and the last : and yet in himselfe there is neither first nor last .

Some things haue both a beginning and end , as the world , which had a creation , and is subiect to corruption .

m m 1. Iohn 2.17 . The world passeth away , and the glory thereof , and then when as the powers of heauen shall be shaken , and the n n 2. Pet. 3.10 . element shall melt with heat , and the earth with the works that are therein shall be burnt vp , then the sonne of man shall come in a cloud with power and great glory .

Now this certainty of Christs comming to iudgement affordeth abundant matter of comfort to the godly . affordeth abundant matter of terror to the wicked . affordeth abundant matter of instruction to both .

Comfort to Gods elect : for when these things come to passe , then , saith Christ in 28. verse , Lift vp your heads , for your redemption draweth neere . Now you are prosecuted and persecuted , deliuered vp to the Synagogues , and cast into prison , but at that great assise there shall be a generall goale deliuery , and you that haue done good , shall goe into euerlasting ioy , and your enemies who haue done euill , into euerlasting fire . Heere ye mourne , but hereafter all teares shall be wiped from your eyes : here ye sow in hope , but then ye shall reape with ioy ; when as ye shall see the sonne of man comming in the clouds , &c. As God is the God of comfort , so his booke is the booke of comfort : Whatsoeuer things are written aforetime , they are written for our learning , that wee through patience and comfort of the Scriptures might haue hope .

The very soule of all the Bible is the Gospell : and the summe of all the Gospell is the Creede : and the maine point of all the Creed is that article concerning our resurrection and hope of eternall glorie , when Christ shall appeare . The Church then hath well a●nexed that Epistle to this Gospell , as a consolation against desolation . By the booke of comfort , wee know that our Redeemer liueth , and that he will come againe to iudge and reuenge our cause .

We beleeue that an eternall kingdome was secretly granted vnto vs in our election , openly promised in our vocation , s●aled in our iustification , and that possession shall bee giuen in our glorification : when as the Iudge of the world shall say , Come ye blessed of my Father , inherit ye the kingdom prepared for you from the foundations of the world . o o 1. Thes. 4.16 . When the Lord himselfe sh●ll descend from heauen with a shout , and with the voyce of the Archangel , and with the trumpet of God ; we sh●ll be caught vp in the clouds to meete him , and so shall euer be with him . And therefore pray wee daily , Thy kingdome come : Come Lord Iesus , come quickly . Amen .

Now as this is comfortable to good men , so most terrible to the wicked : as Christ , vers. 26. Their hearts shall 〈◊〉 them for feare . They p p Apocal. 9.6 . shall seeke death in those da●es , and shall not finde it . And , as it is Apocal. 6.16 . They shall s●y to the mountaines and rocks , fall on vs , and hide vs from the presence of him that sitteth on the throne , and from the wrath of the Lambe . This hath been their day , wherein so farre as they could they haue done their will ; the next is the Lords day , wherein they must suffer his will ; q q Zoph. 1.15 . a day of anger , a day of trouble and heauinesse ; a day of destruction and desolation ; a day of obscuritie and darknesse ; a day of clouds and blacknesse . The reprobate shall see the sonne of man in the clouds aboue , to condemne them : beneath , hell mouth open readie to deuoure them : before , the diuels haling them : behinde , the Saints and all their dearest friends forsaking them : on the left hand , their sinnes accusing them : on the right , iustice threatning them : on all sides , the whole world made a bone fire terrifying them ; to goe forward , insupportable ; to goe backe , impossible ; to turne aside , vnauailable : no maruell then if at the worlds end , men be at their wits end .

Thirdly , this administreth instruction vnto all : for as it is in the Epistle : Whatsoeuer things are written aforetime , are written for our instruction . And this is so good a lesson , that if we could obserue it well , wee should neede no more teaching : so saith the Wiseman , r r Ecclesiast. 7.36 Remember the last things , and thou s●alt neuer doe amisse .

The last things are foure : Death . Iudgement . Heauen . Hell .

But the chiefe is iudgement : for all the rest attend it . Death is vsher to iudgement going before ; Heauen and Hell executioners following after . Death would not bee so fearfull , if iudgement did not follow : Hell would not be so painfull , if iudgement went not before : without it heauen would not be desired , nor hell feared . Hee then that remembers the last day , remembers in it all the last things : and he that remembers the last things , cannot do amisse . Wherefore let vs euer embrace that godly meditation of S. ●●●rome : Wheth●r I eate or drinke , or whatsoeuer I doe else , I thinke I h●●re the last tr●mpe : Arise ye● dead and come vnto i●dgement . The consideration of the worlds destruction is a suffi●ient instruction to keepe good men in honest courses , & to terrifie bad men from euill waies . Italians , in a great thunder , vse to ring their bels , and discharge their cannon shot , that the roring of the one , may lessen the terror of the other . s s Di●z . con . 1. Dom. 1. Aduent . In like sort Satan hangs tinckling cymbals on our eares , and delights vs with the vanities and musicke of the world , that we may forget the sound of the last trumpe , and so that t t Du Bartas , 1. day , 1. weeke , fol. 15. day be seene , before foreseene of most .

As it is certaine that Christ shall come ; so most vncertaine when he shall come : for he speakes of the time not definitly , but indefinitly : vers. 25. Then there shall be signes : vers. 27. Then shall they see the Sonne of man comming in a cloud : vers. 28. When these things come to passe , then look vp , for your redemption draweth neere . But how neere now ? u u Ma●th. 24.36 . no man or Angel can tell . x x Cap. 6.2 . Esay saw God in his throne , and the Seraphims stood vpon it , couering his face with two wings , and his feet with two wings : his face , y y Hieron . com . in loc. Isaiae sup. Praeterita ante mundum & sutura post m●ndum s●ire non possumus : sed media tant●m contemplam●r . keeping vs from the secrets of Gods eternall predestination in the beginning : his feete , not disclosing when he will come to iudge the world in the end .

The certai●tie then of this vncertaintie , may teach vs not to bee z z Musculus & Marlorat . in Matth. 24.36 . curious or carelesse ; not curious , for why should we presume to know more then other men ? more then all men ? more then Angels ? more then Christ himselfe ? It is a kinde of sacriledge , saith a a De gubernat . Dei lib. 3. S●l●ianus , to breake into Gods holie place , and prie into his secret sanctuarie , and to know more then he would haue vs to know .

Christs Apostles were his Secretaries , his especiall fauourites and followers , from whom hee kept nothing which was for their good , and yet he said vnto them , b b Act. 1.7 . It is not for you to know the times or the seasons , which the Father hath put in his owne power . The glorious Angels abound with much knowledge , naturall , experimentall , reuealed , hauing farre better meanes of knowledge then wee : forasmuch as wee know the Creator by the creatures ; whereas they know the creatures by the Creator . c c Bernard . ser. in illud Psalmi : Audiām quid loquatur in me Deus . fol. 345. Opus habet humana anima , quasi quodam vehiculo Creaturae , vt adcognitionem Creatoris assurgat . Cùm è contrà longè perfectius angelica natura in Creatore notitiam habet creaturae : Angels alway d d Matt● . 18.10 . behold the face of God in heauen , in which as in a glasse they see much more then is possible for vs on earth to discerne . Let not then an heauie lump of clay presume to know more then heauens heralds : and yet Christ , to satisfie further our curiositie , saith in the 13. of Marke ▪ that himselfe knowes not that day and houre . Now e e Mat. 10.24.25 the disciple is not aboue his master , nor the seruant aboue his Lord : It is enough for the disciple to be as his master is , and the seruant as his Lord . He is a foole that will be wiser then Wisedome it selfe : but Christ as man was either ignorant of it , or else had no commission to reueale it : or as f f Part. 3. qu. 10. a●t. 2. ex Augustino lib. 83. quaest ▪ onum quaest. 60. Aq●in ; Dicitur nescire , quia non facit scire : Hee is said himselfe not to know , because he g g Responsum nes●i●ndi non natu●ae , sed volunt atis . vt Hilar . de Trin. lib. 6. would not haue vs to know . Such as will enquire more touching that text , may see Sixt. Se●en . Bib. sent. lib. 6. annot. 105. Soarez Conimbricen . traect. 3. in Mat. Bellarm. lib. de anima Christ 1. cap. 5 sect. ●am de quarto . Iansen . concord . cap. 124. Maldonat . in Matth. 24.36 . I will end with the saying of h h Epist. 146. Augustine : Ne nos addamus inquirere , quod ille non addidit dicere . i i Ecclesiast. 3.22 Let vs not seeke the things that are too hard for vs : but that which God hath commanded let vs thinke vpon with reuerence . k k Deut. 29.29 . Secret things b●long to the Lord ; reuealed things vnto vs .

Secondly , this vncertaintie of Christs second comming , may teach vs not to be carelesse : Nam ideo latet vltimus dies , vt obseruetur omnis dies : God would haue vs ignorant of the last day , that we might be vigilant euery day . This vse Christ makes in the words immediatly following my text : and Matth. 24.42 . and Mark . 13.33 . It behoueth vs , vpon whom the ends of the world are come , to bee more watchfull : because Satan is growne more wrathfull , Apocal. 12.12 .

— l l Du Bartas : 1. day , 1. weeke . as Lysards cut in peeces , Threat with more malice , though with lesser might : And euen in dying shew their liuing spight .

The Father of mercies and God of compassion increase our faith , and fill our lampes with oyle , that when the Bridegrome shall come , wee may meete him , and enter with him into the wedding ; m m August . soliloq. cap. 35. where there is ioy beyond all ioy , pleasure without paine , life without death , euery thing that is good , without any thing that is euill . Amen .

The Epist. 1. COR. 4.1 . Let a man this wise esteeme vs , euen as the Ministers of Christ , &c.

THe people of n n 1. Cor. 3.3 . Corinth in Pauls age , like the people of o o Suruey of the pretended holy di●c . cap. 29. England in our time , were very factious and humorous , extolling some Preachers , and despising other indiscreetly , without either iudgement or loue . S. Paul therfore rebukes sharply this insolent rashnes , and sheweth in this scripture , 1. What euery man should iudge , verse 1. Let a man &c.

2. What he should not iudge of the Preachers : in

which point he doth 1. report , verse 2. 2. reproue their fault , and that two wayes : 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by way of correction , I passe very little to be iudged of you , &c. vers. 3.4 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by way of direction , He that iudgeth is the Lord , and therfore iudge nothing before the time , vers. 5.

Let a man ] Whereas the Corinthians ascribed either too much or too little to their teachers , our Apostle shew●s a p p Martyr & Calnin . in l●c . meane , Let a man this wise &c. neither magnifying them as Christ , for they are not Masters but Ministers , and yet not vilifying them as ordinary seruants in Gods house , for they are stewards , and that of Gods own secrets .

Albeit Paul q q 1. Cor 3.6 . plant , and Apollos water , only God giueth increase . Paul r r August●n . contra●iteras Petilian . li. 3. cap. 35 planted in preaching , Apollos watered in baptizing : some plant by their words , other water by their works : some plant by doctrine , other water by their exhortation : some plant by speaking , other water by writing , but in all God is all .

He that planteth is nothing , he that watereth is nothing , s s ●quin . in loc. that is , no great thing , no principal agent , but a subordinate instrument : wherefore let not a man boast in 〈◊〉 , Whether it be Paul or Apollos , or Ce●has , or the word 〈◊〉 , or death ; whether the● be things present , or things to come . euen all are yours and ●e Chri●ts ▪ and Christ Gods . If then the Preachers are yours , and you are Christs , and Christ Gods , t t R●m. 11.36 . as of him , and through him , and for him are all things , so vnto him , and not vnto men , giue all the praise and glory .

Let a man esteeme vs not as Christ , but as the Ministers of Christ , not as Lords , but as stewards in Gods house : now stewards administer not their owne goods but their masters , and one day must account for them , and therefore ye must haue , and we behaue our selues as accountants . u u Luther postil. maior . in loc. Antichrist then is not the vicar of God , but a factor of Satan , in preaching his owne Decrees , and equalling them with the diuine law .

But albeit Preachers are seruants , yet are they not meane , but high stewards : and this is an exceeding great dignitie to be Christs mouth , Christs voice , Christs messengers , Christs angels , in so much as x x Matth. 10.40 . he that receiueth them , receiueth him , and he that despiseth them , despiseth him , as ambassadours speaking from him , and for him , as our Apostle y y 2. Cor. 5.20 . elsewhere . They be not only common ambassadors , but legati à latere , stewards of his hidden secrets : not only dispensatores ministeriorum as in the vulgar Latine ; but z z Erasmus in loc . according to the originall , mysteriorum , administers of his sacraments , which are mysteries , and Preachers of his faith , which is a deepe secret , 1. Tim. 3.16 . of all other the greatest : and yet it is the a a Luther loc. com . tit. de ministerio verbi . Ministers proper office , with Iohn Baptist to shew the Lambe of God , which taketh away the sinnes of the world .

They are the mouth of God in preaching to the people , and againe the peoples mouth in praying to God ; euen mediators as it were betweene God a man : as Moses said of himselfe , Deut. 5. I stood betweene the Lord and you , to declare vnto you the word of the Lord . This doth intimate how wee should teach , and you should heare . First how wee should preach : If any man speake , let him talke as the words of God . 1. Pet. 4.11 .

It is a good obseruation , that the Lawyer ought to begin with reason , and so descend to common experience and authoritie . The Physician he must begin with ●●perience , and so come to reason and authoritie : but the Diuine must begin with authoritie , and so proceed to reason and experience .

2. This may teach you to heare our voyce ; b b 1. Thes. 2.13 . not as the word of men , but as it is indeed the word of God . Christ said of the wicked Pharisies in the 23. of S. Matth. Quae dicunt , facite : Doe as they say , but not as they doe : c c August . contra literas Petilian . lib. 2. cap. 6. Dicunt enim quae Dei sunt , faciunt quae sua sunt : They doe their owne workes , but speake the Lords word . And therfore so long as the Preachers deliuer the wholesome words of our Lord Iesus , d d 1. Tim. 6.3 . or doctrine which is according to his words , you must entertaine them as Angels of God , euen as Christ Iesus ; honouring their place and reuerencing their persons . And this I take to be the pith of the first part .

In the second , S. Paul teacheth how wee must not iudge : first he reports , then reproues their fault . His report is in these words : e e Hieron . in loc. Hîc iam quaeritur &c. f f Erasmus in loc . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : g g Aquin. & Gorran . in loc. Heere among you Corinthians it is discussed and disputed who is a faithful Minister , & who is vnfaithfull .

And herein they wrong both God , his word , and his Ministers : God , to whom onely iudgement belongs in this case . Some peraduenture may iudge of the Ministers eloquence ; many of his industrie , but none of his faithfulnesse : which is the h h Matth. 24.45 . chiefe thing required in a steward . A man may be fruitfull and yet not faithfull ; an instrument to saue other , and yet be condemned himself : for he may preach Christ not for Christ , but happely for other respects : as the fornicator makes delectation his end , not generation ; so the Preacher , i i 2. Cor. 4.2 . adulterans verb●m , as it is in the vulgar , intends not to get children in Christ vnto God , but gaine , or glorie to himselfe . Ye know the men , ye know not their minde : ye see their fact , not their faith ; onely God knowes the secrets of all hearts .

Secondly , it is an iniurie to Gods word , in hauing the faith of our glorious Lord Iesus Christ in respect of persons , Iames 2.1 . It is not any who , who may either priuiledge an error , or preiudice a truth : if another Gospell , hold him accursed , although the Minister be an Angell : if a truth , doe as they say , though the teacher be a diuell : poyson in a golden cup is as hurtfull as in an earthen pot : wine in a siluer bowle no better then in a woodden dish . When one faith , I am Pauls , and another I am Apollos , are ye not k k 1. Cor. 3.4 . carnall ? Is not this grosse carnalitie , to set vp Idols in the Church , and to worship them in stead of God ?

Thirdly , this is an indignitie to the Preachers , in that artles men will take vpon them to iudge of art . By the l l Pou tons Abri●gement , title , Brewer and Butcher . lawes of the land , a person occupying the craft of a Butcher , may not vse the occupation of a Tanner ; and a Brewer may not deale in the occupation of a Cooper : Quod medicorum est promittunt medici , tractant fabrilia fabri . None prescribe physick but such as are Doctors , at least practitioners in the facultie : none plead at the common barre , but such as are learned in the law : yet euerie one , as Hierome complaines in an Epistle to Paulinus , takes vpon him exact knowledge in Theologie , and will teach both Clerke and Priest what they should say , what they should doe . So that often it fareth with Preachers , as it doth alway with fish , none so welcome as new come : If a stranger happely come among vs , albeit he be neuer so weake for his learning , neuer so wicked for his liuing ; yet all the countrie must gad after him , and neglect their owne pastors : m m Matth. 13.57 . as Christ in the Gospell , A Prophet is not honoured in his owne citie , and in his owne house . This was a soule fault in Corinth : Apollos , and Cephas and Paul were despised , while false teachers were deified . Indeed Paul writes in the third chapter of this Epistle , as if some followed him , and other Apollos : himselfe for his plaine doctrine , and Apollos for his excellent eloquence . But in the sixth verse of this chapter hee saith , he applied those things vnto himselfe , and Apollos figuratiuely ; n n Aquin. in loc. meaning that Peter and Apollos and himselfe were neglected , and other vpstart seducers only rega●ded : he did vse the names of Gods Apostles in his censure for the benefit of the Corinthians : For your sake , that ye might learne by vs that no man presume aboue that which is written , and that one swell not against another for any mans cause .

So men in our daies are too partiall in hearing and censuring their Teachers : as one said , Auditories are like Faires ; the Pedler and the Balladmonger hath more company then the graue rich Merchant : Children & fooles hang vpon them who sell toyes , and neglect those who haue their shops stuft with good commodities : and this assuredly doth discourage many Pastors learned and profitable . For euery man hath not a magnanimous spirit , spernere se sperni , to tell his auditorie with Paul , I passe very little to be iudged of you . For so this fault is reproued in the third verse .

The false teachers had extolled themselues and disgraced him ; affirming o o 2. Cor. 10.10 . that his bodily presence was weake , and his speech of no value . S. Paul therfore hauing the testimonie of a good conscience , resolutely tels the Corinthians , I little passe to be iudged of them , or you , or any man : Hee p p Marlorat ex Martyr . in loc. saith not , I esteeme not at all ; but I little regard : that is , not so much respect your iudgement , as that I should be discouraged in doing my dutie . The witnesse of conscience is more comfortable then the vulgar breath : in comparison of the one , I little prise the other . Or as q q In loc. Gorran : It were a great thing to be iudged of such as are spirituall ; but it is a very small thing to be iudged of you , who are thus carnall . As r r De remedys ●ortuitorum ad Galionem . Seneca : Male de me loquuntur , sed mali ; mouerer si de me Marcus Cato , si Lalius sapiens , si duo Scipiones ista loquerentur : nunc malis displicere , laudari est .

Either of mans iudgement . ] Our Apostle wils vs to rebuke with all long suffering and doctrine . Now himselfe is a paterne of his owne precept : for left he should seeme too bitter in chiding the Corinthians , and despising their iudgement ; he doth in this clause somewhat qualifie his speech , insinuating that he doth except against all others iudgement , so well as theirs . Happely some will obiect it is vnciuill and vnchristian , not to regard what men speake of vs : As wee must haue care of our conscience , so likewise of our credit :

s s Ouid. Quâ semel amissâ posteà nullus eris .

It is good in our courses to gaine the fore-game ; for it is exceeding hard to play an after-game of reputation . Answere is made , that albeit Paul esteemed little their iudgement in regard of t t 1. Thess. 2.6 . himself , as expecting the praise of God , and hauing a good certificate from his owne conscience ; yet in respect of other who might hereby be scandalized , and so the Gospell hindred , he was assuredly grieued , and therefore reproues here their fault boldly , that they might repent heartily : To me it is little , but vnto other it is a great scandall , that I should be thus abused and neglected of you .

Iudge not mine owne selfe . ] I know more by my selfe then you or any man else : and yet I cannot iudge my selfe , therefore much lesse ought yee to iudge me . This seemes contradictorie to that of u u 1. Cor. 11.31 . Paul : If we would iudge our selues we should not be iudged . I answer with x x In loc. Aquine , that there is a three-fold iudgement : 1. Discussionis . 2. Condēnationis . 3. Absolutionis .

Euery man may , yea must iudge himselfe with the two former ; hee must examine himselfe , and vpon examination altogether condemne himselfe . Euery man ought daily to commune with his owne heart , and to search out his spirit : Psalm. 77.6 . Scopebam spiritum , I did as it were sweepe my soule : y y Bernard . meditat . cap. 5. Diligenter attend● , qua●tum proficias vel quantum deficias : Examine thy selfe whether thou hast gone forward or backward in the waies of the Lord . Summon thy selfe , as it were before another , and so fift the whole course of thy life , wherein thou hast offended in thought , word , deede ; by sinnes of omission , or commission , against God , thy neigbour and thy selfe . Iudge thine owne selfe in secret before thy selfe , and thou shalt not be condemned at the last day before all the world . Do this , saith z z Vbi supra . Bernard , Si non semper , aut saepè , saltem interdum : If not alwaies , or often , at least sometime : especially , saith our Apostle , when yee come to receiue the blessed sacrament of our Lords Supper : Let a man examine himselfe , and so let him eate of this bread , and drinke of this cup.

The second kinde of iudgement is of condemnation . So a a Cap. 13 . 1● . Iob : I will reproue my waies in his sight . b b Cap. 9.20 . If I would iustifie my selfe , mine owne mouth shall condemne me . So c c Psal. 143.2 . Dauid : Enter not into iudgement with thy seruant , for in thy sight shall no man liuing be iustified . And S. d d 1. Epist. 1.10 . Iohn : If wee say we haue no sinne , wee deceiue our selues , and the truth of God is not in vs .

A Christian in this world is e e August . tract. 80. in Iohan. alluding to that of S. Iohn ▪ chap. 15.2.3 . mundus & mundandus : cleane in part , and in part to be made cleane : f f Hieron . epist. ad C●esiphont . tom. 2. fol. 254. all his perfection consists in acknowledging his imperfection ; all his righteousnesse in g g Augustin . de c●●it . Dei lib. 19 cap. 27. forgiuenes of sinnes , rather then in perfection of vertue . Yea but , say the Pelagians , and after them the Papists , Elizabeth and Zachary were iust , obseruing all the commandements and ordinances of the Lord , Luke 1.6 . Iob an vpright man departing from euill , and preseruing his innocencie , Iob 2.3 . In Dauid no wickednesse , Psal. 17.3 . and here Paul ; I know nothing by my selfe .

I answere to the first : If Zacharie was a Priest , then a sinner : for as we reade , Heb. 7.27 . the Priests manner was first to offer sacrifice for his owne sinnes , and then for the peoples . If then Zacharie did sacrifice , he had sinne , and sinne is a transgression of the Law : so that he did not exactly keepe the whole law , but himselfe and his wife so farre obserued the commandements as that they were blamelesse in the worlds eye : h h Bacer . & Beza in loc. no man could iustly condemne them for doing vniustly .

But , as i i Confess . lib. 9. cap. 13. Augustine said , Vae etiam laudabili vitae hominum , si remota misericordia discutias eam : Woe to the commendable life of man , if God set mercie aside in iudging of it .

Euen their owne k k Serm. de quadruplici debito . Bernard confesseth ingeniously , that if the Lord should take a strait account of vs his stewards , it were impossible that any should answere the thousanth , yea the least part of his debt , nec millesimae nec minimae parti .

For the commendation of Iob , it is not simple but comparatiue : There was none like him on the earth ; at least none so righteous in that part of the earth in the land of Vz. l l Gregor. Moral . lib. 1. cap. 1. It was a great praise to be so good among that people , who were so bad . According to the measure of humane perfection Almightie God hath giuen him so great testimonie of righteousnesse , saith m m De peccatorum meritis & remissione , lib. 2. cap. 12. tom. 7. fol. 472. Augustine : Hast thou not considered my seruant Iob ? how none is like him in the earth , an vpright and iust man , one that feareth God , and eschueth euill . But himselfe is afraid of himselfe : Verebar omnia opera mea : So the Romish translation hath it : I was afraid of all my workes , Iob 9.28 . And in the second verse of the same chapter : How shall a man bee iustified before God ? and in the third verse : If I contend with him , I shall not be able to answere him one for a ●housand .

Now for Dauid , his praise was not generall , but particular and partiall . There was no wickednesse found in him , n n Euthymius in loc. that is , no plot or practise against Saul ; wherof he was accused vniustly : but otherwise in other things , his sinnes were so many , and those so heauie , that hee crieth out in the 38. Psalme , Put me not to rebuke , O Lord , in thine anger , &c. Dauid was no traitor , but Dauid was an adulterer , and a cru●ll murtherer : He turned from nothing the Lord commanded him all the daies of his life , saue only in the matter of Vriah the Hittite . 1. Kings 15.5 .

What , had Dauid no fault else , but only that against Vriah ? Yes surely , Dauid was o o Ps●l. 51.5 . conceiued in sin , and shapen in wickednesse . As he was the sonne of many yeares , so the father of many sinnes . In his priuate conuersation hee did so much offend , as that he saith in the 130 Psalme , If thou O Lord be extreame to marke what is done amisse , oh Lord who may abide it ? That text then is to be construed of his publike gouernment , as the circumstances import ; as he was a King , the Scripture giueth him this commendation , that , excepting the matter of Vriah , hee gaue no publike scandall in the whole time of his raigne . Dauid was in many things a bad man , but in most things a good King .

So likewise this speech of Paul : I know nothing by my selfe , is not p p Cal●in i● loc . generall , extended to the whole course of his life , but particular touching his Apostleship . So Bishop q q Serm. 3. before King Ed. 6 Latimer said : As for sedition , for ought that I know , me thinkes I should not need Christ , if I might so say . Paul knew nothing , that is , no vnfaithfulnes in exercising his ministerie ; which hee did vtter here , not to i●stifie himselfe , as it is apparent in the next clause , but to glorifie God . As wee finde in the 15. Chapter of this Epistle , vers. 9. I am the least of the Apostles , not worthie to be called an Apostle , because I persecuted the Church of God : but by the g●●ce of God I am that I am , and his grace was not in vaine , for I laboured more abundantly then them all ; yet not I , but the grace of God which is with me . S. Paul then , assisted with Gods especial grace , found nothing in himselfe to condemne himselfe , for his vnfaithfulnes in preaching : but in other actions hee was so buffeted with Satan , and ouerladen as it were with his infi●mities , as that he grieuously r r Rom. 7.24 . complaineth : O wretched man that I am , who shall deliuer me from the bodie of this d●ath ? Hee that cals himselfe in s s Ephes. 3.8 . one place the least Saint , in t t 1. Tim. 1.15 . another acknowledgeth himselfe the greatest sinner . But what need wee looke any further ? He that here saith , I know nothing by my selfe , saith also , yet herein am I not iustified : as I doe not condemne , so not absolue my selfe . The Papist then in citing this text , hath lost a pound to gaine a peny : For although a man doe all that he can , he is still an vnprofitable seruant . I know no vnfaithfulnes in me , yet I am not hereby iustified : for , as u u In loc. Gorran and Aquin note , Paul might haue many secret sinnes vnknowne to himselfe : according to that of x x Psal. 19.12 . Dauid ; Who can tell how often he offendeth ? O cle●se thou me from my secret faults . Euery way of a man ( saith y y Prou. 21.2 . Salomon ) is right in his owne eye : but the Lord pondereth the heart : and who can say , z z Prou. 20.9 . I haue made mine heart cleane ? Or , as a a D. Fulk in loc. D. ●bbot contra Bishop , pag. 574. Caluin . institut. lib. 3. cap. 14. Sect. 18. & cap. 17. sect. 14. our Diuines expound it , howsoeuer Paul was faithfull in his office , yet his and all our good workes are stained with some blemish .

There was iniquitie in the holie sacrifices of the children of Israel : but their high Priest did beare the iniquitie to make the offering acceptable before the Lord : Exod. 28.38 . There is vnholinesse in our holiest actions , but Christ our high Priest hath borne the iniquitie : and they are accepted of God in him , not by themselues or their owne perfection , but as perfumed with the sweete incense of Christs obedience : who to make both vs and them acc●ptable , gaue himselfe an offering and a sacrifice of a sweete smelling sauour to God : Ephes. 5.2 . See Epist. Dom. 3. Quadrages .

The Gospel . Matth. 11.2 . When Iohn in prison heard the works of Christ . THis Gospell hath two principall parts : A question moued by S. Iohn Baptist , in the 2.3 . verse . An answer made by our Sauiour Christ , in the rest . In the question foure things are regardable : 1. The place where : in prison . 2. The time ; when , he heard the works of Christ . 3. The messengers : hee sent two of his disciples . 4. The message ▪ Art thou he that shall come , &c. Christs answere concerneth either the Message Of Iohn . Christs answere concerneth either the Or person Of Iohn .

That which concerned the message of Iohn , he deliuered vnto the messengers : vers. 4.5.6 . Goe and shew Iohn what ye haue heard and seene .

That which concerned the person of Iohn : he deliuered vnto the multitude when the disciples of Iohn were departed : vers. 7.8.9.10 .

Wherein obserue these three circumstances : 1. When : After Iohns disciples were gone , auoyding hereby all flatterie . 2. To whom : To the multitude , confirming in them a reuerend opinion of Iohn . 3. What : his speech altogether tended vnto the praise of Iohn . And it is partly Negatiue , shewing what he was not for his life : vers. 7.8 . Affirmatiue , shewing what hee was for his office , vers. 9.10 .

This I take to be this Gospels anatome and epitome .

When Iohn , in prison . ] b b Psal. 34.18 . Many are the troubles of the righteous . If they were many and not troubl●s , ●hen , as it is in the prouerbe , The more the merrier : or if they were troubles , & not many ; then , the fewer the better cheere . But it hath pleased almightie God to couple them both together ; in nature , troubles ; in number , many : that thorow many tribulations we might enter into the kingdome of God : Act. 14.22 .

Some therefore are touched in their reputation , as Susanna : some crossed in their children , as Ely : some persecuted by their enemies , as Dauid : some wronged by their friends , as Ioseph : some tormented in their bodie , as Lazarus : some suffer losse of goods , as Iob : some restrained of their libertie , as here Iohn in prison . As Naples is called in c c Ortelius . history , the butt , and Millaine the bale of fortune : so the good man is the butt of the wicked , whereat he shootes his sharpest head arrowes : and therefore wee must put on Gods armour , following S. Ioh●s example . When we are in prison , or in any other affliction , we must not flie to witches , or relie too much on men , but immediatly send to Christ ; I say send two messengers vnto God , our almes and our prayers : for they will doe our errand for vs , as they did for ●ornelius , Act. 10.4 .

Not to follow the common postils in this argument , I note out of these two circumstances , of place and time , two commendable vertues in Iohn , to wit , his discretion and humilitie . The disciples of Iohn held their master a greater Prophet then Christ : albeit he told them plainlie , that h●e was not worthie to vntie the latchet of Christs sho●e , Matth. 3.11 . Behold then his exceeding wisedome , who sent his disciples vnto Chr●st , ●hen himselfe was mo●t abased in regard of his pr●sent imprisonment , and imminent dea●h , and when Christ on the other side , was most famous for his wondrous works & strange miracles : When Iohn b●ing in prison , heard ●he workes of Christ , he sent two of his disciples vnto him .

The disciples of Iohn had three faults , as wee finde in the Gospell : Enuie : d d Iohn 3.26 . Behold he that was with thee beyond Iordan baptizeth , and all men follow him . Ignorance ; supposing e e Iohn 3.28 . Iohn to be Christ . Incredulitie ; ioyning with the Pharisies against Christ , saying : f f Matth. 9.14 . Why doe wee , and the Pharisies fast oft , and thy disciples fast not ?

Now in g g Iacob . de vorag . ser. 1. Dom. 3. Aduent . Christs schoole there were three perfections opposite to these three defects : Examples of humilitie against enuie : words of wisedome against ignorance : workes of wonder against incredulitie . Iohn therefore sent his disciples vnto Christ , that seeing his humilitie , their enuie might be lessened ; that hearing his wisedom their ignorance might bee rectified ; that wondring at his workes their incredulitie might be confounded : and because h h Clem. Strom. 2. faith is the mother of all vertues , and infidelitie the nurse of all wickednesse , the Baptist then sent his disciples , when he heard of the great workes of Christ ; that going , they might see ; seeing , wonder ; wondring , beleeue ; beleeuing , be saued .

A good example for all i i Marlorat . ex Caluin . in loc. Preachers to follow ; that they take their hint , and best opportunity to benefit their auditors . Euery Pastor is a steward in Gods house ; and a steward must not on●ly prouide meat enough , but also prepare it in due season : otherwise , saith k k De considerat . lib. 3. Bernard , it is not dispensatio , but dissipatio . This ought to be their first and last l l L●dolphus de vita C●risti , part . 1. cap. 56. & Zepperus co● . 1. Dom. 3. Aduent . care : for Iohn in prison euen at deaths doore was most carefull to commend his schollers vnto the best Tutor : and this paterne fits all parents , as well as Preachers . In a word , all m m D●z cone . 2. Dom. 2. Aduent . superiors that they be watchfull , for the good of such as are vnder them . n n 1. Tim. 5.8 . If there be any that prouid●th not for his owne , and namely for them of his houshold , he denieth the faith , and is worse then an infidell . If such as neglect their families in temporall things , be worse then infidels ; how bad are they who neglect them in spirituall things , vsing no paines in their life , nor care at their death ; that their seruants and children after their departure , may be brought vp in instruction and information of the Lord ?

But that which is especially noted out of those circumstances , is , Iohns humility , who was not vaine glorious , or factious , or any way desirous to draw disciples after him , but rather to send them vnto other , who could better instruct them . If all our Preachers were like Iohn , there would be much lesse diuision , and much more deuotion in the Church . An itching shepheard must necessarily make a scabbie sheep .

He sent ] When the Pastor is restrained of his libertie , let him not cease to prouide for his flocke : when the Master of the family cannot come to Church himselfe , let him send his seruants vnto Christ .

Two ] For mutuall society , because o o Eccles. 4.9 . two are better then one : if one fall , the other may lift him vp ; if one forget , the other may remember : and yet not mo then two , lest turba should proue turbulenta , lest many heads should make many Creeds . p p Beauxamis har. Euang. T●m. 2. fol. 255. As Iosuah sent two to spie the promised land ; so Iohn sent two to spie the promised Lord .

Art thou he that shall come ] At the first sight hereof some may suppose that Iohn did doubt , whether Christ was the true Messias or no : for otherwise he would neuer haue sent his disciples with this question ; Art thou hee that shall come ▪ &c. But if you call to mind that which is written before ; that Iohn baptised Christ in Iordan , and how hee saw the holy Ghost descending vpon him , and how he pointed him out with the finger , This is the Lambe of God . Or if you shall aduisedly consider what followeth after this question of Iohn in this present Chapter , what honourable testimony Christ gaue of him , that he was not a reed shaken with the wind ; that is , an inconstant man , one that preached Christ to be come , and now to make question of his comming : that he was a Prophet , yea more then a Prophet : if , I say , we note the text either precedent or consequent , it will appeare more manifest then light at noone that Iohn himselfe did no way doubt of Christ : and therefore to let passe all other expositions , I follow with the whole streame of q q Iansen . Concord . cap. 47. Be●uxamis vbi sup. Culman . conc . 1. Dom. 3. Aduent . Musculus Ma●d●n , &c. in loc. late writers , that old interpretation of S. r r Com. in loc. H●erome , s s Hom. 27. in Matth. Chrysostome , t t In loc. Theophylact , Euthymius , Hilary , u u Lib. 9. in Mat. fol. 80. Rupertus , all which are of this opinion , that Iohn Baptist made not this doubt in regard of himselfe , but in the behalfe of his doubting disciples , as yet not throughly perswaded that Christ was the Sauiour of the world : and therefore did he send them vnto Christ , that by occasion of Christs answere , hearing his words , and seeing his wonders , they might be fully satisfied , and in fi●e saued .

A candle being put in a close roome , will shew forth it selfe thorow the little cranies of the wals , and chinckes of the window . Iohn was a x x Iohn 5.35 . burning and shining lamp : and therefore though he was shut vp in prison , yet notwithstanding shined in his humility , wisdome , loue , zeale before men , euen like the Sun giuing the greatest glimpse at his going downe .

Goe and tell Iohn ] Why tell Iohn ? He knew before that Christ was the Messias : he might haue said rather ; I tell you ; not , Goe you and shew Iohn : y y M●ldona● . in loc. but Christ would take no notice of their vnbeliefe , lest h●e should shame and discourage them too much .

What you haue heard and seene ] What you haue heard of others , and seen your selues : for as S z z Cap. 7.21 . Luke reports at that very time b●fore their eies , our Sauiour cured many of their sicknesses and plagues , and of euill spirits , and vnto many blind men he gaue sight : as if hee should reason thus ; I haue made the premises ; it remaineth onely that ye gather the conclusion : a a Esay 35.5 . he that inlightneth the eies of the blind and openeth the eares of the deafe , & b b Esay 61.1 . bindeth vp the broken hearted , a●d preacheth good tidings vnto the poore , &c. hee is assu●edly the Messias of the world : But I doe all these ; therefore goe tell Iohn what yee haue heard and seene , the blind receiue their sig●t , the lame walk &c. Ye know the tree by his fruit . c c Bernard . ●pist. 107. Non ex ●elijs , non ex floribus , sed ex fructibus . Here then we may l●arne to teach ignorant people with our workes as w●ll as our words , d d Ludolph . vbi ●upra , & Acosta Con. 3. Dom. 2. Aduent . that all men may see , so well as h●a●e what we are .

Yea but why did not he shew them in plaine termes , but demonstrate by miracle , that he was the M●ssias ? He told the woman of e e Iohn 4. ●6 . Samaria before shee did aske : why then did hee not tell them when they did aske ? Chrysostome giues this reason ; because Christ knew the woman of Samaria would easily belieue , therefore hee vsed a bare word onely : but the disciples of Iohn were hard of beliefe , and therefore he ●hought it best to teach them by works , and not by words : f f Iohn 5.36 . I haue greater witnesse ●hen the witnesse of Iohn ; for the works which the Father hath giuen me to finish , the same works that I doe , beare witn●sse of me , that the Father hath sent me . Wherefore g g Iohn 10.38 . though yee beleeue not me , yet beleeue ●he works : Go shew what ye haue seene ; the blinde receiue their sight , the lame walke , the leapers are cleansed , and the deafe heare , the dead are raised vp , &c. These h h Iohn 15.24 . works which I haue done , the like whereof were neuer done , testifie that I am hee who should come : and so will your master Iohn , that he looke for none other . This answere was thought sufficient by Christ , which is wisdome it selfe : Go and shew Iohn the things that ye haue heard and seene . But if Christ now will finde any faith among our Atheists , he had neede to come with new miracles , I might haue said with more then miracles , lest our searching wits finde the reason of them : or otherwise conclude them to be but our ignorance of the cause . Men and Gods , as it is in the fable of the golden chaine , were not able to draw Iupiter downe to the earth , and yet Iupiter was able to draw them vp to heauen : so we must submit our reason vnto faith , and not faith vnto reason .

And as they d●parted , Ies●s began to say vnto the people . ] This part of our Sauiours answere concernes the commendation of Iohn : if i i Cic●ro orat . pro Archiapoet . O fortunate , qui tuae virtutis Homerum praeconem inueneris . Alexander the great accounted Achilles happie for that he had so good a trumpeter of his honor as Homer , what an exceeding glory was it for the Baptist to be thus extolled by Christ , who being truth it selfe would not flatter , and could not lie .

k k Ludolphus : Beau●amis : Iansen . Marlorat . Bucer . &c. in loc. Diuines out of these circumstances of persons and time , note Christs wisdome and sinceritie ; wisdome , who did not magnifie Iohn before those who did already praise him too much : his sinceritie , that would not flatter him before his owne disciples , albeit hee did extoll him before the people , when they were gone . It is an olde saying of l l In Ezechiel . Gregorie : Plus nocet lingua adulatoris , quàm gladius pers●cutoris ; The word of the flatterer , hurts more then the sword of the persecuter .

A malicious enemie doth often good by telling vs of our vices , but a fauning friend wrongs vs in telling vs of our vertues : either commending that which wee haue not , or too much extolling that which wee haue : the which is termed in the Canon law simonia linguae , verball simonie . m m Leuit. 2.13 . Salt was vsed in the legall sacrifices , but not hony , that our lips may offer vp acceptable sacrifice to God . We must haue salt in our n n Colos. 4.6 . speech , and not honey complements , as being more desirous to correct our acquaintance wisely , then to flatter them basely .

o o Reusner . class . 1. Symbol . p. 145 Sidona non sunt dona , quae dant ▪ hostium ; Nec verba quae dant verba , sed sunt verbera .

The Parasite , saith the p p Pla●tus . Poet , hath bread in one hand , and a stone in the other ; vsing vs as the Iewes did Christ ; carrie vs vp to the top of an hill , and then cast vs downe headlong . q q Luk. 4.27 . Christ therefore rebuked the Pharisies before their face , but commended Iohn behinde his backe , not to his owne but to the people , lest they should entertaine an ill conceit of him who was a Preacher and a Prophet : and here by the way note , that the difference betweene the Disciples of Christ and Iohn in matter of ceremonies , as fasting and washing of hands , made no schisme in the Church ; but Iohn gaue this testimonie of Christ , that he was not worthie to loose the latchet of his shoe : and Christ here commends highly both the carriage and calling of Iohn ; affirming of the one , that hee was not an inconstant or vaine man ; of the other , that he was a Prophet and more then a Prophet . There are three kindes of Prophets according to the threefold distinction of time : some write of things past , as Moses : In the beginning God created , &c. penning an hexameron many yeares after the world was made : some of things to come , so Christ was foretold by the mouth of all his holy Prophets euer since the world began : some of things present , as Zacharias in his song : Blessed be the Lord God of Israel , for he hath visited and redeemed his people : Christ being then conceiued had begun his visitation ; and such a Prophet was olde Simeon at Christs circumcision : Mine eyes haue seene thy saluation . Now Iohn is more then any of these , because he is all these ; prophesying of things past : I am the voice of him that crieth in the wildernes , opening an olde text of r r Cap. 40.3 . Esay ; prophesying of things present : Behold the lambe of God ▪ that taketh away the sinnes of the world ; prophesying of things to come , Repent , for the kingdome of God is at hand .

Secondly , Iohn is more then a Prophet ; for whereas other prophesied onely in their life ; Iohn was a prophet in his mothers bellie before hee was borne : for s s Luk. 1.41 . when Elizabeth heard the salutation of Mary , the babe sprang in her wombe , the which was so sensible a prophesie , that Elizabeth instantly called Mary the mother of our Lord .

Thirdly , Iohn was greater then the Prophets vnder the lawe , because they prophesied of Christ to come : but Iohn bare record that he was come , being , as t t Beauxāmis harmon . Tom. 2. fol. 258. & Albert . in loc. & Caluin . Instit. lib. 2. cap. 9. Sect. 5. diuines haue tearmed him , a midling , betweene a Prophet and an Apostle : a propheticall Apostle , and an apostolicall Prophet : u u T●rtullian . lib. 4. contra Marcio● . Limes inter vtrumque constitutus , in quo desinerent vetera , & noua inciperent : The Baptist then is more then a Prophet , in pointing him out with the finger ; who is the very center of all the Prophets aime .

Fourthly , greater then a Prophet , x x Hieron . in loc. in that he baptized the Lord of the Prophets .

But what need we looke any further , when as our Sauiour in the very next verse giues a sufficient reason of this assertion out of the Prophet y y Cap. 3.1 . Malachie : This is he of whom it is written , Behold I send my messenger before thy face , &c. z z Maldonat . in loc. Other Prophets are sent to men , but Iohn to God , from God the Father to God the Sonne : Behold , saith God the Father , I send mine Angell before thee , &c.

Christ in all his Sermons vsually cited text for the proofe of his doctrine : so Iohn the Baptist ; I am the voice of a crier , as saith the Prophet Esay : So Saint Peter , This is that which was spoken by the Prophet Ioel : so Saint Paul buildeth all his exhortations and conclusions vpon euidence of holy writ ; teaching vs hereby , that howsoeuer the descant bee fetched out of the schoole ; yet the grounds of all our preaching must be taken out of Gods owne booke : Beleeue this , for it is written : doe this , for it is written . a a Augustin . epist. 48. A●di , dicit Dominus , non dicit Donatus , aut Rogatus , aut Vincentius , aut Hilarius , aut Augustinus , sed dicit Dominus . Expound one text by comparing it with another ; for the Prophets are b b Doron Basilicon , lib. 1. pag. 8. commentaries vpon Moses , and the Gospell is a short exposition of both ; and that you may the better performe this , examine the questions , harmonies , concordances , annotations , glosses of the learned Doctors in Christs Church from time to time ; for it was an impudent speech of Abelardus , Omnes sic , sed ego non sic : and worthily censured by c c Epist. 190. Bernard : Os talia loquens ●ustibus iust●●s tunderetur , quàm rationibus refelleretur : For as the word of God was not penned in olde time ▪ so l●kewise not to be cons●●ued in our time by any priuate spirit : 2. P●t. 1.20.21 .

●e●old I se●● my 〈…〉 . ] Our Euangelist reports 〈◊〉 spoke● by God the Fath●● ▪ but the Prophet as 〈◊〉 by the Sonne : B●h●ld , I 〈◊〉 ●end my ●ess●nger and 〈…〉 before me . This al●ering of the persons hath troubled Interpreters a little : d d Pet. Galat. de arcanuilib. 3. cap. 12. & Iansen . Concord . cap. 13. some therefore thus , I send my messenger before my face ; that is , before my Sonne , Hebr. 1.3 . This obseruation is true , but not pertinent : e e Ribera in Malach. 3. num. 4.5 . for to send a messenger before a mans face , is nothing els but to send a messenger before him , as Hab. 3.5 . Before him went the pestilence : and Ieremie , Lament. 1.5 . Her children are gone into captiuitie before the enemie : Ante faciem tribulantis ; and so Christ expounds it here , before thy face , that is , before thee .

Now for the changing of the persons , it is vsuall in the Bible : Saint f f 2. Pet. 1.21 . Peter affirmes tha● the word of God was written by the holy Ghost ; but Saint Paul saith , Hebr. 1.1 . that God the Father in olde time spake by the Prophets . g g Cap. 52.6 . Esay doth ascribe this vnto the Sonne ; My people shall know my name , in that day they shall know , that I am he who sent to them : and the reason hereof is plaine ; because all the workes of the sacred Trinitie , quoad extra , be common vnto all the three persons , and so God the Father , and God the Sonne , and God the holy Ghost , send . The persons diuersitie then alters not the sacred Identitie : but as h h Hieron . Ians●n . Maldonat . in loc. Interpreters obserue , that text of Malachie compared with this of Matthew , proues notably that God the Father , and God the Sonne are all one , their power equall , their maiestie coeternall .

My messenger : ] In the vulgar Latin , Angelum meum : i i V● Beda in cap. 1. Marc. Origen therefore thought Iohn was an Angell ; but other expositours more fitly , that the Baptist was Angelus officiō , non naturâ ; so Malachie cals other Prophets , Angels , in his 2. Chapt. 7. The Priests lips shall preserue knowledge , and they shall seeke the law at his mouth , for he is the messenger of the Lord of hosts : Angelus Domini : so Preachers are called k k Apoc. 2.1.8.12 Angels in the new Testament , that is , messengers and ambassadours of God ; and here the Gospell agrees with the Epistle . This is a paterne of S. Pauls precept : Preachers are to be respected as the Ministers of Christ , and stewards of God , for God saith of Iohn the Baptist , Behold I send my messenger , &c.

Happily some will obiect , if ordinarie Prophets are called Angels , how doth this testimonie proue Iohn to be more then a Prophet ? Answere is made by Zacharie , l l Luk. 1.76 . that Iohn is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Prophet , & here by Matthew , that Angell , as it were bedell or gentleman vsher vnto Christ . As then in a solemne triumph they be most honoured , who goe next before the king ; so Iohn being next vnto Christ , euen before his face , is greater then they who went farre off : he was the voice , Christ the word : now the word and the voice are so neere , that Iohn was taken for Christ . Againe , Iohn may be called that Angell , in m m Theophylact. in loc. regard of his carriage so well as his calling , for albeit he did no miracle , yet , as n n Maldonat . in loc. one said , his whole life was a perpetuall mira●le : first , his conception was wonderfull ; begotten , saith o o Serm. 6● . Ambrose with prayer : Non tàm complexibus quàm orationibus : An Angell from heauen auoucheth as much in the first of Luke , verse 13. Feare not Zacharie ; for thy prayer is heard , and thy wife Elizabeth shall beare thee a Sonne , and thou shalt call his name Iohn . It was another miracle , that a babe which could not speake , yea , that was vnborne , began to execute his angelicall office , and to shew that Christ was neere : that dumbe Zacharie should prophesie , was a third wonder at his circumcision ; and so the whole life of Iohn was very strange , liuing in the wildernes more like an Angell then a man : and in a word , those things which are commendable in other seuerally , were found in him all ioyntly , being a Prophet , Euangelist , Confessor , Virgin , Martyr : liuing and dying in the truth and for the truth . I know not ( as p p Vbi supra . Ambrose speakes ) whether his birth , or death , or life was more wonderfull .

How Iohn doth prepare the way before Christ , is shewed in the Gospell on next Sunday ; yet obserue this much in generall , that it is the Ministers office to shew men the right way to saluation , and to bring them vnto God : our Sauiour hath promised to come vnto men ; it is our dutie therefore to knocke at the doores of your heart by preaching faith and repentance , to prepare the way for our master , that when himselfe knocks he may be let in , and so sup with you , and dwell with you , and you with him euermore . Amen .

The Epistle . PHILIP. 4.4 . Reioyce in the Lord alwaies : againe , I say reioyce .

A Text of reioycing against the time of reioycing : whereby the Church intimates how wee should spend our Christmas ensuing ; not in gluttonie and drunkennesse , in chamb●ring and wantonnesse ▪ doing the diuel more seruice in the twelue daies , then in al the twelue moneths : but rather q q Colos. 3.16 . in Psalmes and hymnes and spirituall songs , making melodie in our hearts vnto the Lord : I say the Church allotting this scripture for this Sunday , teacheth vs how this holy Time should be well imploied , not in vnholinesse and mad meriments among Lords of misrule : but in good offices of religion , as it becomes the seruants of him who is the God of order : obseruing this festiuall in honour of Iesus , not Iacchus ; alway praising our heauenly Father , in louing vs so well as to send his Sonne to saue his seruants : and lest we should erre in our spirituall reuels , obserue in this Epistle both The Matter Of our ioy . The Manner Of our ioy . The matter and obiect of our ioy : reioyce in the Lord . The manner : how Long ; alway reioyce . The manner : how Much ; againe and againe reioyce .

It is an old rule in r r Arist. Ethic. lib. 2. cap. 5. Philosophie , and it is true in Diuinity , that affections of the mind , as , anger , feare , delight , &c. are in their own nature neither absolutely good , nor simply euill , but either good or bad , as their obiect is good or bad . As for example , to be angry or not angry , is indifferent : Be a●grie , and sin not , saith s s Ephes. 4.26 . Paul ; there is a good anger . Whosoeuer is angrie with his brother vnaduisedly ( saith t t Matth. 5.22 . Christ ) is in danger of iudgement ; there is a bad anger . So Matth. 10.28 . Feare not them that kill the body , and are not able to kill the soule : but rather feare him which is able to destroy both soule and body in hell . So likewise to reioyce , or not to reioyce , in it selfe is neither absolutely disgracefull , nor altogether commendable : we may not reioyce in the toyes of the world , in frowardnes , or doing euill , faith u u Prov. ● . 14 . Salomon : Non in vitijs , non in diuitijs , saith x x Ser. de nimiâ fallacia praesentis vitae , sol . 3●9 Bernard : y y Luk. 6.26 . Woe bee to you that thus laugh , for yee shall waile and weepe ▪ but wee may delight in the Lord , saith Dauid . Reioyce in Christ , saith Mary : then our ioy is good , when as our ioyes obiect is good , yea God ; as Paul here ; Reioyce in the Lord .

As sorrow is a straitning of the heart , for some ill : so ioy the dilating of the heart for some good , either in possession or expectation . Now Christ is our chiefe good ; as being author of all grace in this life , and all glorie in the next : and z z Zanchius in Philip. 3.1 . ex Graecorum scholijs . therefore we must chiefly reioyce in him , and in other things only for him : in him , as the donor of euery good and perfect gift : for him , that is , according to his will : as the phrase is vsed , 1. Cor. 7.39 . If her husband be dead ▪ s●ee is at libertie to marrie with whom shee will , only in the Lord .

So then we may reioyce in other things ; for the Lord as in the Lord : we may reioyce in our selues , as being the Lords ; and in other , because they reioyce in the Lord . Psal. 16.3 . All my delight is vpon the Saints that are in the earth , and vpon such as excell in vertue : So likewise wee may reioice with the a a Ecclesiast. 9.9 . wife of our youth , and disport our selues in good companie : we may make Christmas pies , and Haruest dinners : in a word , reioice in euery thing which may further our spirituall reioycing in the Lord . But b b 1. Cor. 10.31 . whether wee eate or drinke , or whatsoeuer we doe else , all must be done to the honor and glorie of God . Reioyce in the Lord alwaies : and againe I say , reioyce .

Yea but Christ , Mat. 5.4 . Blessed are they that mourne : Luk. 6.21 . Blessed are they that weep . c c The●p●ylact . & Marlorat . ex Brent . in loc. This reioycing is not contrarie to that mourning : for such as mourne are blessed in being comforted : and comforted by reioycing in the Lord . Reioyce , saith d d Luc. 6.23 . Christ , in that day and bee glad , when any shall hate you for my sake : the which his Apostles accordingly fulfilled , Act. 5.41 . They departed from the Councell reioycing , that they were counted worthie to suffer rebuke for his Name : that Christ would vse them as his e e Bernard . de considerat . lib. 2. buckler : and Rom. 5.3 . Wee reioyce in tribulations . The Father of mercies and God of all consolation comforteth vs in al our afflictions : f f 2. Cor. 1.5 . As the sufferings of Christ abound in vs , so our consolation aboundeth through Christ . g g Esay 61.3 . He doth appoint comfort to such as mourne in Sion : hee doth giue beautie for ashes , oyle of ioy for sorrow , the garment of gladnesse for the spirit of heauinesse : so that a martyr when he is most mournefull , is mirthfull : he speakes of his tormentor , as h h Plato in Ap●log . Socratis . & Epictet . Enc●eirid . cap. vlt. Socrates of Anitus ; and i i Xiphilin . in vita Neronis . Petus of Nero the Tyrant , Occidere me potest , laedere verò non potest : He may well kill me , but he shall neuer ill me . Nihil crus sentit in neruo , cùm manus est in coelo , saith k k In lib. ad Martyr . Tertullian : Euery cut is a wide mouth to praise Christ , as the Martyr l l Prudentius Peristephan . hymn. 10. Romanus sweetly :

Tot ecce laudant ora quot sunt vulnera . Grates tibi ô praefecte magnas debeo , Quòd multa pandens ora , iam Christum loquor .

Blessed are they that die for the Lord , because they reioyce in the Lord . No losse , no crosse can interrupt our spirituall ioy : for as it followeth in the text to be considered , it must be continuall , alway reioyce . The Christian must keepe Christmas all his life , though not in his hall , yet in his heart : alwaies in his minde , albeit not alway with his mouth .

It is a true rule deliuered in the schoole , that Gods affirmatiue lawes , m m Thomas 12. ● . quaest. 71. art. 5. ad. 3.11 . obligant semper , sed non ad semper : ad semper velle , but not ad semper agere ; requiring disposition perpetuall , and practise so often as occasion is offered . Holy , iust , valiant men are they who can whensoeuer they will , and will whensoeuer they ought , execute what their seuerall perfections import . There is a time for all things , and therefore seuerall duties ought to be discharged in seuerall seasons . He that saith heere reioyce alway , saith in another place , n n 1. Thes. 5.17 . pray continually , and in all things giue thankes : and therefore we need not alwai●s actually pray , nor actually giue thankes : not actually reioyce , in word and outward gesture , but as opportunitie shall require . If then as time , neuer a better time , then this holy time : neuer greater cause to o o Zachar. 9.9 . shout out for ioy , then now , for that our King comes vnto vs : it is our bounden dutie alwaies intentionally ; b●t at this time with Psalms and songs actually . No sinne , no sorrow must hinder our spirituall reioycing . For in all our aduersitie God is euen at hand ; p p Aquin. in loc. not onely nigh in his Maiestie , q q Acts 17. ●7 . though doubtlesse he be not farre from euery one of vs , but also nigh in his mercie . Psal. 145.18 . The Lord is nigh vnto all them that call vpon him . A r r Psal. 46.1 . very present helpe in trouble . Yea the Lords second comming is at s s 1. Pet. 4.7 . hand , when as hee shall iudge and reuenge our cause ; rewarding vs with eternall happinesse , and punishing our aduersaries with euerlasting fire : and therefore reioyce alwaies in all things : I say , reioyce in the Lord : for wee cannot alway reioyce in the things of this life . t t 1. Iohn 2.17 . The world passeth away , and the lust thereof , but Christ is euermore the same : the beginning and end of all other things , himselfe without either beginning or end . If then our ioyes obiect be God , it may be continuall : but if fixed on earthly things , exposed to manifold changes and chances ; it must necessarily be mutable . u u Bernard serm. de nimia fali● cia praesentis vite . Gaudium in materia conuertibili mutari necesse sit re muta●â . So that as the x x Ouid. de pont● , lib. 4. Poet truly : Gaudia principium nostrisunt saep● doloris . y y Prou. 14 . 1● . Euen in laughing the heart is sorrowfull , and the end of mirth is heauines . The world is a sea of glasse , Apocal 4.6 . z z Bullinger ●on. 24. in Apocal. brittle as glasse , tumultuous as the sea : but hee that reioyceth in the Lord , is like a a Psal. 125.1 . mount Sion which standeth fast for euer . If then any desire to reioyce alway , let him reioyce in the Lord .

And againe I say , reioyc● . ] The b b T●eop●●lact , in loc. troubl●s of this life a●e so great , and our patience so little , that Paul doubleth his exhortation c c Marlora● . in loc. to presse the duty , and expresse our dulnesse : and indeed our reioicing cannot be continued , except it be multiplied againe and againe : reioice therefore for mercies already receiued , and againe reioice for mercies hereafter promised . For receiued grace : first , for thy creation : Almighty God might haue made thee a dull asse , a venemous serpent , an vgly t●ade ; whereas he created thee according to his own image and similitude , as it were diuinitatis epitome . For the world is Gods book , and man is Index of that booke , or a commentary vpon that text : reioice therefore in the Lord , & say with d d Psalm. 8. Dauid ; What is man that thou art so mindfull of him , or the Son of man , that thou shouldest visit him ? Thou hast crowned him with worship and glory : thou makest him to haue dominion of the works of thy hands , and thou hast put all things in subiection vnder his feete , as a ladder whereby men might ascend to the consideration of thy greatnes and goodnes .

For thy preseruation , he might haue denied thee sight , as he did to Bartimeus , or made thee deafe or dumbe , or a cripple , as we reade of many in the Gospell , and daily see many crying and dying in our streets . If the Lord of hosts had not bin thy guard , all other creatures his souldiers would haue banded themselues against thee ; fire would haue deuoured thee , water would haue drowned thee , mother earth would open and swallow thee quick ; e e Habacuk ● . 11 the stone out of the wall , the beame out of the timber would fight against thee : but f f Psal. 91.11 . he hath giuen his Angels charge ouer thee , to keepe thee in all thy waies : he doth defend thee vnder his wings , & g g Deut. 28.6 . blesse thy going forth , and thy comming home ; blesse the fruit of thy body , the fruit of thy ground , the fruit of thy cattell ; euery way so blesse thee , that thou maiest alway reioice in the Lord .

For thy redemption , at this festiuall especially ; consider with h h Ser. 1. de Aduentu . Bernard , Quis est qui venit , vnde , quò , ad quid , quando , quâ : meditate on Gods vnspeakable loue , who sent his Sonne , his first begotten , onely begotten Sonne , whom he loued as himselfe . The very i i Heb. 1.3 . character and brightnes of his glory to deliuer vs his seruants , vndutifull as vnprofitable , from the hands of all our enemies . If thou hast any feeling of these mysteries , any faith , be it so small as a graine of mustard seed , euermore reioice in the Lord .

For thy sanctification also : many men in a reprobate sense doe not call vpon God ; cannot call vpon God . Whereas he hath giuen thee grace to pray with the congregation publikely , with thine owne family priuatly , with thy selfe secretly ; giuing thee grace to feele thy sinnes , and to be sorie for the same : reioice for these good benefits in possession ; and againe reioice for those mercies of God in expectation ; for that k k 2. Cor. 4.17 . most excellent and et●rnall weight of glory , which he hath l l 2. Tim. 4.8 . laid vp , and in that day will giue to such as loue his appearing . Let vs euermore reioice in this m m Rom. 12.12 . hope , saying with n n Cap. 3.18 . Habacuk , I will reioice in the Lord , I will ioy in the God of my saluation .

Faith is the mother of our reioicing in the Lord : for Christ dwelleth in our hearts by o o Ephes. 3.17 . faith , and faith is by p p Rom. 10.17 . hearing of the word : spirituall ioy then is increased by reading , hearing , meditating on holy Scriptures . q q Iohn 15.11 . I haue spoken vnto you these things , that my ioy might rem●●ne in you : Luke 24.32 . Did not our hearts burne within vs while he talked with vs , and opened vnto vs the Scriptures ?

It is increased also by good life . For as sin doth r r Ephes. 4.30 . grieue the spirit , so good workes on the contrary cheere the soule . Prouerbs 21.15 . It is ioy to the iust to doe iudgement . s s Postil . mai●res cum gloss●s & figuru in epist. Dom. 3. Aduent . Here the Gospell and Epistle parallell ; for the way of the Lord is prepared especially by faith and repentance . Now poenitens de peccato dolet ; & de dolore gaudet : He that is a good man sorroweth in his sinnes , and reioiceth in his sorrow ; and that he may doe this , he must reioice in the Lord : wherefore be not carefull for that which is worldly , but make your patient mind knowne vnto men , and let your petitions bee manifest vnto God . And the peace of God which passeth all vnderstanding , keepe your hearts and minds through Christ , giuing you many ioyes in this life , to the end ; and in the next , his eternall ioy , without end . Amen .

The Gospel . IOHN 1.19 . This is the record of Iohn , When the Iewes sent Priests and Leuites from Ierusalem to aske him , What art thou ?

THis Gospell is a dialogue betweene certaine Priests and Iohn the Baptist. The Priests inquire after his person and place , cariage and calling . Their interrogatories are fiue : the which are answered by S. Iohn seuerally ; shewing , and that directly , both what he was not , as also what he was ; not Christ , not Elias , not the Prophet ; but the voice of a Crier in the wildernesse .

The first question is , Who art thou ? t t Diez conc . 1. Dom. 3. Aduent . Quis ego sum ? is the question of a good man ? Tu quis es ? of an enuious . He that hath a bad house gads abroad . The wicked are u u 1. Pet. 4.15 busie Bishops in other mens diocesses . A true saying in it selfe , but vpon this text a false glosse : for it belonged vnto the x x Melanct. Caluin . & Marlorat . in loc. Priests office to mannage the businesse of the Church , and exactly to know what euery Prophet was . And albeit Euth●mius is of opinion , that the Iewes herein malitiously disabled their knowledge : yet it is more probable that they made this question , to see whether he was Christ . For as we read● , Luke 3.15 . All men mused in their hearts of Iohn , if he were not the Christ : and our y y Iohn 5.35 . Sauiour told the Iewes plainly , that they for a time reioiced more in Iohn , who was but a candle , then in himselfe who was the Sunne of righteousnesse , and light of the world : and albeit these messengers vttered not so much in word , yet assuredly they harboured such a conceit in their hearts , therefore Iohn answering their z z Theophylact. & Cai●tan . in l●c . intention , rather then their question , acknowledged ingenuously , that he was not the Christ .

In which answere , obserue the matter and the manner . In the matter he confessed the truth , denying himselfe , where note his a a Cu●man in loc. con. 1. modesty ; and acknowledging Christ to be the Messias , where note his b b Zepperus in loc. constancie . Fortè ( saith c c Hom. 7. in E●ang . Gregory ) graue non est gloriam & honorem non petere , sed valde graue est non eum suscipere cum offertur . It was then great humility to refuse this honour , which not onely the people , but also the Priests , as it should seeme , were ready to cast vpon him : hereby teaching vs in all our actions , to seeke , not our owne , but Gods glory , saying with this holy Baptist , d d Iohn 3.30 . he must increase , but we must decrease . The constant resolution of Iohn is also remarkeable , confessing Christ freely , not only before the multitude , but also before the Leuites and Pharisies , men of great learning , and no lesse place in the Church , and such as he might well suspect would call his preaching into question .

But the maner of his confession exceeds far the matter : hee confessed and denied not , and said plainly , I am not Christ . The which words are not superfluous and idle , for euery tittle of the Scriptures hath his worth and weight . Such repetitions are vsuall in the Bible , to set out things more fully , as e e Eccles. 1.2 . vanity of vanities , vanity of vanities , and all is vanity . f f Cant. 6.12 . Returne , returne , O Shulamite returne , returne . g g Ierem. 22.29 . O earth , earth , earth , heare the word of the Lord . By this iteration then of one and the same thing , S. Iohn shewed how vnwilling hee was to rob Christ of that honour , which onely belong●d vnto him . When h h Acts 10.26 . Cornelius fell downe at Peters feet , and would haue worshipped him , Peter instantly tooke him vp , saying ; Stand vp , for euen I my selfe am a man . When the men of i i Acts 14.15 . Lystra would haue sacrificed vnto Paul & Barnabas ; they rent their clothes , and ran in amóg the people , crying , We are euen men , subiect to the like passions that yee be . When that other Iohn would haue worshipped the glorious Angell who shewed him his reuelation , k k Apoc. 22.9 . he said vnto Iohn ; See thou do it not , for I am thy fellow seruant : so carefull are Gods children in all ages to giue God the things appertaining to God : honour to whom honour , feare to whom feare , diuine worship to whom diuine worship belongeth . Here wee may iustly condemne the Papists , in giuing that kind of l l Thom. in 3. sent. dist. 2. & part. 3. quest. 25. a●t. 4. worship to the crosse , which is onely due to Christ . If a man should aske them whether the crucifix were Christ , I hope they would answer with Iohn , and deny , and confesse plainly that it is not the Christ . Giue then to the crucifix the respect due to the crucifix , reseruing to the crucified that honour which onely belongs to the crucified .

If a man should aske the bread in the Sacrament , What art thou ? it would answere plainly with Iohn , in such language as it can , I am not the Christ ; approuing it selfe to our sight and taste , that it is a morsell of bread , a creature , not a Creator , & therefore not to be worshipped & adored as God . If good men on earth , and glorious Angels in heauen , haue refused alway to bee reputed Christ ; what shamelesse Idolaters are they , who say ; heere is Christ , and there is Christ ; this is Christ , and that is Christ ?

The second question is ; Art thou Elias ? To which Iohn answers , No. Yet m m Matth. 11.14 . Christ saith , he is that Elias . An n n August . tract 4. in Iohan. & Greg. hom. 7. in Euangel . Angel from heauen hath answered this obiection , Luk. 1.17 . Iohn Baptist is Elias in power , not in person , indued with the like temperance , like wisdome , like courage . Now the Pharisies imagined that Elias o o Malachi 4.5 . himselfe should come , not another in the spirit of Elias ; and therefore Iohn according to their meaning , answered truly , that he was not Elias . How Ioh● and Elias parallel , see Beauxamis Harmo● . Euangel. Tom. 1. fol. 101. Ludolphus de vita Christi . part . 1. cap. 19. Post●l . catholic . Con. 2. Dom. 4. Aduent . Whether Eli●s shall come before the great day of the Lords second comming , see Luther postil. maior . in loc. and his Maiesties Premonition , from the 62. pag. to the 80.

The third question is , Art thou a Prophet ? To which Iohn answered also negatiuely . Christ said he was more then a Prophet : himselfe that he was lesse then a Prophet . There are three degrees of humility : 1. To submit our selues vnto our betters . 2. To giue place to equals . 3. To yeeld vnto inferiours .

All these were found in Iohn : he submitted himselfe to superiors , affirming that he was not Christ : he gaue place to equals , answering that he was not Elias : he did yeeld to his inferiors , in saying he was not a Prophet . p p Maldonat . in loc. Yea but Iohn out of his humilitie must not tell an vntruth : his father Zacharias in the Benedictus , cals him the Prophet of the most high ; and Christ , more then a Prophet . q q Hom. 15. in Ioan. Chrysostome , r r In loc. Theophylact , Euthymius , and other Greeke fathers are of opinion , that the Pharisies imagined Iohn to be that Prophet spoken of by Moses , Deut. 18.15 . The Lord thy God will raise vp vnto thee a Prophet like vnto me from among you , euen of thy brethren , vnto him ye shall hearken . s s Beza in Ioban. 1.21 . The which text must bee construed either of the whole Colledge of Prophets , or else of Christ , the chiefe of the Prophets : and therefore Iohn answered directly , that he was not that Prophet ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Prophet . t t Lib. 1. comment . in Ioban . Rupertus , and other Latine Doctors affirme , that the Pharisies in this interrogatory , desired to know whether his office were like that of Esay , Ieremias , Amos , and the old Prophets : vnto which Iohn might answere well , that he was not such a Prophet : for their office was to foreshew Christ by some works , or foretell him by some words ; vel dictis praesignare , vel factis praefigurare , saith Rupertus . But Iohns ambassage was not to foretell that Christ should come , but plainly to tell that Christ was come . Thou shalt be called the Prophet of the most high : not to prefigure , but to goe before the face of the Lord . A Prophet ●s a Preacher of the Gospel , not as a Priest of the Law .

Hitherto Iohn Baptist answers negatiuely , shewing what he was not , neither Christ , nor Elias , nor a Prophet . Whe●ein hee did not satisfie the messengers of the Iewes fully . That therefore they might returne a more perfect answere , they further importune and presse him , to know what he was ; What saiest thou of thy selfe ? The which is the fourth interrogatory . To this Iohn affirmatiuely , declaring what he was : I am the voice of a Crier , &c.

There were two chiefe prophecies of him : one , that he should be that Angel of the Lord ; and this , that he should be the voice of a Crier in the wildernesse . Here then u u Diez con . 1. Dom. 3. Aduent . & Maldena● . in loc. Interpreters obserue Iohns humility , giuing himselfe the meanest title ; not Christ , not an Angell , not a Prophet , but onely vox clamantis , &c. x x Culman . con . 2. Dom. 4. Aduent . Wherein he liuely describeth a good Preacher of the Gospell , hee must be the voice of a Crier in the wildernesse , to make straight the way for the Lord .

The word of God is a proclamation in writing , common to all , and the Minister is the voice of the Crier to giue notice to the people , that the matter of the proclamation concerneth them and euery one of them : Acts 13.26 . Men and brethren , and whosoeuer among you feareth God , to you is the word of this saluation sent : To y y Acts 3.26 . you God raised vp his Sonne Iesus , and hath sent him to blesse you by turning euery one of you from your iniquities .

Out of the abundance of the heart the mouth speaketh : A Preacher therefore must cry from the bottome of his heart : the which is prefigured Ezekiel 3.1 . Sonne of man , eat this roll , and goe and speake vnto the house of Israel . Vtter nothing to the people , but that which thou hast first digested thy selfe .

The voice ] A word is first conceiued in the heart : then vttered by the voice ; yet we heare the voice before wee know the word : so Christ the eternall Word was before Iohn , and all other Preachers . In the beginning was the Word , and that beginning was before all beginning : yet the world knew not the Word , till it was preached by the voice of men and Angels : albeit the word in it selfe be before the voice , yet vnto vs the voice goeth before the word : z z Iohn 1.15 . He that commeth after me was before me . Christ then is the Word ; and euery Preacher of Christ is a voice ; the which one word confounds all such as being called thereunto , doe neglect their dutie of preaching . In euery voice , specially a Church voice , three commendable qualities are required ; that it bee cleere , sweete , and high .

Cleere : for as Hierome said , Omnia in sacerdote debent esse vocalia : All things in a Diuine should preach : his apparell preach , his diet preach , his whole life preach : a a 1. Tim. 4.12 . An example in word , in conuersation , in spirit , in faith , in purenesse . Such a voice was the Baptist ; his preaching was of repentance , and he liued as a penitent : as he did boldly speake the truth , so constantly suffer for the truth : on the contrarie , bad manners and false doctrine make harsh and hoarse the loud voice .

Couetous Iudas had an hoarse voyce : filthie Nicolaes an hoarse voyce : Simon Magus an hoarse voyce : Peter in denying his Master , through extreame coldnesse of feare , had an hoarse voyce too for a time . Manicheus , Arius , Pelagius , all Hereticall , Schismaticall , Atheisticall teachers are hoarse voyces in Gods quier .

I●le solus praedicat viua voce , quipraedicat vita & voce .

Secondly , the Church voice must be sweet : euery seed is not to be sowen at euery season , in euery ground : and so it is in Gods husbandrie : The voyce therefore must b b 2. Tim. 2.15 . aright diuide the word which it sings and saies ; obseruing time , and keeping it selfe in tune , speaking to the proud boldly , to the meeke mildly , to all wisely . The bels hung on c c Exod. 28.33 . Aarons garment were of pure gold , hereby signifying that Aarons voyce should bee no founding brasse , no iarring cymball , but a sweete ring , prouing sweetly , reprouing sweetly , confuting error sweetly , confirming the truth sweetly ; running ouer all the changes of Gods ring , mentioned 2. Tim. 4. without any iarre or false stroke sweetly . Such a voyce was Iohn the Baptist , rebuking d d Luke 3.19 . Herod , hardened in his wickednes , rufly ; taking vp the dissembling ▪ e e Matth. 3.7 . Pharisies bitterly ; speaking to his own disciples gently , singing to euery one the true note fitly : and this , as f f Psal. 58.5 . Dauid speakes , is to charme wisely .

Thirdly , the Church voyce must bee high , and that in regard of the Matter , of which He speakes . regard of the Men , to which He speakes .

And such a voyce was the Baptist also . First for the matter , he reached many streines neuer sung before : Repent , saith he , for the kingdom of heauen is at hand . This note was neuer heard of the people , nor sung by the Priests in old time . Iohn being more then a Prophet , exalted his voyce aboue the Prophets , and in a plaine song , without any crotchets , preached him who is higher then the highest .

Secondly , in regard of the men , to whom he spake : For , as it followeth in the next word , hee was the voice of a Crier . Now men vse to crie aloud , g g Thom. caten. i● 3. Ma●th . ex Raban . & Beauxamis Har. Tom. 1. fol. 100. Either When they speak to men which are a far off . When they speake to men which are deafe . When they are angrie .

Sinners are farre off from God , and exceeding deafe : and therfore we must be angrie crying aloud , and lifting vp our voyce like a h h Esay 58.1 . Trumpet , shewing the people their transgressions , and to the house of Iacob their sinnes .

First , sinners are farre off , as it is said of the i i Luke 15.13 . prodigall childe gone into a farre countrey , like k k Esay 53.6 . lost sheep , straied out of Gods pastures into Satans inclosures : and therfore it is our office not onely to whistle , but also to crie : Returne , returne , ô Shulamite , returne , returne .

God doth not goe from man , Non tellus cymham ▪ te●●urem cymba relinquit . but man from God . He that saileth nigh a rocke , thinketh the rock runnes from the shippe , when as indeed the shippe rides , and the rock stands still : euen so we leaue the waies of the Lord , and runne our owne courses , and then wee complaine that God is farre from vs , and that our crie comes not nigh him . It is true that God is l l Prou. 15.29 . farre off from the wicked , not because he is moueable , for hee is euer the same , but because they bee wandring : yet they cannot flie from his m m Psal. 139.6 . Vbinon est per gratiam , adest per vindictam . August . meditas . cap. 29. presence . The further from East the neerer vnto the West : the more they goe from Gods grace , the neerer his iustice : n n Psal. 119.155 . saluation is far from the wicked , but iudgemen hangs ouer their heads . It is our dutie therefore to recall men , à Deo irato ad Deum placatum , from God as an angrie Iudge , to God as a mercifull Father . If we draw neere to God , o o Iam. 4.8 . he will draw neere to vs : as the good father of the prodigall sonne , when hee perceiued him a farre off , he had compassion , and ran , and fell on his neck , and kissed him . It is said in the text , that the sonne did go to his father ; but the father ran to meete his sonne . The fathers compassion and mercie , was greater then the sonnes passion and miserie .

Secondly , sinners are deafe , and therefore wee neede to crie aloud . Some will heare , but with one eare , like p p Bilney to B. Tonstal , vti Fox Acts & Mon. fol. 917. Malchus in the Gospell , hauing their right eare cut off , and only bringing their left eare to the sermon , misconstruing all things sinisterly : Some stop both their eares ; like the deafe adder , refusing to heare the voice of the charmer , charme hee neuer so wisely : Psalme 58.5 . q q In Psal. 57. Tom. 8. fol. 392. S. Augustine writing vpon those words , hath reported out of naturall Historiographers , that the serpent delighting in the darknesse , where withall he hath inclosed himselfe , claspeth one of his eares hard to the ground , and with his taile stoppeth the other , lest hearing the Marsus hee should be brought foorth to the light : so worldly men stop one eare with earth , that is , with couetousnesse ; and the other with their taile , that is , hope of long life . r r 〈◊〉 22.29 . Ieremie therfore crieth : O earth , earth , earth . O vnhappie caitiue , thou that hast nothing but earth in thy mouth , euer talking of worldly wealth : thou hast nothing but earth in thy minde , euer plotting how to ioyne house to house , and field to field ; nothing but earth in thine hands , euer busied about the trifles of this life ; heare the word of the Lord , which s s 1. Tim. 6.17.18 chargeth thee not to trust in vncertaine riches , but in the liuing God : and that thou be rich in good workes , euermore readie to distribute while thou hast time ; stop not thine eare from the crie of the poore with hope of long life , but remember what Iob saith in his 21. chap. vers. 13. They spend their daies in wealth , and suddenly they go downe to hell . t t Luk. 12.20 . O foole this night will they fetch away thy soule from thee , then whose shall those things be which thou hast prouided ?

Thirdly , men speake aloud , when as they be angrie : so the Preacher ought to be zealous in the cause of God ; euermore displeased with the sinnes of his people , saying with u u Psal. 139.21 . Dauid ; Doe not I hate them , O Lord , who hate thee ? and am not I grieued with those that rise vp against thee ? Such a crier was S. Peter ▪ telling Simon the Sorcerer that he was in the x x Act. 8.23 . gall of bitternes & bond of iniquitie . Such a crier was Paul , taking vp Elymas ; y y Act. 13.10 . O full of mischiefe , the childe of the diuell , and enemie of all righteousnesse , &c. Such a crier was z z Irenaeus lib. 3. cap. 3. Polycarpus , who told Marcion that he was the diuels darling . And such a crier euery Diuine should bee , as a Simon helping to beare the crosse of the distressed ; and a a a Act. 4.36 . Barnabas , which is the sonne of consolation : so like Iames and Iohn , stiled in b b Mark . 3.17 . scripture Bonarges , which is , sonnes of thunder : as c c Serm. 64. Ambrose fitly , vox and clamor must goe together , the voice preach faith , the crie repentance ; the voice comfort , the crie threaten ; the voice sing mercie , the crie sound iudgement : so most d d Musculus & Maldonat . in Matth. 3.3 . Iansen . concord . cap. 13. D●●z con . 1. D●m 3. Aduent . Interpreters expound vox clamantis , according to the vulgar Hebraisine , vox clamans . Yet it is a good obseruation of e e Aquin. caten. Mat●h . ● . Rupertus com . in Matth. lib. 2. ●ol. 17. other , that Iohn is not the crier , but the voice of the crier : for it is Christ who crieth in Preachers , he speakes by the f f Luke 1.70 . mouth of all his holie Prophets : he crieth , O ye g g Prou. 1.22 . foolish , how long will yee loue foolishnes ? he crieth , Repent , for the kingdome of God is at hand : he crieth , Come v●to me all ye that are wearied and laden , and I will refresh you . To day then if yee will heare his voice harden not your hearts , but suffer the words of exhortation and doctrine : be moued at his crie , lest he despise your call . As he saith in the first of the Prouerbs : Because I haue called , and yee haue refused , I haue stretched out mine hand , and none would regard : therefore they shall call vpon me , but I will not answere : they shall seeke me earely , but they shall not finde me . Think on this all ye that forget God , ye that suffer Christ to stand and knock , and crie at the doore of your hearts , and yet ye will not let him in .

In the wildernes ] That is , in the world a desert of goodnes , wherein the Preacher must fight with beasts , as h h 1. Cor. 15.32 . Paul at Ephesus in the shapes of men , crying vnto rauening wolues , couetous foxes , roaring lions , &c. Here is the place where he must crie : for in heauen there is no crying , but all singing , and in hell there is no crying , to take heede of woe ; but howling and crying for woe : while then you are in the i i Matth. 5.25 . way , while it is called to k k Heb. 3.13 . day , giue eare to the voice of the crier .

Or in the wildernes ] That is , l l Calu. & Marlorat . in Mat. 3. ex Hilario & Gregorio . Ierusalem ; out of order as a desert : or in the wildernes : that is , among the m m Ex Hieronymo & Ambrosio . Pontanus in theatro Dom. 4. Aduent . gentiles and desolate people , strangers from the common-wealth of Israel , and aliants from the couenants of promise before Christs comming : but now the n n Esay 54.1 . desolate hath moe children then the married wife . The Gentiles heretofore were without an husband , and the synagogue of the Iewes had God for her loue ; but now contrariewise the Church conuerted to the faith , beares moe children vnto God then euer the synagogue did . The voice of the crier shall gather and call so many sheepe to Christs fold , that the wildernes shall say in her heart , o o Esay 49.21 . Who hath begotten me these children , seeing I am barren and desolate ?

Or in the wildernes ] p p Coster . con . 3. Dom. 3. Aduent . Literally , because that is the most fit place for the Preacher of repentance , wherein there is least tumult : and againe , to signifie that the people should follow the Pastor ; not the Pastor humour the people . The Preacher is the voice of a crier in the wildernes , not a carpet diuine for table Gospellers in a corner . I will not any further examine the place , the end is all , and that is to make straight the way of the Lord .

The wicked walke either in circles , or else in ouertwhart waies . Impij ambulant in circuitu , saith q q Psal. 12.6 . Dauid , wearying themselues in the labyrinth of their vnruly desires ; or if they walke not circularlie , they walke in wrie waies and by-waies opposite to the Lords way : for example ; The vaine glorious doe all their good workes to be r r Matth. 7.1.5 . seene of men , and so they crosse Gods way tending to another end ; onely the children of God walke in the straight way , in a right line beginning and ending in God ; as euery good gift is from him , so it is by them referred vnto him ; as his is the power , so his is the praise .

The end of our preaching is not to make way for our selues & our own preferment , but for our Master and his glorie : Make streight the way of the Lord , as saith the Prophet Esay . Wherefore leauing all other expositions , I come to the Prophets interpretation , as it is recorded in his 40. Chapter , at the 3. and 4. verses . A voice crieth in the wildernes , prepare yee the way of the Lord : make streight in the desert a path for our God . Euery valley shall be exalted , and euery mountaine and hill shall be made lowe : and the crooked shall bee straight , and the rough places plaine .

Now these things are to be construed in a s s Hyperius in loc. Esaiae . spirituall sense . For t t Thomas eaten . in 3. Matth. ex Chrysost. as Kings in their solemne progresses haue their waies leuelled and straightned against their comming into the countrie : so the Preachers as harbingers and sumners of Christ , ought to prepare the people , that he may come vnto them , as about this time he came vnto them . Presumption and pride make mountaines and hils in Christs way ; desperation holes in Christs way ; vaine-glorie makes crooked the way : couetous cares are briers and bushes in the way ; noisome lust makes foule the way : wherefore the voice of the crier in the wildernes must dig downe the mountaines , exalt the valleis , stub vp the briers , make smooth the rough , rectifie the crooked . Behold , saith God to the u u Ierem. 1.10 . Prophet , I haue set thee ouer the nations , and ouer the kingdomes to plucke vp , and to roote out , and to destroy and ouerthrow , to builde and to plant . The which x x S●●● . Biis●● against 〈◊〉 Iesuites , fol. 160 , 161. text is wrested by the Papists exceedingly , to proue that the Pope hath authoritie to depose Princes , and dispose of their crownes at his pleasure . But God expoundes himselfe in the words immediatly before : I haue made thee a Prophet , and put my words into thy mouth : a Preacher with words in his mouth , not a Magistrate with a sword in his hand ; and therefore their owne y y Lyra in Iere. 1 glossographer interprets it thus : I haue appointed thee to roote vp ; that is , to roote vp vices , to beate downe heresies , and to build vp vertues . And z z In loc. Ierem. Theodoret ; To root vp kingdoms is nothing else but to denounce Gods heauie iudgements against them : As Hierome ; To cast them downe by the word of Almightie God . Vt facias opus prophetae , sarculo , non sceptro , opus est tibi , saith a a De considerat . lib. 2. Bernard ; That thou maist doe the worke of a Prophet , thou must haue a weeding hooke , not a scepter : And as b b Pastoral . part. 3 ad●on●t . 35. Gregorie notes aptly , the Prophet is willed here first to roote vp , and after to plant ; because the foundation of truth is neuer well laid , except the frame of error be first subuerted : at the first wee must cast downe the mountaines by the preaching of the Law ; then exalt the valleyes by the preaching of the Gospell . Such a voice was the Prophet c c 2. Sam. 12. Nathan : at the first he did cast downe the mountaine , the presumptuous hypocrisie of King Dauid , rebuking him for his sinnes , and thundring out iudgements for the same : but when he saw this huge mountaine cast down , when Dauid was vnder foote , deiected in spirit , crying out , I haue sinned against the Lord ; Nathan presently raiseth vp this valley , saying , The Lord hath taken away thy sinne . This course d d A●● . 2. S. Peter vsed in his first sermon , in beginning whereof hee charged the Iewes with their sinnes : but so soone as they were pricked in their hearts , and said , Men and brethren what shall we doe ? S. Peter presently lifteth them vp againe by preaching Christ for the remission of sinnes . And well might Iohn call himselfe such a voice , for all his preaching stood vpon two legs ; repentance , and faith ; e e Matth. 3.10 . digging downe the mountaines by the one , and f f Ioh. 1.29 . raising vp the valleyes by the other .

The great Doctor hauing heauen for his chaire , earth for his schoole , the whole Bible for his text , and the whole world for his audience ; began this method in the first sermon that euer was made : Gen. 3. Adam by following his new schoolemaster the diuell , waxed proud , and began to grow so big as a mountaine : God therfore doth first cast him downe , shewing the greatnesse of his fault , and then hee raiseth him vp againe , by promising that the seede of the woman should bruse the Serpents head . Seeing then wee haue both precept and paterne from God himselfe ; let vs bee followers of him as deare children , pulling downe the mightie from their seates , and exalting the humble and meeke . To begin with the first :

There are two sorts of mountaines : One assuming too much vnto themselues , out of their owne merit . The other presuming too much vpon Gods mercie .

Euery man is naturally like Simon the Sorcerer , Act. 8. conceiting himselfe to be some great man : as Martin g g Loc. com . tit. de pro●ect . in Christianism . Luther said , All of vs haue a Pope bred in vs ; an opinion of our owne workes : albeit there be in vs no reall vertue , no true substance ; yet , Narcissus like , we are inamoured with our owne shadowes : and this is the h h Luther . vbi sup. ●it . de praesumption . Serpents head , the beginning of all euill : Omnium iniustitiarum est ferè sola causa iustitia . Wherefore we must labour euerie day to dig downe this high mountaine : we must descend that wee may i i August . confes lib. 4. cap. 12. descendite vt ascendatis ad Deum , cecidistis enim ascendendo contra eum . ascend : as wee fell by ascending , so wee must be raised by descending . Beda wrote of the Publican : Appropinquare noluit ad Deum , vt appropinquaret ad illum . Hee that will not be a mountaine in Christs way , must not be a mount-bank of his owne vertue , but leuell himselfe euen with the ground , k k Philip. 2.12 . working his saluation in feare and trembling .

The second kinde of mountaines are such as raise themselues vpon meere presumption of mercie , boasting of a shorter cut to heauen then either the good works of Papists , or good words of Puritanes , abusing that sweete text of l l Rom. 5.20 . Paul ; Where sinne aboundeth , there grace superaboundeth . Indeed where sinne is m m Cal. & Aquin. in loc Paul . felt and grieued for , the●e Gods grace is greater then our sinne , n n Melancthon in loc. Paul . tom . 4. fol. 124. both in imputation and effect : for our sinnes are finite , whereas his goodnesse is infinite , the salue is greater then the sore . o o August . de spiritu & litera , cap. 6. Non peccantis merito , sed superuenientis auxilio . But when we draw iniquitie with cords of vanitie , and sinne as with cartropes ; when wee speake good of euill , and euill of good ; when as without any remorse we sin presumptuously ; when as we fall not forward as Abraham and Ezechiel , but backward as old p p 1. Sam. 4.18 . Eli , and the q q Iohn 18.6 . Iewes who tooke Christ ; then assuredly the more sin , the lesse grace . Shall wee continue still in sinne that grace may abound ? God forbid . Yea God hath forbidden it , enioyning vs to bee holie as hee is holie , that being deliuered out of the hands of all our enemies , wee might serue him in holinesse and righteousnesse all the daies of our life .

A man is deiected and made a valley two waies : in regard of his Great faults . Little faith .

The voice of the Crier must pronounce Gods proclamation and generall pardon for the one , and applie it in particular for the strengthening of the other .

The fift and last question of the Pharisies is : Why baptizest thou then , if thou be not the Christ , neither Elias , nor the Prophet ? Vnto which Iohn answered : I baptize with water , &c.

This last interrogatorie was the first in their intention : r r Ammonius in caten . Graec. ci . tat. for the Pharisies had a tradition , that none might baptize but Christ , or some great Prophet , and therefore they did first aske craftily whether hee were Christ or a Prophet : and then hauing s s Maldonat . in loc. ex Chrysost. vndermined him thoroughly , with what authoritie doest thou baptize ? being neither Christ , nor Elias , nor a Prophet ? S. Iohns answere is opposite , but apposite . t t Melancthon . loc. com ▪ tit . de baptis . Ioan. & Christi . I am a Minister , but not a Messias ; I giue the outward signe , but Christ is he who doth giue the inward grace : I baptize you with water , u u Matth. 3.11 . but hee that commeth after me shall baptize you with the holy Ghost and fire . x x Doct. Fulk in Matth. 3.11 . In which he compareth the ministerie of man with the power of God ; the outward baptisme with the spirituall baptisme : where of the first is done by the hand of man , the other is peculiar only to Christ . y y Calu. & Marlorat . in 3. Mat. 11. & Melanct. vbi supra . The comparison is not as the Papists imagine , betweene the baptisme of Iohn and Christ , but betweene the person of Iohn and Christ : for the baptisme of Iohn and Christ are one , both in effect and authoritie : for Iohns baptisme was not of his owne deuising , but of Gods institution : as hee sheweth his commission in the first of Ioh. 33. He that sent me to baptize with water , &c. a text which hath made z z Desacramento Baptismi ▪ lib. 1. cap. 20. Bellarmine contradict himselfe twice in one page . For whereas he first had set downe peremptorily that Iohn instituted his owne baptisme ; now hee confesseth honestly that God was author of it for the matter in generall , but not for the manner in particular : and yet after long search hee cannot finde in what rite Iohns baptisme differs from Christs .

It is an axiome deliuered in their owne a a Lombard . sent. l.b. 4. distinct 3. schoole , that there are but two things essentiall in Baptisme , verbum & elementum , the outward element of water , and inuocation of the blessed Trinitie . So S. b b Tract. 80. in Ioan. Tom. 9. fol. 303. August . Accedit verbum ad elementum & fit sacramentum : Other things are required in a Sacrament circumstantially , not substantially . Now Bellarmine out of this text grants that Iohn vsed the right element : for he saith , I baptize you with water : and out of c c De spiric . sanct. lib. 1. cap. 3. Ambrose cites against himselfe , that Iohn inuocated the sacred Trinitie , Father , Sonne and holie Ghost : Ergo. the baptisme of Iohn and Christ are one for essence : so likewise one in effect , for Iohn preached the baptisme of repentance d d Mark . 1.4 . for the remission of sinnes : Ergo , forgiuenes of sinnes is by the baptisme of Iohn ▪ so well as by the baptisme of the blessed Apostles : as e e Lib. 5. de baptism cap 10. Augustin , f f De baptism . lib. 1. cap. 2. Basil. g g Orat. de laudib●● Basilij . Greg. Nyssen . out of that text obserue : neither doth the h h Vbi sup. ca. 21. Cardinal disauow their glosse , though the Councell of i i Sess. 7. con. 1. Trent hath denounced anathema to such as hold baptismum Ioannis habuisse eandem vim cum baptismo Christi ● let Matthaeus Tortus , if he can vnloose this wedge for his Master . I feare that ouerthwart Diuine so little , that I say with Luther ; Hunc nodum neque soluunt , neque soluent vnquam omnes papicolae in vnum Chaos confusi . The Scripture makes no difference betweene Iohns and our baptisme : but this only ; k k Melanct. in 3. Mat. tom. 3. fol. 256 that we baptise in Christum passum & r●suscitatum ; whereas Iohn baptised l l Acts 19.4 . in Christum passurum & resurrecturum See Epist. Dom. 17. post . Trin.

The Epistle . GALAT. 4.1 . I say , that the heire so long as he is a child differeth not from a seruant , &c.

IGnorant people behold rather an m m Greg. Nyss●n . grat . de laude Theodor. solet pictura tacens in pariete loqui . The Papist calles it the lay mans gospell . Image well painted , then a booke well written , and are sooner perswaded with plaine similitudes and familiar examples , then with subtill reasons and accurate discourses Our Apostle therefore after hee had vsed for his purpose ( namely , to proue that iustification is not by the law , but by faith in Christ ) the comparison of a mans will , of the prison , of the schoolemaster in the former Chapter , addes also this of an heire ; wherein as in euery similitude two points are remarkable : the proposition : vers. 12. reddition in the rest .

In which our twofold estate must bee considered , of Thraldome , v●der Moses . Freedome , by Christ , when the lawes tyrannical gouernement ends : and that is , Two maner of waies , as n n Luther . in loc. Interpreters out of the text : 1. By the comming of Christ in the flesh once at the fulnes of time : vers. 4.5 . 2. By the comming of Christ in the spirit daily : vers. 6.7 . In his firstcomming , note the Fact : vers. 4. and in it the Giuer : God , whose good wil appeares in bestowing on vs his Sonne : Fitly : when the time was full come . Freely : for hee was not bought or stolne , but sent . Gift : Christ described heere by his Diuinitie : his Sonne . Humanity : made of a woman . Humility : bond to the law . Effect : vers. 5. to redeeme them which were bound vnto the law , &c.

The heire as long as he is a child ] This comparison is taken out of the Roman law by which it is ordained that a pupill , albeit he be Lord of all his fathers inheritance , should be kept vnder tutors and gouernours , vntill hee come to full age ; to wit , vnder tutors till o o Iustinian . institut. l. 1. tit. 22. fourteene yeeres , vnder Curators vntill p p Idem eodem tit. 23. fiue and twenty . q q Idem codem tit. 20. Tutores dantur impub●ribus , Curatores puberibus . Tutors are guardians of the pupils r r Idem codem tit. 14. person principally : so called , s s L. 1. D. de Tutela . Quasituitores atque defensores ; but t t L. in copulandi● . 8. ● . de nuptijs . Curators are factors especially for his goods and estate .

Now the Ward , during the time of his minority , suffers much bondage ; differing , saith Paul , nothing from a seruant ; nothing in respect of any present possession , or actuall administration of his owne estate , but very much in respect of his right and proprietie , being u u Gorran . in loc. dominus habitu , non vsu : as hauing x x Termes of the law . pag. 103. free hold in law , though as yet not free hold in deede : and so the Ward doeth differ from the slaue ; who was in old time no y y L ▪ quod attinet . 32. D. de reg. iuris . person in law , but a meere chattell , and as it were of the nature of z z L. 2. D. ad legem Aquileam . cattell .

It was in Pauls age then a great slauery to be a pupill . And a a Serm. at Pauls Crosse. Bishop Latuner complained of late , that there was not a schoole for the Wards , so well as a Court : a schoole for their learning , so well as a Court for their lands . It should seeme Gardians in his daies vsed young Noble men not as Lords , but as seruants ; as Paul here , &c.

In like manner , when wee were little children , in our nonage we were heires , hauing the promise of an eternall inheritance to come , which should be giuen vnto vs by the seed of b b Gen. 12.3 . Abraham : that is to say , by Christ , in whom all nations should be blessed ; but because the fulnesse of time was not yet come , Moses our tutor and gouernor held vs in bondage ▪ The law doth threaten , accuse , condemne , so long as we be children in vnderstanding , dwarfes in faith , ignorant of Christ . Saint Paul cals the law rudiments of the world ; not onely c c Gorran . & Aquir . in loc. because it is our first d d Galat. 3.24 . schoolemaster , and A , B , C , to Christ , but e e Luther . in loc. because it leaues a man in the world , and prepares not a way for him to heauen . I kill not , I steale not , I commit not adultery : this outward honest conuersation is not the kingdome of Christ , but the righteousnes of the world .

The law when it is in his principall vse , cannot iustifie , but accuse , terrifie , condemne . Now these are things of the world , which because it is the kingdome of the diuell , is nothing else but a puddle of sinne , death , hell , and of all euill : and so the whole law , especially the ceremoniall , are f f Gal. 4.9 . beggerly rudiments of the world .

I speake not this to disgrace the law , neither doth Paul so meane ; for it is holy , righteous , spirituall , diuine : but because Paul is in the matter of iustification , it is , as g g Vbi supra . Luther obserues , exceeding necessary , that he should speake of the law as of a very contemptible thing . Wherefore , when Satan assaults thee with the terrors of the law , banish that stutting and stammering Moses far from thee : let him vtterly be suspected as an heretike , or as an excommunicate person , worse then the Pope , worse then the diuell himselfe , quoth Luther : bu● out of the matter of iustification , and conflict of conscience , reuerence Moses as a great Prophet , as a man of God , euen as God .

In the ciuill life Moses and Christ agree : for our Sauiour said , he came not to destroy , but to h h Mat. 5.17 . fulfill the law ; but in the spirituall life , the one cannot abide the other : for i i Gal. 3.11 . no man is iustified by the la ; but the iust shall ●●ue by faith . And therefore when Christ is presen● , the law must depart out of the conscience , and leaue the bed , which is so k k Esay 28.20 . strait that it cannot hold two , to Christ alone . Let him onely raigne in righteousnesse , in peace , ioy , life , that the soule may sleepe and repose it selfe in the multitude of his mercies sweetly without any terror of the law , sinne , death , hell . And thus you see the law tyranniseth ouer our consciences , as the cruell tutor doth ouer his vnfortunate Ward , till God in fulnesse of time giueth vs freedome by Christ .

When the time was full come ] Not by fatall necessitie , but by Gods appointment . For there is a time for all things , and Almighty God doth all things in his due time ; he created and redeemed vs in his due time , preserueth , iustifieth , sanctifieth in his due time , and he will also glorifie vs in his due time .

Now the comming of Christ in the flesh , is called the fulnesse of time for many respects : as , 1. For the l l Iohn 1.16 . fulnesse of grace receiued by his comming . 2. Because Christ is the fulfilling of the m m 2. Cor. 1.20 . promises of God , as being in him , yea and amen . 3. Because the n n Rom. 10.4 . Law and the o o Lu● . 1.70 . Prophets are fulfilled in him . 4. Because the times from Christ are the p p 1. Cor. 10 . 1● . ends of the world , and it was fit hee should come so late , when the time was full , for q q Aquin. in loc. two reasons especially : 1. Because Christ is a Lord , yea the Lord , and therefore most meete there should be great preparation , and long expectation of so puissant a person . 2. Because Christ is the grand Physition of the world , and therefore very requisite al sinners , his patients , should throughly * * Matth. 9.12 . The whole need not a Physition . feele their sicknesse and misery before hee came to visit and redeeme them ; vt conuincerentur homines de morbo , vt quantum ad defectum scientiae in lege naturae , & quantum ad defectum virtutis in lege scripta .

His Sonne ] God is father of All men , and all things , by creation generally . His elect , by adoption specially . Christ , by nature , singularly . See before the Creed : Art . His onely Sonne .

Made of a woman ] In expounding this clause , we must take heed of sundry wicked heresies , on the left hand , and on the right . On the left ; first , of r r August . b●res. 44. Paulus Samosatenus , and s s Idem . b●res . 45 Fotinus , affirming that Christ had his being and beginning from his mother Mary : whereas the Scripture teacheth plainly , that Christ was made of the seed of Dauid according to the t t Rom. 1.2 . flesh : not according to his person , for that is eternall . In the beginning was the Word , and the Word was with God , and that Word was God . Againe , we must take heed of u u Iren●us . lib. 1. cap. 25. Ebion , holding , that Christ was not conceiued of the holy Ghost , but begot of Ioseph : and the reason of his madnesse is taken hence ; because Mary is called a woman , not a virgin . x x Gloss. & August . contra F●ustum , lib. 23. cap. 7. & Thom. 3. ● p. quaest. 28. ar. 1. ad 3. ● . Our answere is , that a woman in scripture doth not alway signifie the maried , or one that hath knowne a man : but sometime it doth onely denotate the sex , as Gen. 3.12 . The woman which thou gauest to be with m● , she gaue me of the tree , and I did eat . Eua must needs be a virgin , because so soone as she was made she was maried : and yet the text calles her woman at that time , when there could bee no time for man to corrupt her .

On the right hand we must shun the rockes of Valentinus and Nestorius : of y y 〈◊〉 . haer. 11. Valentinus , who taught , Christ had not his body from Mary but that he brought it with him from heauen , and passed thorow the wombe of the virgin , as water thorow a conduit pipe : contrary to the text here ; made of a woman . z z Gorran . in loc. Ex muliere , non in muliere : not in a woman , but of a woman . And the preposition a a Aquin. in loc. ex , notes the matter , as an house is made of timber and stone ; bread is made of wheat ; wine , of grapes : and therefore Christ had the materials of his body from Mary : so some copies haue it here , b b Erasmus annot. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yet Christ had not his formale principium of Mary , for the holy Chost was agent in his wonderfull conception : and therefore fitly said here to be borne , or as we reade , to be made ; not begotten of a woman .

By this also we may shun Nestorius his rocke , who thought Mary might not be called the mother of the Sonne of God : for the text is plaine ; God sent his Sonne made of a woman : Ergo , the Sonne of God was the sonne of Mary . For the confutation of this error , the famous Councell of Ephesus was assembled , wherein it was c c Magdeburg . Cent. 5. Col. 889. concluded , and that in the first canon , that Mary should be called the mother of God . See before , the Creed ; Art . Borne of the virgin Mary .

Bond to the law ] Though he were Lord of the law , yet made he himselfe subiect to the law , circumcised according to the law , and presented in the Temple , according to the law ; yea it executed vpon him all the iurisdiction it had ouer vs . It doth by good right accuse , conuince , condemne vs . For alas , all of vs are d d Psal. 14.4 . sinners , and by nature the children of e e Ephes. 2.3 . 〈◊〉 : but Christ did no sinne , neither was there f f 1. Pet. 2.22 . guile f●und in his mouth : yet notwithstanding the law was no lesse cruell against this innocent and blessed lambe , then it was against vs cursed and damnable sinners : yea much more rigorous . For it made him guilty before God of all the sinnes of the whole world . It terrified and oppressed him with such an heauinesse of spirit , that he sweat blood ; and in fine , condemned him to death , euen the death of the Crosse. Thus Christ was made bond vnto the law , to redeeme them which were bond vnto the law : for hee died for our sinnes , and indured all this for our sakes ; and so being vnder the law , conquered the law by a g g Luther in loc. double right : first , as the Sonne of God , and Lord of the law : secondly , in our person , which is as much as if our selues had ouercome the law ; for his victory is ours .

And therefore remember alway this sweet and comfortable text in the midst of all dangers , all assaults of tyrants , all temptations of Satan , in the houre of death especially , saying to the law ; Thou hast no power ouer me ; for God the Father hath sent his Sonne to redeeme mee from thy bondage ; thou dost accuse , terrifie , condemne in vaine : for I will h h Augustin . manuel . cap. 23. creepe into the hole which bloudy Longinus made with his speare in my Sauiours side There will I hide my selfe from all my foes ; I will plunge my conscience in his wounds , death , victorious resurrection , glorious ascension ; besides him I will see nothing , I will heare nothing . i i 1. Cor. 15.56 . The sting of death is sinne , and the strength of sinne is the law . But thanks be vnto God , which hath giuen vs victory , through our Lord Iesus Christ .

k k Defence for not subscribing , part. 1. cap 9. The Nouelists exception against our translating naturall sonnes , is idle : for our Communion booke doth not call vs naturall sonnes , as Christ is Gods naturall Sonne by eternall generation : but as it were naturalized by spiritual regeneration , adopted through election and grace : so Paul elsewhere termeth vs l l Rom. 8.17 . Cohe●res with Christ . Neither doth this paraphrase wrong the Patriarks before the law , nor the Prophets vnder the law : for as I haue noted out of Martin Luther ; Chirst , who came in the flesh once , comes in the spirit daily , crying Abba Father , as it followeth in the text : he is one m m Heb. 13.8 . yesterday , and to day , and shall be the same for euer . Yesterday , before the time of his comming in the flesh : today , now he is reuealed in fulnesse of time : For euer the same lambe of God , n n Apoc. 13.8 . slaine from the beginning of the world . The o o Luther . in loc. Fathers then had Christ in spirit ; which holy spirit made them free from the bondage of the law : so that they and we are saued by one and the same grace , by one and the same faith in one and the same p p Anglican . Confes. art. 7. Christ .

How the blessed Spirit crieth in our hearts , assuring our spirit that we are the children of God ; helping our infirmities , and making request for vs with sighes , which cannot be expressed ; see before , The grace of our Lord Iesus Christ , &c. This Epistle doth accord with the Gospell , which intimates in particular , how Christ became the Sonne of man , that hee might make vs the sonnes of God : how Christ is Iesus and Emmanuel . Both fit the time , that in the midst of Christmas our soule might magnifie the Lord , and our spirit reioice in God our Sauiour : who was made of a woman , and made bond vnto the law , to redeeme those who were bound vnto the law : that wee might bee sonnes and heires of God through him .

The Gospel . MATTH. 1.1 . Liber generationis , Iesu Christi , filij Dauid , filij Abraham .

SVmma Theologiae Scriptura , summa scripturae Euangelium , summa Euangelij 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : summa summarum Iesus Christus , filius Dauid , filius Abraham ; ille primus , ille postremus : Alpha legis , Omega Euangely : principium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amen . q q August . lib. 5. de ciuit . cap. 18. Velatus in veteri Testamento , reuelatus in nouo : in illo praedictus , in isto praedicatus . Vno spiritu dicam breuissimè , nihil aliud continet verbum Domini nisi verbum Dominum .

Innuit hoc in praesenti●itulo Matthaeus ; annuit Paulus ad Corinthios r r Cap. 2. vers. 2. prim● . Non statui quicquam inter vos scire nisi Iesum Christum crucifixum . Apertiùs ait Augustinus confessionum quinto , cap. 4. Infoelix homo qui scit caetera omnia , te autem nescit : beatus autem quite scit , etiamsi illa omnia nesciat : qui verò te & illa nouit , non propter illa beatior , sed propter te solum beatissimus . Est ars artium , & scientia scientiarum , ea legere & agere quae narrantur in hoc libro generationis filij Dauid , filij Abraham .

Cuius frontispicij duo sunt luminae : Inscriptio Euangelij . Descriptio Christi .

Inscriptionis ( vt ita loquar ) duo praecipus sunt radij resp●cientes Euangelium : 1. Quod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. Quòd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Descriptionis item duo ; splendet ●nim s s Mal●c . ● . 2 . sol iustitiae Nomine , Proprio : Iesus . Appellatiuo : Christus . Genere , Filius Dauid , Filius Abraham .

Vbi quatuor problemata veniunt examinanda : 1. Curhos potissimùm duos ex tàm longa Parentum Christi serie Euangelista nominauerit ? 2. Cur Dauidem Abrahamo , iuniorem seniori anteposuerit ? 3. Ad quem referatur secundus genetiu●s ▪ filij , ad Christum , an ad Dauidem ? 4. Quomodo Christus & filius Dauid , & filius Abraham ?

Ad haec omnia fusius explicanda t t Hicron . ad Demetriadem . Tom. 1. sol. 62. Tulliani flu●ius siccaretur ingenij , credo Terrullianus non sufficeret . Ego pr●inde cum u u In Epitaphio Nepo●ian . Hieronymo sequar eos . qui terrarum situs in breui tabella pingunt : adumbrata , non expressa dabo : & in his ( vt aliquando x x Epist. 33. Synesius in re dissimili ) faciam hercle quod Eccho facit , voces quas accepi fidelissimè reddam . y y Bucan . praef. loc. com. Vt Aeschylum poetam dicere solitum fuisse narrat Athanaeus , tragoedias suas esse particulas de magni coenis Homeri : sic omni studio contendi ex instructissimis optimorum authorum mensis selectiores portiunculas decerpere . Vos spectatissìmi conuiuae pro sapientia vestra gustate , sed edent●l● ; fercula siquidem istiusmodi more candido deuoranda , non ore canino laceranda .

Inprimis occurrit libri consideratio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; causae vero quae s●nctissimos Euangelistas ad scribendum impulere , partim communes , partim speciales .

Communes erant duae : Prima , vt credamus Christum . Securd● , vt credamus in Christum .

1. Vt cred●mus Christum ; & hae● dicitur h●storic● sides : ita Lucas in prologo : Visum est mihi ( praestantissime Theophile ) omnia altè repetita ordine ad te scribere , vt cog noscas corum verborum de quibus cruditus es historicam veritatem .

2. 〈◊〉 credam●s in Christum ; & hae● nisi Satanae tentationibus z z Aug. epist. 80. cedat & caedat saluisica fides est . Ita Ioannes Euangelij cap. 20. vers. 31. Haec scrip●a sunt vt credatis Iesum ●sse Chris●um illum , & vt credentes vitam habeatis in nomine ●ius . Has rationes ( et 〈…〉 ●atthaeum & Marcum ) omnibus Euangelistis f●●sse communes apparet , quia mens omnium eadem , idem spiritus , cor vnum , via vna .

Speciales autem , quae singulis occasionem Euangelium scribendi dedere , partim colliguntur è Scriptura . Coniectura .

Escriptura : Lucas enim , cap. 1. vers. 1. significat se ad historiam componendam impulsum ▪ quòd intellexerat conatos esse ●ultos Euangelium texere , qui parùm fidelitèr id praestitissent . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non a a Stella in loc. Matthaeus , non Marcus , b b Maldon●t . in loc. sed Apelles , vt Beda ; Basilides , vt Ambrosius ; Merinth●s , vt memorat Epiphaenius : aliae ferebantur etiam eo tempore euangeliae c c Eras●us in loc. Nazaraeorum , Matthiae , Nicodemi , Thomae , quae postea velut apochrypha reiecit Ecclesia . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conatisunt , sed quod conatiminimè perfecerunt : vt d d Hom. 1. in Luc. Origenes , e e In cap. 1. Luc. Ambrosius , f f De consensu Euangelistarum , lib. 4. cap. 8. Augustinus annotârunt .

E coniectura : Ioannes ab Episcopis Asiae rogatus , Euangelicam narrationem aduersus Haereticos exarauit . Cum enim Ebionaei , Cerinthiani , Nicolaitae diuinitatem Christs iam iam negarent , videratque caeteros Euangelistas in ea confirmanda minus olei posuisse ; ad eam potissimum probandam Euangelium sibi scribendum exist●mauit : vt Irenaeus lib. 3. cap. 11. Epiphanius haeresi 51. Hieronymus in g g In vita Ioan. Euangelist . catalogo : nec non Augustinus in prooemio expositionis in Ioannem , & reliqui fere omnes theologici tractatores .

Reddit alteram h h Hist. lib. 3. cap. 26. Eusebius causam , quòd visis Euangelijs Matthaei , Marci , Lucae , probarit equidem omniae vtpote vera ; sed quaedam esse praetermissa quae praecesserant ante baptistae captiuita●em , & haec adijciend● curauit .

Refertur apud i i Cent. 1. lib. 2. col. 569. Magdeburgenses etiam tertia , nempe quòd animaduerterat Euangelistas reliquos historiae magis studi●sos , admodùm paucas Christi conciones recitare , quibus eum abundare cernimus .

Matthaeus autem iste noster k k Hieron . preoem . in Mat. & Sixt. Senen . Biblioth. lib. 1. sol. 17. Hebraeorum causa suam contexuit historiam . Cum enim illis di●s praedicasset & ●am ad Aethiopes transiturus erat , Hebraico sermone descripsit Euangelium , vt haberent certam non modo narrationem , sed quasi l l Magdeburg . cent. 1. lib. 2. col. 576. methodum vn●uersae religionis Christianae . Sic Irenaeus lib. 3. cap. 1. sic Athanasius in synopsi : sic Eusebius histor. lib. 5. cap. 8. sic Augustinus lib. 1. de consensu Euangelistarum , cap. 2. sic Theophylactus & alij quam plurimi doctores , quasi ex maiorum traditione docuerunt .

At quis ex Hebraico in Graecum verterit , pauci dicunt , & qui dicunt , contradicunt . m m Maldonat . prooem . in Mat. cap. 5. Athanasius Iacobum , n n Prooem . in Matth. Theophylactus Ioannem : o o Praefat. in Mat. quaest. 25. Abulensis ipsum Matthaeum transtulisse putat . Augustinus dicit incertissimum , cuius ego iudicium credo certissimum . p p In vita Matt●aei . Hieronymus Hebraicè se vidisse testatur in bibliotheca Caesariensi , quam Pamphilus Martyr extruxerat : hodiè inter Iudaeos reperitur , & typis etiam excusune prodijt ; quod an idem illud sit quod Hieronymus viderat ipse non disputo , constare clamitant nonnulli ; verùm ego cum q q Annot. in Matth. 1. Erasmo malim extare quàm constare .

Si quis adhuc desiderat plura de rationibus Matthaei , quare scripserit , de loco vbi scripserit , de tempore quando scripserit , adeat ille r r Vbi supra . bibliothecam Sixti Senen . & haec omnia disceptantes copiosissimè Magdeburgenses , cent. 1. lib. 2. in vita Mat. Caesarem Baronium , Ecclesiast. annalium , Tom. 1. fol. 288. Alphons . Tostatum , in prolog . Matth. quaest. 2. Atque sic accepistis ( amplissimi viri ) quo consilio Matthaeus s s Marloratus argument . in Euang. Matth. praedicandi munere non contentus , etiam scriptis ad posteros transmittere voluerit hunc librum de generatione Iesu Christi ; omnem scilicet mouebat i●pidem vt non modo viuus ▪ sed etiam t t Maldonat . praesat . in Euangel. cap. 6. mortuus aedificet Hierosolymam sanctam Dei ciuitatem , vt quemadmodum ad mortuos ( testante u u 1. Epist. cap. 4.6 Petro ) praedicatum erat euangelium , ita etiam per mortuos annunciaretur . Haec ego explicatè , vos vt placuerit applicate : vel ipsum biblij nomen apud Academicos excitat attentionem ; cui magis arridet biber quàm liber , indignus omme Aca●emici ; cui magis alius quis quàm iste liber , indignus nomine Christiani .

Inepte Stancarus apud x x Lib. de Christo mediatore , cap. 2 Bellarminum ; Plus valet vnus Petrus Lombardus quàm centum Lutheri , ducenti Melancthones , tercenti Bullingeri , quadringenti Petri Martyres , quingenti Caluini . Rectiùs ego , Plus est in vnà sententiola aurei huius enchiridij , quàm in omnibus Liuij , Platonis , Plutarchi , Demosthenis , addo Tullij , Aristotelis , Theophrasti spaciosis voluminibus . Incomparabiliter pulchrior est haec Margarita Christianorum , quàm Helena Graecorum , vt olim y y Epist. 9. Augustinus Hieronymo .

Quemadmodum per se facundi si cum Cicerone conferantur protinus obmutescunt : ita caeteri doctores cum Hieronymo composi●i vix sapere , vix loqui , vix viuere videantur , vt z z Epist , praesix . Tom. 4. oper. Hieronymi . Erasmus scrip●●t egregius ille prosopolatra : verum si comparentur vni Matthaeo , sancti spiritus Amanuensi , separatim singuli , coniunctim vniuersi , vel ipsi P●tres velut inf●ntuli conticescunt , vt aliquando Lutherus , Ego non curo mille Augustinos , mille Cyprianos , mille ecclesias .

Imò fatentur è pontifici●s nonnulli , a a Philip. Mor●aeus praesa● . lib. de Missa . Gerson scilicet d●ctissi●us ille cancellarius Parisiensis , & ill●strissimus Ioannes Picu● Mirandulanus , amplecti se magis opinionem hominis laici , Idiotae , infantuli scripturam adf●rentis : quàm ipsius summi pontificis iudicium aut vniuersalis concilij decretum , quod nullum habeat in verbo Dei fundamentum . Haec veriora sunt quàm vt negari possint , notiora quàm vt tractari debeant . Ad reliqua pergo .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Ista vox generatio mirè doctorum exercuit ingenia : quidam enim existimant hunc non esse titulum libri , sed initium tantummodo genealogiae Christi ; Alijputant esse titulum , sed vniuerso libri arg●mento non conuenire : Al● & titulum , & totius titulum , & totam Euangelij summam in se complecti .

Negantes titulum interpretantur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , narrationem , catalogum siue recensi●●m , vt Gen. 5.1 . Hic est liber gener●tionis Adam : id est , haec est narratio genealogiae ab Adam ductae . Sic in 〈◊〉 Caluinus , in annotationibus Beza , in expositione ecclesi ●stic● super Matthaeum Augustinus Marloratus . Alij concedu●t oss● titulum libri , sed ad r●tum non extend● ▪ na● vt M●s●s i●scripsit penta●euchi volumen , Librum geneseos , cùm agat de rerum generatione solo capite prim● ; vel , vt rectius Al●● , b b Abulensis . Beres●sh , qui● primum erat illius libri verbum : Ita Matthaeus ●ebr●ice scribens , Hebraeorum more nomen imposuit libro ex eò quod refertur in exordio , scilicet ex genealogia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellauit : c c Maldonat . in loc. huic expositioni fauet authorum pars & maior & melior .

Nonnulli tamen aff●rmant hunc & esse titulum , & non vnam modo part●m , sed in●egrum Euangel●● argumentum declarare . Nam vt d d Lib. 2. fol. 75. Sixtus Senensis coll●git e Rabin●s , Hebr●a vox qua Matthaeus vtitur hoc in loco significat non 〈◊〉 generationem , sed etiam totum vitae ●●rsum ; vt Gen. 6.9 . Noe dicitur perfectus in generationibus suis : id e●● , in omnibus vitae partibus ▪ e e Ab●lensis in Matth. 1. vt perinde liber si●●●●erationis 〈◊〉 Christi , ac sidiceret , liber de vit● Christi , om●ia illius ge●ta ab incarnatione vsque ad 〈◊〉 . Vti Lucas 〈…〉 nominau●t historiam eor●● omnium quae caepit Iesus & facere & docere : Actorum 1. vers. 1. Quae quidem interpretatio , fateor ingen●è 〈◊〉 maxime placet , & quia plen●or , & quia planior ; in quo non tam M●ldonatum , aut Alphonsum Tostatum , quàm f f 〈…〉 script . v●●b . generatio . Ill●ricum sequor . Faustus itaque , qui negabat hoc Euangelium esse , quia non Euangelium , sed l●ber ge●erationis inscriberetur ; & impius erat , & imperitus , non intelligens omnem Christi vitam generationem appell 〈◊〉 verùm ego mittam infestum hunc Manichaeum , cuius ineptas cauillationes aduersus Matthaei titulum abunde satis doctissimus pater g g Lib. 2. contra Faus●um Manichaeum , cap. 6. Augustinus exagitauit , Tom. 6. editionis Frobenianae , fol. 147.

Cur a●tem generationis in singulari , non generationum Euangelista dixerit à nonnullis quaeritur , quorum alij respondent caus●m e●se , quòd cum duas Christus generationes habuerit , humanam & diuinam , de sola humana . Matthaeus ageret , vt qui de di●in● sciebat e●se di●●um Esaiae 53. generationem eius quis enarrabit ? Alijeum Hieronymo dicunt E●angelistam en●merare generat●ones certè multas : at h h Quia propter Ch●●sti generationem induc●ntur caeterae . Thom. caten●n loc. vnam t●●en quaerere Iesu Christi filij Dauid , filij Abrahae . Sic enim describitur Christus ●x nomine & genere .

Ex nomine Proprio : Iesus . Apell●t●●o : Christus .

Iesus nomen proprium , Christus appellati●um , I●sus nomen naturae ; Christus personae , siue nomen dignitatis & ●ssicij vt Theologi loquuntur . Ita Tertullianus ad●ersus Praxeam disputat Christum non esse nomen sed appellationem .

At obijci solet , inconuenienter hoc diciproprium , & singulare nomen illud de quo propheta , Vocabitur nouum nomen , cùm in veteri Testamento pluribus fuerit impositum .

Respondet i i Part. 3. qu●●t . 37. art. 2. Aquinas appositè , nomen Iesu alijs conuenire secundum aliquam particularem & temporalem salutem : sed secundum vniuersalem & spiritualen● hoc nomen esse proprium Christo , qui saluum facit populum suum à peccatis corum , vt Matthaeus interpretatur , huius capituli vers. 21.

Iesus enim Naue , Iesus Sydrach , Iesus Iosedech , Typi tantummodo fuèrunt huius nostri Iesu. In Iesu Naue celebratur potentia : in Iesu Sydrach scientia : In Iesu Iosedech bonitas : Iesus ergo Naue figura Christi regis : Iesus Sydrach figura Christi prophetae : Iesus Iosedech , figura Christi sacerdotis : Vt explicatissimè doctores in tertium Zachariae , nec non Eusebius in lib. 4. de demonstratione Euangelica , cap. 29. & Augustinus lib. 12. contra Faustum Manichaeum , cap. 36. Contendunt alij , nomen hoc ●tiam k k Swarez . tom. 2 in 3. Thom. disputat . 15. sect. 2. materialiter acceptum , aptissimè Christo vnt , soli , semper conuenire : ita tradidit Petrus Galat. lib. 3. de arcanis , c. 20. & Sanctes Pagninus in interpretatione nominum Hebraicorum : & Iansenius , concordiae cap. 7. Qui quidem omnes arcte tenent , accurateque defendunt , nomen Iesu Naue , Iesu Sydrach , Iesu Iosedech , non fuisse conscriptum ijsdem omnino literis : nomen enim eorum Iehosua , Christi verò Iesua ; Ichosua autem significat , Deus saluabit ; & Iesus in praesents saluatorem ; atque sic vni Christo , soli Christo , semper Christo congruit hoc saluificum nomen , excogitatum à Deo , vocatum ab Angelo , inditum à Marta & Ios●pho .

Vrgent adhuc Iudaei ; quòd M●ssiae nomen est Emmanuel , secundùm illud Isaiae vaticinium , Ecce virgo concipiet & pariet filium , & vocabitur nomen eius Emmanuel .

Huic obiectiunculae Matthaeus occurrit in praesenti capitulo , Vocabis nomen eius Iesum , & vt ita vocari debuisse l l Maldonat . in Matth. 1.21 . probet , Esaeiae locum citat : vt impleretur , inquit , quod Dominus per prophetam , vocabis nomen eius Emmanuel , id est , nobiscum Deus . Emmanuel igitur & Iesus vt ( argute m m Lib. 3. contra Marcion . Tertullianus ) ●dem sensu , vtcunque non idem sono . Idem enim est , Deum nobiscum , & esse Deum seruatorem nostrum , vt scitè Paulus ad Romanos octauo ; Si Deus nobiscum , quis contra nos ? Accepimus plura bona Deo regenerante , quàm mala Adamo degenerante . Maior enim dignitas Euangelica quàm Angelica .

Intellexerat hoc qui non vidit omnia sanctus Bernardus ; Alia nomina ( inquit ) sunt Maiestatis ; at Iesus est nomen misericordiae . Nam esse Dei verbum , esse filium , esse Dei Christum , ad eius praecipue gloriam pertinet . At nomen Iesu saluatorem sonat : quo quidem & illius gloria & saelus nostra continetur . Ideoque meritò quidem ex Ecclesiae instituto ad hoc salutare nomen assurgimus , & genua flectimus ; at hoc non aed syllabicam compositionem , sed ad saluificam expositionem , diuini numinis maiestatem reuerentes , & pro salute nobis per sacrum illud n n Act. 4.12 . nomen impensa gratias exhibentes : Hoc siquidem nomen est super omne nomen , ad quod omne genu flectatur caelestium , terrestrium , infernorum . Ad Philippenses 2. vers. 10.

Elegantissime o o Lucanus vt Erasmus in Epist. Hi●ron . ad G●rontiam . poeta : Quid satis est , si Roma parum ? Ita quidem ego , Quid satis erit illi , cui non sufficiant ista ?

Si p p Hieron . ●pist . ad Eustochium . cuncta corporis membra verterentur in linguas , & omnes artus humanâ voce resonarent , nihil hercle dignum hoc nomine , hoc numine proferrem . I stud enim orationibus potius inuocandum quàm rationibus illustrandum . q q Augustin . O bone Iesu ! esto mihi Iesus . Noli Domine , noli sic attendere malum meum , vt obliuiscaris bonum tuum : etsi ego admisi vnde me damnare possis , tu non amisisti vnde me saluare soles : es Iesus , ●●go volens ; es Christus , ergo poteus : est enim vox 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatio dignitatis & officy ( sicut ante monui : ) In veteri siquidem lege reges & sacerdotes Vncti siue Christi dicebantur : Vt Esaiae 45.1 . Haec dicit Dominus Christo suo Cyro . Et Psalmo 105. Nolite tangere Christos meos . Iesus autem vnctus oleo laetitiae prae consortibus ( vt r r Psal. 45.8 . Psalmista loquitur : ) s s Ioan. 10.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non modò Christus Domini ; sed etiam Christus , Dominus , vnctus & rex & sacerdos : t t Illyricus in clau . script . verb. Christus . Regis munera tria , iudicare , regere , tueri suos ▪ sacerdotes item tria ; docere , orare , sacrificare . Quae quidem omnia nunc in coelis ; olim in terris agebat Iesus rex & s●cerdos noster ; rex , vtpote qui filius Dauid ; sacerdos , vtpote qui filius Abraham , vbi quatuor occurrunt examinanda .

Primum est , cur hos potissimùm duos ex tàm longa parentum Christi serie Euangelist● nominauerit ? Cuius ( vt u u Caten . in Mat. 1. & pa●t. 3. qu. 31. art. 2. Aquinas explicat ) est ratio multiplex .

Prima , quòd his potissimùm promissio venturi Messiae facta fuerit : Abrahamo , Gen. 22. vers. 18. In femine tuo benedicentur omnes Gentes terrae ; quod Apostolus intell●gendum esse de Christo clarè docet ad Galatas 3.16 . Abrahamo dictae sunt promissiones , & femini eius , non dicit & feminibus , quasi in multis , sed quasi in vno , & femini tuo , qui est Christus .

Dauidi verò iurauit Dominus : De fructu ventris tui ponam super sedem tuam : Psal. 132.11 . Vnde populus Iudaecrum vt regem honorifice suscipientes vndi●j clamabat , acclamabat ; Hosanna filio Dauid : acquiescunt in h●c expositione Chrysostomus , Hieronymus , Ambrosius , Irenaeus .

Secunda ratio , quia Christus eratrex , sacerdos , & propheta . Dauid autem rex & propheta , sacerdos Abraham , vtpote cui dixerat Dominus , Sume mihi vaccam triennem , & arietem annorum trium : turturem quoque & co●umbam . Gen. 15.9 .

Tertia ratio ; quoniam in Abrahamo primò incepit circumsio : in Dauid autem maxime ma●ifesta Dei electio : Secundum illud , x x Act. 18.22 . Elegi virum iuxta cormeum . V●riusque , proinde silius specialissime dicitur à M●tthaeo Christus , vt ostendatur esse in salutem & circumcisioni & electioni Gentil●um : Ita Patres , ita scholastici docuere : verùm si liceret vestra bona cum venia meam hic interponere sententiam ; ego fortasse dicerem Abrahamum & Dauidem specialiter in hoc Euangelicae structurae frontispicio collocari , quia duae sunt principales Euangelij partes , sides & poenitentia . E●inebat in Abrahamo fides , in Dauide poenitentia : quemadmodum itaque Christus secundum carnalem genarationem ; ita Christianus secundum spiritualem regenerationem habendus est filius Dauid , filius Abraham .

— Si quid tu rectius istis Candidus imperti ; si non , his vtere mecum .

Quod attinet ad secundum problema : y y Hugo Cardinal . in loc. quadruplex est causa quare Matthaeus Abrahamo Dauidem anteposuerit .

1. Quia Dauid erat regno clarior : eleganter enim z z Lib. ad Scapulam . Tertullianus ; Imperator omnibus maior est , dum solo Deo minor est .

a a Scriptum in Curia Wormatiensi● sicut Manlius loc. com. Astra Deo nil maius habent , nil Caesare terra .

2. Ne series genealogiae turbaretur : Hebraeorum enim mos est , vbi multa recensent , illud vnde volunt incipere vltimo loco ponere : vt Gen. 1.1 . In principio creauit Deus caelum & terram , terra autem erat inanis : Ita liber generationis Iesu Christi , filij Dauid , filij Abraham . Abraham autem genuit Isaac .

3. Quia Iesus in mundum venit , non b b Matth. 9.13 . iustos vocare , sed peccatores : Euangelij proinde prologo Dauid peccator Abrahae iusto praeponitur . Et hoc solamen miseris & Euangelium verè : nam quomodo Iesus potest esse non Iesus peccatori , cum ipse fuerit peccatoris summi filius , adulteri , homicidae , blasphemi Dauid : qui non adhuc natus liberauit parentes à peccatis quomodo tam glorificatus non liberabit filios ?

Animaduertere licet omnes ferè qui petebant à Christo beneficia , solere prius eum Dauidis filium appellare : Ita mulier Cananaea , Miserere mei Domine fili Dauid : Ita Bartimaeus , Marci . 10. Iesu fili Dauid miserere mei . Ad hunc etiam modum vnusquisque considenter ad gratiae thronum accedere potest & debet : O Domine Iesu Dauidis fili , miserere mei . Sum ego fateor homo peccator , at tu Iesu non hominis modo filius , sed hominis peccantissimi , filius Dauid . Audacius adhuc c c Loc. com. tit. de Christi passione . Lutherus : Ignoscite quaeso ; Christus omnium maximus latro , fur , sacrilegus , homicida , scilicet reputatiuè coram hominibus , imputatiuè coram Deo : quoniam existens hostia pro peccatis totius mundi portauit in corpore suo ; peccata Noe , qui fuit ebrius ; peccata Pauli , qui fuit blasphemus ; peccata Dauid , qui fuit homicida : non miseranda necessitate , sed miserante potius voluntate , sicut optimè distinxit Augustinus ad Laurentium enchiridij cap. 49.

Portauit siquidem omnia omnium peccata , qui nullam ne minimam habuit labeculam de proprio . M●hi compatitur , mihitristis , mihi dolet , inquit d d De fide . lib. 2. cap. 3. Ambrosius ; in me & pro me doluit , qui pro se nihil habuit quod doleret .

Ita mihi verbum caro factum est ; verbum ; quid potentius ? in initio enim erat verbum : caro factum est , quid imp●tentius ? Omnis enim caro foenum . Attamen qui fecit homi●em factus est filius hominis , impij hominis , filius Dauid . e e Augustin . de ●ate●bizand . rudibus , cap. 4. Magna miseria superbus homo ; sed maior misericordia humilis Deus . Quid rependam ei pro omnibus quae tribuit mihi ? f f Aug. serm. 115. de temp. Primò nihil eram , & fecit me : perieram , quaesiuit me ; quaerens inuenit me ; inuentum redemit me ; redemptum liberauit me ; de hoste fecit seruum , de seruo fratrem , de fratre cohaeredem : Ille qui non nouit peccatum , pro me factus est peccatum , & filius nequissimi peccatoris Dauid .

4. Dauid Abrahamo , iunior seniori praefertur ; quia licèt vtrique Messiae dicta fuerit promissio , tamen ea quae Dauidi facta , & recentior & specialior , & honorificentior ; ideoque Iudaeis gratior , & omnium ore magis celebrata . Nam interrogati a Iudaeis Pharisaei ; Quid vobis videtur de Christo ? incunctantèr respondent , filius Dauid ; & ipsa g g Matth. 12.23 . populaeris turba vifis admirabilibus Christi , dicebat illicò , nunquid hic est filius Dauid ? haec scilicet opinio tenaciter haerebat omnium animis , oportere Messiam esse filium Dauid ; inter Iudaeos praecipuè ( quorum gratiâ praesens hoc opus excogitatum ) adeò manifestum erat , h h Aug. de vera Religione . vt nulla doctorum paucitas , nulla indoctorum turba dissentiret .

Hanc rationem afferre video , Chrysostomum , Euthymium , Theophylactum , aliosque tractatores quàm plures ; & hanc ego longè clarissimam , eloquioque sacro conuenientissimam esse determino .

De tertia verò quaestione : i i Erasmus & Maldonat . in loc. Secundus genitiuus filij conuenientèr & ad Dauidem & ad Christum referri potest : ad Dauidem ; erat enimille filius Abraham ; ac sidiceret Euangelista : Liber generationis Iesu Christi filij Dauid , qui Dauid fuit filius Abrahae : Ad Christum etiam ; erat enim ille vtriusque filius , ac si Matthaeus ad hunc modum enucleatius , hic est liber generationis Iesu Christi filij Dauid & Abraham . Sed quo modo iam vltimo quaeritur , & ipse breuius fortasse enarrabo , quàm res tanta dici debeat .

Isaias sacrorum vatum Homerus ( vt eum appellat k k Lib. 5. de asse . Bud●eus ) admiranda canit sed credenda . Cap. 9. vers. 6. Paruulus natus est nobis , filius datus est nobis : in quem locum l l Hom. 1. de natiuit . Christi . Eusebius Emissenus appositè , Datus ex diuinitate , natus ex virgine ; natus qui sentiret occasum , datus qui ●esciret exordium ; natus qui & matre esset iunior , datus quo nec pater esset antiquior ; & sic qui erat , datus est ; qui non erat , natus est ; in mundum nempe ve●it , qui mundum condidit : ad terrena descendit , & caelestia non dereliquit ; & affuit , & inde non defuit , vt m m Epist. 3. Augustinus olim Volusiano : humana natura accessit , diuina non recessit : illa fuit assumpta , ista non consumpta ; vel ( vt n n Hom. 2. de natiuit . Christ . Emissenus acutissimè ) verbum caro factum est , non deposita , sed seposita Maiestate . o o Aug. confess . lib. 2. cap. 42. Oportet enim Mediatorem inter Deum & hominem , habere aliquid simile Deo , aliquid simile homini , ne in vtroque homini similis longè esset à Deo ; aut in vtroque Deo similis longè esset ab homine : Christus igi●ur p p Idem ibidem . cap. 43. inter mortales peccatores , & immortalem iustum , apparuit mortalis cum hominibus , iustus cum Deo .

Quemadmodum enim flores ( authore Protagora ) solem habent in caelo patrem , solum in terra matrem : Ita Christus flos de q q Isai. 11.1 . Iesse , Patrem habuit in coelo sine matre ; in terris autem matrem sine patre ; r r Emissenus vbi supro . non alter ex patre , alter ex virgine ; sed al●ter ex patre , aliter ex virgine : de Deo Deus , de Deo patre Deus filius , inquit s s Serm. de duplici natiuit . Christi . Fulgentius : alter in persona , non alius in natura : semper apudpatrem , semper cumpatre , semper de patre , semper in patre : t t Aug. ser. 4. de temp. filius ex ipso , cum ipso , hoc quod ipse .

Verus etiam homo de homine , u u Lombard . ● . sent. dist. 8. propter hominem , secundum hominem , super hominem ; vnus tamen idemque Iesus Christus , Emmanuel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nobiscum Deus ; eiusdem Mariae filius & parens . Ita Paulus ad Galatas quarto , Misit Deus Filium suum factum de muliere . A & Ω , Apocalyp. 1.8 . id est , vt exponit x x Sixtu● . Senen . bib. lib. 2 pa. 37. Epiphanius , homo & Deus . Nam A. quae infernè aperitur , humanam denotat naturam : ● , quod supernè apertum est innuit diuinam . Ipsum ( inquit y y Hom. 1. denatiuit . Christi . Emissenus ) sanguinem quem pro matre obtulit , antea de sanguine matris accepit : & hoc , vt exclamat Bernardus , est singulariter mirabile & mirabiliter singulare . z z Thom. 3 part . q. 31. art. 5. Secundum conditionem naturae natus ex foeminâ : suprae conditionem naturae , naturae ex virgine .

Iam verò Deipara , ( sicut historia sacra testatur ) ex stirpe Dauidica ; nec non ex Abrahamist stemmate oriunda . Christus itaque , secundum vsitatam loquendi consuetudinem apud Hebraeos , & filius Dauid , & filius Abraham , ●on a a Erasmus in loc. ex ijsdem prognatus , sed ex eâdem generis serie propagatus .

Atque sic ea , qua potui breuitate , quaestionibus ist is omnibus enodate respondi ; quantum attinet ad contentiosos non satis , quantum ad pacatos & intelligentes plus forte quam satis ; vt ad Bonifacium scripsit b b Epist. 23. Augustinus .

Si quis expectet vt ego subtilius aliquid adijciam de Christi genealogia , quaerat ille genealogicos fabulones ; qui dum anigmata nescio quae conantur explicare , lectorum animos inextricabilibus errorum labyrinthis solent implicare .

Horum duo sunt genera ; Iudaei veteres . Iudaizantes noui .

Illi a luce veritatis c c Aug. cont. aduers . Legis . lib. 2. cap. 7. auersi , & ob hoc luci veritatis aduersi . Isti genealogiam Christi , d d Idem contra Faustum . li. 22. cap. 34. vel non intelligendo reprehendunt , vel reprehendendo non intelligunt . Ambo ( quod e e Contra literas Petiliani . lib. 3. cap. ●6 . Augustinus de Petiliano ) Multa dicendo nihil dicunt , aut potius nil dicendo multa dicunt . O mirabilem insaniam ( inquit sanctissimus f f Idem contra Fau●tum . lib. 17. cap. 3. pater ) aliquid de Christo narranti , nolle credi Matthaeo , & velle credi Manichaeo . O curas hominum ! quantum est in rebus inane ! Excidium Troiae post Homerum , aut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , post Lucam & Matthaeum contexere . Paulus instituens Timotheum abundare fecit eum praeceptis morum , institutisque Theologiae ; sed g g 1. Tim. 1.4 . inutiles de genealogiae quaestiones , & inaniloquia , non ab auribus modo , sed ab orbis Christiam sinibus arcenda iudicauit . Odi semper ego Nonatores , etiam recens antiquitatem amplexus sum . Itaque toto hoc sermone , quod à patribus accepi , vobis tradidi : quorum omnium haec est summa . Liber excitat lectionem ; Liber generationis electionem ; Iesus deuotionem ; Christus obedientiam : filius Dauid spem ; filius Abrahae sidem . In his siquid bene , quia nostrum non est , agnoscite ; si quid malè quia nostrum est , ignoscite . Humanum enim ( a●t h h Ethic. lib. 4. cap. de liberal . Aristoteles ) imò regium ( vti i i Bucan . praef. loc. com. Plutarchus ) imo Christianum ( inquit k k Consolat . ad Pammachium . Hieronymus ) idest , vestrum est , ( ornatissimi viri ) m●gna liberaliter dare , parua libenter accipere . Gratia Domini nostri Iesu Christi filij Dauid , filij Abraham sit cum omnibus vobis , nunc & in saecula saeculorum . Amen .

Ad Clerum habita Cantabrigiae pro gradu Doctoratus : Anno 1605.

The Epistle . ROM. 12.1 . I beseech you brethren by the mercifulnesse of God , that you make your bodies a quicke sacrifice , &c.

IT is well obserued by l l In 6. ad Rom. Chrysostome , that all the sacred Epistles of this Apostle stand vpon two legs especially ; to wit ; Explications : or doctrines of holy faith . Applications : or exhortations to godly life .

The former Chapters are spent in dogmaticall conclusions appertaining to beliefe . The m m Ambros. Theophylact. Melancthon . in loc. residue containe morall instructions of honest conuersation and loue : wherein our Apostle teacheth , how wee should behaue our selues to God and man ; and that by n n Gorran . in loc. precept and paterne . By precept , in the 12 , 13 , 14 , 15. Chapters : by paterne , in the 16. Chapter .

This scripture shewes how we must demeane our selues to o o Aquin. in loc. God , in Body : vers. 1. Make your bodies a quicke sacrifice , &c. Soule : vers. 2. Fashion not your selues like vnto this world , but be yee changed by the renewing of your mind .

I beseech you brethren ] Two things induce men especially to suffer the words of exhortation : opportunity , and importunity : The worth of the matter , and zealous affection of the speaker . Saint Paul makes his louing affection manifest in these sweet termes ; I beseech you brethren by the mercifulnesse of God . He might haue commanded , as he told p p Philemon . 8.9 . Philemon ; but for loues sake , he doth rather intreat .

God the Father appeared in a q q 1. King . 19.12 . still and soft voice : God the Sonne was not a tiger , but a r r Ioh. 1.29 . lambe : God the holy Ghost came downe , not in the forme of a vulture ; but in the shape of a s s Luk. 3.22 . doue : signifying hereby , that Preachers ought to vse gentle meanes in winning men vnto God ; herein resembling the good mother which hath t t Bernard . vbera and verbera , a teat so well as a rod : a dug to restore such as feele their sinne with the spirit of meeknesse : Gal. 6.1 . but a rod to whip the carelesse and senslesse , lest they grow too wanton . And therefore Saint Paul , who doth heere beseech the Romans out of his loue ; doth adiure them also by the mercifulnesse of God : that is , as u u Aquin. in loc. some construe it , I beseech you by mine Apostolical authority , committed vnto me by Gods especialll mercy , 1. Cor. 7.25 . as himselfe expounds himselfe in the third verse of this Chapter : I say through the grace that is giuen to me : where the Greeke verbe x x Erasmus annot. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , may be translated , I command : or , By the mercifulnesse of God shewed vnto you : for as God is more bountifull , so you must bee more dutifull . We may not sinne , that grace may abound : but on the contrary , because the grace of God , that bringeth saluation vnto all men , hath appeared , it teacheth vs to denie vngodlinesse and worldly lusts , and that wee should liue soberly and righteously and godly in this present world .

The mercies of God to me , the mercies of God to you , be many and manifest . I beseech you therefore by the riches of his abundant mercy , make your bodies a quicke sacrifice , &c.

Thus you see the zealous earnestnesse of the speaker : I come now to the worthinesse of the matter ; concerning the Romans , and in them our selues , as much as the saluation of our soules . I beseech you therefore marke what the Spirit writeth , and first obserue Pauls order : y y Martyr in loc. After iustification hee speakes of sanctification : herein intimating that good workes , as z z Lib. de fide & operiòus . Augustine said ; Non praecedunt iustificandum , sed sequuntur iustificatum : Not goe before , but after iustification . a a Church homily of good workes . As the wheele turneth round , not to the end that it may be made round , but because it is first made round , therefore it turneth round : so men are sanctified because first iustified ; not iustified because first sanctified . As Aulus Fuluius when he tooke his sonne in the conspiracie with Catiline , said : Ego te non Catilinae genui sed patriae . So God hath not begotten vs in Christ , that wee should follow that archtraitor Satan ; but serue him in holinesse and righteousnesse all the daies of our life : making our selues a quicke sacrifice , &c.

There are two kinds of sacrifices : Expiatory , for sinne ; which we cannot offer . See epist. Dom. 3. Quadragesimae . Gratulatory , of thanks and praise , which wee can and must offer : and , hereof there are b b Aquin. in loc. three kinds according to the three sorts of goods ; of the World . hereof there are b b Aquin. in loc. three kinds according to the three sorts of goods ; of the Mind . hereof there are b b Aquin. in loc. three kinds according to the three sorts of goods ; of the Body .

1. We must offer our goods of the world : Heb. 13.16 . To doe good and distribute forget not ; for with such sacrifices is God pleased . c c Prou. 19.17 . He that hath mercy vpon the poore , lendeth vnto the Lord .

2. Wee must offer to the Lord the goods of our mind , by deuotion and contrition : Psal. 51.17 . The sacrifice of God , is a troubled spirit ; a broken and contrite heart O God shalt thou not despise . When by diuine meditation and deuote praier , we beat downe the proud conceits of our rebellious hearts , we kill , and offer vp as it were our sonne Isaac ; that which is most neere , most deere to vs .

3. We must offer to the Lord the goods of our body ; which are done , Patiendo , by dying for the Lord . Faciendo , by doing that which is acceptable to the Lord .

Martyrdome is such a pleasing sacrifice , that as Ambrose said of his sister ; Appellabo martyrem & praedicabo satis : I will call her Martyr , and then I shall bee sure to commend her enough . See Epist. on Saint Steuens day .

S. Paul here meanes a sacrifice by doing ; d d Rom. 6.13 . Giue your members as weapons of righteousnesse to God . For as Christ offered vp himselfe for vs ; so wee made conformable , should offer vp our selues vnto him . e e Martyr in loc. Interpreters obserue a great Emphasis in the word hostia , deriued , as Ouid noteth , ab hostibus .

Victima quae dextra cecidit victrice , vocatur ; Hostibus à domitis hostia nomen habet .

And therefore seeing Christ hath deliuered vs from the hands of all our enemies , it is our dutie to sacrifice perpetually to him , our selues and our soules , and so liue to him who died for vs .

Lest we should erre in our offering , Saint Paul shewes all the f f Gorran . in loc. causes : Efficient : our selues . Materiall : our bodies . Formall : quicke and holie . Finall : acceptable to God . Or ( as g g Aquin. & Martyr . other obserue ) S. Paul sets downe foure properties of a sacrifice : 1. Sound and quicke . 2. Sanctified and holie . 3. Pleasing . 4. Reasonable .

First , our sacrifice must be sound and quick ; not blind , not lame , not feeble , Malach. 1.8 . Wee must not offer to the diuell our youthfull yeares , and lay our old bones vpon Gods altar : his sacrifice must bee the fattest , and the fairest ; he must haue both head and hinderparts : hereby signifying that we must remember our Creator in the daies of our nonage , so well as in the daies of our dotage : for if wee deferre our offering till the last houre , when sicknes the bailiffe of death hath arrested vs , and paine sicknes attendant dulled our senses ; it cannot be called a quicke , but a sicke ; not a liuing , but a dead offering . That our sacrifice therefore may bee quicke , let vs , I beseech you , begin quickly to dedicate our selues vnto God .

Or quicke ] That is , h h Martyr in l●c . willing : for those things are said to be quicke which moue of themselues ; and those dead which doe not moue , but by some outward violence : we may not then be stockes and blockes in Gods holie seruice , doing no good but vpon constraint of law , and penaltie of statute : such oblations are not acceptable , because they bee not quicke . The Lord loueth a cheerefull giuer and thanksgiuer . Nothing is done well , but that only which is done with our will , freely , readily , liuely .

Or quicke ] That is , quickned through faith : for as the soule is the life of the body , so faith is the life of the soule ; without which he that liueth is dead : i i Abacue . 2.4 . for the iust doth liue by faith . H●e situs es● Vacia . ( said Seneca , when he pass●d by the ground of that voluptuous Epicure ) Vacia lieth here dead and buried : and k k 1. Tim. 5.6 . so Pa●l of a widow liuing in pleasure ; She is dead euen while she doth liue . That our sacrifice therefore may bee liuing it must proceede from a faith that is liuely .

Or liuing ] That is , a l l Melanct. in l●● . continuall sacrifice . The sacrifices of the Iewes haue now their end ▪ but the sacrifices of Christians are without end . We must 〈◊〉 m m Ephes. 5.20 . giue thanks , and n n Ephes. 6.18 . al●aies pray . The fire on our altar must neuer goe out , our sacrifice neuer die .

In the Law beasts appointed for sacrifice were first slaine , and then offered ; and that for two causes especially : first , ( as o o In loc. Ambrose notes ) to put the sacrificer in mind what hee deserued by sinne : namely , death : and secondly , because those bloodie sacrifices were types of Christs death on the crosse , which is the propitiation for our sinnes . In like manner euery Christian sacrifice must bee dead to the world , that he may liue to God ; p p Coloss. 3.5 . mortifying his earthly members , and q q Galat. 5.24 . crucifying his carnall affections , that he may become a r r Galat. 6.15 . new creature in Christ .

As death depriues a man of naturall life , so mortification destroyes the bodie of sinne , which is the sensuall life : Moriatur ergo ne moriatur , mutetur homo ne d●mnetur : ( quoth s s Serm. 141. de temp . Augustine ) We must die for a time in this life , lest wee die for euer in the next life . Wee must rise againe with Christ , saith t t Coloss. ● . 1 . Paul . Now a man must be dead before hee can rise againe : first u u Rom. 6.5 . grafted with Christ to the similitude of his death , and after to the similitude of his resurrection . Hee that liued ill , and now demeanes himselfe well , is risen againe from the death of sinne , to the life of grace ; mortified , and yet a liuing sacrifice ; the x x Luther . post . maior in loc. more mortified , the more liuing . Rom. 8.13 . If ye mortifie the deedes of the bodie by the spirit , ye shall liue .

This killing of our beastly desires is verie fit , whether we consider our selues , y y Fatius de mortificat . cap. 4. as Men. This killing of our beastly desires is verie fit , whether we consider our selues , y y Fatius de mortificat . cap. 4. as Ciuill men . This killing of our beastly desires is verie fit , whether we consider our selues , y y Fatius de mortificat . cap. 4. as Christian men . This killing of our beastly desires is verie fit , whether we consider our selues , y y Fatius de mortificat . cap. 4. as Eminent men .

As men ; that we may leade our life not according to sense , but according to reason : otherwise wee should be rather sensuall beasts , then reasonable men .

As ciuill men ; that we may not liue according to lust , but according to law ; though not according to conscience , yet according to custome , that wee breake not the statutes and disturbe not the common-wealth wherein we liue . The Philosophers in old time comprehended all points of mortification in these two words , sustine & abstine .

As Christian men ; z z Luke 9.23 . for he that will be Christs disciple , must deny himselfe : abnegare suos , sua , se. a a Matth. 11.12 . The kingdome of heauen suffereth violence , and the violent take it by force : that is , by mortification and daily fighting against the lusts of the flesh ; as b b Consule Maldonat . in Mat. 11.12 . & Fatium , vbi supra . Basil , Chrysostome , Augustine , Hierome , Gregori● , Theophylact , Euthymius expound it .

Last of all , yet most of all , mortification is necessarie for eminent persons , either in the Ministerie or Magistracie . For great ones ought especially to be good . Their sacrifice must be most quicke , that they may be paternes vnto other ; as it were walking statutes , and talking lawes to the people .

Holy ] The second thing required in our sacrifice : so we reade , Leuit. 22. that vnhallowed and vncleane persons ought not to touch the things of the Lord. c c Leuit. 20 26. Ye shall be holy for I the Lord am holy ; d d 1. Thess. 4.3 . this is the will of God , euen our sanctification .

The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is deriued , as e e In Cra●ylo . Plato notes , of the priuatiue particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifying that holie things are not infected with the corruptions and filth of the world ; when our throte is an open sepulchre : when our mouth is full of cursing and bitternes ; when our feete are swift to shed blood ; when our bodies are sinkes of sinne , wee cannot be an holie sacrifice : for the law is plaine , f f Leu. 22.20.23 . Yee shall not offer any thing that hath a blemish , not a beast that is scabbed , not a bullocke nor a sheepe that hath a member lacking : The drunkard then , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without his head , ( as Clemens Alexandrinus termed him ) and the coward who wants an heart , and the rotten adulterer whose bodie is neither holie nor whole , is no sacrifice for the Lord .

The Latines haue deduced the word sanctum of sancire , g g Vlpian . de verborum significat . quasi sancitum : hereby teaching vs that our sacrifice must be constant and continuall . That by-word , A yong Saint , an old Diuell , is a wrie word ; for wee must be good in our youth , better in our manhood , best of all in our old age : wee must grow from grace to grace , till wee bee of full growth in Christ ; dedicating all that is within vs , all that is without vs , all that is about vs vnto the seruice of God .

Seruius expounding the words of h h Aeneid . 12. Virgil ; Qui foedera numine sancit , affrmes that sanctum is sanguine consecratum : and so must our sacrifice be consecrated and dipped in Christs blood , in whom only God is well pleased : and therefore , as it followeth in the text , if holie , then acceptable .

Now that it may bee well accepted of God , i i Mela●ct●on . in loc. two things are required especially : 1. That it bee grounded vpon his word . 2. That it be performed in faith .

k k 1. Sam. 15.22 . Obedience is better then sacrifice : no sacrifice then is pleasing to God , except it bee done according to his will : inuocation of Saints , adoration of the consecrated host , administration of the Sacraments vnder one kinde , diuine seruice in an vnknowne tongue , praying to the dead , mumbling of Masses , iumbling of beades , worshipping of Images , and other like trash ; which are the very Diana of the Romis● religion , haue no foundation in holie Scripture ; not built vpon the rocke Christ , but vpon the sands of humane braines , and therefore not acceptable , but abominable to the Lord . A new religion is no religion : l l Hilarius in Psal. 1. To deuise phantasies of God , is as bad as to say there is no God .

Againe , courses of life not warranted by Gods owne booke , such as are rather m m Perkins Treatise of Callings . auocations from God and goodnesse , then vocations , as ordinarie cheating , brotheldrie , coniuring , and all other vnlawfull occupations or professions are not a sweete fauour to God , but altogether stinking in his nostrels : If we will haue our sacrifice acceptable they must be first holy . So diuine n n In Eutyphrone . Plato , Whatsoeuer is good and holie , that is accepted of God .

Secondly , sacrifice must be performed in faith , otherwise though it be warranted by Gods own word , it is not acceptable : prayer , receiuing of the Sacraments , hearing of the Scriptures , &c. are holy sacrifices , and yet not pleasing God , if done without faith . As our Apostle , Rom. 14.23 . Whatsoeuer is not of faith , is sinne ; that is , whatsoeuer is against our o o Aquin. & Gloss. in loc. conscience : so when the Recusant comes to Church against his conscience , to satisfie the law of man , not to certifie his loue to God , it is not an acceptable sacrifice . If a man be a Lawyer , a Physitian , a Merchant , a Souldier , against his conscience , though his calling be neuer so good , yet his oblation is bad .

Or as p p Melanct. & Caluin . in loc. other expound that text more fitly ; Whatsoeuer is not done in a good assurance , that God for Christs sake will accept of it and vs , it is sinne . Christians are q q 1. Pet. 2.5 . Priests offering spirituall sacrifices acceptable to God by Iesus Christ . r r Church hom. of good works , part. 1. All good works without faith in him , are like the course of an horse that runneth out of the way , which taketh great labour but to no purpose . For vnbeleeuing Gentiles and misbeleeuing heretikes , albeit they be neuer so wittie , neuer so vertuous , are no sweete fauour to the Lord .

Reasonable ] We reade in the s s Leuit. 2.13 . Law , that euery sacrifice was seasoned with salt : now s●lt mystically notes discretion ; as Coloss. 4.6 . Let your speech be gracious alwaies and powdred with salt : that is , with wisedome and sobrietie . When Paul then exhorteth vs to giue our bodies a reasonable sacrifice , t t Aquin. in loc. his meaning is , that al things must be done in order , comely , discreetly . The prouerbe is good , An ounce of discretion is worth a pound of learning : for as zeale without knowledge is blinde , quo vehementius irruit eo grauius corruit : so knowledge without discretion is lame , like a sword in a mad mans hand able to doe much , apt to doe nothing : u u Bernard . serm. 49. in Cantic . Tolle hanc , & virtus vitium erit . Hee that will fast , must fast with discretion , x x Gorran . in loc. he must so mortifie that he do not kill his own flesh . He that giueth almes to the poore must doe it with discretion ; omni petenti , non omnia petenti , quoth y y Lib. 1. de . serm. Dom. in Mont. Augustine ; to euery one that doth aske , but not euery thing that he doth aske : so likewise pray with discretion , obseruing place and time ; z z Matth. 6.5 . place , left thou be reputed an hypocrite ; time , lest accounted an heretike , like the a a Augustin . haer●s. 57. Psallianists and Euchitai .

b b L●ther . Melancthon . Erasmus , &c. in loc. Other expound the word reasonable as opposite to the Iewes oblations . As if Paul should speake thus : In the Law dead beasts ; but in the Gospell reasonable liuing men are to be sacrificed vnto God . Euery Christian is a sacrificer , euery layman a priest ; but the pastor is a priest of priests , one that sacrificeth his people by teaching and exhorting them to giue vp their bodies , a quicke and holie sacrifice to the Lord. c c Rom. 15.16 . I am ( saith Paul ) the minister of Iesus Christ toward the Gentiles , ministring the Gospell of God ▪ that the offering vp of the Gentiles might be acceptable , being sanctified by the holy Ghost .

Hitherto concerning the first generall branch of Saint Pauls exhortation . Now as Musitians doe not only teach their schollers what they shall sing , but also what they shall not sing , that they may follow that which is good , and eschue that which is euill : so Paul doth not onely shew what we must doe , but also what we must not doe : Fashion not your selues like vnto this world .

World vsed in the worse sense signifieth either the wicked men of the world ; or else the vaine things of the world : the wicked men , as Ioh. 12.31 . the diuell is termed the prince of the world , that is , of the wicked in the world , who make themselues his vassals , by yeelding to his temptations , according to that of d d Rom. 6.16 . Paul : He is our master to whom we submit our selues as seruants . It is not Satans power that hee doth thus dominere in the Church : for he was e e Apocal. 20.2 . bound and f f Apocal. 12.9 . cast out of the Church ; but it is the weaknes and wickednes of men , who loose him and open the gate when he was shut out ; admitting him as a lord of misrule , ruling and ouerruling those who are children of disobedience : Ephes. 2.2 .

Secondly , the word World taken in a bad and more strict sense , signifies the pomps and vanities of the world . As 1. Epist Ioh. 2.15 . Loue not the world , neither the things of the world : that is , as himselfe construeth himselfe , the lust of the flesh , and pride of life .

According to both acceptions it may be well expounded in this text ; as if S. Paul should say , Brethren I beseech you by the tender mercies of God , that yee fashion not your selues , either according to the wicked men , or according to the vaine things of this world .

For the first : 2. things occasion fashion in the world : Multitude : for as Cyprian said ; Incipit esse licitum , quod solet esset publicum . Custome is not onely another nurture , but as it were another nature . And , as the Lawyers speake : Quod est consuetum praesumitur esse iustum : That which is done by many , is thought at length lawfull in any . Greatnes : for as g g Lib. 2. Paterculus writes ; Imperio maximus exemplo maior : He that is highest , hath alway most followers . Augustus , a learned Prince , filled the Empire with schollers : Tiberius , with dissemblers : Canstantine , with Christians : Iulian , with Atheists .

So that Paul vnderstanding how prone men are to follow fashions , aduiseth vs here , not to conforme our selues according to the world .

In complements of courtesies and common ciuilities , it is not amisse to follow either the most or the best .

In matter of Church orders and Ceremonies , it is h h August . epist. 118. cap. 5. insolent singularitie , not to fashion our selues according to that which is inioined by the best , and vsed by the most ; yea euen in the maine points of holy religion : If the great be good , and the most , best , we may follow both .

But Saint Pauls meaning is , that wee may not follow wicked men in their wickednesse , nor worldly men in their worldlinesse , nor good men but in that they are good : as hee saith elsewhere , i i 1. Cor. 11.1 . Be ye followers of me , as I am of Christ : for as in imitation oratorie , there are two sorts of examples ; one necessarie to be followed alwaies in all things ; as Demosthenes among the Grecians , and Tully among the Latines ; another to be followed in some things , and at some times , as Poets and Historiographers : Euen so there are two sorts of examples in Christian imitation : the one necessarie , which is Christ the way , the truth , and the life : k k Bernard . ser. 2. in ascens . Dom. Via in exemplo , veritas in promisso , vita in praemio : The truth in his learning , the way for his liuing ; as the l l Basil. de spirit . sanct. cap. 8. Leo s●rm. 2. de resarrect . Cyril . in loc. Fathers vsually glosse that place . The other are to be followed in some things , and at some times : as Paul , Peter , Augustine , Chrysostome , Nazianzen , and other blessed Saints of God , whose liues and lines are so farre foorth to be followed , as they swarue not from our chiefe copie Christ . In sin we may not follow the good ; much lesse the wicked of the world , be they neuer so many , neuer so mightie : we may not be drunken , because it is the fashion among the most ; nor liue lasciuiously , because commonly great ones are wantons . In this point the scriptures are plaine and peremptory . m m Matth. 7.13 . The gate is wide , and way broad , that leadeth to destruction , and many goe in thereat : Ergo , we must not follow the most . n n Iohn 7.48 . Doe any of the Rulers beleeue in Christ : Ergo , we must not fashion our selues according to the greatest .

In the old world many were drowned , only o o Gen. 7. Noah and his familie saued : in Sodome many wicked beasts destroied , onely p p Gen. 19. Lot and his house deliuered : there were two malefactors hanged , one , Christ crucified ; two extremes , one vertue ; many thornes , one lilie . Cantic. 2.2 . Like a lilie among the thornes , so is my loue among the daughters .

It is said , Apoc. 20.12 . that at the last day , the bookes shall be opened , and another booke which is the booke of life . Where some note , that the booke wherein Gods elect are registred , is but one ; but the bookes of the reprobate are many . The number of fooles is infinite ; but Gods people , which are truly w●se , a q q Luke 12.32 . little flocke . Christendome is the least part of the world : they that prosesse Christ aright , are the least part of Christendome ; and of this little part , many be called , but few chosen ; r r Tit. 1.16 . professing they know God in their words , but denying him in their works : arrant heretikes , as one wittily , not disputing against religion ; but liuing contrary to religion , marching vnder Christs colours , and yet fashioning themselues according to the world .

Here some will obiect . If I fashion not my selfe like the world , I shall be plaied vpon , and made a very s s Iob 17.6 . Tabret . I shall become the by word and song of the people .

First , according to the rules of reason , he is base that dependeth on vulgar breath .

t t Scalig●r . Qui pendet ab errore & opinione vulgi , Pendet magis atque arbore quipendet ab alta .

Augustine , who reckoned out of Varro , u u De ciuit lib. 19. cap. 1. 288. diuers opinions concerning the chiefe good ; x x Epist. 56. affirmes notwithstanding , that no man euer was so mad , as to place his happinesse in common fame , because that is but wind , and of winde it is said in the y y Iohn 3.8 . scripture ; that no man knoweth whence it commeth , and whither it goeth . As the childes loue , so the peoples commendation is gotten , and forgotten in an houre . z z Erasmus epist. praefix tom. 4. oper. Hieron . Socrates in Plato suspected euermore that to be bad , which the vulgar extolled for good . And Plinie gaue this rule in the schoole ; That hee declamed worst , who was applauded most .

Secondly , it is an axiome in the a a Iames 4.4 . Bible , that amity with the world , is enmitie with God . b b Galat. 1.10 . Hee that is a parasite to men , is not the seruant of Christ . It is an vnhappy thing to conuerse with vngodly wretches in the tents c c Psal. 120.4 . of Kedar ; d d Iob 30.29 . to be brother vnto the Dragons , and companions to the Ostriches . Yet Noah must not follow the fashions of the old world : Lot must not follow the fashions of Sodome : Iob must not follow the fashions of Vz : we must not follow the fashions of our corrupt age ; but , as e e Philip. 2.15 . Paul exhorteth , in the midst of a crooked and naughty generation , wee must be pure and blamelesse , shining euen as lights in the world , striuing euermore to walk in the narrow path , and enter in at the strait gate .

Againe , we may not conforme our selues according to the greatest : Ego & rexmeus , is no good plea , when God shall reckon with vs at the last and dreadfull day . Some men are so much at other mens seruice , that they neglect altogether Gods seruice . That thou didst follow such a Lord , and humor such a Gentleman ; that there were better men in the company , when thou diddest this villanie ; that vanity will not goe for a currant excuse : when Almighty God shall come to iudgement , then scepters and sepulchers shall be all one ; Princes and pesants shall bee fellowes .

As in Chesse play , so long as the game is in playing , all the men stand in their order , and are respected according to their place : first , the king ; then , the queene ; then , the bishops ; after them , the knights ; and last of all , the common souldier : but when once the game is ended , and the table taken away , then all are confusedly tumbled into a bag , and happily the king is lowest , and the pawne vpmost . Euen so it is with vs in this life ; ●●e world is a huge theater or stage , wherein some play the parts of Kings ; other , of Bishops ; some , Lords ; many , Knights ; other , Yeomen : but when our Lord shall come with his Angels to iudge the world , all are alike . For if great men and meane persons are in the same sinne , they shall be bound together , and cast as a fagot into hell fire . And therefore let vs not fashion our selues according to the wicked , whether Prince or people .

Secondly , we must not fashion our selues according to the vanities of the world , and that for two causes especiallie .

1. Because they be transitory : where note the worlds mortality .

2. Because they be not satisfactory : where note the soules immortality .

For the first , all the things of this world are of such a fashion , as that either they will leaue vs , or else we must leaue them . They leaue vs ; All riches haue their f f Prou. 23.5 . wings , and make their flight like an Eagle . We leaue them ; As the g g Ier. 17.11 . Partridge gathereth the young , which she hath not brought forth : so he that getteth riches , and not by right , shall leaue them in the midst of his daies , and at his end shall bee a foole .

The Partridge , as Ambrose writes in his 48. Epistle , maketh a nest of egges , which she laied not ; but so soone as the birds are hatched , the true mother cals them all away from the stepmother . So it is , saith Ieremy , with the couetous man , incubat auro , like a brood goose , or as an hen that sits ; incubo ( for so the Latines terme him ) hee keepes his nest , and sits as it were brooding , but when his chickens are hatched , he heares a voice from heauen ; O foole , this night will they fetch away thy soule from thee : and then , whose shall these things be which thou hast prouided ? Indeed many men reputed him wise while he liued ; but at his end , when by the finger of God , wee see that his goods are otherwise disposed , either excheated to the King , or restored to the true masters ; or else by some small error in his will , caried away by those whom he neuer loued : at his end , when euery Partridge shall call his young , then those that are wise , shall account him a very foole : h h Psal. 52.8 . Lo this is the man that tooke not God for his strength , but trusted in the multitude of his vncertaine riches , and strengthened himselfe in his wickednesse . And therefore loue not the world , neither the things of the world ; for the world passeth away , and the lust thereof , being onely certaine , in being vncertaine .

Secondly , things of this world are not satisfactory , they doe not fill and content the mind of man . i i Eccles. 1.8 . The eye cannot be satisfied with seeing , nor the eare filled with hearing : all things haue an emptinesse and extreme vanity , purchasing vnto the possessors nothing but anguish and vexation of spirit : and the reason hereof , as k k Ludo●icus viua●dus de veritate contritionis , fol. 87. Vi●aldus obserues , is , because the heart of man is made like a triangle , and the world round as a circle . Now a circle cannot fill a triangle , but there will be some corner empty .

There is nothing can fill the mind of man , but the blessed Trinitie , when God the Father , the most ancient of daies , shall fill our memory ; God the Sonne , who is wisdome it selfe , shall fill our vnderstanding ; God the holy Ghost , who is contentation and loue , shall sit in our will ; then all the powers of our mind will be at rest , when as they shall inioy him who made them . But the things of this world afford no perfect and absolute contentment ; and therefore , ne vos configurate seculo isto , fit not your selues according to the worlds figure , which is a circle ; but be ye renewed in your mind , which is a triangle , representing the sacred Trinitie .

Take a view with the Wise man of all worldly things : in briefe , doth any pleasure satisfie ? No : pleasure is like lightning : l l Plutarco . Simul oritur & moritur ; it is sweet but short ; like hawking , much cost and care for a little sport .

The prodigall child wasted both goods and body , yet could not haue enough , at the lest not enough m m Luke 15.16 . hogs meat .

— n n Horace . Virgo formosa supernè Desinit in turpem piscem malesuada voluptas .

Doth learning , that incomparable treasure of the mind , satisfie ? No : The more a man knoweth , the more hee knoweth that hee doth not know : so that as o o Eccles. 1.18 . Salomon said ; Hee that increaseth knowledge , doth increase sorrow .

Doth honour content a man ? No : The poore labourer would be written Yeoman ; the Yeoman after a few deare yeeres is a Gentleman ; the Gentleman must bee Knight ; the Knight , a Lord ; the Baron , an Earle ; the Count , a Duke ; the Duke , a King ; the King would Caesar bee ; and what then , is the worlds Emperour content ? No.

p p Iuuenal . Vnus Pellaeo iuueni non sufficit orbis , Aestuat infoelix angusto limine munde .

One world is not enough for Alexander , and therefore he weepes , and is q q Valerius Max. li. 8. c. 15. discontent : as if hee wanted elbow roome .

In the state Ecclesiasticall , the begging Frier would be Prior ; the Prior , an Abbat ; the Lord Abbat , a Bishop ; the Bishop , an Archbishop ; the Metropolitane , a Cardinall ; the Cardinall , Pope ; the Pope , a God : nay , that is not enough , aboue all that is called God : 2. Thes. 2.4 . This made r r Lib. ● . de considerat . Bernard wonder , O ambitio ambientium crux : how dost thou paine , yet pleasure all men !

Doe riches content ? No : the more men haue , the more men craue : and that which is worst of all , they are the greatest beggers , when they haue most of all . s s Eccles 5.9 . He that loueth siluer , shall not bee satisfied with siluer . As the poore man crieth out , Quid faciam quia non habeo ? so t t Theophylact. in 12. Luc. the couetous wretch as fast complaineth , Quid faciam quia habeo ? Luke 12.17 .

Those drinks are best that soonest extinguish thirst ; and those meates , which in least quantity doe longest resist hunger : but here the more a man doth drinke , the more thirstie ; so strange in some is this thirst , that it maketh them dig the pits , and painfully draw the water , and after , wil not suffer them to drinke . This , saith u u Eccl●s . 6.2 . Salomon , is an euill sicknesse , and a great vanity , when a man shall haue riches , and treasure , and honour , ●nd want power and grace to ioy in them .

Thus you see , the world is like a butterflie with painted wings ; vel sequend● lab●mur , vel assequendo laedimur : either we faile in pursuing it , or else when we haue caught it , it is so vaine , that it giueth no contentment . x x Aug. de doct. Christ . lib. 1. cap. 38. Herein is the true difference betweene earthly things & heauenly things : the one are desired much , but being obtained , they content little : the other are desired little , but once gained , satisfie much : and therefore , Lay not vp treasure vpon earth , where the moth and canker corrupt , and where theeues dig thorow & steale : for these things are neithe● y y Bernard . vera , nor vestra ; but lay vp treasure for your selues in heauen . If ye will not heare the words of Scripture , behold the works of nature : mans heart is broad aboue , narrow beneath ; open at the top , close below : to signifie , that we should inlarge and spread our affections toward heauen and heauenly things , and draw them to as narrow a point as possibly we can , concerning earth and earthly things ; and so by the fashion of our heart , we may learne not to follow the fashion of the world .

Be ye changed by the renewing of your mind ] We are formed by God , deformed by Satan , transformed by grace :

1. Sacramentally , by baptisme . 2. Morally , by newnesse of life ; which our Apostle meanes in this place . That which followes in the text , is expounded Epist. for the next Sunday .

The Gospel . LVKE 2.42 . The father and mother of Iesus went to Hierusalem after the custome of the feast day , &c.

THis Gospell is a z z Iansen . Concord . cap. 12. direction how parents ought to carrie themselues toward their children , and how children also should demeane th●mselues toward their parents : the one , by the practise of Ioseph and Mary : the other , by the paterne of our Sauiour Christ .

Parents care touching their children concernes their Soule . Bodie .

Their soule : that they bee brought vp in a a Ephes. 6.4 . instruction and information of the Lord ; b b Hemingius postil. Dom. 1. post Epiphan . that is , in godlinesse and ciuilitie : by the one they shall keepe a good conscience before God : by the other they shall obtaine a good report among men : the which two , conscience and credit , must chiefly be sought after in this life .

For the bodie : Parents ought to c c 1. Tim. 5.8 . prouide competent sustenance and maintenance ; guarding their persons , and regarding their estates : all which is performed here by Ioseph and Mary toward Christ .

First , for the soules institution ; they did instruct him by precept and example : precept , bringing him to the Temple , that he might be taught ; and that not only this once , but often , as often as law did require . So d d Hist. Euang. lib. 1. vt Maldonat . in loc. Iuuencus expressely :

Ad Templum laetis puerum perducere festis , Omnibus annorum vicibus de more solebant .

This should e e Culman . con . 1. Zepperus con. 2. in loc. teach al parents , how to teach their children ; especially , that they send them vnto the publike Catechising in the Church , and that according to f f Can. 59. Canon and custome : for the common Catechisme , which Authoritie commands , is fit and full , as containing all the vertues necessarie to saluation , and the meanes whereby those vertues are receiued and conserued .

The principal vertues of a Christian , are Faith . Hope . Charitie .

The Creede is necessarie for faith ; as teaching vs what wee haue to beleeue . The Pater noster is necessarie for hope ; teaching vs what we are to desire . The ten Commandements are necessary for charitie , teaching vs what we haue to do . The Sacraments are instruments of grace , by which those vertues are conueied vnto vs , and continued in vs . As to build an house , it is requisite , first to place the foundation , then to raise the walles , and last of al to couer it with the roofe : so saith g g Vti Bellarm. praefat. Tom. 1. controue●s . Augustine , to make in our soules the building of eternall saluation , we neede the foundation of faith , the walles of hope , the roofe of charitie . The tooles as it were wherewith all these bee wrought , are the sacred Word and blessed Sacraments ; our Catechisme then in briefe , comprehending all these matters and all these meanes ; and standing vpon the same legges especially , with the h h Cat. Caluin . vsed in the French and Scotish Churches . Geneuian and i i Bellarm Cat. written in Italian ▪ englished by R. Haddock . Romane Catechisme cannot be distasted either of Accusant or R●cusant out of deuotion and pietie , but out of saction and malice : well , or rather ill , each may say with the k k Martial . l●● . 1. Epigram. 33. Poet :

Non amo te Sabidi , nec possum dicere quaere : Hoc tantùm possum dicere , non amo te .

The father and mother ] Ioseph was not the naturall father of Christ , but father

In Opinion : Luk. 3.23 . Iesus , as men supposed , was the so●ne of Ioseph . l l Theophylact. in loc. Care : being his nurcing father appointed of God : for nurces are called mothers , and patrons fathers . Law : m m Augustin . de cons●nsu Euangelist . lib. 2. c. 1. being husband to Mary , and nigh of kin to Christ .

But Mary was the mother of Christ ; not only in opinion and care , but in truth and in deed . Mater à mat●ria , the very matter of Christs bodie was of the Virgin Mary : Galat. 4.4 . God sent his so●ne made of a woman : S●e Epist. Sunday after Christmas .

Secondly , these parents instruct their child by their owne example ; for they doe not send , but bring him vp to Hierusalem , after the custome of the feast day . The which is the shortest cut of teaching : Longum iter per praecepta , breue per exempla : The parents n n Hicro● . ●pist . ad Lae●am . tom. 1. sol. 57. good life preuailes more with his childe , then a good lesson .

Their deuotion is seene , in Going vp to Hierusalem , after the custome of the feast . Tarying there , fulfilling the daies .

S. Paul exhorts vs to pray at all o o 1. Thess. 5.17 . times , and in all p p 1. Tim. 2.8 . places : for the whole world is Gods vniuersal , and as it were Cathedrall Church ; and euery particular Christian is as it were his priuate Chapell , and Temple ; Daniel praied in the Lions den●e , Ionas in the Whales bellie , Iob on the dunghill , and the theese on the crosse ; yet the Lord heard their prayers , and granted their requests . It is lawful then in priuate to pray when and where we shall iudge most meete : but God for his publike worship hath in all ages assigned certaine times , and certaine places . The most speciall time is his Sabbath , and the most speciall place the Temple : so wee finde precept and practise . Precept , q q Esay 56.7 . My house shall be called the house of praier ; the which is repeated by Christ in three Eua●gelists .

Practise : The Publican and the Pharisie went vp into the Temple to pray , Luk. 18. Anna prayed in the Temple , Luk. 2. Peter and Iohn went vp into the Temple at the houre of prayer , Act. 3. Christ himselfe daily teaching in the Temple , Luk. 19.

After Christ , by reason of the great persecution , the Christians assembl●d not in the fittest , but in the safest places : in processe of time they did erect Oratories ; not in any sumptuous or stately manner , r r Hooker . lib. 5. s●ct . 11. which neither was possible by reason of the Churches pouerty , nor plausible in regard of the worlds enuie : but at length when Almightie God stirred vp religio●s Kings and Queenes , as s s Esay 49.23 . nursing fathers and nursing mothers of the Church , that which the Christians before either could not , or durst not doe , was with all alacritie performed ; in all places Temples were built ; no cost spared , nothing too deare which that way should be spent : sacrilegious wretches are not now more desirous to pull downe , then those deuout professors were to set vp Churches .

Now one chiefe cause why God in all ages would be serued in publ●ke Temples , is , that his Church might be distinguished from the Conuenticles of Heretikes and Schismatikes , that all of vs acknowledge one God , and one Christ , so all of vs might haue t t Ephes. 4.5 . one faith , and one baptisme , an vniformitie in doctrine , and a conformitie in outward ceremonies , for the better deliuering of this doctrine .

The parents of Christ did therefore well in u u Melanct postil. in loc. ioyning themselues vnto the congregation , and obseruing the publike ceremonies of the Church . At that time the temple was made a denne of theeues ; and yet Ioseph and Mary ioyne with the Church in the publike worship of God : x x C●lu●n . & Marl●ra● . in loc. Beauxamis harm . Tom. 1. fol. 76. whose example doth exceedingly crosse the practise of Brownists , and all other Recusants , who refuse to communicate with vs in our Temples ; because some things , as they pretend , are amisse . Ioseph and Mary took part with Gods Priests and people in that which was good , and as for the rest they did not meddle further then their place required . They went this long iourney to satisfie the law ; as also by their good example to stirre vp other , to reuerence the publike ceremonies and ministrie .

By the Law , men only were bound to keep the general solemne feasts , as wee reade , Exod. 23. and Deut. 16.16 . Three times in the yeere shall all the males app●are before the Lord thy God in the place where he shall chuse : so that Mary went not vp to Hierusalem as compelled by law , but only carried with pure deuotion to God , and vnfained loue to her husband and childe .

Here then is a notable relique for women to behold ; Mary free by the letter of the law , by th● custome of the countrey , dwelling at Nazareth , a great way from Hierusalem , did notwithstanding euery yeere goe with her husband vnto the feast of the Passeouer . In our time many women vnlike this good Ladie , will be content ●uen on the Lords day , to toyle at home about their own businesse , and gad abroad to meddle with others businesse , rather then th●y will accompanie their good husband Ioseph , and their towardly sonne Iesus vnto Gods house .

And when they had fulfilled the daies ] That is , whole y y Ex●d. 23.15 . seuen daies , according to the custome . They came with the first , and went home with the last . Worldly men for their honour , will ride post to the Court , to be knighted with the first ; for their profit at mill and market first ; for their pleasure at the play first ; at hunting first ; first at any m●rrie meeting : but as for the Church , they thinke they come too soone , and stay too long : winter daies are too short for hunting , sommer daies too short for hawking ; yet one houre of seuen daies is thought long that is spent in Gods holy worship : as z z Ant●n . Gueu●ra . ●pist . one wittily ; Long Samons , and short sermons please best : and yet if we looke not with the spectacles of the world , but with the eyes of faith discerning all things aright , we shall finde that there is no such honour , as to be Gods seruant , no such gaine as godlinesse , no such pleasure as a good conscience .

The congregation vnder the Law , was not dismissed without the Priests a a Num. 6.23 . benediction and b b Zepperus co● . 1. in loc. valediction ; the which custome is reteined in the Christian Church , that no man depart out of the Temple , before the diuine prayers and sermon end : so the c c Canon . 24. & Concil. Agathen . cap. 47. 4. Councel of Carthage decreed , excommunicating all such as offend in this kind .

Thus you see Christ was instructed by good lessons and life : so that if Iesus had not been Iesus , to be saued , and not a Sauiour ; hee might haue said of his mother M●r● , which d d Con●●ss . lib. 5. cap. 9. Augustine writes of his mother Monica : M●●ori soll●citudi●e me parturiebat spiritu , quàm carne pepererat ; e e Idem . c●●●ess . l●● 9. cap. 8. parturi●it carne , vt in hanc temp●ralem nascerer ; corde vt in aeternam lucem r●nascerer .

Now for his bodie ; when he was missing , Ioseph and Mary sought him instantly with all diligence till h●e was found : Behold thy father and I haue sought thee weeping . Where literally note Maries humble carriage toward her husband Ioseph , and the care of them both ouer Christ their childe . The dutifull respect of Mar● toward Ioseph is obserued f f Ex Augustino Maldonat . in loc. & Iansen . concord . cap. 12. ex ordine verborum ; in that she saith , thy father and I , not , I and thy father ; as Cardinall Wolsees stile , Ego & rex meus , I and my king , is insupportable in the Polit●kes ; so I and my husband insufferable in the Oeconomicks . It was g g Ester 1.20 . Assuerus his edict , and it is Gods law that all women both great and small shall giue their husbands honour , and that euery man shall be●re rule in his owne house : for the man is the wiues h h E●hes. 5.23 . head , and the wife is her husbands subiect : Subdita eris sub potestate viri : Thou shalt b● subiect to thine husband , and he shall rule ouer thee , G●n. 3.16 . So that a woman murthering her husband , is accounted by the i i L. 1. D. ad leg●m P●mpeiam de paricidijs . Ciuill lawes a parricide , by the k k Ra●●al . coll●ct . stat. 〈◊〉 . ●r●ason . statutes of our land a traitor .

The next remarkable point is the ioynt care of them both ouer Iesus : Thy father and I haue sought thee weeping . As Paul said to l l 1. Tim. 6.20 . Timothie so we to euery father , ser●a deposi●um , keepe that which is committed to thee . Haue a tender eye ouer thy childe , which is a pledge of Gods goodnesse , and that happily which may moue thee more , flesh of thy flesh , and bone of thy bone ; not only a liuely picture , but a liuing and walking image of thy selfe . Barren S●ra was so glad of a childe , that she called her onely sonne , m m Gen. 21.3 . Isack , that is , laughter . How wicked then is that parent , who neglecteth his owne flesh , his owne childe , which is a token from heauen , and ordinarilie the best monument of himselfe after death on earth ?

As this example concernes the naturall father , so likewise the ciuill and ecclesiasticall : for , incuria praepo●iti , iniuria deposit● ; n n Hieron . epist. ad Furiam . tom. 1. fol. 80. detrimentum pecoris , ignominia pastoris , &c. Pastor and Prince must s●●ke the good of such as are vnder them , as Ioseph and Mary did Christ , with carefull hearts , &c. In a o o Iacob . de Vorag . ser. 3. Dom. in●ra octa . Epiphan . mysticall sense these words insinuate , when , where , and how Christ is to be found of vs .

1. When ? On the third day . 2. Where ? In the Temple . 3. How : Socialiter ; in vnitie ; thy father and I. Desid●rabiliter ; with an earnest desire to finde . Lachrym●biliter ; with teares ; haue sought thee sorrowing .

First , Christ is to be found on the third day : vers 46. It came to passe three daies after , that they found him in the Temple . The first day was the time before the law , in which , as p p Luke 10.24 . Christ told his Apostles , all the Patriarks and holy fathers desired to see the things which they saw , and could not see them ; and to heare the things which they heard , and could not heare them .

The second day was the time vnder the law , when also the Priests and Prophets expected Christ , but they could not finde him : therefore the Prophet Esay crieth out in his 64. Chapter , Oh that thou wouldest bre●ke the heauens and come downe .

The third day is the present time ; thi● acceptable time of grace ; wherein Christ is to be found : q q Iohn 4.23 . hora est n●nc ; The houre is now . Therefore to day , while it is to day , se●ke the Lord euen while he may be found ; call vpon him while he is neer ; for the next day , which is the fourth day , is the time after death , and r r Psal. 6.5 . then he cannot be found or sought .

Ioseph and Mary could not finde Christ among their kinsfolke , &c. s s Iansen . vbi suprà . Non humana cognatione , nec cognitione comprehenditur : He that wil finde Christ , must forsake friends , t t Psal. 45.11 . forget his owne people , and his fathers house . They found him in Ierusalem , u u Beauxamis har. tom. 1. f●l. 77. that is , in the Church among the faithfull : not among barbarous Heathens , or blasphemous heretikes ; his dwelling is at Sion , there you may finde him among the Doctors in the Temple : x x Thom. in loc. ex Origen . not in the market , not in the tauerne , but in the Temple ; y y Melanct. postil. in loc. & Church H●m . concerning the right vse of the Church . part. 1. for hee is to be found in his word , in his sacraments , among the Doctors and Preachers . If this lesson often taught , were once learned , it would make you to frequent Gods house more diligently , thirst after his word more greedily , respect Christs ambassadours more reuerently .

The third point to be considered is , how Christ is to be found : Socialiter , in vnitie , pater tuus & ego . God is loue , and his followers are the children of peace , and his Ministers the messengers of peace , his doctrine the doctrine of peace : and therefore if we wil finde him , we must follow the truth z z Ephes 4.15 . in loue .

God said to the serpent ; a a Gen. 3.15 I will put enmitie between thee and the woman , and betweene thy seed and her seed . But if wee seeke Christ in contention , all the feud is among our selues , and not betweene Satan and vs . b b Nyssen . epist. ad Eustat . pe● Casaubonum public . Odium in nos ipsos conuertimus : all our fight is against our friends , and not against our foes .

Againe , we must seeke Christ earnestly : Quaerebamus te & nihil extra te ; Iesus for Iesus : and lastly , we must seeke Christ , lachrymabilitèr , sorrowing .

Now Mary did feare for three causes , as Interpreters obserue :

1. c c Th●m . in l●c . Lest Christ should leaue her , and ascend to his father in heauen . 2. d d Gloss. Lest he should fall into the hands of persecutors . 3. e e Iacob de V●rag . vbi supra . Lest he should forsake the Iewes , and goe to some other nation . So we must seek Christ with three sorts of teares : of Deuotion ; lest he withdraw his gracious countenance from vs . Contrition ; when he doth absent himselfe for a time . Compassion , when any member of his is afflicted and persecuted .

And he went downe with them , and came to Nazareth , and was obedient to them ] As the former part of this Gospell is a paterne for parents , how they should instruct their children ; so this latter is a glasse for children , how they should obey their parents ; Omnis enim actio Christi , instructio Christiani : For euery line of Christ is a copie for a Christian. In that therefore the Lord of all , submitted himselfe to the gouernment of his supposed father , and vnderling mother ; as f f Epist. de vitando sus●ect . contubern . Tom. 1. fol. 224. Hierome notably ; Venerabatur matrem , cuius ipse erat pater ; colebat nutritium , quem nutriuerat , and that for the space of thirty yeeres , executing filial and oeconomicall duties in their house ; what doth he but teach obedience to superiours ? especially that children should honour father and mother , albeit they be neuer so meane ; for this subiection is a g g Non infumitatis sed piet atis . Ambros. in Luc. lib. 2. cap. 2. vertue , not a weaknesse .

If parents inioine things vnlawfull , and contrary to scripture , then , as expositours vpon this text commonly note , we must prefer our father in heauen , before our fathers on earth ; and say with Christ , How happened it that ye sought me ? wist ye not that I must goe about Gods businesse ? Otherwise we must not offend them so much as with h h Vultu saepè laeditur pietas . Cicero . pro Sext. Ros. orat . 2. a very looke . See decalog . com. 5.

The dutifull child shall i i Zepperus con. 2. in loc. prosper as Christ , in fauour with God and men : but gracelesse k k Gen. 9.25 . Cham shall be cursed ; rebellious l l 2. Sam. 18. Absolon , disobedient m m 1. Sam. 4. Phinehas and Hophni shall not liue out halfe their daies . It was n n De●t. 21.21 . Gods law , that the stubborne child should be stoned to death openly , that all might heare and feare . By the o o Ras●al . col . stat. tit. treason . common lawes , he that murthers his parent , is reputed a petty traitor By the p p Lege penult. D●ad legem Pompeiam de parricidijs . Ciuill lawes in old time , an offender in that kind , was sowed in a sacke , with a dog , a cocke , a viper , and an ape , and so cast into some deepe water , as vnworthy to reap the benefit of any element . For so q q Vbi suprà . Tully doth excellently glosse that law . V● qui eum necásset , vnde ipse natus esset , careret ijs rebus omnibus , ex quibus omnia nata esse dicuntur . Etenim quid est tam commune , quàm spiritus viuis ? terra mortuis ? mare fluctuantibus ? littus eictis ? Ita viuun● , dum possunt , vt ducere animam de coelo non possint : ita moriuntur , vt eorum ossa terra non tangat : ita iactantur fluctibi●● , vt nunquàm abluantur : ita postremò eijciuntur , vt ne ad saxa quidem mortui conquiescant .

It is r r Erasmus annot. in Mat. 13 . 5● . & Z●pperus con. 1. in loc. probable , that Christ submitting himselfe to Ioseph , vsed his occupation : but what it was , I cannot shew : you need not know . Saint Hilary thinks he was a Smith ; Hugo , that he was a Mason : most Diuines , that he was a Carpenter . So s s In dialog. cum Tryphon . Iustin Martyr , and other ancient Doctors haue gathered out of Matth. 13.55 . Marke 6.3 . See Six . Sinen . biblioth●c . lib. 6 , annot. 62. Baron . ●nnal . tom. 1. an . 12. Iansen . concord . cap. 54. Maldonat . & Rhemisan Matth. 13.55 .

Now then in that Christ exercised a mechanical trade , we may t t Z●pper . vbi supra . learne that a poore man may serue God , and often doe much good in an honest occupation : the text saith ; Iesus prospered in wisdome , and in fauour with God and men . He was a lambe , and therefore the bigger the better : but the wicked are u u Mat. 25.33 . goates , and x x Diez con . 4. Dem. 1. post . ●piphan . therefore the longer they liue , the worse they are .

Mary kept all these sayings together in her heart ] It was well she laid them vp ; better that she kept them ; best of all that she kept them all . Let vs also lay these things vp in our secret treasury , that being inwardly grafted in our hearts , they may bring forth in vs the fruit of good liuing .

This Gospell is well fitted to the day : for after the celebration of Christs birth , circumcision , Epiphanie ; what should follow but his first manifestation in the Temple , and then on the next dominical , his first miracle wrought in Cana of Galile .

The Gospell and Epistle concord : y y Ferus , ser. 1. & 6. Dom. 1. post . Epiphan . for what Christ doth in the one , is a paterne of that Paul saith in the other . Paul doth require ; first , that we should offer our selues a quicke sacrifice to God ; and then , according to the measure of grace , that we should become seruiceable to men , euerie one among our selues one anothers members : euen so Christ here , did first dedicate himselfe to God , in celebrating the Passeouer , in hearing the Doctors , in disputing about religion , in neglecting his acquaintance , to doe the businesse of his Father in heauen : and then hee went with his parents , and came to Nazareth , and was obedient to them .

Or ( as z z Postil . cum glossis & fi●uris Ep●st . Dom. infra octa . Epiph●n . other obserue ) the Gospell and Epistle both insinuate , that two things are requisite to saluation , humilitas mentis , munditia carnis .

For the first , Pauls precept is , that no man stand high in his own conceit , but so iudge of himselfe , that he be gentle and sober , as a member helping other . And Christs paterne is ; he became subiect to Ioseph and Mary , though he was Lord of all .

For the second , Pauls precept is ; Offer your bodies a quicke sacrifice , holy and acceptable to God . And Christs paterne is ; hee did the businesse of God in the Temple , neglecting the pleasures of the flesh among his friends and acquaintance . Sweet Iesus indow vs plentifully with thy grace , that we may thus preach and practise ; that following thee , who art the way , wee may come to thee which art the life . Amen .

The Epistle . ROM. 12.6 . Seeing that we haue diuers gifts according to the grace that is giuen vnto vs , &c.

a a Postil . maior . dom. 2. ab Epip●an . LVther is of opinion , that this Epistle should be capite breuior , & sine prolixior ; shorter in the beginning , longer at the end . For the beginning appertaines vnto the conclusion of the Epistle for Sunday before ; and the end to be the beginning of the Epistle for Sunday following : yet so , that it may be both read and expounded , as a text absolute in it selfe . The summe whereof is , that wee must imploy and improue the manifold gifts of God vnto the glory of his name , and good of his people .

This exhortation is inferred vpon a familiar comparison vsed in the words immediatly before : for as we haue many members in one body , and all members haue not one office ; so we being many , are one body in Christ , and euery man among our selues , one anothers members . In which , obserue foure instructions .

First , as the members are not made by their owne vertue , but created by Gods almighty power , before they could execute any function in the body ; not members because working , but on the contrary , working because members : In like sort , Christians are not members of Christ through their owne good works , but they doe good works because they be members , and inserted into Christ : as the tree brings forth the fruit , and not the fruit the tree . The Papists then in their works of congruitie , run too much vpon the figure called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; setting the cart before the horse ; merit before mercy . Potes à te de ficere ( saith b b In Psal. 94. Augustine ) sed teipsum reficere non potes ; ille reficit , qui te fecit .

Secondly , the members are well c c Zancbius in Ephes. 4.16 . content with their seuerall offices and place ; the foote is not grieued at the heads supremacie , neither doth the nose maligne the eye , nor eye couet to be tongue , but euery one performes his function without any faction : euen so we which are members of Christs mysticall body , must be content with our vocation and calling , d d 1. Cor. 7.20 . neither enuying such as are aboue , nor despising such are vnder vs . e e 1. Cor. 12.4 . Although there be diuersities of gifts , yet but one spirit : diuersities of administrations , yet but one Lord : diuersities of operations , yet but one God , who worketh all in all .

Are all Apostles ? are all teachers ? are all workers of miracles ? haue all the gift of healing ? doe all speake with tongues ? doe all interpret ? It is God who worketh all in all ; communicating indifferently spirituall life to all his members ; insomuch as the least is a member of his bodie so well as the greatest . In this respect all parts are peeres .

Albeit ( I say ) there be diuers gifts , and diuers measures of gifts , and so by consequence for fashion , and function an imparity ; yet because they be f f Sarcerius in loc. donatiues , grants , and graces , as it is said here , the mighty may not scorne the meane , nor the meane enuie the mighty : no part must be p●rt . g g 1. ●or. 4.7 . For ●hat hast thou that thou hast not receiued ? He that appointed thee mouth or eye , might haue made thee foote or hand . Againe , no member ought to mutter against head or fellow ; for the mysticall body of Christ is all fa●re : h h Cant. 4.7 . Tota pulchra es amica mea : now beauty consists in variety of colours , and in a concinne disposition of sundry different parts . i i 1. Cor. 12.17 . If all the whole body were an eye , where were the hearing ? If the whole were hearing , where were the smelling ? But God hath in a most sweete order , disposed the members euery one of them in the body : first , Apostles ; secondly , Prophets ; thirdly , Teachers ; then , workers of miracles ; after that , the gifts of healing ; helpers , gouernours , diuersities of tongues .

Hee then that affects in the Church an hotchpotch paritie , martyrs and marres Christs body , which is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. a body fitly knit together by euery ioynt : Ephesians 4.16 .

Thirdly , there is a sympathie betweene the members of the naturall bodie ; k k 1. Cor. 12.26 . for if one suffer , all suffer with it ; if one member be had in honour , all the members reioyce with it . So Paul in this scripture : Be merie with them that be merie ; weepe with them that weepe . Paine is often lessened by pitie ; passion is relieued in one by compassion of many . l l Augustin . epist. 133. Minus fit quod patitur vnum membrum , si compatiantur alia membra : nec ipsa mali releuatio fit per communionem cladis , sed per solatium charitatis , vt quamuis alij ferendo patiuntur , alij cognoscendo compatiuntur : Communis fit tamen tribulatio , quibus probatio , spes , dilectio , spiritusque communis est . He that hath not this fellow feeling , may suspect worthily that hee is not a liuely member of Christ ; for his bodie is coupled , and knit together throughout euery ioynt , wherewith one ministreth to another . If then we doe not m m Galat. 6.2 beare one anothers burthen , and feele one another miserie , wee are not knit together by the sinewes of loue ; and if not knit to the bodie , no part of the bodie .

Fourthly , there is no dead or idle member in the body , but euery one helpes another , and is seruiceable for the good of the whole : the eye doth direct the head , and the hand guard the eye ; the nose smels for all , tongue speaks for all , hand workes for all . n n 1. Cor. 12.21.25 . The eye cannot say to the hand , I haue no need of thee ; nor the hand againe to the feet , I haue no need of you : but euery part seekes anothers and not his owne good .

In like sort , the wise Counseller must see for all ; the tall Souldiers fight for all ; the iudicious Clerke write for all : as o o Tritten●em . de Scriptor . in vitam Ockam . Occam said vnto the Emperour Lewis ; If you will defend me with your sword , I will defend you with my pen . Seeing wee haue diuers gifts , according to the grace giuen vnto vs ; if a man haue the gift of prophecie , let him haue it , &c.

The duties here mentioned are , p p Luther . in loc. partly Publike ; If a man haue the gift of prophecie , &c. Priuate ; If a man shew mercie , let him do it with cheerfulnes . The publike concerne things Spiritual , for Doctrine Theoricall ; as prophecying and teaching . Practicall ; as exhortation . Discipline ; let h●m that ruleth doe it with diligence . Temporall ; if any man giue , let him doe it with singlenes .

If any man haue the gift of prophecie , let him haue it agreeing to the faith ] A Prophet in old time foretold things to come : but vnder the Gospell a q q Aquin. in loc. Prophet is hee that interprets the Prophets ; he that shewes Christ is come , spoken of by the mouth of al his holy Prophets euer since the world began . A Preacher is a Prophet , as the word is vsed : 1. Cor. 14.1 . and 1. Cor. 13. we know in part , we prophecie in part . A Preacher then must teach agreeing to the faith ; r r Luther . & Caluin . in loc. that is , according to the Scripture , which is a rule of faith : or according to the s s D. Fulke in loc. Creede , which is an abridgement of that rule ; for t t 1. Cor. 3.11 . other foundation can no man lay , then that which is laide , Christ Iesus .

He that will edifie Gods house must build vpon Christ , and square al his doctrines according to the rule of truth . u u 1. Pet. 4.11 . If any man speake , let him talke as the words of God . It is not said here that a Prophet ought to vse no booke but the Bible ; no Commentarie but the Creede ; for that is too spirituall ( as x x Praefa● . in exposit. N. Testament . M●rlorate notes . ) He that will preach agreeing to the Scripture , must reade the best expositors of the Scripture : for , as y y De domo interior . cap. ●● . Bernard said , all bookes are written for the bettering of the conscience , which is the booke of the soule : so wee must examine all bookes , especially treatises of Diuinitie , for the better vnderstanding of this one booke , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Booke .

Neither is it said here , that the Prophet in the pulpit must speake nothing beside plaine text , but only that hee must exercise his gift according to faiths analogie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 teaching the wholesome words of Christ ; and z z 1. Tim. 6.3 . consenting to the doctrine which is agreeable to godlinesse : for whatsoeuer is deduced out of Gods booke by necessarie consequence , must be receiued as his word ; let him that hath the gift of prophecie , haue it agreeing to the faith .

Or as a a Aquinas in loc. other interpret ; to beget and confirme faith in vs euermore . For , if a Prophet rise among you , saying , Let vs goe after other gods and serue them , &c. thou shalt not hearken vnto the words of the Prophet , Deut. 13.1 . The true Prophet is he , Cuius in ore v●rbum vitae , cui●s in more vita verbi .

Or , as b b In loc. Melanct. and c c D. Fulk . in loc. most of the most ancient fathers , according to the proportion of faith and grace giuen . As if hee should say , Whosoeuer is called by the Church lawfully , to preach the Word , let him abide therein according to the measure of his gift : for God hath giuen to some more , to some lesse , and often blesseth him that hath lesse , more then him that hath more . Let euery man therfore exercise his talent with faith and diligence , to the best edification of Gods people comitted to his charge : so likewise , let him that hath an office ●aite on his office ; let him that teacheth , take heed to his doctrine ; let him that exhorteth , giue attendance to his exhortation , according to the proportion of grace . Let not any suffer his d d Matth. 25.18 . talents to rust , but imploy them and so multiplie them vnto the Donors glorie ; e e Ephes. 4.11 . who gaue some to be Apostles , and some Prophets , and some Euangelists , and some Pastors and Teachers for the gathering together of the Saints , for the worke of the ministerie , and for the edification of the bodie of Christ .

If any gi●● , l●t him doe it with singlenes ] With an f f Gorran . in loc. vpright intention , not to bee seene of men , g g Aquin. in loc. or to gaine much by giuing a little ; for that is not simplicitie , but duplicitie .

Or because Paul speakes of Deacons , publike guardians of the poore , such as wee call Almoners and ouerseers ; h h Martyr in loc. he would not haue them deale subtilly for their own benefit , but simply for the common good , distributing the Churches beneuolence committed vnto their charge , without respect of perso●s , according to the seuerall necessities of the Saints .

Let him that ruleth , doe it wi●● diligence ] The slothfull and idle person is the diuels shop ▪ there he workes , euer busie when men are lasie . Wheref●re i i Eccles. 9.10 . doe that which is in thine hand with all thy power ; especially , take heed that thou doe not the worke of the k k Ierem. 48.10 . Lord negligently . That which Christ said of our redemption , euery Christian must say of his particular vocation : It is meate and drinke for me to doe my fathers will . Vnto diligence there are two maine motiues .

1. In regard of God , who bestowes his gifts for this end , that they may be well imployed in his holy seruice . 2. In respect of our selues : for l l Matth. 25.29 . vnto euery one that hath , it shall be giuen , and hee shall haue abundance ; and from him that hath not , euen that hee hath , shall be taken away . The priuate duties are Generall : Hate that which is euill , cleane to that which is good . Particular , concerning our Faith : Be feruent in spirit : continue in prayer . Hope : Reioyce in hope , be patient in tribulation . Charitie , in Giuing due respect to Superiours ; In giuing honor go one before another . Equals : Be kind one to another with brotherly loue . Inferiours : Distributing to the necessity of the saints : harboring the distressed : equalling our selues to them of the lower sort . Forgiuing : Blesse them that persecute you , &c. All which offices are to be performed Freely . Fully . Fitly .

Freely , with cheerefulnes and compassion : Be merie with the merie ; weepe with such as weepe .

Fully , without sloth or dissimulation ; Let loue be without dissimulation .

Fitly : Applie your selues to the time : for there is a time for all things : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth m m Ambros. in loc. fit the place better , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . See Luther . postil. Erasm. Martyr . in loc.

His meaning is not , that we should alter our manners and religion according to the time ; like the Polypus and Camelion : for in the beginning of this chapter hee doth aduise the contrarie : Fashion not your selues according to to the world . But that we should apprehend the best hint to doe good in the Church , euermore redeeming the time : Ephes. 5.16 . so shall we be sure to serue God in obseruing the time .

The Gospel . IOHN 2.1 . There was a mariage in Cana , &c. MAriage is honorable ( saith n n Heb. 13.4 . Paul . ) Honoured of God the Father . Sonne . Holy Ghost .

Father , instituting it at the purest time , in the best place : for it was his o o Gen. 2.28 . first ordinance in Paradise , when man was innocent .

Honoured of God the Sonne by his presence and first miracle , wrought ( as the text saith ) at a wedding .

Honoured of God the holy Ghost , who did ouershadow the betrothed virgin Mary Christs mother .

Honoured of the whole blessed Trinitie , both in Deede : for in the worlds vniuersall deluge , maried persons and couples onelie were deliuered : Gen. 7. Word : comparing it to the kingdome of heauen ; and holinesse , to a p p Matth. 22.12 . wedding garment : calling it a q q Ephes. 5.32 . great mysterie , representing the spirituall vnion betweene Christ and his Church .

Honoured by the primitiue fathers as a fruitfull seminarie , which fils earth with men , and heauen with Saints . Honoured of Iewes , honoured of Gentiles ; honoured of all , except r r Taciani : Augu●●●n . haer 25. Saturnini : ●ren . l●b. 1. ca● . 2. heretikes and Papists : herein appearing rather like diuels , then Diuines , as Paul tels vs , 1. Tim. 4.

The Papists in making mariag● a sacrament , seeme to commend it more then wee : but in affir●ing , that holy Pr●esthood is prophaned by this holy sacrament , s s Doctor Fulk , in Heb. 13.4 . is to honour it as the Iewes honoured Christ , in clothing him with a purple robe .

Mariage is a sacrament , and yet a sacrilege . So t t Orat. habit . Rom. Tom. 3. c●ntrouers . in fine . Bellarmin plainly , Coniugia post solennia vota , non connubia , sed sacrilegia : so the rest of that vnchast generation generally , such as vow , first chastity , then marry ; begin in the spirit , and end in the flesh : mad men ( saith u u Com. in Gal. 3.3 . Luther ) not vnderstanding what is the spirit , or what is the flesh . For in single life to burne with lust , & when one concubine wil not serue , to commit villany with many strumpets , are manifest workes of the flesh : on the contrary , for a man to loue his owne wife , to gouerne his family , to bring vp his children in instruction and information of the Lord , are fruits of the spirit .

We might rather say , that in heat of youth ( as x x Confes. lib. 2. cap. 3. Augustine speakes ) inquietâ adolescentia , to vow single life , were a sinne : for whatsoeuer is not of faith , is sinne . y y R●m . de rel●g . lib. 2. cap. 9. Sed de talibus perpetuae virginitatis votis fides nulla , nulla in sacris literis est litera .

z z In 2. Cor. 11. Saint Ambrose writes peremptorily , that all the twelue Apostles had wiues , except Saint Iohn : and almost all the Romish Postils obserue , that Iohn was the bridegroome at this wedding . If this annotation bee true , why doe they condemne mariage in Priests ? If false , why doe they suffer it for currant , as well in their a a Pontan . bibli●thec . con. t●m . ● . fol. 217. Diez con . 1. Coster . con. 2. in loc. accurate new writers , as in their olde fustie b b Dormisecure in loc. Anton. Be●o●tin . quast. 17 ▪ super . Euang. dominical . Friers .

If any desire to be further satisfied in this curiositie , let him reade Maldonat vpon the first of Saint Iohn ▪ in the preamble ; and Cardinal . Baronius . annal. Tom. 1. fol. 94.

In this historie foure things are regardable . 1. The occasion of the miracle ; want of wine at a wedding , described by circumstances of Time : the third day . Place : in Cana , a town of Galile . Persons , Guests , inuited , as Christ and his disciples . c c Luther . maior postil. in loc. & L●dol hus de vitá Christ . part . 1. cap. 25. Gossips , comming of their owne accord , to further and helpe the businesse : 2. Certaine passages of speech vpon this occasion , betweene Christ and his mother : vers. 3.4 . 3. The miracle it selfe . vers. 6.7.8.9 . 4. The consequent and effect of the miracle . vers. 11.

And the third day ] These circumstances of time , place , persons , are set downe to confirme the truth of the miracle . The time was the third day : d d Thom. ex Beda in loc . mystically there are three daies of the world : the first , before the law : the second , vnder the law : the third , after the law . The world was instructed before the law by the Patriarks example : by the writings of the Prophets vnder the law : but in the third day , which is the gospels acceptable time , by Christ and his miracles ; or literally , the third day from his being in the wildernes , as Euthymius ; or , the third day after his conference with Nathaniel , as e e Haeres. 51. Epiphanius ; or , the third day after he came into Galile , as Iansenius . I like the conceit of f f Com. in Iohan. lib. 2. Rupertus , affirming , that the coniunction And , doth send the reader to that which is said before , to wit , in the first Chapter , vers. 35. The next day Iohn stood , and two of his disciples , &c. This is the first day . The second day is mentioned in the 43. verse ; The day following Iesus would goe into Galile . Now the third day this mari●ge was in Cana. So g g Ia●sen . soone then as Christ had called his disciples , he presently begins to manifest himselfe , both in his words , and in his works : and because this was his first miracle , we h h Caluin . should giue the greater attention to it .

There was a mariage ] i i Beauxamis in loc . This insinuates , it was a solemne meeting , not a clandestine mariage ; done not in a corner secretly , but after a publike fashion , with consent of parents and friends openly . Such was the custome in old time : Tobith . 7. Iudges 14. where Samsons mariage feast is said to continue seuen daies : and it is well retained in our age ; the k k Canon . 62. Church appointing that al mariages ought to bee performed with the good will of friends in the most publike ● place , at the most publike time , betweene eight and twelue in the forenoone ; the which is a renewed old canon of the Councell of l l Cap. 6. vt Pet. Crabbe , Tom. concil . fol. 632. Arls , and of m m Caus● . 3. quaest. 5. vt Crabbe vbi supra . fol. 66 Euaristus , Bishop of Rome , writing thus vnto the Prelates of Africa : Non fieri legitima matrimonia , nisi ab his qui super ipsam foeminam dominationem habent ; & à quibus custoditur , petatur ; à parentibus autem sponsetur , legibus dotetur suo tempore , sacerdotalitér cum precibus benedicatur : alitèr praesumpta non coniugia sed adulteria , &c.

In Cana a Citie of Galile ] There were n n Hieron . in loc. Hebraic . Tom. 3. fol. 278. two Canaes , one called Cana the greater , neere the coasts of Tyrus and Sidon , Iosua 19.28 . from whence the good Cananite woman came : Matth. 15.22 . This other was Cana the lesser , neere Nazareth , from whence Simon the Cananite : Matth. 10.4 .

Cana signifieth zeale ; Galile , transmigration . o o Beda vbi suprà . Hereby signifying typically , that Christ delights in their company who bee feruent in deuotion , and are willing to passe from things earthly , to things heauenly : or insinuating , that matrimoniall loue shall onely continue but in this our pilgrimage ; for in heauen , wee shall neither marrie wiues , neither haue wiues bestowed in mariage . Matth. 22.30 .

Some note that Galile signifieth rotation : intimating the mutable changes and chances in this estate . Concerning this , and the like , I send the reader to Bibliothec. concion . Tom. 1. fol. 217.

If I durst venture vpon any mysticall exposition , it should be this ; A mariage ought to be made in Cana of Galile ▪ that is , in an honest desire to flie fornication , and to possesse our vessels in chastitie , to passe from Sodome to Cana.

The mother of Iesus ] Not as other writers vsually , the virgin : or as other Euangelists , Mary ; but the mother of Iesus . Because the seedes of Apollinarists , Valentinians and other heretikes , denying Christs humanitie , were sowen in S. Iohns age .

Was there ] Cana was neere Nazareth , and it is thought probable by most interpreters as well old as new , that either the bridegroome , or the bride , was cosen to Mary ; p p Chrysost. hom. 20 ●uper Iohan. & Bucer . apud Marlorat . in loc. so that vpon neighbourhood and affinitie she came to this wedding , as a fauourer , and furtherer of the businesse : q q Frequentiùs videri in pubco displicebat . Ambros. in Luc. lib. 2. otherwise Mary was no busie bodie , no pratling idle gossip r r 1. Tim. 5.13 . gadding from house to house . We reade only that she visited her cosen s s Luke 1.40 . Elizabeth , and here was present at the mariage feast of another especall friend , who was deare in blood , and neere in place .

And Iesus was called also and his Disciples ] t t Ferus ser. 7. in loc. This example may teach all inuiters , especially parents , to bid such ghests vnto their childrens mariage dinner , as are modest and religious . At such meetings vsually wilde wantons are best welcome . Graue persons are for a funerall , mad merrie people for a wedding : if Christ preach , or sober Mary be present , all the sport is spilt . These are spots in your loue-feasts , as S. Iude speakes : inuite such men , as Christ , such women as Mary , who may bee paternes vnto the new married of lowly and louely cariage .

Secondly , this example of Christ , of the Virgin , of the Disciples , is a sufficient u u Musculus & Marlorat . in loc. warrant for men to call , and for men to come vnto neighbourly meetings , and friendly feasts , as occasion is offered . It is written of Philip x x Camerarius in eius vita , pag. 37 Melancthon that great Diuine , that he was exceeding courteous in this kinde ; often inuited , often inuiting . Reioyce with them that reioyce , saith Paul . We may be merie ( saith y y Loc. com ●it . de pus conuiuijs . Luther ) at a feast , and recreate our selues with pleasant talke ; which may feede the minde , as meate doth the maw . See Luther . postil. ●aior . in loc.

But wee must auoid in our meriments all drunkennes and surfetting . z z Acosta con. 2. in loc. There was so little wine prepared for this feast , that the pots were emptie , before the pates were full : such a necessarie want , as that Christ miraculously supplied it .

a a Cap. 10.16 . Ecclesiastes hath pronounced a woe to that land whose Princes eate in the morning : b b Di●z con. 1. in loc. that is , by surfetting and riot deuoure their estate so soone as it comes into their hands ; euen in the morne of their youth , and afterward liue by base courses in their afternoone . What a woe then hangs ouer that countrey , where both Princes and people too rise vp early to follow drunkennes ? when a man of meane qualitie wil waste so much vpon his wedding dinner , as might haue fed him and his al the yeere ; and so much vpon his wedding garment , as happily might haue clothed him all his life . Surely the diuell danceth at such a mariage , Christ is not present .

Christ is inuited vnto a wedding c c Coster . con. 2. in loc. two waies : by Prayer . Good intentions in that enterprise .

First by prayer , as yong Tobith and Sara , who being together in the bride chamber , and , as the d d Tobith 8. storie saith , in the bridebed , rose againe to beg a blessing of God after this sort : Blessed art thou O God of our fathers , &c. and she said with him , Amen .

Euerie regenerate man is e e Heb. 3.6 . Gods house ; and Gods house is called the house of f f Esay . 56.7 . prayer . I know that text is expounded by g g Mat. 21.13 . Christ of the Temple materiall ; yet it may not vnfitly be construed of the Temple h h Bellarmin . de bonis operibus in particular . lib. 1. cap. 10. mysticall . If then euery good man be a priest , as S. i i ● Epist. 2.9 . Peter cals him ; a Church , as S. k k 1. Cor. 3 16. Paul termes him , it is meete hee should vndertake no businesse , especially such a maine matter as mariage , without often and heartie prayer .

Secondly , Christ is called to our wedding by good intentions , in this enterprise ; which are principally three : 1. Auoyding of fornication : 1. Cor. 7.2 . 2. Procreation of children : Gen. 1.28 . to be brought vp in instruction , and information of the Lord : Ephes. 4.6 . 3. Mutuall consolation and comfort : Gen. 2.18 .

If a man in the feare of God vndertake this honorable estate , for these good ends , he calles as it were Christ , and God to his wedding : but he that marrieth vnaduisedly , lightly , wantonly , like bruite beasts hauing no vnderstanding , doth inuite Satan and his reuellers , and then no maruell if that which was ordained for his helpe , turne to his hurt . For in this the Philosopher truly : Corr●ptio optimi pessima .

And his Disciples ] l l Maldonat . in loc. Christ was inuited for his mothers sake , the Disciples for Christ . They went but inuited .

Here I might remember S. m m Epist. de vitâ clericorum . ●om . 1. fol. 15. Hieromes aduice to Nepotian : Conuiuia tib● sunt vitanda secularium ; & maximè eorum qui honoribus tument . Facilè contemnitur clericus qui saepe vocatus ad prandium , ire non recusat : nunquam petentes , rarò accipiamus rogati .

n n Haeres. 78. Epiphanius is of opinion that Ioseph was dead before this time , because there is no mention made of him in the Gospel , after his going vp to Hierusalem at the Passeouer , Luk. 2. therefore no maruell , if hee were not bid with Christ and his Disciples .

Diuines haue rendred sundrie reasons , why Christ and his companie being inuited came to this wedding .

First ( as our o o Com. Booke , tit . Matrimonie . Church doth speake ) to beautifie with his presence this holy calling : p p Augustin . tract. 9. in ●●an . Confirmare voluit , quòd ●pse fecit , nuptias : q q Costerus vbi supra . and it was exceeding fit that Christ should worke his first miracle , for the confirmation of Gods first ordinance .

Secondly , to manifest his r r Theophylact. in loc. & Augustin . ser. 41. de temp●re . humilitie , vouchsauing to visite the meanest .

Thirdly , to certifie the spiritual mariage betweene the Church and himselfe : Seuerus Antiochenus orat. 119. vt citatur in Graec. caten. & à Maldonat in loc.

Fourthly , that he might act this miracle at this solemne celebritie : s s Cyril . in loc. Miraculi potiùs quod acturus erat , quam conuiuij gratiâ profectus .

We cannot now feast Christ in his person ; but we may feede him in his ministers , in his members . Inuite therefore the good man , and the poore man ; as t t Iob 31.17 . Iob saith , If I haue eaten my morsels alone , and the fatherlesse haue not eaten thereof . As u u Amos 6. Amos complained of the rich gluttons in his time , deuouring the lambs of the flocke , and calues out of the stall ; drinking wine in bowles , and anoynting themselues with the chiefest oyntments , and singing to the viole : but no man ( saith the Prophet ) is sorrie for the affliction of Ioseph . If thou wilt feast Christ , inuite the Disciples , inuite Mary , the fatherlesse , the widow : for hee protests openly ; x x Matth. 25.40 . whatsoeuer is done vnto the least of my brethren , is done vnto me .

And when the wine failed ] Want at a wedding , y y Acosta . con. 2. in loc. doth intimate the discontentment and vanitie of earthly pleasure , that euen in laughing the heart is sorrowfull , and the end of mirth is heauinesse : Prouerbs 14.13 . Ecclesiastes 2.1 .

Wee neede not dispute curiously z z Marlorat . ex M●sculo . in loc. whether this want was occasioned either by the pouertie of the parties inuiting , or by the riotous intemperance of the guests inuited , or by the lauish negligence of the seruitors , or by the multitude of acquaintance , who came not called , as it is vsuall at such meetings : it is enough for vs to know that it came to passe by Gods all-seeing prouidence , that our Sauiour might manifest his glorie . For , as it is said of him that was borne blinde , Iohn 9. Neither hath this man sinned , nor his parents , but that the workes of God should be she●ed on him : so neither the master of the feast , nor the guests , nor the seruants offended in that the wine failed ; onely this happened for our good , and Christs glorie .

They haue no wine ] a a Iansen . concord . cap. 18. This speech is grounded vpon faith , hope and charitie . Faith , in that she beleeued Christ was able : hope , being throughly perswaded Christ was willing miraculously to supplie this want . Her words are but three : vinum non habent : an indicatiue short narration ; not an optatiue long oration . Hereby teaching vs , that albeit in regard of our miserie , nothing can be said too much ; yet in respect of Christs mercie , one word is enough , as being more willing to relieue then we to request .

Lastly , this is a demonstration of her charitie ; b b Zepper . con. 1. in loc. being solicitous for her good friends , accounting their want her woe . c c 1. Cor. 12.26 . For if one member of Christs mystical bodie suffer , all suffer with it : and therefore the good Virgin out of d d Caluin . in loc. sympathie , perceiuing the wine would faile , cried vnto her sonne , they haue no wine .

She could not but be full of pitie , who carried in her wombe nine moneths the God of compassion . If a man hold an apple in his hand all the forenoone , he will smell of it all the afternoone . Mary did inwombe the father of mercies : her bowels therefore must needes be very compassionate . e e Bernard . ser. 1. Dom. 1. post octau . Epiphan . Nam & ant● mentem repleuit quàmventrem , & cùm processit ex vtero , non recessit ab animo . As Mary to Christ , they haue no wine ; so I to you , the poore haue no corne . For their supplie ( God be thanked ) as yet we need no miracle , but only your mercie . f f Acts. 3.6 . S. Peter said to the begging creple : Siluer and gold haue I none , but such as I haue , that giue I thee . In the name of Iesus Christ , rise vp and walke . But our g g Hieron . epist. ●d Eustochium : tom . 1. fol. 146. liues , if not our lips , vtter the contrary ; compassion and pitie haue we none ; but goods and corne which we haue , giue we not .

h h Augustin . epist. 5. Iulius Caesar gloried in nothing so much as in pardoning his enemies , and gratifying his friends . Hee did beleeue as a Pagan , but worke as a Christian : but I feare i i Gueuara . epist. many beleeue like Christians , but liue like Pagans .

The subtill disputant presseth his aduersarie with two premisses , that hee may bring him to an absurd conclusion . Satan is the most cunning sophister , he doth praemittere d●o delicias & diuitias . Now wee must denie the first proposition flatly , and distinguish of the second . And this distinction must bee a diuision , and this diuision Christ diuision : k k Mtr. 10 21. Diuide pauperibus , Giue to the poore .

Master l l In the life of Tyndall before his workes . Tyndal being a diligent Preacher , and a great student , allotted two daies in euery weeke , monday , and saturday , to visit the sicke and to relieue the poore , which he tearmed his owne daies of pastime ; a sweete recreation ( as m m Orat. de obitu Theodosy . Ambrose speakes ) in alieno remedio vulnera sua curare : To benefit our selues in helping other . In our time wee want such women as Mary , such men as Tyndal &c.

If any shall demaund how Mary came by this faith , hope , charitie ? how she beleeued Christ to be God , and able to doe wonders ? Answere is made , first , that she might vnderstand this by n n Maldonat . in loc. diuine reuelation : for Gabriel an harbinger of heauen told so much vnto her : o o Luke 1.32 . He shall be great , and shall be called the Sonne of the most high : and hee shall reigne ouer the house of Iacob for euer , and of his kingdome shall be no end .

Secondly , p p Theophylact. in loc. by the preaching of Iohn the Baptist , openly proclaming Christ to be the Lambe of God who takes away the sinnes of the world .

Thirdly , by the diligent obseruation of Christs doctrine both abroad and at home : for the text saith in the second of S. Luke , that Mary kept all those sayings and pondred them in her heart . Where by the way note what an excellent thing it is to marke the words of the Preacher , and safely to lay them vp in our heart as in a treasure house , that as occasion is offered at any time , they may be readie for our vse .

What haue I to doe with thee ? ] q q Rhemists & Maldonat in loc . There is some difference betweene the Protestants and Papists about this answere , which seemes exceeding hard and harsh . I will therefore follow Saint r r Tract . ● . in Ioan. ac de fide & symb . cap. 4. Augustines exposition , as an indifferent Iudge betweene both : Operaturus facta diuina non agnoscit viscera humana .

What haue I to doe with thee ? ] To wit , in this businesse . I had mine humane weaknesse from thee : but to worke miracles , is a diuine power ; and therefore why should I respect my mother in matters appertaining to the commission of my father ? as it is in this daies Epistle ; Let him that hath an office , wait on his office . Hence we may learne , that respect of kindred ought not to be the principall motion in doing our duty , but Gods glory ; neglecting s s Luke 14.26 . father and mother , wife and children , brethren and sisters , and our owne life , to doe the will of our heauenly father . t t Hieron . epist. Marcel . tom. 1. fol. 155. Pietatis genus est impium esse pro domino .

Secondly , this doth shew that u u M●lanct . in loc. God defers our suits vntill his good houre .

Thirdly , Christ answered roughly , lest we should account his mother our mediatrix and aduocate . For x x Zepper . in loc. hee foresaw the superstition of popery , making Mary the Queene of heauen , and assigning greater dignitie to the mother , then to the Sonne . For whereas Gods kingdome consists of his iustice and mercy , the y y Bi●l . exposit. can . missae . lect. 80. ●● D. Reynold . idolat. lib. 1. cap. 1. & Cassander consult . art. 21. Papists attribute the greatest part , which is mercy , to Mary , making her high Chanceller , and Christ , as it were , chiefe Iustice : so that a poore Client may well z z Bernardin . in Mariali . appeale from the tribunall of God , to the court of our Lady . The whole Church doth sing ,

a a Cassander vbi supra . ●ube filio ● foelix puerpera nostrapians scelera : iure matris impera redemptori .

Behold their new Pater Noster , answerable to Bonauentures Psalter . It is their owne for the matter , albeit as yet they are in my debt for the maner .

b b Postil . cathol . con . 2. Dom. 3. post . nati●it . Mater nostra quae es in coelis ] O c c Ribe●a com . in 6. Michae . Num. 15. veram matrem , quae semper monstrat se esse matrem : melior quàmdecem matres , itaque te matrem laudamus ; vti Bonauentura in psalterio virginis ad hymnum Ambrosij .

Sanctificetur nomen tuum ] Nomen tantae virtutis ( inquit d d D. Morton . apolog. lib. 1. cap. 67. ex V●gà . co● . in . Apocalyp . 12. Idiotus ) vt ad eius inuocationem coelum rideat , infernus conturbetur : ineffabile suo modo nomen , vt in nomine tuo flectatur omne genu , coelestium , terrestrium , & infernorum .

Adueniat regnum tuum ] Es enim regina coeli , & domina mundi , sicut in eo doctorum paucitas , & indoctorum turba consentit .

Fiat voluntas tua ] Nam tu potes iubere filium , quipotest omnia : sicut Bonauentura dicit , & e e D. Fulk . i● 1. Tim. 2. Ecclesia docet : f f Psalter . virgin . Psal. 127. beati , qui timent dominam nostram , & beati omnes , quisciu●t facere voluntatem suam . Panem nostrem quotidianum da nobis hodie . ) g g Eras●us col . de peregrinat . religio●is ergó Nam ab vnâ matre petuntur omnia , quasi filius Christus semper infans esset . h h Psalter . virgin . Oculi nostri sperant in te domina , mitte nobis cibum & escam .

Dimitte nobis debita nostra ] Es enim mater i i Bellarmin . de beatitudin . sanct. cap. 17. gratiae & misericordiae ; regina misericordiae , &c. Bonauentura , ser. 2. de Maria.

Et ne nos inducas in tentationem ] Es enim k k Lexicon theolog . Altenstaig . in verb. Maria. exordium salutis nostr● , l l B●nauent . tom. 3. pag. 390. quapropter in omnibus pressuris respice stellam maris : voca & clama Mariam . Ipsa enim est anchora quâ nauis in marifirmatur , & est nauis quâ homo à tentationum fluctibus liberatur .

Sed libera nos à malo ] Tu nos ab hoste protege , ac horâ mortis suscipe ; vt habet ecclesia m m Bellarmin . vbisupra . cantus . n n Bonauent. s●cut Chemnitius 3. part . examin . pag. 149. Ad eam venite omnes qui laboratis , & tribulatiestis , & refrigerium dabit animabus vestris . Te o o Hortulus animae . pag. 163. precor mitissimam virginum gemmam , vt in tremendo & terribili iudicio me liberes & protegas á poenis inferni .

Quia tuum est regnum , potentia , & gloria ] Laus Deo virginique matri ; sicut communiter in librorum epilogo , papicolae , virginicolae .

Cum adulatorie quidam scripsisset de Papa Adriano : Traiectum plantauit , Louanium rigauit , Caesar autem incrementum dedit : ●lter homo lepidus subscripsit , Deus interim nihil fecit . Ita quidem ego , si Maria mater nostra , domina nostra , regina nostra , mediatrix nostra , patrona nostra , saluatrix nostra ; Christus interim p p Consule Mela●cthon . apolog. confess . Augustan . T●t . de sanct. inuocat . vnicus mediator Dei & hominum nihil pro nobis fecit . Ille mediator est mediatus , mediator dimidiatus ; in illius locum Maria successit ; illa , illa vocata ; inuocata velut aduocata .

O woman ] Hence the Montanists and Valentinians absurdly gather , that Christ was not the Sonne of Mary : yet ( as q q Tract. 8. in Ioan. Augustine notes ) euen the same Euangelist in the same place , calles her againe and againe , the mother of Iesus . Our Sauiour happily called her woman , not mother , r r Marlor . in loc. to signifie that he was greater then her child ; that his elect people might acknowledge him to be the Son of God ; as they knew he was the sonne of Mary : or s s Maldonat . in loc. woman , because then a widow .

Mine houre is not yet come ] t t Greg. Nyss. bom . in Apost. verba , Tuncipse filius subijcietur ei , &c. Some reade this clause with an interrogation ; Is not mine houre yet come ? am I not yet of sufficient yeeres and discretion to manage my businesse without your direction ? The houre is now come , wherein you must obey my commands , as I haue submitted my selfe heretofore to yours .

u u August . vbi supra . & Rupertus in loc. Other interpret this of his passion , according to that of our Euangelist , Chap. 7.30 . No man laid hands on him , because his houre was not yet come . As if Christs meaning were this : In miracles acted by the finger of God , I haue nothing to doe with thee : but when my weake flesh , which I tooke from thee shall be crucified , in that houre I will acknowledge you to be my mother . And so wee reade , Iohn 19.25 . Then stood by the Crosse of Iesus , his mother : and when Iesus saw his mother , and the disciple standing by , whom he loued , he said vnto his mother ; Woman , behold thy Sonne .

But it is expounded most aptly , that it was not as yet an x x Theophylact. in loc. opportune time to worke the miracle , y y Chrysost. hom. 21. in Ioan. because the want of wine was not generally perceiued and manifested . It is Gods houre when we most need . z z Marlorat . ex Brent . in loc. Cùm omne carnale consilium & auxilium cessauerint : When all men and meanes are wanting , a a Psal. 46.1 . God is a present helpe in trouble .

This one clause then b b Pontanus in loc. insinuates our Sauiours Power . Prouidence . Wisdome . Pitie . Pietie .

Power ] For no man hath an houre . c c Act. 1.7 . Times and seasons are put in Gods owne power onely . Whereas therefore Christ saith , Mine houre ; he doth euidently demonstrate , that he is creator of yeeres , and eternall d d Dubartas 1. day . 1. weeke . clock-keeper of time .

Prouidence ] For it came not to passe by fate or fortune , but by disposition diuine ; e e Act. 4.28 . determining from all eternitie , both what , when , and where Christ should suffer and doe .

Wisdome ] Performing this act of wonder in the right quand● , when it might procure the greatest good to men , and glory to God .

Pitie ] For hereby the new maried conceiued hope , that he would relieue their want in his good houre .

Pietie ] Toward his mother , not absolutely denying , but onely deferring her suit for a time . Nondum venit : It shall come , though as yet not come .

His mother said vnto the ministers , whatsoeuer he saith vnto you , doe it , ] She was not offended or discouraged with Christs answer , but belieued his word , and submitted her selfe to his will : a notable president of f f Bullinger . faith and g g Caluin . obedience ; teaching vs in all afflictions of body and soule , wholly to stay our selues vpon his gracious promises . In a word , it is h h Zepp●rus . a good rule to be followed in all things ; heare him ; in all the works of thy calling , whatsoeuer he saith vnto thee , doe it ; not onely belieue , i i Pontanus . but doe .

And there were standing there six water pots of stone ] The relation of the miracle it selfe , containes in it a most liuely k k Melan● . postil. in loc. picture of the Church militant , subiect euen in her greatest happinesse to much want and woe : but Christ that keepes Israel doth neither slumber nor sleepe ; hee knowes her workes , and in the midst of her wants , euen when she thinks her selfe forsaken , here s her praiers , and turnes her water into wine , giuing her a garment of gladnesse for the spirit of heauinesse .

The Fathers and Friers abound with other allegories . He that list may reade August . tract. 9. in Ioan. Bernard . ser. 2. post octau . Epiphan. Rupert . comment . in Ioan. lib. 2. Luther . postil. maior . Dom. 2. ab Epiphan. Ferus . ser. 9. Dom. 2. post Epiphan. Pontanus bibliothec . con. tom. 1. fol. 222. 223. &c.

I did alway thinke of glosses , as l l Desanctâ virginitat . cap. 46. Augustine of graces : Alter aliquando fructuosus est donis paucioribus sed potioribus , alter inferioribus sed pluribus : One man edifieth his hearers with many , though meane notes ; another , with few , but fit ; short , but sweet . I passe therefore from the miracle , to the consequent and effect .

The which is twofold : 1. The manifestation of Christs glory . 2. The confirmation of his Disciples faith .

Christ in his morals instructed vs to liue well ; in his miracles to belieue well . And therefore this fact increasing the Disciples faith , and illustrating his honour , Omne tulit punctum , quia miscuit vtile dulci.

The Epistle . ROM. 12.16 . Be not wise in your owne opinion , &c.

SAint Paul exhorts vs in this Epistle , not to hurt , but rather helpe our enemies .

Not to hurt by Concealing that which is good ; as , Wisdome : Be not wise in your owne opinion . Sanctimony : Prouide things hon●st in the sight of all men . Rendring that which is euill : vers. 17. Recompence to no man euill for euill : and vers. 19. Auenge not your selues , &c. But to help by preseruing Peace : vers. 18. If it be possible , liue peaceably with all men . Vers. 20. If thine enemy hunger , feed him . Patience : vers. 21. Bee not ouercome of euil , but ouercome euill with goodnesse .

Be not wise ] Not in your selues , nor onely wise to your selues : not in your selues and ▪ m m Prou. 3.7 . Esay . 5.21 . owne conceit : n n 1. Cor. 3.18 . If any man among you seeme to be wise , let him be a foole , that hee may be wise . o o Pro● . 29.20 . Seest thou a man hastie in his matters an● haughty ; there is more hope of a foole , then of him . It is p p See the life of Cominaeus before his works in English . recorded as a great fault in Charles , Duke of Burgondie , that he seldom asked , neuer followed the counsel of other . On the contrary , Moses , a man q q Acts 7.22 . learned in all wisdome of the Egyptians , and mighty both in words and deeds , obeied the voice of his father in law Iethro , doing according to his aduice : Exod. 18.24 . Saul hearkened vnto the counsell of his seruant : 1. Sam. 9. Agamemnon in Homer , wished for ten Nestors . r r Reusner . in symbo●is . Alexander Seuerus neuer determined any thing of moment , without twelue or twenty iudicious Lawyers . It is a great part of wisdome , yea the first entry to knowledge , s s Fulge●tius lib. 1. mytholog . scire quod nescias ; not to be too wise ; or in our opinion so wise , that wee neglect others helpe . The Pope in this respect ( as t t In s●ecul . vitae human . lib. 2. cap. 3. & Vignier answere to Baron . pag. 39. Roderigo , Bishop of Zamora well obserues ) is most vnfortunate . For though he hath all things at command , yet euermore stands in need of one thing , to wit , a faithfull counseller .

The Romans at this time being Lords of the world , were puffed vp exceedingly with the greatnesse of their gifts , and largenesse of their Empire : Paul therefore did often ( as Chrysostome notes ) inculcate this exhortation ; in this Chapter twice , that it might be remembred once .

The men of England , yea the women of England abusing the great light of the Gospell , and long peace , are growne so wise , that many will take vpon them to teach euen their most learned teachers : and therefore we must againe and againe preach and presse this one lesson : Be not wise in your owne opinion . Let no man presume to know more then is meete for him to know ; but so iudge of himself that he be gentle and sober , according as God hath dealth to euery man the measure of faith .

Or as u u Ambr●s . & Go●ran . in l●c . other expound it ; Be not wise to your selues : but as x x Prouerbs 5.16 . Salomon speakes , Let thy fountaines ●l●w foorth , and the riuers of water in the streets : according to the measure of grace , proceeding from the fountaine of goodnesse , communicate thy wisedome to other , hide not thy talent .

To one is giuen by the Spirit the word of wisedom , y y Augustin ▪ conf●ss . lib. 13. c. 18. t●nquam luminare maius ; vnto another the word of knowledge , t●nquam luminare minus ; vnto another prophecie , vnto another faith , vnto another diuersity of language , tanq●am stell●e , as starres in the firmament of the Church . Our light then must shine before men , and we must waste our s●lues for the good of such as are in Gods house . The z z Matth. 5.15 . candle must not be put vnder a b●shell , but on a candlestick . Scire tuum nihil est , nisite scire hoc sciat alter . If thou wilt onely be wise to thy selfe , thou shalt at last turne foole . For as water standing still is soone puddle : a a Plutarch . de n●m lat●ndo . so the gifts of the minde not employed are empaired . b b A ● . G●l . lib. 13. cap. 8. Af●aniu● said truly that vse begate wisedome :

Vsus me genuit , m●ter peperit memori● .

Let not vs then inclose truth and the knowledge therof , it is common . If we make it priuate , wee shall be depriued of it . As c c Confess . lib. 12. cap 25. Au●ustine sweetly : Non licet h●●ere priuatam , ne pri●emure● . d d Eph●s . 4.8 . When Ch●ist as●ended vp on high , he gaue gifts to men , among oth●r the gift of e e 1. Cor. 12.8 . wisdome , for the gathering together of the Saints , for the worke of the ministerie , for the building vp of his mysticall bodie . Wisedome then is not giuen only for thy self , but for other , among the rest f f Psal. 68.18 . euen for th●ne enemies , that the Lord God might dwell among them .

Secondly , we may not conceale our sanctimonie . Prouide things honest in the sight of all m●n ] as Pa●l expounds Paul . g g 1. Cor. 10.32 . Giue none offence neither to the Iewes , nor to the Grecians , nor to the Church of God . h h Mar●orat . ex Caluin . ●n loc. For as a man must haue care of his conscience before God ; so likewise of his credit before men .

Some prouide thinges honest Before men , but not before God , as the vaine-glorious hypocrites , Herod within , Iohn without , painted tombes , as Christ aptly : Sepulchra quasi semipulchra , exteriùs nitida , interius foetida . Before God , but not before men ; as the male-content and vndiscreet professor , by whose euill example the name of God is often i i Rom. 2.24 . blasphemed . Neither before God nor men : as the shamelesse ruffins and Atheists of the world , whose k k Philip. 3 ▪ 19. glory is their shame , l l Prouerbs 2.14 . delighting in doing euill , and boasting of iniquitie ; reputing dishonestie no dishonour ; but the top of their gallantrie . So Saint m m Confess . lib. 2. cap. 3. Augustine writes of himself before he was a saint : Vbi non suberat quô admisso aequarer , perditis , fingebam me fecisse , quod non feceram , ne viderer abiector , quô eram innocentior . Both before God and men ; as n n Luke 1.6 . Elizabeth and Za●harie , who were iust before God , and vnreproueable before men : so must euery Christian abstaine , so farre as hee can , o o 1. Thess. 5.22 . from all appearance of euill : p p Theophylact. in loc. yet this honest care of our cariage must not be to please men , but only to praise God . As S. q q 1. Epist 2.12 . Peter interprets S. Paul : Haue your conuersation honest , that they which speake euill of you , as of euill doers , may by your good workes , which they shall see , glorifie God in the day of the visitation . Let your light ( saith Christ ) shine before men ; not onely that they may see your good workes , but also that seeing , they may glorifie your father which is in heauen . r r Augustin . lib. 1 de ser. Dom. i● mont . Vt hoc ipsum , quod homo per bona opera placet hominibus , non ibi finem constituat , vt hominibus placeat , sed referat hoc ad ●audem Dei , & propterea placeat hominibus , vt in illô glorificetur Deus .

As wee may not conceale from our enemie wisedome and knowledge which are good : so much lesse render euill . Recompence to no man euill for euill ] A Magistrate may punish a malefactor , and so pro malo c●lpae , render malum poen●e . f f Aquin. in loc. But this is not to recompence euill for euill , but good for euill : because corrections are directions as well to the seer as sufferer : t t 1. Cor. 5.5 . the flesh is destroyed , that the spirit may be saued . A Magistrate then may render euill for euill : but a priuate man out of a priuate grudge , may not auenge himselfe , but rather giue place to wrath .

The which may be construed of our owne wrath . The which may be construed of aduersaries anger . The which may be construed of Gods iudgement .

Of our owne wrath , as u u Os●ic . lib. 1. c. 21 Ambrose : Resiste irae , ●i potes , cede si non potes . An hastie x x Bonauent. diêtá salutis , cap. 5. cholerick man is like one that dwels in a thatched house , who being rich in the morne , through sudden fire is a begger ere night . It is extreme folly to doe any thing in furie ; but wisedome to giue place and space to wrath . It was an excellent decree of y y Reus●er ▪ in symbolis , & Til●man . in loc. Theodosius , enacted by the counsell of S. Ambrose , that execution after a seuere sentence should be deferred thirtie daies : vt ira decocta , durior emendari possit sententia , that all heate of contention allaied , if need require , the seueritie of the censure might bee qualified and moderated .

Secondly , this may bee construed of our z z Aut fugiendo aut permittendo : Hicron . in loc. aduersaries anger : for as a a Martyr . in loc. thunder and gunnes hurt not any thing which yeelds vnto their fury , but only that which is hard and stiffe ; so the raging and roring of our foes are best quelled by patience . Turne to the brauling curre , and he will be more fierce ; but ride on neglecting him , and he will soone be quiet . You may turne the prouerbe :

Veterem iniuriam feres do vitas nouam .

Thirdly , this may bee construed of Gods iudgement , and that b b Theophylact. Aquin. Luther . in loc. most fitly : for to God onely vengeance belongs , and he will auenge our cause . The malitious man in reuiling thee , doth c c Rom. 2.5 . treasure vp wrath against the day of wra●h , and therefore giue place to Gods wrath : d d 1. Pet. 5.7 . Cast all your care on him , ●or he ●●reth for you .

Y●a but may we not co●plaine to the Magistrate for redresse of iniurie ? yes sur●ly : for he i● Gods lieutenant on earth , and therefore the vulg●r Latine v●sm●tips●s d●fende●tes , is in●u●ficient , e e Whit●ker against R●yno●ds the Papist . as our Diuines haue well obserued : and the Rhemist● haue well m●nded it ▪ r●ading as we doe , reuenge ; or , 〈◊〉 not ●our s●lue● . For we may be so wise as serpents in defending our s●lues ; howsoeuer so innocent as doues in ●ffending other . f f A●uin . & Tileman . in loc. Hee that commits his cause to the Magistrate , giues place to diuine iudgement : for all superiour powers are g g Rom. 13.1 . Gods ordinance : but whosoeuer auengeth his owne quarell , steps into the Princes chaire of estate , yea Gods owne seate dethroning both , and so disturbes heauen and earth .

Here then is no place for duell ; a fault ( as it is vsed in England , the Low Countries , especi●ll● h h Where within ten yeeres sixe thou●and gentle●en haue been slaine , as it appeares by the Kings pardons : vide lis ●mbres● des de●uncts sieuts de Vill●mor & de Fontaines , pa● . 46. France , for eu●ry punctilio of honor falsely so called ) against not only the rules of reason and religion ( as i i Exhortat ad milites Templ● , c●p . 2. ● . 401. Bernard notably : Quis hic tàm stupendus error ? quis furor hic tàm non ferendus , nullis stipen●ijs militare ni●i aut mortis aut criminis ? Nam occisor leth●●●ter peccat : & occisus aetern●li●er perit ) but euen ●gainst the first principles of that art .

As a Christian may warre in k k A●g●stin . ●pist 5. loue , so a Christian must iarre in loue ; so contend with his aduersarie before the lawfull Iudge , that the partie cast in the s●ite may bee bettered , if not in his money , yet in his manners , and Satan onely conquer●d : l l Baro● . 〈◊〉 Tom. 9 ●ol. 5. Vt qui vincitur 〈◊〉 incat ▪ & v●nus ta●tummo●o vincatur di●bolus . m m Ma●lorat ex caluin . in ●oc . Otherwise when wee sue for our rig●t out of rancor and malice , we commit not our case to God and his deputie the P●ince , but make them both our de●uties , our instruments of reuenge ; the which is such an horrible crime , that Paul calles it a m●sterie of iniquitie , 2. Thess. 2.7 . I say , this secret exalting of our selues aboue all that is called God , vsing Soueraignes as seruants in our priuate quarels , is to play the diuell and the Pope .

We may not then dissemblingly , but simply giue place to wrath . An hard saying , and therefore Paul doth n n Erasmus & Martyr in loc. sweeten it with a louing tearme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dearely beloued : as if hee should speake thus , It is my loue , that I write so much against malice : not for your hurt , but for your eternall good . If you will not beleeue me , beleeue God himselfe , who sai●h in his holy o o Deut. 3● . 35 . Heb. 10.30 . word , Vengeance is mine , I will repay ▪ s●ith the Lord .

God doth reu●nge the quarell of his children vpon the wicked in this , and in the world to come . In this life , so the children who mocked his Prophet E●●●●● , were rent in peeces with beares , 2. King . 2. So when Hierusalem had killed the Prophets , and stoned such as preached vnto her , Almightie God was w●oth , and sent foorth his warriers , and destroyed those murtherers , and burnt vp their citie : Matth. 22.7 .

p p Euseb. histor. lib. 6. cap. 8. Three shamelesse ruffins accused Narciss●s , a reuerend and holie Bishop , of a most hainous crime , confirming their accusation with imprecation : the first wished if it were not so , that he were burnt : the second , that he might dye of the iandise : the third , that he might lose his eyes . And afterward in processe of time , the first had his house set on fire in the night , and he with all his familie was burnt : the second had the iandise from the crowne of his head , to the sole of his foote , whereof he died vncomfortably : the third , seeing what was befallen these twaine , repented , and confessed the conspiracie ; yet for all that he lost his eyes .

q q Lanquet ●●●on . f●l. 196. Earle Godwin swearing at table before the King , that hee did not murther A●fr●● , after many words in excusing himselfe , said ; So mought I safely swallow this morsell of bread , as I am guiltlesse of the deede . But so soone as he had receiued the bread , foorthwith he was choked .

What need we looke so farre : the confounding of the Spanish Armado ; the defeating of so many cruell treasons against our late Queene of blessed memory ; the frustrating of that hellish Gunpowder Treason , are plaine demonstrations that vengeance is Gods , and that hee will repay ; that hee doth r r Psal. 35.1 . plead the cause of his seruants , against such as striue with them , and fight against such as fight against them .

Againe , God rewards the wicked in the world to come ; Depart from me ye cursed into euerlasting fire , prepared for the diuell and his angels . For I was an hungred , and ye gaue me no meat ; I thirsted , and ye gaue me no drinke , &c. s s Augustin . de fide & operibus . cap. 15. If they shall be punished who did no good , how shall they be tormented who render euill to the members of Christ ? If negligent Diues be tortured in hell , for omitting onely the works of mercy , what shall become of violent Diues , for committing the works of cruelty ?

t t Theophylact. in Matth. 12. Some sins are punished only in this life ; as poore Lazarus , and that incestuous Corinthian . Other only in the life to come , as the rich Glutton , who while he liued , had the world at will . Other are both tortured in this life , and tormented in the next ; as the filthy Sodomites , who for their burning lust , had here sulphureum ignem , and shall haue there , gehennalem ignem . Or as Saluianus , lib. 1. de gubernat . Dei , God sent vpon them in this life , Gehennam è coelo .

Wherefore seeing Almighty God doth reuenge our quarell , either immediatly by himselfe , or mediatly by his ministers , and wariers , euen all his creatures in heauen and earth ; it is both faithlesse and fruitlesse for our selues to right our selues . It is faithlesse not to belieue that the Lord wil deale with vs u u Luke 2.29 . according to his word , who promised by the mouth of his holy x x Psal. 91.8 . Prophet : With thine eyes shalt thou behold and see the reward of the vngodly . Fruitlesse , for as much as it is a y y Heb. 10.31 . fearefull thing to fall into the hands of the liuing God , whose little finger is heauier then our whole hand .

If it be possible , so much as in you is , liue peaceably with all men ] We must seeke peace , yet vnder these conditions ; If it be possible , and as much as in vs is . For we cannot haue peace with some men ; and wee may not haue peace in some matters . See Gospell on all Saints , and ser. on the first Lesson for the next Sunday , ioined to the Gospel and Epistle .

If thine enemie hunger , feed him ] There are degrees of loue ; z z Galat. 6.10 . Doe good to all men , especially to them which are of the houshold of faith . Among the faithfull , the neerest ought to be dearest vnto vs ; a wife , father , child , ally , neighbour , friend , is to be respected more ( caeteris paribus ) then a stranger or an enemy : yet in case of necessitie , thou must feed thy foe , blessing him that did curse thee . By the ciuill lawes , he that bequeathes a man nourishment , intends he should haue bed and boord , apparell and dwelling . a a Lege , quos nos hostes . 234. de verb. signific. . Alimentis legatis , cibaria & vestitus & habitatio debentur . b b Martyr in loc. In like sort , God inioining vs in his Testament and last will , to feed our enemies , includes also , that we must harbour them , and cloath them , and according to their seuerall necessities , euery way relieue them .

In so doing , thou shalt heape coales of fire vpon his head ] I finde c c Theophylact. Aquin. & Tileman . in loc. two constructions of these words ; one bad , another good . It is a senslesse sense to say by well doing , thine enemie not deseruing it , thou shalt he●pe coales of fire vpon his head ; increase Gods heauy iudgements against him . Our Apostles intent is to moue men vnto charitable works euen toward their enemies : hereby to doe them good , and to purpose the same . But if that were the meaning , Paul should teach vs how to be reuenged ; and in shew of doing kindnes , to worke mischiefe , pretending good , intending euill .

The better construction is ; In so doing thou shalt either confound , or conuert thine aduersary . d d Caluin . in loc. Confound him in his conscience , making him acknowledge , that thou art more religious , and more nobly minded then himselfe . So when Saul vnderstood of Dauids honest and honourable cariage toward him , instantly brake forth into this ingenuous confession ; e e 1. Sam. 24.18 . Thou art more righteous then I , for thou hast rendred mee good , and I haue rendred thee euill . Or else thou shalt f f Hieron . in loc. conuert him to thy selfe . For g g Cant. 8.6 . loue is strong as death , the coales thereof are ●iery coales , and a vehement flame . There is no greater prouocation to loue , then preuention in loue . h h Aquin. ex Augustin . in loc. Nimis enim durus animus , qui dilectionem , ersinolebat impendere , nolit rependere . Kind respect to thy foe , shall blow the coales of his affection , and inflame his loue toward thee .

Be not ouercome of euill ] We must haue patience , when we cannot haue peace ; so we shall be i i Rom. 8.37 . more then conquerours , ouercomming without resistance , which is the k k Martyr in loc. most noble kind of victory : or ouercome euill with goodnesse ; that is , make the wicked good by thy good example . l l Theophylact. in loc. Probum ex improbo redde . For as m m Epist. 54. Augustine from Seneca , diligendi sunt mali , vt non sint mali . We must manifest our loue to the wicked , in winning them to God , not in fostering or flattering them in their folly .

The Gospel . MATTH. 8.1 . When he was come downe from the mountaine , &c.

DOwne from the mountaine ] n n Haymo apud Thom in loc . From the mount of heauen , into this valley of earth ; as a Physitian to cure our leprosies . o o Coster . con. 3. in loc. Or from the mount of the law , to the plaine of the Gospell . p p Ferus , ser. 4. in loc. Or from the mount of contemplation , vnto the field of action . q q Origen . hom. 5. in Mat. Or he came downe from the mountaine , first instructing his disciples , and after , descending to the capacities of the people . r r Ha●mo vbi sup. & A●●sta con . 2. 〈◊〉 loc . Teaching all teachers hereby , to deliuer high points vnto the learned , and plaine principles to the simple . Doctores ascendunt in montem , vbi perfectioribus excellentia praecepta ; descendunt autem , cùm in●erioribus l●uiora demonstrant .

Behold a leper ] In Christ , preaching and practise meet together . So soone as he had said well , s s Chrysost. & Hieron . in loc. he proceeds for the confirmation of his doctrine to do well . Acting good works and great works : good works of mercy ; great works of miracle . Of mercy , in helping ; of miracle , in healing a leprous man present , and a palsie man absent . Intimating hereby , that it is not enough to talke of Gods waies , except we walke in his paths ; and manifesting himselfe to the world , that he was the Messias of the world . As if he should argue thus ; If you belieue not my words , t t Iohn 5.36 . yet credit me for my wonders . u u Mat. 11.5 . I make the blind to see , the deafe to heare , the lame to goe . I cure all kind of diseases , euen with the least touch of my finger , and least breath of my mouth . I heale the leper , I heare the Centurion .

The leper was a Iew , the Centurion a Gentile ; the leper poore , the Centurion rich ; the leper a man of peace , the Centurion a man of warre . x x Culman . & Hemingius in loc. Insinuating heereby , that God is no y y Acts 10.34 . accepter of persons ; but that his benefits indifferently belong to men of all nations and all fashions .

I● z z Gal. 3.28 . Christ there is neither Iew nor Grecian , neither bond nor free ] Yet Christ did first cure the Iew , then the Gentile . For saluation was offered , a a Act. 13.46 . first , to the Iewes ; he touched the Iew , but cured the Gentile with his word . b b Rupertus . in loc. He visited Ierusalem in his owne person , but healed other nations by the Preachers of his Gospell .

In the leper , 2. things are remarkable : the Weaknesse of his body : sicke , and sicke of a leprosie . Vertues of his mind : Faith . Adoration . Wisdome . Patience . Confession . In Christ also two things are to be considered : his Mercy ; that would so readilie . Might ; that could so easily cure this distressed Lazer .

Aleper ] All weaknesse originally proceeds from c c Iohn 5.14 . wickednesse ; d d T●om . 3. part . quaest. 4. art. 4. either from some defect in our conception , or disorder in our conuersation : as Mephibos●eth had e e 2. Sam. 4. his lamenesse by falling from his nurse ; so euery man his sicknesse by falling from the Lord . Christ , who was free from sinne , was also free from sicknesse : but vnto men , carying about them bodies of sinne , diseases are as it were a f f Hemingius in loc . sermon from heauen , wherein Almighty God accuseth of sins , and shewes his wrath against sinners .

But the condition of a leper , as we reade in the g g Leuit. 13. law , was of all other sicke , most insupportable . First , he must liue alone , separated from the fellowship of Gods people , as vnworthy to come into cleane company . Secondly , he did weare foure markes to be knowne by ; his garments torne , his head bare , his mouth couered , and he must cry ; I am vncleane , I am vncleane . For griefe whereof , assuredly some pined away ; being forlorne in their sorrow , destitute of all good comfort and company . Yet this leper indued with a liuely faith , is not hopelesse , howsoeuer haplesse . For he comes , and saith vnto the great Physitian of the world ; Lord , if thou wilt , thou canst make me cleane : though he knew that his sicknesse in the worlds eye was incurable , yet he did beleeue that vnto God nothing is impossible . He felt his owne misery to be great , yet hoped Christs mercy was more great : and therefore comes vnto him ( as h h De vitá Christi . part. 1. cap. 41. Ludolphus aptly ) Non tàm passibus corporis quàm fide cordis : If thou wilt , thou canst . A strong faith in a weake body .

Faith comes by i i Rom. 10.17 . hearing ▪ and the reason why this leper extraordinarily desired to heare Christ , and heare of Christ , was his vncleane disease : k k Ferus ser. 4. in loc. so that the weaknesse of his body , brought him vnto the Physitian of his soule . Note then here with l l Rom. 8.28 . Paul , that all things happen for the good of such as are good . It was good for Dauid that he was in trouble ; good for m m 2. King . 5. Naaman that he was a leper ; for his vncleannesse brought him vnto the Prophet , and the Prophet brought him vnto the sauing knowledge of the true God . It was good for Paul that he was buffeted by Satan , for otherwise peraduenture through abundance of reuelations he would haue buffeted God .

Of all herbes in the garden ( as one wittily ) Rew is the herbe of grace . Many times our woe doth occasion our weale : for as pride doth breed sores of salues , so faith on the contrarie doth often make salues of sores , altogether renouncing her owne merit , and wholly relying vpon Christs mercie . Tanto desiderantiùs ad Christum contendit , quòd suam indignitatem & immunditiam probè sentiret : as n n Postil . maior . in loc. Luther and o o Vbi supra . Ferus accord in this ; and that so truly , that as a Papist said ; If Bonauentura had not been a Romish saint , he would haue been reputed an asse : So the Protestant , if Ferus had not been a Romish asse , he might haue proued in the Church a renowned saint .

The second vertue to bee considered as a fruite of his faith , is adoration ; p p Thomas ex Chrysost. in loc. a spiritual fee for a spirituall physitian : as the bodily Doctor must be paied , so the ghostly prayed . He therefore worships Christ , and that with all humblenes of Thought . humblenes of Word . humblenes of Deede .

He comes to Christ as a vassall to his Lord : Domine , non tanquam ad dominum titularem , sed tanquam ad dominum tutelarem : If thou wilt thou canst . Out of the abundance of the heart the mouth speaketh : and therefore beleeuing in his heart that Christ was the Lord , willing and able to helpe , confesseth it also with his mouth : If it be for my good , I am sure thou wilt : and I beleeue thou canst ; attributing all to Christs might and mercie , nothing to his owne either worth or woe .

Vttering this also with humble gesture . For , as S. q q Cap. 1.40 . Mark reports , hee kneeled , and as S. r r Cap. 5.12 . Luke , he fell on his face : teaching vs in prayer to fall down and kneele before the Lord our maker . Hee that worships God irreuerently , shewes himselfe not a Christian but a s s Diez con. 1. in loc. Manichee : t t Augustin . b●res. 46. who thought God made the soule , but not the bodie .

Thirdly , note the lepers wisedome , who did obserue Circumstances of * * Chrysostom . & Th●●plylact . in loc. Place : not pressing to Christ on the mount , but expecting him in the valley . Circumstances of Time : not interrupting Christ in his sermon , or disturbing his auditory . Circumstances of Person : speaking in a succinct stile : Lord , if thou wilt , thou canst make me cleane . Giuing vs to vnderstand , that in suing vnto men which are wise , and in praying to God who is wisedome , we need not vse many but pithie words . See Gospel . Dom. 2. quadrages .

The fourth vertue is his patience , who was content , notwithstanding his extreame miserie , to stay Gods leisure , and Christs pleasure . u u Matth. 6.33 . First , seeking the kingdome of God , and then desiring that other things might be cast vpon him . x x Ferus ser. 5. in loc. In the first place giuing God glory , Lord if thou wilt , thou canst . In the second , praying for his own good : Make me cleane ; not as I will , but as thou wilt O Lord : prescribing neither the time when , nor place where , nor manner how , but referring all to Christ , possessing his soule with patience .

The last vertue to be regarded in this leper , is con●ession . He knew the Pharisies hated and persecuted al such as confessed Christ : yet he calles him Lord , and worships him as a Lord , and proclaimes him in the presence of much people to bee the Lord . It is well y y Zepper . in loc. obserued , that Gods omnipotent power and infinit mercies are the two wings of our deuotion , whereby faith in the midst of all trouble mounts into heauen . Here the leper acknowledgeth openly Christs omnipotencie : z z Chrysosto● . & Theophylact. in loc. for hee saith not , intreate God , to make me cleane ; but , if thou wilt , thou thy selfe canst ; and therefore thou art the very Christ : neither doth he a a Ambros. l. b. 5. in Luc. doubt of his mercie , b b Ludolphus v●i supra . for he saith not , make me cleane , but , if thou wilt ▪ make me cleane . c c Coster . explicat . in loc. It is enough to shew my need , I commit the rest to thy cure , to thy care . Thou canst doe whatsoeuer thou wilt , and thou wilt do the which shall be most for my good & thy glorie .

This may teach vs how to confesse our wickednesse to God , as also to professe his goodnesse vnto men . Our wickednesse vnto God : for as Seneca truly , Pr●ma sanitatis pars est velle sanari : The first step vnto health is to be desirous of helpe . d d Augustin . epist. 1●8 Ipse sihi denegat curam , qui suam medico non publicat causam . Our sinnes are a spirituall vncleannes and leprosie , defiling the whole bodie , making our eyes to lust , our mouth to curse , our tongue to lie , our throte an open sepulchre , our hands nimble to steale , our feete swift to shed blood . It is therefore necessarie we should manifest vnto Christ our sores , that he may see them , and search them , and salue them .

Againe , by this example wee may learne to professe the faith of Christ openly , Though e e Psal. 2.2 . the kings of the earth stand vp , and the rulers take counsell against the Lord , and against his anointed . Other happily thinke so , but dare not say so . Some peraduenture say so , though they thinke not so : but I beleeue as I speake , and speake as I beleeue : Lord if thou wilt , thou canst make me cleane .

Hitherto concerning the patient : I come now to the physition , in whom two things are obseruable :

1. His mercie , who would so readily . 2. His might , who could so easily cure such an incurable leprosie .

And Iesus put foorth his hand ] He granted that cheerefully , which the leper desired earnestly . The leper said , if thou wilt , and Christ answereth , I will ; and as I will , I say , be thou cleane ; and as I say , I doe . His leprosie was immediatly cleansed : hee spake the word and it was done ; hee commanded and it was effected , euen with a little mouing of his lips , and touch of his finger .

Here then is comfort for the distressed soule : the leper calles , and Christ heales him ; the Centurion comes , and Christ helps him . Other Physitions are deceiued often themselues , and often deceiue others ; and therefore we venture much , when we trust them a little . The best physicke ( as one said ) is to take no physicke : but if wee commit our cause to this heauenly Doctor , our venture is without all peraduenture : for hee cureth all that f f Psal. 50.15 . call vpon him , and g g Matth. 11.28 . easeth all that come vnto him .

Iesus put foorth his hand and touched him . ] h h Ludolphus vbi svpra . Extendens manum suam ] quod fuit liberalitatis contra auaros : tetigit eum ] quod fuit humilitatis contra superbos : dicens volo ] quod fuit pietatis contra inuidos : mundare ] quod fuit potestatis contra incredulos .

It was vnlawfull to touch a leper , as we finde , Leu. 14. In that therfore Christ touched here this leper , he shewes himselfe to be greater then Moses aboue the law . When Elisha cured Naaman , hee did not put his hand on the place , because hee was subiect vnto the law ; but Christ touched this leper as being Soueraigne of the law . So Chrysostome , Ambrose , Theophylact , Ludolphus : and almost all other vpon the place .

Secondly , note with i i Postil . in loc. Melancthon , that morall duties are to be preferred before ceremoniall offices : and therfore Christ neglects a ceremonie to saue his brother , and that according to Gods owne commandement , k k Osee 6.6 . I will haue mercie , not sacrifice . The best glosse vpon the Gospel is faith : and the best exposition of the law is loue . l l Thomas ex Chrysost. in loc. Christ therefore did offend the sound of the law , but not the sense .

Thirdly , this intimates that Christ was homo verus , and yet not homo merus ; a very man in touching , but more then a meere man in healing with a touch . m m Lib. 5. in Luc. cap. 1. Ambrose pithily : Volo dicit propter Fotinum , imperat propter Arium , tangit propter Manichaeum : He did touch the leper to confute Manichaeus , denying him to be very man ; he did vse the imperatiue moode , be thou cleane , to confound Arius , denying him to be very God .

Fourthly , obserue with n n Maldonat . in loc. Cyrillus of Alexandria , the preciousnes of Christs humanitie , the which vnited vnto the Godhead , is the sole salue of all our sores ; his rags are our robes , his crying our reioycing , his death our life , his incarnation our saluation .

Fifthly , with o o Ex Chrysost. & Iansen . concor . cap. 44. Aquin , to demonstrate , that himselfe and none other cured him , because himselfe and none other touched him .

Sixthly , with p p In loc. Caluin and Marlorat , Christs humility , who did vouchsafe not onely to talke with the leper , but also to touch the leper . q q Origen . According to this example , we must learne not to loath any Lazarus , as the rich Glutton in the Gospell , but rather ( at it is reported of r r Postil . cathol . con. 1. in loc. Elizabeth , the Kings daughter of Hungary ) to make medicines for his maladies , and plaisters for his wounds : in humanity to relieue the distressed ; in humility to kisse the very feete of the poore . As Christ stretched out his hand to the leper , s s Prou. ●1. 20 . so we should put forth our hand to the needy . Let not thine hand ( saith the t t Eccles. 4.31 . Wise man ) be stre●ched out to receiue , and shut when thou shouldest giue .

Lastly , with u u Lib. 4. contra Marcion . Tertullian and x x Thomas & Chrysost. in loc. & Ludolphus vbi suprà . other , how Christ in this action respected not the letter , but the meaning , which is the soule of the law . The scriptures are not y y Hieron . exposit prior . in c. 1. ad Galatas . in superficie , sed in medulla ; non in verborum folijs , sed in radice rationis .

Now the reason of the law forbidding the cleane to touch vncleane , was , lest hereby they should be polluted . But Christ could not be thus infected ; he therefore touched the leper , not to receiue hurt , but to giue helpe : so the text of z z 2. Tim. 3.5 . Paul is to be construed ; hos deuita .

The Nouice may not be familiar with an old subtill fox ; but a iudicious Diuine may confer with an heretike , not to peruert himselfe , but to conuert his aduersary : Christ may touch a leper , if it be to heale him ; and the Minister of Christ may teach an heretike , if it be to win him , and not to wound the truth .

I will , be thou cleane ] I will . ( a a Iames 4.15 . If God will ) is the stile of man : our will being subordinate to Gods eternall decrees ; in b b Act. 17.28 . whom we liue , and moue , and haue our being . But , I will , is the stile of God only , who doth whatsoeuer pleaseth him in heauen , in earth , in sea : Ps. 135.6 . The commanding terme then , I will , and imperatiue moode , be thou cleane , ( except we reade the text with the spectacles of Arius ) c c Iustin. Martyr . Athanas. & reliqui sere patres , vti Maldonat . in loc. euidently proue , that Christ is God Almighty .

And immediatly his leprosie was clensed ] This amplifieth exceedingly Christs greatnesse and goodnesse : first , in that he cured this vncleane person thorowly , then in that he cured him quickly ; for in all our suits vnto men , we desire two things especially , that they deale soundly and roundly . Christ dealt so soundly with this leper , as that he did expose his cure to the censures euen of his aduersaries the Priests , of all , most ready to cauill at his cariage , and mocke his miracle : so roundly , so speedily , that whereas ordinary physicke must haue time for operation ; his extraordinary medicine wrought , as the text saith , immediatly , instantly .

Iesus said vnto him , tell no man ] Saint d d Cap. 1.45 . Marke reports , that this leper instantly published the matter , and that in such sort , that Iesus could not openly enter into the Citie , but was without in desert places ; and yet people came to him from euery quarter . Here then a question is made , whether it was a fault in the leper or no , thus to diuulge the miracle ? For e e Cap. 12.4 . Esay would haue men declare Gods works among the people . f f Psal. 107. Dauid wished often , O that men would therefore praise the Lord for his goodnesse . And Christ himself said vnto another , whom he cured , in the 5. of S. Marke ; Goe thy way home to thy friends , and shew them what great things the Lord hath done to thee . g g Vbi suprà . Ludolphus answers by distinction , affirming that there is , triplex praeceptum , Cautelae . triplex praeceptum , Probationis . triplex praeceptum , Obedientiae . Or as h h Helmetius in loc. other Obligationis . Or as h h Helmetius in loc. other Tentationis . Or as h h Helmetius in loc. other Instructionis .

All the positiue lawes of God are obligatory ; the commandements affirmatiue bind semper ; and the negatiue semper , and ad semper . The probatory precepts are to try vs onely . So God i i Gen. 22. commands Abraham to kill Isaac ; intending hereby not to destroy the sonne , but to try the father ; admonitory precepts ; as here , Christ commanded the leper to tell no man : hereby teaching vs in him to shun vaine glory ; for so most interpreters expound it .

This distinction is insufficient ; as hauing no firme ground in the Bible . For when almighty God inioines a particular command , for the triall of his people , contrary to the generall scope of his law , he doth at that instant k k Perkins treat . of cons. cap. 2. dispense with the generall , and the particular onely binds ; as in the sacrificing of Isaac ; Offer thy sonne , was an exemption at that time from the law , Thou s●alt not kill .

And as for admonitory precepts , how did this leper infallibly know , that Christs command , Tell no man , was rather an instruction for other , then a prohibition vnto himselfe ? Wherefore seeing all Christs iniunctions bind , I subscribe vnto their opinion , l l Caluin . & Marlor . in loc. who thinke this leper offended in publishing abroad Christs benefit , notwithstanding he did it affectionately , and zealously . For we must giue thanks vnto God , not as we will , but as he will : Deut. 4.1 . Iohn 2.5 .

Hence we may learne to temper our zeale with knowledge and obedience : for m m 1. Sam. 15.22 . obedience is better then sacrifice .

If any demand , why Christ would haue this miracle concealed : I answere with n n Rom. 9.20 . Paul ; O man , who art thou which disputes against God ? o o Iob 9.3 . If thou dispute with him , thou canst not answere one thing of a thousand : but he can render a thousand answeres vnto this friuolous obiection . As first , that there is a time for all things ; a time , wherein Christ would be thorowly knowne , and a time wherein he would not be knowne , because his houre was not yet come .

Secondly , p p Hieron . in loc. Non erat necesse , vt sermone iactaret , quod corpore praeferebat : It was needlesse to publish the miracle , seeing his whole body made cleane , was as it were turned all tongue to tell it .

Thirdly , it was absurd , that the leper should boast he was cleane , before he was iudged to be cleane . Therefore Christ saith in the next clause , Goe and shew thy selfe vnto the Priest : and then being adiudged cleane , tell whom thou wilt .

Shew thy selfe vnto the Priest ] Interpreters obserue diuers reasons of this command . First , to q q Marlorat . in loc. confirme the truth of the miracle , when as the leper according to law , shall be iudged cleane .

Secondly , that the leper might inioy the r r Theophylact. in loc. benefit of his cure : for hee might not enter into the City , s s Leuit. 14. before the Priest had pronounced him cleane .

Thirdly , to t t Hieron . in loc. condemne the Priests , who taught , that Christ was not an obseruer , but rather a transgressor of the law .

Fourthly , that as the law doth witnesse of Christ ; and all the sacrifices are types of Christ : u u Idem ibidem . so likewise the Priests , expounders of the law , might also witnesse , that Christ is the true Messias of the world ; that seeing this miracle , they might belieue ; or in not belieuing , be left inexcusable .

Fifthly , to x x Melancthon . in loc. & Ludolphus vbi supra . magnifie the calling and office of the Priests , howsoeuer they were wicked wretches . Hereby teaching vs , not to vilifie that holy profession for the faults and infirmities of some Iudas crept in among the twelue .

Lastly , by this example , instructing vs to doe the greatest right vnto those who doe vs the most wrong . Goe to the Priests , albeit they bee my mortall enemies , and doe that respect , which is incident to their places and persons .

Here the Gospell and Epistle meet . Christ did not render euill for euill , but ouercome euill with goodnesse : prouiding things honest , not onely before God , but also in the sight of all men ; auenging not himselfe , but giuing place to wrath , hauing peace so farre as might be with all men .

The y y Coster . con . 3. Acost . con. 2. in loc. &c. Papists vpon this clause build auricular particular confession vnto the Priest . The leper ought to shew himselfe vnto the Priest of the old Testament : Ergo , the sinner infected with spiritual leprosie must confesse himselfe vnto the Priest of the new Testament .

Answere is made , that an argument drawne from allegories and similitudes , is of little or no force , except it be seconded by some other euident text , whose naturall and proper sense is agreeable thereunto : but there is no such place , which e●ther expresseth or implieth auricular popish confession , and therefore quod non lego , non credo .

Master z z Iewel defence of Apolog. fol. 151. Harding saith that auricular confession is Gods ordinance : but when he comes vnto the point , his onely confirmation is his owne bare affirmation . We tell them that confession is an institution of God , and not of man : as if his tale should stand for Gospel , in whom are found so many legends , and legions of lies .

a a Melanct. tom. 2 fol. 161. Panormitan confesseth honestly , that it is not a diuine constitution , but an humane tradition : and b b Sum. quaest. 18 art. 4. vide Merton . Apolog. part. 1. cap. 64. Idem serè Peresius de tradit . part . 3. consid. 3. & Iansen . concord . cap. 147. Maldonate writes plainly , that many Catholikes are of the same opinion , as namely Scotus among the schoolemen ; and the expounders of Gratian among the Canonists .

If then a tradition , of what antiquitie ? Beatus Rhenanus a popish Doctor auoweth in his c c Argument . in libel . Tertullian . de poenitent . notes vpon Tertullians booke de Poenitentiâ , that this kinde of confessing was vnknowne in the daies of Tertullian , who liued about three hundred yeeres after Christ : and it is noted in the glosse vpon the d d De poenit . distinct . 1. Petrus in glossá . Iewel . vbi suprà , fol. 155. Decrees ; and by e e Senten . lib. 4. distinct. 17. cap. cum ergo . Peter Lombard , that it was not vsed in S. Ambrose time , who liued foure hundred yeeres after Christ . f f Schol. in epist. Hieron . ad Oceanum de obitu Fabiolae , tom. 1. fol. 201. Erasmus an indifferent man , affirmes peremptorily , that this manner of confessing to the Priest secretly , was not as yet ordained in Hieroms age . The Greeke Church , as g g Melancthon . & Iewel . vbi suprà . Theodorus writes , hath no such custome . Master h h Idem ibidem , fol. 148. Harding himselfe is constrained against his will , to confesse that the termes of auricular and secret conf●ssion are seldom mentioned in the Fathers ; i i Rhenanus vbi suprà , & Erasmus annot. in A●t . 19. vti Bellarmin . fatetur de poenit . lib 3. cap. 1. a greater clerke than he , saith neuer in old time .

We may then iustifie Caluins challenge , lib. 3. Institut. cap. 4 sect. 7. that auricular popish Confession was not practised in the Church vntill twelue hundred yeeres after Christ , instituted first in the Lateran Councell , vnder Innocentius the third .

We reade that there was in the k k Communion booke , tit . Commination . Primitiue Church a godly discipline , that such persons as were notorious sinners , were put to open penance , and that by the direction of the Bishop or Pastor : l l Rhenanus & Iewel , vbi supra . and such as voluntarily desired to make publike satisfaction for their offences , vsed to come vnto the Bishops and Priests , as vnto the mouth of the congregation . But this confession was not constrained , but voluntarie ; not priuate , but publike : yet hence the priests abusing the peoples weaknes tooke their hint , to bring in auricular confession vpon perill of damnation . A cunning inuention to discouer the mysteries of all states , and all men , and to inrich that couetous and ambitious sea : for Confessions euermore make worke for Indulgences , and Indulgences are a great supporter of the triple crowne .

The Papists in this case , flie from the Scriptures vnto the Councels , from the Councels vnto the Fathers , and from the Fathers vnto their last starting hole , miracles . Auricular Confession is Gods ordinance ( saith m m De Poenitent . lib. 3. cap. 12. Bellarmine ) because God hath wrought many miracles at auricular Confession . It is answered aptly , that Dauid saith not thy wonder , but thy word is a lanterne . Scripture without miracles are a good warrant ; but miracles without text , are insufficient : for they were wrought by false prophets in n n Deut. 13.1 . old time , by false teachers in o o Matth. 24.24 . our daies .

It is obserued by Tully , that bad Orators in stead of reasons vse exclamations : and so Bellarmine , for want of arguments is faine to tell a tale or two related by Bonauentura , Antoninus , and our good countriman Alanus Copus ; all which is no more , but aske my fellow whether I be a theefe .

That priuate confession , as it is vsed among the Papists , is neither necessarie nor p p Quod sine numero est , quomodo numerabo ? Berna●d . ●●rm . de quad●u lici debito . possible ; see Calum . Institut. lib. 3. cap. 4. Iewel . defence Apolog. part. 2. cap. 7. diuision . 2. D. Morton , Apolog. catholic . part . 1. cap. 64. Master White , way to the true Church , pag. 157.226.227 .

Offer the gift ] For the q q Luke 10.7 . labourer is worthie of his hire . This is a witnesse to the Priests , r r Melancthon . com . in loc. that is their right and due by law . Yea though the Priest doe not labour , yet wee must giue vnto Caesar the things which belong vnto Caesar , and vnto God the things which appertaine to God : the publike Ministerie must bee maintained , although the Ministers bee neuer so weake , neuer so wicked .

And when Iesus was entred into Capernaum , there came vnto him a Centurion ] This miracle doth second the first .

In it obserue the Fact of Christ , Performing that fullie , which the Centurion desired faithfullie ; his seruant was healed in the same houre : vers. 13. Promising further also ▪ that other Gentiles , euen from al the quarters of the world , shall come vnto him , and rest with Abraham , Isaac and Iacob , in the kingdome of heauen : vers. 11. Faith of the Centurion , Perswading Christ to cure his seruant : vers. 5.6 . Disswading Christ to come into his house , because it was vnfit . vnnecessary .

Vnfit : I am not worthie that thou shouldest come vnder my roofe . Surely this Captaine was a man of great worth , a deuout man , s s Luke 7.5 . for hee builded a synagogue ; a good man to the Common-weale wherein hee liued , one that loued the nation of the Iewes , a man of such a faith , as that Christ found none so great in all Israel , vers. 10. a louing master to his seruants , as this act declares a man of command and authoritie , vers. 9 : yet this great Worthie confesseth himselfe vnworthie ; like the wheat eare , which hangs it head downe lowest , when it hath most corne . By this example , learne lowlines of minde . When the Sunne is right ouer our heads , our shadowes are most short ; euen so when we haue the greatest grace , we must make the least shew .

Vnnecessarie ; because Christ can helpe the distressed only with his word , t t Maldonat . in loc. euen one word ; which hee proues à minori ad maius : u u Zepper . in . loc . I am a man vnder the authoritie of another , &c. I am a man , but thou art God ; I am vnder another , but thou art Lord of all ; I haue souldiers obedient to me . For albeit vsually men of that profession are rude , yet I say to one , goe , and hee goeth ; vnto another , come , and hee commeth ; and therefore Sicknes , which is thy x x Theophylact. in loc. souldier , if thou speake the word onely , will depart : say to the palsie , goe , and it will goe ; say to thy seruant , Health , come , and it will come .

I haue not found so great faith ] He might haue remembred in this noble Captaine , bountie , loue , deuotion , humilitie ; but he commends faith most of all , as being indeede the ground of all ; without which one vertue the rest are sinne : Rom. 14.23 . Heb. 11.6 .

The Epistle . ROM. 13.1 . Let euery soule submit himselfe , &c. THis Epistle consists of three parts ; a Proposition : Let euery soule submit himselfe to the authority of the higher powers . Reason : for there is no power but of God , &c. Conclusion : wherefore yee must needes obey , giuing to euery man his duty ; tribute to whom tribute , &c.

The proposition is peremptory , deliuered not narratiuely , reporting what other hold meete ; but positiuely , importing what God would haue done , not aduised only by Paul , but deuised euen by Christ , as a command , in imperatiue termes expresly ; Let euery soule bee subiect . In which , obserue the quality of this duty , To submit our selues . obserue the equality of this duty , Belonging indifferently to all ; Let euery soule , &c.

First of the last , according to the words order in the text .

Let euery soule ] y y Aquin. & Gorran in loc. That is , euery man : putting the principall part for the whole . So Gen. 46.27 . All the soules of the house of Iacob , which came into Egypt , are seuenty : that is , as Moses expounds himselfe , Deut. 10.22 . seuenty persons . If any demand , why Paul said not ; Let euery body , but euery soule ; z z Gualter in loc. Diuines answere fitly , to signifie , that we must obey , not in outward shewes onely , but in truth and in deed : Omnis anima , quoniam ex animo : a a Colos. 3.22 . Not with eye seruice , but in singlenesse of heart .

This vniuersall note confutes as well the seditious Papist , as the tumultuous Anabaptist : The Papist exempting Clergy men from this obedience to secular powers : a doctrine not heard in the Church a b b B. Bilson against the Iesuites , pag. 128. thousand yeeres after Christ .

c c Epist. 42. ad archiepisc . Senon . Bernard out of this place reasoneth thus with an Archbishop of France : Let euery soule be subiect : if euery , then yours : I pray , who doth except you Bishops ? Si quis tentat excipere , conatur decipere . So Chrysostome , Theodoret , Oecumenius , Theophylact , vpon this text expresly : Clergy men a●e not excepted ; Ergo , not exempted .

d d Epist. lib. 2. epist. 100. Gregory the Great , one of the most learned Popes , alleageth this glosse ; Power ( saith he ) ouer all men is giuen to my Lord Mauritius the Emperour , from heauen : and lest any should imagine Priests exempted , he saith in the same place , to the same Prince ; Sacerdotes meos tuae m●nui commisi : and epist. lib. 2. epist. 103. Christ hath appointed Mauritius to be ruler , not ouer souldiers onely , but ouer Priests also .

e e Cod. lib. 1. tit . 3. § Nullus . & in authent . de sanct. ●pisc . § Sed neque pro qualibet . Iustinian , who fauoured the Church , and of all other Emperors inlarged most the priuiledges of Church men , inacted this law ; Let no Bishop be brought or presented against his will , before the Captaine or ciuill Iudge , vnlesse the Prince shall so command .

Our Sauiour Christ , the best Interpreter of Gods law , doth shew both by precept and practise , that Clergy men owe subiection and loialty to the ciuill Magistrate : so f f Vbi suprà , Bernard writes ; Howsoeuer you Bishops hold your selues free , yet Christ , alitèr iussit , aliter gessit . He taught otherwise , Luke 20.25 . speaking vnto Priests ; Giue to Caesar the things which are Caesars . He wrought otherwise ; for being a Priest and a Prophet , he submitted himselfe to the Roman Magistrate , g g Iohn 19 11. confessing the Presidents power to be from heauen .

His Apostles did tread in their Masters steps : Acts 25. Paul appealed vnto Caesar , and appeared before Caesar , as his lawfull gouernour . Saint Iude detested them for false Prophets , who despised gouernment , and spake ill of those that are in authority . h h 1. Epist. 2.13 . Saint Peter exhorted all men to submit themselues vnto Gods ordinance , whether it be to the King , as to the superior , or vnto gouernours , as vnto them that are sent of him for the punishment of euill doers , and for the praise of them that doe well .

I will not write Iliads after Homer , nor dispute this point after those reuerend fathers of incomparable iudgement and industry , Iewel , Bilson , Andrewes ; in dispari genere par laus . Each of them hath fought the battell of the Lord valiantly : the first with a sword ; the two latter haue stabbed the Popes supremacie with a dagger , euen to death .

Secondly , Libertines & Anabaptists are confounded by this vniuersalitie , i i Bullinger aduersu● Anabaptist . fol. 95. who thinke themselues free from all lawes . In Germany they would haue framed a politike body , like the body of Polyphemus , without his eye ; or like the confused Chaos in old time , when height and depth , light and darknes were mingled together . Our Apostle teacheth here , that some must be subiect , other soueraigne ; some low , some high ; some rule , some obey . Popular equality is the greatest inequalitie , void of all name , nurture , and nature of a common weale .

The ground on k k Rhemists annot. in Iam. 2.1 . which Anabaptists haue framed their anarchie , is Iames 2.1 . My brethren , haue not the faith of our Lord Iesus in respect of persons . If no respect of persons , no distinction ; if no distinction , why should there be difference betweene bond and free , Prince and people ? Answere is made , that Saint Iames saith not ; Haue no respect of persons ; but , Haue not the faith of Christ in respect of persons ; as he doth interpret himselfe in the verse following ; he speakes of grace , not of place . All men are fellowes in regard of the common faith , and spirituall grace : but all men are not fellowes in respect of authority and place ; for some be parents , other children ; some masters , other seruants ; some commoners , other commanders .

Beasts and Diuels obserue order . l l ●yprian . de vanitat . Idol . Rex vnus est apibus , & dux vnus in gregibus . Among Bees there is one master ; among flockes of sheep , one belwether . The Cranes haue their Captaine ; m m Hieron . epist. ad Rusticum . Quem ordine literato sequuntur . Albeit the Grashopper hath no king , n n Prou. 30.27 . yet goe they forth all by bands . In hell , which is the kingdome of confusion , there is distinction of persons and order ; otherwise o o Luke 11.15 . Belzebub could not be chiefe of diuels .

The Libertines haue wrested also that text of Paul , 1. Tim. 1.9 . The law is not giuen vnto the iust or righteous man : Ergo , good men are exempted from obedience to lawes . p p Theophylact. in 1. Tim. 1. It is answered aptly , that the iust man doth well , not for feare of punishment , as compelled by law , but of grace and meere loue toward God and goodnesse : Virtutis amore . Iusto lex non est posita , q q Melanct. in 1. Tim. 1. neque ad condemnationem , neque ad coactionem : Albeit there were no king , nor law to command him , he would be a king and a law to himselfe , obeying higher powers of his owne accord , with all his heart and soule . Thus euery person , as well Christian as heathen , ecclesiasticall as laick , must submit himselfe to superior powers .

Submit himselfe ] To be subiect , is to suffer the Princes will to be done , aut à nobis , aut de nobis , either of vs , or on vs : of vs , when he commands for truth ; on vs , when he commands against the truth : either we must be patients , or agents : agents , when he is good and godly ; patients , when he is tyrannous and wicked . Wee must vse not a sword , but a buckler against a bad Prince . Saint Paul heere doth not say ; let euery soule be subiect to Christian and vertuous gouernours , but r r Aquin. in loc. indefinitly to Potentates , in that they bee Potentates ; as Saint s s 1. Epist. 2.18 . Peter expresly ; not onely to the good and courteous , but also to the froward .

If Peter and Paul inioined all men in their time , to submit themselues vnto gouernours , albeit they were worshippers of diuels , and cruell persecuters of Christians ; how much more should we now respect and honour religious kings , which are defenders of the faith , and nursing fathers vnto the Church ? as t t Praesat . tom. 11. annal. Caesar Baronius hath well obserued against the bloody practises of turbulent statizing Iesuites .

I haue read and heard , that the Iesuites are desirous to purge Saint Pauls Epistles , especially this to the Romans , as being herein more Lutheran then Catholicke . This text of all oth●r , Omnis anima potestatibus sublimioribus subdita sit , is so much against their humor and honour , that it is neither read in their Missale , nor expounded in their Postils . How Pope u u In extrauagant . vnam sanctam . Boniface 8. and x x See Peter Martyr in loc. other Papists haue wronged this Scripture , both in their precepts and practices , is seene of all Christian people , felt of all Protestant Princes .

Higher powers ] y y Marlorat . ex Hyperio in loc. Not highest onely , for we must obey the z z 1. Pet. 2.14 . subordinate magistrate so well as the supreame . So that this proposition hath three large extensions ; euery soule , in euery thing , must submit himselfe to euery superiour . Bee wise now therefore , O yee Kings : vnderstand yee that are Iu●ges of the earth , how the Church of Rome doth lessen all this extent .

Clergy men are exempted ; Ergo , not euery soule . Causes ecclesiasticall are excepted ; Ergo , not in euery thing . The Pope may depose what higher powers he list ; Ergo , not to euery superiour , but only to those whom his Holinesse doth not curse . Thus some Princes only may command some men onely , in some matters onely : whereas Paul here ; Let euery soule submit himselfe to the authority of the higher powers , &c.

For there is no power ] The reason is threefold , drawne from the threefold good .

Ab honesto , which Paul shewes , à a a Gorran . in loc. bonitate ordinantis ; there is no power but of God . ordinationis ; the powers are ordained , or ordered . vtili , for , to resist , is euill : malum culpae ; whosoeuer resisteth power , resisteth the ordinance of God . poenae ; they that resist , shall receiue to themselues damnation . submit our selues is good , because the Magistrate is the minister of God for our good , for the good of peace , protection , iustice , religion , & the like . For this cause we pay tribute , quia ministri Dei sunt in hoc ipsum seruientes . iucundo , wee must obey for conscience : the which vnto the disobedient , is a perpetuall hell ; but vnto such as obey Gods ordinance , is a continuall feast .

No power but of God ] An argument from the Author of authority ; all higher powers are from the highest power , vnto whom all creatures must be subiect . It happeneth often , that potens , the ruler , is not of God : b b Osea 8.4 . Ipsi regnauerunt & non per me : They haue set vp Kings , but not by me ; they haue made Princes , and I knew it not . c c Aquin. in loc. And the maner of getting kingdomes is not alwaies of God . d d Balaeus in vilà Alex. 6. Alexander 6. obtained the Popedome by giuing himselfe to the diuell . e e Tileman . in loc. Phocas by sedition got his Empire . f f Polydor. Virgil . hist. A●glic . lib. 25. Richard 3. came to the crowne of England by butchering his Nephewes , and other of the blood Royall ; yet the power it selfe is euer from God : g g Prou. 8.15 . By me Kings reigne . h h Iohn 19.11 . Thou couldest haue no power ( saith Christ to Pilate ) except it were giuen thee from aboue .

The powers that be are ordained of God . ] i i Marlor . in loc. Insinuating that the Magistrate is not from God , after any common manner as all things are , but after a more speciall fashion ordained . The Lord is the God of order , and order is the good of euery creature , with whom it is better not to be , then to be out of order .

Whosoeuer therfore resisteth ] If there be no power but of God , and nothing done by God but in order ; he that resisteth authoritie , resisteth Gods ordinance . So the Lord himselfe said to k k 1. Sam 8.7 . Samuel : They haue not cast thee away , but they hau●●ast me away , that I should not reigne ouer them . And hee might haue said of Princes , as hee doth of Preachers , l l Luke 10.16 . He that despiseth you , despiseth me . For hee said of both ; m m Psal. 82.6 . Ego dixi , dij estis . As God is a great king , so a king is as it were a little God . He therefore that resisteth the Prince , resisteth him that sent him , almightie God the King of Kings , and Lord of Lords : 1. Tim. 6.15 .

There are n n Perkins Treat . of conscience . cap. 2. two binders of the conscience : 1. Proper , Gods law . 2. Improper , mans law .

Gods holy word hath absolute and soueraigne power to binde the conscience , for God is Lord of conscience , creating it , and gouerning it , and only knowing it .

The lawes of men improperly binde conscience , not by their owne vertue , but by the power of Gods law , which here and elsewhere commands obedience to princes . He therefore that willingly with a disloyall minde breakes any wholesome lawes of men , is guiltie of sinne before God : o o Caluin . in 1. Cor. 14. & Institut. lib. 4. cap. 10. §. 30. Non enim habendae sunt pro traditionibus humanis , quandoquidem fundatae sunt in generali mandato , & liquidam habent approbationem , quasi ex ore Christi . So S. p p Epist. 166. Augustine notably : Hoc iubent imperatores , quod iubet & Christus , quia cum bonum iubent , per illos non iubet nisi Christus .

They that resist shall receiue to themselues damnation ] It may be construed q q Aquin. & Gorr●n in loc . either of temporall punishment , or eternall iudgement . Of temporall , r r Prou. 20.2 . for the wrath of a King is like the roring of a lion : he that prouoketh him vnto anger , sinneth against his owne soule .

By the s s Stanford p●eas of the Crown● , lib. 3. cap. 19. lawes of England a traitor conuicted and attainted , hath his iudgement to be drawne from his prison to the place of execution , as being vnworthie to tread any more vpon mother earth ; and that backward with his head downward , for that hee hath been retrograde to naturall courses ; after hanged vp by the necke betweene heauen and earth , as deemed vnworthie of both : his priuie parts are cut off , as being vnprofitably begotten , and vnfit to leaue any generation after him ; his bowels and intrals burned , which inwardly had conceiued and concealed such horrible treason ; then his head cut off , which imagined the mischiefe : last of all , his whole bodie quartred and made a prey for the birds of the ayre , as one said of a Romish treacherous Iesuite :

Sic benè pascit aues , qui male pauit oues .

How Rebels haue ruinated vtterly themselues , and their families , all histories are full of t t Consule Tileman . & Martyr . in loc. tragicall examples : acquirunt sibi damnationem , as it is in the vulgar ; they doe not only receiue , but pull vpon themselues heauie iudgements .

Againe , this may be construed of eternall damnation , as is manifest in u u Numb. 16 . 3● . Chore , Dathan , and the rest of that conspiracie , who went downe quicke to hell . If murther be fitly termed a crying sinne , then treason may well bee called a roring sinne . For as he that robs a scholer , is said to rob many ; so the traitor that murthers a Prince , kils many ; sometime the whole State , the which assuredly cries aloud to the Lord in such sort , that it awaketh him , and often calles him to speedie iudgement .

He is the minister of God for thy wealth ] x x D. Buckeridge ser. vpon the fist verse of this chapter . If hee be a good Prince , causa est , he is the cause of thy good , temporall and eternall ; if an euill Prince , he is an o●casion of thine eternall good , by thy temporall euill . y y Augustin . ser. 6 de verbis Dom. secundùm Mat. Si bonus , nutritor est tuus ; si malus , tentator tuus est : If a good king , he is thy nurse , receiue thy nourishment with obedience ; if euill , he is thy tempter , receiue thy triall with patience . So there is no resistance , either thou must obey good gouernours willingly , or endure bad tyrants patiently .

Magistrates are Gods ministers : ergo , subordinate to God . If then higher Powers enioyne things against him , z z Ecclesiast. 5.7 . who is higher then the highest , It is better a a Act. 4.19 . to obey God then men . Hic ( saith b b Vbi suprà . Augustine ) contemne potestatem , timendo potestatem : In that thou fearest Gods power , feare not mans power : as Iulians souldiers would not worship Idols at his command , yet when he led them against an enemie , they obeyed most readily : * * Augustin . in Psalm . 124. Distinguebant dominum temporalem à domino aeterno , & tamen subditi erant propter dominum aeternum . As al power is from God , so for God : and therefore when the Prince commands against truth , it is our dutie to be patient , and not agent .

For this cause pay ye tribute ] Subsidies are the Kings stipend or pay : for he is the minister of God , and great seruant of the State . So S. Paul expressely , Seruing for the same purpose ; not to take his owne ease , c c Plutarch . com . ad Principem indoctum . but to wake when other sleepe ; taking such care , that al men else may liue without care . Magnaseruitus est magna fortuna : d d Seneca consolat. ad Polybium . nam ipsi Caesaricui omnia licent , propter hoc ipsum multa non licent . e e Manlius in loc. com . Erasmus wittily : Miserosesse principes , si intelligant sua mala , miseriores si non intelligant . A Prince must be like Iob , f f Iob 29.15 . eyes to the blinde , and feete to the lame . g g Psal. 2.10 . Be ye wise therefore , ye Kings , Intellig●te Reges . Intelligere est intus legere ; they must not altogether hang vpon the almes basket of their Counsell , but vnderstand of themselues in some measure those things which concerne their places : Erudimini qui , quia indicatis .

Wherefore yee must needs obey ] Because all powers are of God ; because they bring with them the good of order ; because it is a sinne to disobey ; because iudgement temporall and eternall accompanie this sinne ; because gouernment is the meane of our weale ; because Kings are hired by tribute to serue their seruants , and care for their subiects . It is necessarie wee should obey , both ex necessitate finis & praecepti : for hereby wee shall doe that which is acceptable to God , and profitable to our selues : acceptable to God , enioining obedience ; profitable to our selues , enioying the good of gouernment , h h 1. Tim. 2.2 . that we may le●de a quiet and peaceable life in all godlinesse and honestie .

Not onely for feàre of vengeance , but also because of conscience . ] Thus all must obey , bad men for feare , good men for loue . The Kings Bench compels the one , for he beareth not the sword in vaine ; but the Chancerie moues the other : and therefore the Papists and Schismatikes are not good men , in pretending conscience for their disobedience to the Ciuill Magistrate . For as a learned i i Torturâ Torti . pag. 70. father of our Church obserues excellently : Tutâ conscientiâ praestari possunt , quae propter conscientiam praestanda sunt : A man may doe that with a safe conscience , which he must doe for conscience .

Tribute to whom tribute . ] Soueraigne Sublimities on earth are Gods among men in respect of their attributes and tributes . k k Customers Alphabet by Mr. Thomas Milles. Almightie God himselfe expects and receiues at our hands his immediate rents , as prayer and thanksgiuing ; the rest as tithes and tributes hee doth accept , being faithfullie paied vnto his Stewards and Vicegerents . It is very remarkable that our Sauiour neuer did any miracle about honour or money , l l Matth. 17.27 . except that one for giuing tribute to Caesar. m m Matth. 22.21 . For ●e must giue to Caesar , the things which appertaine to Caesar , honour to whom honour , tribute to whom tribute : but how much , is not defined by Christ or Paul . They leaue that ( as n n Serm. at Stanford . Bishop Latymer obserues ) to Caesars Counsell for to determine . Wherefore let all such as are in Commission for the subsidie , remember that excellent speech of o o Lib. 5. de gubernat . Dei . Saluianus : Ill●d indignius & poenalius , quòd omnium onus non omnes sustinent , imò quòd pauperculos homines tributa diuitum premunt , & infirmiores ferunt sarcinas fortiorum , res di●ersissimas dissimilimasque patiuntur inuidiam & egestatem ; inuidia est enim in solutione , egestas in facultate .

The Gospel . MATTH. 8.23 . And when he entred into a ship , his Disciples followed him , &c.

SAint Matthew reports in this scripture two miracles , one wrought by Christ in the water , another on the land .

The first is both an Historie . The first is both an Mysterie .

The word of God is a p p Heb. 4.12 . two edged sword ; hauing one edge , saith q q Lib. contra Praxeam . Tertullian , in the sense of the matter ; and an other in the sound of the words ; or ( as r r In Augustin . lib. 14. de Ciuit. cap. 12. Ludouicus Viues obserueth ) being sharpe in a literall exposition , and sharp in an allegoricall sense . Most Interpreters therefore note that the ship heere mentioned , is a type of the s s Consule Luther . Melancth. Latymer . Culman . in loc. Church militant , tossed in the world , t t Vide Pontan . in loc. which is most like the sea with stormes of persecution , vntill Christ the Master of the ship ( who seemes to sleepe for a time ) doth awake by the prayers of passengers , and makes a calme .

In the storie two things are to be considered especially : the shipping of Christ In the storie two things are to be considered especially : the sailing of Christ . In his shipping two points obseruable : 1. That he entred himselfe . 2. That his Disciples followed him . In the sailing two principall occurrences are to bee noted also : the raging of a tempest . stilling of a tempest . The tempest is said here to be Sudden ; Behold there arose . The tempest is said here to be Great : so that the ship was couered with waues ; and Christ ( who was to comfort , and help all ) was asleepe . In the stilling of the tempest , foure things are regardable : 1. Christ awaketh : His Disciples came , and awoke him , saying , Master saue vs , &c. 2. The Disciples are rebuked : Why are ye fearfull , O ye of little faith ? 3. The tempest calmed : He rebuked the windes and the sea . 4. The beholders of this miracle wondred , saying , What manner of man is this , &c.

Iesus entred into a ship . ] As the superstitious u u D. Fulk in 1. Tim. 2.5 . Papists in latter daies , assigned seuerall Saints for seuerall seruices ; as Apollonia for the toothach ; for hogs , S. Anthony ; for horses , S. Loy ; for Souldiers , S. Maurice ; for Seamen , S. Nicholas , &c. so the grosse idolatrous Heathen in old time , marshalled their gods into seuerall rankes , allotting Heauen for Iupiter , Hell for Pluto , the Sea for Neptune .

Christ therefore to shew their x x Gran●t . Dom. 3. post . octau . Epiphan. con. 2. vanitie , and to manifest himselfe to be the sole Commander of the world ; so soone as he had wrought miracles on the land in healing the leper , vers. 3. in curing the Centurions seruant , vers. 13. in casting out diuels , vers. 16. in helping al that were sick , vers. 17. he comes now ( saith y y Hom. 6. in di●●● script . loc . Origen ) to shew wonders on the sea .

Wee neede not then exhibit supplications either vnto the no gods of the Gentiles , or moe gods of the Papists , importuning the virgin Mary for euery thing , z z Erasmus colloq. de peregrinat . Religionis ergó . as if her sonne Iesus were still a babe , not able to helpe . For if we be schollers , he is our saint Gregorie the God of a a Dan. 2.20 . wisedome ; if souldiers , he is our Mars the God of b b Esay . 3.1 . hosts : if wee desire to liue in quietnesse , he is the God of c c Heb. 13.20 . peace : if mariners , he is our Nicholas and Neptune , that enters into the ship , and calmes the tempest . d d Psal. 139.7 . If we ascend vp into heauen , hee is there ; if we descend downe into hell , he is there also ; if wee take the wings of the morning , and dwell in the v●termost parts of the sea , yet thither shall his hand lead vs , and his right hand hold vs : hauing all power ouer all things in all places , and doing whatsoeuer hee will ▪ in heauen , earth , sea . Psalm. 139.6 .

Saint Mat. vers. 18. of this chapter , and saint Marke , cap. 4. vers. 36. intimate another reason why Christ entred into the ship ; namely , to shun the multitudes of people ; for as the sunne , though a most glorious creature , e e Onid . oculus mundi , the worlds eye , is regarded little , because it shineth euery day ; so ministers , the f f Matth. 5.14 . light of the world , are eclipsed much by the grosse interposition of earth . It is true that familiaritie breeds contempt , and as true , g g Bernard . ser. 2 de Resurrectione Domini . cuius persona despicitur , eius praedicatio contemnitur ; and therefore h h Soarez tract. 3. in 8. Matth. clergie men , as Christ heere , must vpon occasions often withdraw themselues à turbâ turbulentâ .

Bartholomaeus Ang●icus mentioneth a lake in Ireland , in which if a staffe be pight , i i De propri●tatibus ●erum , lib. 15. cap. 80. and tarieth any long time therein , the part that is in the earth , is turned to iron , and the part in the water to stone , onely the part aboue the water remaines in his own kind . So it is with Aarons rod , and with the crozier staffe ; if it sticke long in the common puddle , it will not diuide the waters aright , but become so rusty as iron , so stonie as flint ; onely that rod is like it selfe which is aboue the waters , aboue the streame , aboue the people . The vulgar is like tapestrie , the further , the fairer , but the neerer you come , the worse they are . He that is pinned as a cognosance to the towne coate , and depends vpon the common sleeue , k k Scaliger . pendet magis , arbore quam qui pendet ab al●â , is as base as a signe that hangs on a painted maypole . Paul then had good cause to desire that he might be deliuered from l l Thess. 3.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnreasonable men ; and Christ here to decline troublesome troopes , entring into a ship with his disciples .

Our Sauiour Christ could haue walked on the water , as he did , Mat. 14. or else drie vp the water , as hee did for the children of Israel , Exod. 14. but he did neither , for if hee should haue vsed his omnipotent power in euery thing , as God , no bodie would haue beleeued him to bee man ; hee did therefore take this course in the whole course of his life to manifest both . If hee were not God , whom did m m Luk. 1. Gabriel call Lord ? If not man , whom did Mary beare in her wombe ? If not God , whom did the n n Matth. 2. wisemen worship ? If not man , whom did o o Luke 2. Ioseph circumcise ? If not God , who promised p p Luke . 23. Paradise to the thiefe ? If not man , who hanged on the crosse ? q q Origin . vbi supra , & Ludolphus de vitâ Christi , part . 1. cap. 46. If not God , who rebuked the windes and the seas ? If not man , who slept in the ship ? If not God , who raised the tempest ? If not man , who went into this barke ?

His disciples followed him . A ship , as r r In Matth. cap. 13. & postil. catholic . Dom. 5. post . ●at . co● . 1. Hilary notes , doth fitly resemble the Church of Christ ; for as a ship is small in the foredecke , broade in the middle , little in the stearne : so the Church in her beginning and infancie , was verie little ; in her middle age flourishing , but in her old age , her companie shall be so small , and her beleefe so weake , that when the sonne of God shall come to iudge the sonnes of men , he shall scarse finde any faith on earth : Luk. 18.8 .

It is s s Pontan . in loc. obseruable , that Christ and his Disciples failed all in one ship : he did enter in first , and his Disciples followed . t t Athanagoras orat . pro Christianis . Vnus mundus docet vnum esse Deum : The world being but one teacheth vs that there is but one God ; one God , that there is but one Church ; one Church , one truth : and therefore as the Church is called by u u 1. Tim. 3.15 . Paul , Columna veritatis ; so by Salomon , Columba vnitatis . Cant. 6.8 . My doue is alone .

Noes Arke represents the x x Ambros. ser. 11 & Cyprian . epist. lib. 1. ep. 6. Church : all in the Arke were saued , all out of the Arke perished . All that continue with Christ , in his ship are secure , though the Sea make a noise , and the stormes arise : but hee that vtterly forsakes the ship , and swims either in the cockboate of heretikes , or vpon the windie bladders of his owne conceits , shall neuer touch the land of the liuing . As in Salomons Temple there were three roomes , the porch , the body , the sanctum sanctorum ; so likewise in Christianitie , we cannot enter into the holiest of holies , but by the Church , nor into the Church , but by the porch of baptisme . First , there must be shipping ; then , sailing ; last of all , arriuing . First , wee must be shipt with Christ in baptisme ; after , saile with him in the Pinnisse of the Church , or else wee shall neuer anchor in the hauen of happinesse .

Saint Matthe● doth vse the word follow , signanter ; insinuating , that all Christs disciples ought to follow him , as himselfe saith : y y Matth. 16.24 . If any will be my disciple , let him forsake himselfe , and take vp his crosse , and follow me .

Some in their high towring thoughts and immoderate zeale , run before Christ , as z z Luke 9.54 . Iames and Iohn : other goe cheeke by iole with him , as Pelagians , and all such as mingle their merit with Christs mercy , making him but halfe a mediator , mediatum dimidiatum mediatorem . Other follow Christ , but a far off , as Peter , Matth. 26.58 . Other follow Christ neere , but not for Christ , not for loue , but for loaues , as the people , Iohn 6.26 . Few follow him in a troublesome sea , as the disciples here .

a a Diez . con. 1. in loc. The people followed him in the plaine , not vp to the mountaine , nor into the sea : but Christ leauing the multitude , would haue his company tossed in the waues of affliction , b b Thomas ex Chrysost. in loc. lest they should be puffed vp with presumption and pride .

c c In mirabilibus historys . Apollonius writes of certaine people that could see nothing in the day , but all in the night . In like maner , manie men are so blinded with the sunshine of prosperity , that they see nothing belonging vnto their good ; but in the winter night of misery , d d Zepper . in loc. schola crucis , schola lucis ; no such schoolehouse as the crosse house . The e e Mat. 9. Palsiman lying in his bed , desired to be brought vnto Christ . f f Alexander ab Alexand●o , l. 1. cap. 2. Ptolomaeus Philodelphus , being so sickly , that hee could not follow worldly delights as he was wont , gaue himselfe to reading , and builded that his renowned Library . The disciples here seeing the wonders of the deepe , and dangers of the sea , were humbled in feare , and raised vp in faith .

And behold there arose a great tempest ] Vntill Christ was in the ship , there was no storme . While men haue pillowes sowed vnder their elbowes , all is peace ; g g Luther . postil. ex Culman . con. 1. in loc. but so soone as Christ rebukes the world of sinne , h h Esay . 57.20 . the wicked are like the raging sea , that cannot rest , whose waters cast vp dirt and mire .

Iohn Baptist raised such a storme by preaching against Herod , that it cost him his head . When Paul preached at Athens , Corinth , Ephesus , &c. there followed alway tumults and vprores among the people . When Luther first preached the Gospell , instantly there was great thundering from Rome , a great tempest in Germany , France , England , Scotland , and in the whole Christian world , which all the Popes Buls and calues too , could not appease .

This storme was not by chance , but raised by i i Aquin. Ludolphus , Beauxamis in loc. Gods prouidence , who brings the winds out of his treasures , Psal. 135.7 . and the tempest was k k Origen . in cat . Thom. in loc. great , that the miracle might be great : the greater the tempest , the greater was the triall of the disciples faith .

In so much that the ship was couered with waues ] The Church is often in danger , l l Ludolphus & Pontan . in loc. but it cannot be drowned ; m m Matth. 16.18 . hell gates cannot ouercome it . n n Tertu●ian . Robur fidei concussum , non excussum . Albeit Satan goe about daily like a roa●ing lion , seeking whom he may deuoure , yet there shall be some still , whom he shall not deuoure .

He was asleepe ] o o Psal. 121.4 . He that keepeth Israel doth neither slumber nor sleep . He did sleep as man , but watch as God . p p Cant. 5.2 . I sleep , but mine heart waketh . q q Thomas ex Origen . in loc. He seemes onely to sleep , that we might wake : r r Emissenus hom. in loc. Nobis dormit Iesus , nobis surgit à somnô . s s Ludolphus in loc. Christus videtur non attendere , patientiam bonorum , poenitentiam impiorum expectans . He doth as it were neglect vs for a time , for the greater manifestation of his t t Z●pperus in loc. power , and our patience .

His disciples came to him , and awoke him ] Almighty God likes in our necessity this importunity : Psal 50.15 . Call vpon me in the time of trouble . Psal. 91.15 . He shall call vpon me , and I will heare him . And therefore learne by this example , u u Luther . postil. maior . in loc. to come to Christ , to cry to Christ in all extremity , renouncing your selues , and relying vpon him onely ; Master , saue vs , or else we perish .

He said vnto them ; Why are ye fearfull ; O yee of little faith ? ] x x Culman . con. 1. in loc. It was great faith in that they followed Christ into the ship ; but little faith in that they feared .

y y Theophylact. in loc. See B. ●atymer ser. in loc. He saith not , O ye of no faith , but O ye of little faith . It was impossible to come vnto God , and call vpon Christ without faith ; in saying , we perish , they shewed infidelity ; but in praying , saue vs , they manifested faith .

Againe , he doth not say ; z z Pontanus in loc. yee of little courage , or ye of little charity ; but ye of little faith : because faith is the ground of all other vertues , and in a a Melancthon . in loc. aduersity most vsefull . If we belieue that Christ is our Captaine in the ship with vs , who can be against vs ? And therefore Paul , Ephes. 6.16 . Aboue all , put on the shield of faith , wherewith ye may quench all the fiery darts of the diuell .

Then he arose and rebuked the winds and the sea ] Christ reprehends the disciples a little , but instantly grants their requests ; his reprehensions had not so much sting as b b Zepperus in loc. honie , for a great calme followed a little chiding : c c Psal. 107.25 . at his word the stormy wind ariseth , which lifteth vp the waues of the sea : They are caried vp to heauen , and downe againe to the deep : their soule melteth away because of the trouble . They reele to and fro , and stagger like a drunken man , and are at their wits end . But when they cry to the Lord in their trouble , he deliuereth them out of their distresse : for he maketh the storme to cease , so that the waues thereof are still .

A great calme followed a great tempest ; d d Thomas in loc. Decet enim mag●um magna facere . Christ spake but one word to the violent windes and vnruly seas , and they both obeyed his command . e e Heb. 1.1 . He doth at sundry times , and in diuers maners speake to vs , and yet wee will not hearken vnto his voice . f f Origin . hom. 6. in di●ersos scripturae locos . The spectators of this act might therefore wonder to see the senslesse water and weather obey more then man , indued with reason and religion .

The men maruelled : ] g g Ludolphus ex Augustin . Ideo premantur iusti , vt pressi clament ; clamantes exaudiantur , exauditi glorificent Deum ; A great storme caused in the disciples a great feare ; great feare , great deuotion , great deuotion occasioned Christ to worke this great miracle ; this great miracle moued this great admiration ; What is this man that commands as a God ?

And when he was come to the other side . ] Two points are to be considered in this miracle principally ; the Gratiousnesse of Christ , in curing two possessed of diuels . Vngratiousnesse of the Gergesites , preferring a peece of bacon before the Gospell , hogs before Christ . Such as respect their tithe pig , more then their Pastor , are Gergesites , and deserue that Christ should depart out of their coasts .

I will not in particular examine these , but in stead thereof , insert a few notes , vpon the last verse of the first Chapter , appointed to be read at morning praier this Sunday ; preached at Pauls Crosse. Ian. 29. 1608.

ESAY 57.21 . There is no peace to the wicked , saith my God .

This text is a proclamation of warre against the wicked , enemies to God and his Gospell , wherein , obserue

the thing proclaimed : No peace to the wicked . An heauy doome , whether we consider the time , the matter , or the men : for there is no time , no peace , no wicked , if impenitent , excepted . person proclaiming : the Prophet , as Herald . Lord , as chiefe Commander , able to make this war , because God . willing to maintaine this war , because my God .

This sentence would not be so grieuous , if it were not so generall , if any wicked man at any time could inioy any kind of peace : but the proposition is an vniuersall negatiue ; non est pax impi●s .

Our and other translations haue it not in the time past , non erat , there was no peace ; nor in the future , non erit , there shall be no peace ; but in the present , there is no peace . Or as it is in the originall , indefinitely without a verbe , naming no time , that wee might feare this iudgement at all times : h h Lipsius de consiantiâ . l. 2. cap. 13. Cognatum , imò innatum omni sceleri sceleris supplicium . In the words of Saint i i Rom. 6.23 . Paul , the wages of sinne is death ; as the worke is ready , so the pay present , nec aufertur , nec defertur , if impiety , no impunity ; When sin is k k Iam. 1.15 . finished , it hath his hire ; l l Seneca in Hippoly●o . scelus aliquis tutum , nemo securum tulit .

If we consider a wicked man out of m m Hugo Cardinal . in loc. Christ , he hath neither here peace of grace , nor hereafter peace of glory ; but as he passeth from sinne to sinne , he goeth as it were from diuell to diuell , euen from hell to hell , from the flashes to the flame , from hell internall , to hell eternall .

As this includes all time , so likewise excludes all peace . For albeit n n Reioy●der . pag. 163. Harding found a great difference between no bread , & not bread ; yet Interpreters here make no difference betweene not peace , and no peace . For the wicked haue no peace with man , no peace with God , no peace with themselues . None with man : for as it is said in the verse before my text , The wicked are like the raging sea , whose waters cast vp dirt and mire . They are of their owne nature turbulent ; but if we stir them a little , then they fume and some like the sea , both actiue ( saith o o In loc. Musculus ) and passiue , being neither peace makers , nor peace takers .

For nature and scripture tell vs plainly , that righteousnesse is elder sister to peace . So said p p Ethic. lib. 8. cap. 3.4.8 . Aristotle natures chiefe Secretary , that agreement in euill is not loue , but conspiracie . So Dauid , a man after Gods owne heart , and a penner of Gods owne will , * * Psal. 85.10 . iustitia & pax osculatae sunt ; righteousnesse and peace haue kissed each other . As Augustine vpon the place , fiat iustitia , & habebis pacem , if thou wilt haue peace , worke righteousnesse ; first eschew euill , and doe good , then seeke peace , and insue it : Psal. 34.13 . Nay , you need not seeke it , for it will finde you ; peace will come of it selfe to kisse righteousnesse . On the contrary , no truth , no mercy ; where there is no loue of good , there can be no good of loue ; no true friendship , except it be q q Hi●ron . epist. Paul . Tom. 3. fol. 1. Christi glutino copulata , glewed together in Christ ; a man can hardly be true friend to any , that is not first truly friend to truth it selfe .

It was an excellent speech of r r Euseb. de vita Constant. lib. 1. cap. 13. Constantius , how can they be faithfull vnto their Prince , who are persidious and vnfaithfull vnto their God ? I tell thee , saith Augustine to Martianus , Epist. 155. albeit you were mine old acquaintance , yet neuer my friend , vntill you were my louer in Christ .

And therefore when t t 2 King . 9. Iehoram said vnto Iehu , Is it peace ? Iehu replied ; What peace , whil● the whordomes of thy mother Iesabel , and her witchcrafts , are yet in great number ? Cor. 6.14 . What fellowship hath righteousnesse with vnrighteousnesse ? what communion hath light with darknesse ? what concord hath Christ with Belial ? As Ismael that was borne after the flesh , persecuted Isaac that was borne after the spirit , euen so it is now , saith Paul : Galat. 4.29 . The x x Apoc. 12.7 . Dragon and his armie , will fight against Michael and his Angels .

It is then an idle phantasie to dreame of an vnity with the Papists , of an vniformity with the Schismatikes : for so long as the one is an enemy to truth , and the other an enemy to peace ; so long as both are set on mischiefe , combined in faction , howsoeuer different in faith , I must tell you from Esay , and Esay from the Lord , There is no peace to the wicked .

Paex nostra bellum contra Satanam ( saith y y Lib. ad Martyres . Tertullian ) our peace is a continuall warfare against Satan and his complices . As Christ , so the z z Luther . loc. com . Tit. de conciliatoribus . Church must suffer and ouercome in medio inimicorum , in the midst of all our enemies : Psal. 110.2 . The builder of Gods house must haue a trowell in one hand , and a sword in another . Nehe. 4.17 .

And here let not the carnall Gospeller hold himselfe exempted , in being of no side : for pax , ( as the a a Thomas , 22. quaest. 29. art. 1. schoole speaks ) is tranquill●tas ordinata : Goodnesse is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wickednesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : where there is no order , there can be no peace , but a Babell of confusion : howsoeuer worldlings account the drunkard a good fellow , the fornicator a kind man , the flatterer a louing soule ; yet the truth is , there is no peace in things that are wicked , and therefore no peace with men that are wicked . And as they can haue no peace with the godly , so but little agreement among themselues : b b Esay 9.21 . Ephraim is against Manasses , and Manasses against Ephraim , and both against Iuda . The Pharises against the Sadduces , & the Sadduces against the Pharises ; both against Christ . The Pelagians against the Manichees , and the Manichees against the Pelagians ; both against the Catholikes . The Pope against the Turke , the Turke against the Pope , and both against the truth .

All the vices are iarring in extremity , couetousnesse fighting against prodigalitie , basenesse against pride , rashnesse against dastardy ; Esay 19.2 . nay , many times , Egyptians are set against Egyptians ; and birds of a fether doe not alway flie together ; for the d d Esay 21.2 . transgressor is against the transgressor , and the destroier against the destroier : a drunkard will stab a drunkard , a theefe rob a theefe , a traitor proue false to a traitor , proditoris proditor , one wicked wretch is executioner of another .

They be so far from the peace betweene man and man , as that they want the loue which is betweene beast and beast : for if one sheep be faint , the rest will stand between it and the Sunne , till it be comforted ; if one hog hunted , the whole heard will muster together to reuenge it . Of Bees it is reported , aegrotante vnâ lamentantur omnes , if one sicke , all sory : yea some beasts are more kind to man then mankind . In humane story we reade of gratefull Lions , of kind Eagles , of trusty dogs , qui mori pro dominis , & commori cum dominis parati ; saith Ambrose in his e e Lib. 6. cap. 4. Hexameron .

In holy Bible , we finde that f f 1. King . 17. Eliah was fed by rauens , and g g Dan. 6.22 . Daniel not hurt among hungry lions . h h ●yprian . ser. de orat . dominic . O detestandam humanae malitiae crudelitatem ! aues pascunt ; ferae parcunt ; homines saeuiunt . O hatefull cruelty ! the birds feed , the beasts fauour ; but one man is a woolfe , yea a diuell to another . In this the wicked resemble i i Psal. 121.4 . God , that they neither slumber nor sleep , but like the k k Iohn 10.10 . diuell , in that they watch as the theefe to spoile and destroy , seeking whom they may deuoure : 1. Pet. 5.8 . For to render good for euill , is the part of a Saint : to render good for good , the part of a man : to render euill for euill the part of a beast , but to render euill for good onely , the part of a diuell . And yet such is the fashion of the wicked , l l Psal. 140. ● . imagining mischiefe in their hearts , and stirring vp strife all the day long . Their throat is an open sepulcher ; the poison of Asps is vnder their lips . Their mouth is full of cursing and bitternesse , their feet are swift to shed blood , their teeth are speares and arrowes , and their tongue a sharpe sword . More sharpe ( quoth m m Ser. de triplici custodiâ . Bernard ) then the speare which pierced our Sauiours sweet side . For this doth not only wound Christs mysticall body , but also dismember it , in the Common-weale making so many factions , as there are functions ; in the Church , so many Creeds , as heads : as the same Father sweetly ; Non iam exanime fodit , sed facit exanime fodiendo : Longius thrust thorow a body that was dead , but the wicked a body that is quicke . n n Psal. 14.7 . Destruction and vnhappinesse is in all their waies , and the way of peace haue they not knowne : in their bed appointed for rest , they plot how to be turbulent , ( as the o o Psal. 7.15 . Prophet speakes ) they trauell with mischiefe , and bring forth vngodlinesse . In a word , these are the troublers of Israel , thornes in our eies , pricks in our sides , bellowes & brands of sedition , hating the good , not louing the bad ; crossing themselues , at war with all : There is no peace to the wicked saith my God .

The second kind of peace is betweene God and man , our reconciliation to God by the mediation of Christ , who is our p p Ephes. 2.14 . peace . So the glosse interlin●al , and other expositors generally , there is no peace , that is , no Christ to the wicked . The scripture tels vs , how that we were the sonnes of wrath , enemies of God ; fire brands of hell , aliants from the Common-wealth of Israel , and strangers from the couenants of promise . But Christ God and man ; and therefore most fit to be the Mediator q q Augustin . confess . lib. 10. cap. 43. betweene the mortall sinner , and immortall Iudge : dying for our sinnes , and rising againe for our iustification , is peace to them that are far off , and peace to them that are neere , saith the Lord in this Chapter . That is , as the Fathers r r Hieron . in loc. ex Paul . Ephes. 2.17 . expound it ; peace to the Gentiles a far off , and peace to the Iewes that are neere .

This one blessed Peacemaker hath made attonement for both , and appeareth in the sight of God daily , to plead our pardon as a faithfull intercessor and aduocate , in whom onely God is well pleased ; and without whom , God is no hearing God , no helping God , no sauing God , no louing God to vs at all .

And without faith the Gospell is no Gospell ; the sacraments are no sacraments ; Christ is no Christ . Faith is f f Church hom. of saluation . part . 2. Iohn the Baptist , shewing the Lambe of God , which taketh away the sinnes of the world : yea Saint Thomas , first handling , then applying the wounds of Christ ; euen the spirituall hand that puts on Christs robe of righteousnesse .

The wicked then hauing no true faith , haue no true Christ ; and hauing no true Christ , they can haue no true peace with God ; the grace of our Lord in redeeming , the loue of God in electing , the fellowship of the holy Ghost in comforting is far from them ; so long as they continue in their sinnes and vnbeliefe , so long they be traitours , enemies , rebels vnto the King of all Kings ; he proclaimes war , and they can haue no peace .

Thinke on this , ye that forget God . t t Esay 5. Yee that ioine house to house , and lay field to field , till there be no place for other in the land : ye that rise vp early to follow drunkennesse , and are mighty to powre in strong drinke . Ye that speake good of euill , and euill of good ; which put light for darknesse , and darknesse for light , &c. u u Matth. 5.25 . Agree with your aduersary quickly , while you are in the way : x x Esay 55.6 . seeke the Lord while he may be found , and call vpon him while he is nigh . y y Matth. 23.37 . O Ierusalem , Ierusalem , thou that killest the Prophets , and stonest them that are sent vnto thee . z z Heb. 13.22 . Suffer the words of exhortation ; a a Psal. 95.8 . harden not your heart , but b b Luke 19 . 4● . euen in this day heare the voice of the c c Iohn 1.23 . Crier ; confesse thy rebellion , and come in to the Lord thy God : d d Ioel 2.13 . for he is gentle , patient , and of much mercy : desire of him to create in thee a e e Psal. 51.10 . new heart , and to giue thee one drop of a liuely faith , one dram of holy deuotion , a desire to f f Mat. 5.6 . hunger and thirst after righteousnesse . Suffer not thine eies to sleep , nor thine eie lids to take any rest , vntill thine g g Psal. 32.1 . vnrighteousnesse is forgiuen , and sinne couered ; vntill thy peace be made with God , and thy pardon sealed . O pray , pray , that thou maist haue this peace . O pray , pray , that thou maiest feele this peace : for it is the third kinde ; the peace of conscience betweene man and himselfe .

There are foure kinds of conscience , as h h Lib. de conscientiá , sect. 2. fol. 1784. Bernard hath well obserued .

1. A good , but not a quiet . 2. A quiet , but not a good . 3. Both good and quiet . 4. Neither good nor quiet .

The two good belong properly to the godly ; the two bad vnto the wicked , whose conscience is either too too quiet , or else too too much vnquiet ; in neither peace : non est gaudium impijs , as the Translators of the Septuagints reade : non est i i Em. Sa. notat . in loc. gaudere impijs , There is no ioy to the wicked . Somtime their conscience is too too quiet , as k k 1. Tim. 4. ● . Paul speakes , euen feared with an hot iron , when habit of sin takes away the sense of sinne , when as men are past feeling , in a reprobate sense , giuen ouer to worke all vncleannes euen with greedinesse : Ephes. 4.19 .

This is no peace but a numnesse , yea a dumbnesse of conscience . For at the first euery mans conscience speaks vnto him , as l l Matth. 16.22 . Peter to Christ ; Master looke to thy selfe : Her prick-arrowes , as the shafts of m m 1. Sam. ●0 . Ionathan forewarne Dauid of the great Kings displeasure : but if wee neglect her call , and will not lend our eares while she doth spend her tongue , this good Cassandra will crie no more .

Now it fareth with the maladies of the minde , as it is with the sicknes of the bodie . When the pulse doth not beate , the bodie is in a most dangerous estate : so if conscience neuer prick vs for sinne , it is a manifest signe our soules are lulled in a deadly sleepe . That schoole will soone decay , where the monitor doth not complaine ; that armie must necessaril●e be subiect to surprise , where watches and alarums are not exactly kept ; that towne is dissolute , where no clocks are vsed : ●o likewis●●ur little citie is in great peril● , when our conscience i●●ill and sleepie , quiet but not good ; tunc maxime oppugnaris , si t● nescis oppug●ari , saith n n Tom. 1. fol. 2. Hier●me to Heliodore . None so desperatly sicke , as they who feele not their disease . Saint o o Confess . lib. 1. cap. 13. Augustine notably : Quid miserius misero non miserante seipsum ? and p p Epist. 2. Bernard ; Ideo dolet charitas mea , quòd cùm sis dole●dus , non doleas ; & inde ma is miseretur , quòd cùm miser sis , miserabilis tamen non es : and q q Tom. 1. fol. 231. Hierome to Sabinian ; Hoc plango , quòd te non plangis .

r r Luke 11.21 . When the strong man armed keepes ●is hold , the things that are possessed are in peace . Where Diuines obserue , that vngodly men already possessed with Satan , are not a whit disquieted with his temptations . As God is at open war , so the diuell is at secret peace with the wicked : but yet , saith s s Ad Heliodor . de vita Eremet . Hierome , tranquillitas ista tempestas est . This calm● of conscience will one day prooue a storme . For as God said vnto t t Gen. 4.7 . Cain ; If thou doest ill , sinne lieth at the doore . Where wickednesse is compared to a wilde beast , which dogs a man wheresoeuer hee goeth in this wildernesse . And albeit for a time it may seeme harmlesse , for that it lieth asleepe , yet at length except men vnfainedly repent , it will rise vp and rent out the very throte of their soules . A guiltie conscience being once roused and awaked thoroughly , will make them like those who lie on a bed that is too strait , and the couering too short , who would with all their heart sleepe , but cannot ; they seeke for peace of minde , but there is no peace to the wicked , s●i●h my God .

As the conscience was heretofore too too quiet , so now too too much vnquiet . As godly men haue the first fruits of the Spirit , and certaine ●asts of heauenly ioyes in this life : so the wicked on the contrarie feele certaine flashings of hell flames on earth . As there is heauen on earth , and heauen in heauen ; so hell on earth , and hell in hell : u u Cartbusian . in 3 sent. dist. 22. an outward hell , and an inward ; outward , in outward darknesse mentioned in holy Scripture , where there shall be x x Matth. 25.30 . weeping and gnashing of teeth ; at this feast ( as Bishop y y Scr. ad cl●rum to the Conuocation . Latymer wittily ) there can bee no mirth where weeping is serued in for the first course , gnashing of teeth for the second .

Inward hell is an infernall tormenting of the soule , void of hope , faith and loue : this hell the diuels haue alwaies in them , and reprobate forlorne people carrie about them , insomuch that they can neither disport themselues abroad , nor please themselues at home ; neither comforted in companie , nor qui●ted alone , but in all places and times , Erinnys conscie●tiae , ( so z z Comment. in ● . Cor. 11. Melanc●hon calles it ) hellish hags and infernall ●uries affright them .

a a Tom. 8. sol . 286 Au●ustine in his ●narration of the 45. Psalm , thus liuely describes the wofull estate of a despairing sinner : F●giet ab agro ad ciuitatem , à publico ad domum , à domo in cubiculum : He runnes as a mad man out of the field into the citie , out of the citie into his house ; from the common roomes in his house to his chamber , from his chamber into his studie , from his studie to the secret closet of his own heart : & ecce hostem suum inuenit , quo confugerat , seip sum quò fugitur●s est : and then last of all , he is content least of all , himselfe being greatest enemie to himselfe .

The blinde man in the b b Mark 8. ●4 . Gospel newly recouering his sight , imagined trees to be men ; and the Burgundians ( as c c Lib. 1. cap. 11. Comi●aeus reports ) expecting a battell , supposed long thistles to be launces : so the wicked in the darke , conceit euery thistle to be a tree , euery tree a man , euery man a diuell , afraid of ●uery thing they see ; yea many times of that they doe not see .

d d Anglican . histor. ab. 25. Polydore Virgil writes that Richard the 3. had a most terrible dreame , the night before Bosworth field , in which hee was slaine : hee thought all the diuels in hell halled and pulled him in hideous and vgly shapes . Id cred● non fuit somnium , sed conscientia scelerum : I suppose ( saith Polydore ) that was not a fained dreame , but a true torture of his conscience , pr●saging a bloodie day both to himselfe , and all his followers .

The penner of the Latine Chronicle , de vitis Archiepiscoporum Cantuariensium , in the life of Archbishop Hubert , records a will of a couetous oppressor in this forme . Lego omnia bona mea domino regi , corpus sepulturae , animam diabolo : The godly mans will alway runnes in this stile : Terram terra tegat , daemon peccata resumat , Mundus res habeat , spiritus astra petat : I bequeath my bodie that is earthly to the earth , my sins which are diuellish vnto the diuell , my goods that are worldly to the world , my soule that is heauenly to heauen : but this vnhappie wretch in great despaire yeelded vp his coyne to the King , whom hee had deceiued , and his soule to the diuell , whom he had serued .

It is written by e e Lanquet . chron. fol. 146. Procopius that Theodoricus , as he was at supper imagined he saw in a fishes head the visage of Symmachus a Noble man whom hee had vniustly slaine ; with which imagination he conceiued such terror , as that he neuer after enioyed one good houre , but pining away ended his vnfortunate daies .

Cardinall f f Sleidan . com . lib. 23. in fine . Crescentius the Popes Vicegerent in the Chapter of Trent , on a time writing long letters vnto Rome , full of mischiefe against the Protestants and cause of Religion , had a sudden conceit that the diuell in the likenesse of a huge dogge , walked in his chamber , and couched vnder his table , the which affrighted him so much , as that notwithstanding the counsell and comfort both of friends and Physitians , hee died a disconsolate death .

To conclude this argument , the diuell Iudas out of the hell of his conscience , was Bailiffe , Taylor , witnesse , Iurie , Iudge , Sheriffe , deaths-man in his owne execution .

Thus as you see , the wicked haue no peace with man , no peace with God , no peace with themselues . The very g g Clc. name of peace betweene man and man is sweete , it selfe more sweete , h h Psalm. 133. like the pretious ointment vpon the head of Aaron , that ranne downe vnto his beard , and from his beard to the skirts of his clothing . Yet the peace of conscience is farre sweeter , a i i Prou. 15.15 . continual feast , a daily Christmas vnto the good man ; as the rich Epicure , Luke 16. so the godly fareth deliciously euery day . The man that trusteth in the Lord is fat , saith k k Prou. 28.25 . Salomon , he feedes himselfe on the mercies of God , and merits of Christ . And so the peace of God passeth all these : for it passeth all vnderstanding , without which one gift all other are rather curses then blessings vnto vs . As l l Cyril . Alexand. in loc. Cyril excellently , Domin● priuante suo gaudio , quod esse potest gaudium ? It is the m m Luke 2.25 . consolation of Israel and solace of the Church : n n Zachar. 9.9 . Reioyce greatly ô daughter Sion , shout for ioy ô daughter Hierusalem , for behold thy King commeth vnto thee . That God is our God , that Christ is our Christ , that the King of all Kings is our King , that he is reconciled vnto vs , and we to him , is a ioy surpassing all ioyes , a iubilation as the Scripture termes it , which can neither be suppressed , nor yet expressed sufficiently .

How wretched then are the wicked in being debarred of all this sweete ? of all this exultation , of all these iubilees of ioy ? for if they can haue no peace abroad , no peace at home , no peace with themselues , no peace with other , no peace with man , no peace with God ; assuredly the proposition is most true , There is no peace to the wicked .

Yea but you will say , o o Mark 10.18 . there is none good except God , all of vs are gone astray , if we say wee haue no sinne , the truth of God is not in vs . Of what kinde of wicked is this then vnderstood ? Answere is made , that this onely concernes incorrigible , malicious , impenitent , senselesse sinners . For when once men feele their sinnes , and repent for their sinnes , grieuing much because they can grieue no more ; then in such as p p Rom. 5.20 . sinne aboundeth , grace superaboundeth , q q Rom. 8.28 . all things worke for their good ; euen sinne which is damnable to other , is profitable to them , occasioning r r 2. Cor. 7.10 . repentance , neuer to be repented . s s Luth●r . loc. com . tit. d● vulneribus consci●ntiae . Remember the speech of God to Rebecca ; The greater shall serue the lesser . Albeit our spirituall enemies are stronger , and our sinnes greater then we ; yet they shall serue for our good , the greater shall serue the lesse . God who can bring sweet out of sower , and light out of darknesse , shall likewise bring good out of euill .

Such offenders haue peace with men , so far t t Rom. 12.18 . as is possible with all men , u u Ephes. 4.3 . indeuoring to keep the vnity of the spirit in the bond of peace .

Secondly , being iustified by faith , they haue peace toward God in Christ : Rom. 51.

Lastly , Christ dwelling in their heart , they want not peace of conscience , but abound with ioy in the holy Ghost : Rom. 14.17 .

When sinners are rather passiue then actiue in sinne ; when it is rather done on them , than of them ; albeit their conscience accuse them of the fact , yet it doth not condemne them of the fault : and so there is all kind of peace to the penitent ; no kind of peace to the wicked imp●nitent , saith my God .

Hitherto concerning the thing proclaimed . I come now to the person proclaiming , in these words , saith my God . The subordinate proclaimer is Esay ; the principall , God himselfe .

As heretofore the Prophet , so now the Preacher is not onely the mouth of God , as Luther cals him : but as x x Iohn 1.23 . Iohn Baptist said of himselfe ; The very voice of God . For albeit we speake , yet it is Christ who by vs , and in vs calleth vnto you : 2. Cor. 5.20 . See Epist. dom. 3. & Gospel . dom. 1. and 4. in Aduent .

If then the Lord hath said it , y y Bullinger . in loc. let no man doubt of it ; Heauen and earth shall passe , but not a iot of his word shall passe : he is not like man , that he should lie , or like the Sonne of man , that he should deceiue . Yea , that we might the better obserue it , Almighty God hath spoken once and twice , as it is in the 62. Psalme . For the Lord had made this proclamation once before in the 48. chap●er , at the last verse . So that as z z De adulterinis coniugijs ad Pollentium . lib. 2. cap. 4. Augustine in the like case , verba toties inculcata , vera sunt , viua sunt , sana sunt , plana sunt . One text repeated twice , pressed againe and againe , must needs be plaine and peremptory . And assuredly ( beloued ) if we further examine the person of this Chiefe , we shall finde him able to make this war , because God , and willing to maintaine this war , because My God . He is stiled elsewhere the Lord of hosts , and therefore all creatures as his warriours , are ready pressed to reuenge his quarrels , and to fight his battels . His souldiers against the wicked , are either celestiall , or terrestriall , all the Creatures in heauen and on earth . In the beginning God created the heauen and the earth , Gen. 1. and all that therein is , Exod. 20. And in this acception , according to the Bible , which is a lantern vnto our feet , and a guide vnto our paths , I finde three heauens , as Paul saith , he was taken vp into the a a 2. Cor. 1● . 2 . third heauen : the 1. Airy . 2. Starry . 3. Glorious .

Airy heauen is all the space from vs vnto the firmament : so the birds which flie betweene vs and the starres , are called in holy writ ; the fowles of b b G●n. 1.28 . heauen . In this heauen are meteors , haile , wind , raine , snow , thunder , lightening , all which are at Gods absolute command , to serue such as serue him , and to fight against them that fight against him . As when the wicked old world was filled with cruelty ; The windowes of c c Gen. 7. heauen were opened , and the raine was vpon the earth forty daies and forty nights ; insomuch , that this one souldier of the Lord , destroied all his enemies , euery thing that was vpon the earth from man to beast ; onely Noah , Gods holy seruant , remained , and they that were with him in the Arke , whom the raine did not hurt , but rather helpe : for the deeper the flood , the safer the ship ; the water had peace with Noah and his company , but open warre with all the rest of that old world .

So likewise the Lord out of heauen , rained fire and brimstone vpon the d d Gen. 19. Sodomites ; and hailestones out of heauen vpon the cursed Amorites at Bethoron , and they were moe , saith the e e Iosua 10. text , that died with the haile , then they whom the children of Israel slew with the sword .

But what need we looke so far ? the great wind f f December 30. this yeere , the g g From 2● . December , to lan . 15. great frost the last yeere sensibly demonstrate this point . What a wracke on the s●a , what a worke on the earth occasioned by the one ? what a dearth , and so by consequence , what a death ensued vpon the other ? If God cast forth his ice like morsels , who is able to abide his frost ? Psal. 147.17 .

To step higher , the second heauen is the firmament , coelum quasi coelatum , because it is ingrauen , & as it were enameled with glorious lights , as Moses in the first of Genesis , God made two great lights , the greater to rule the day , the lesser to gouerne the night : he made also the stars , and placed them in the firmament of heauen .

Now this heauen h h Psal. 19.1 . declares the glory of God , and the firmament shewes his handy worke : though they want vnderstanding and are dumbe , yet they trumpet forth his worthy praises in such sort , that there is neither speech nor language , but their voice is heard among them . And as they speake for God , as schollers , so they fight also for God as souldiers ; for the starres in their course fought against Sisera : Iosua 5.20 . and when Duke Iosua fought against the wicked Amorites , he said in the sight of Israel ; Sunne , stay thou in Gibeon , and thou Moone in the valley of Aialon ; and the Sunne abode , and the Moone stood still , vntill the people of God auenged themselues vpon their enemies ; the Sunne abode , and hasted not to goe downe for a whole day : Iosua 10.13 .

i i Psal. 8.1 . O Lord our gouernour , how excellent is thy name in all the world ! When I consider the heauens , euen the works of thy hands , the Sun and the Moone which thou hast ordained , what is man that thou art so mindfull of him ? or the son of man that thou shouldst thus regard and gard him ? The third heauen is called by Philosophers , empyreum : by Diuines , the glorious heauen : by k k 1. King . ● . 27 . scriptures , heauen of heauens , or heauen aboue the visible heauens . In this heauen Almighty God hath two sorts of tall wariours : Angels . Saints .

Angels are l l Luke 2.13 . heauenly souldiers , ministring spirits of God , instruments of his mercy toward the good , executioners of his iudgements vpon the bad . When Iosua was about to sacke Iericho , an m m Iosua 5. Angel appeared vnto him as a Captaine with a drawne sword to fight for his people . When Zenacherib and his innumerous host came against Israel , the Angel of the Lord in one night slew one hundred , eighty , and fiue thousand : 2. Kings 19. The first borne of Egypt , slaine by an Angell : Exod. 12. blasphemous Herod smitten with an Angell : Acts 12.23 . To conclude this argument , Angels at the last and dreadfull day shall binde the n n Mat. 13. tares , that is , make fagots of the wicked , and cast them into hell fire . As they pitch their tents about Gods elect , being the Saints guard and nurses , as it were , to o o Psal. 91.12 . carry them in their armes , lest at any time they hurt their foot against a stone : so contrariwise , speedy messengers and Ministers of Gods anger vnto the reprobate .

Now for Saints , albeit they be milites emeriti , ( as the p p Consule com . Godes . Stewchij . ad Veget. lib. 2. cap. 3. Romans speake ) souldiers discharged the field , past fighting , past sighing , for all teares are wiped from their eies ; euen so saith the spirit , they rest from their labours , and their good works follow them : Apocalyp. 14.13 . The● be past warfare , and now liue in eternall welfare , crowned as conquerors in heauen , where there is neither militia , nor malit●a .

Though , I say , their fight be ended , and they rewarded with an immortall crowne of glory , yet for as much as there is a communion of Saints , a fellowship betweene the triumphant Saints in heauen , and the militant Saints on earth ; the blessed soules departed and deliuered out of the miseries of this sinfull world , howsoeuer they be secure for themselues , yet are they carefull for vs : as q q D. Reynold de Idolat. lib. 1. cap. 1. our Churches in their Harmonie speake , de foelicitate suà securi , de nostrà salute soliciti : they wish well vnto vs , and pray still for vs in generall , albeit they know not our wants in particular . Howsoeuer they fight not any longer against Gods enemies with pen or pike , with paper or powder , yet they continually fight against them with push of praier , as Saint r r Apoc●l . 6.10 . Iohn expresly ; The soules of them that were killed for the word , cried with a loud voice , saying ; How long Lord , holy and true ! dost not thou iudge and reue●ge our blood on them that dwell on the ●arth ? Albeit they contend not with earthly weapons , yet they maintaine Gods quarrell with heauenly wishes in generall against Satan and his kingdome , out of zeale and heat to Gods cause , not out of any spleene or hate to any of the wicked in particular ; I dare not say so : for whe●e the spirit hath not a pen to write , the Pastor must not haue a tongue to speake , not the people an eare to heare ; but that the blessed soules in heauen pray for vs , against our enemies in generall , is an article of faith , and an euident truth of the Bible .

I come from Gods selected band in heauen , to the common band , the host of his creatures on earth , the which containes both sea and land , and all that is therein , euermore willing to fight in this quarrell .

The s s E●od . 14. red sea did ouerwhelme proud Pharaoh , and all his host , euen all his horses , his chariots , and horsemen . Anno 1588. the sea and fish in the sea fought against the superstitious Spaniard , enemy to God and his true religion : a wonderfull worke , which ought to be had in perpetuall remembrance . I say , wind and water ouercame that inuincible army , prepared for our destruction ; in such sort , that the t t Treat . to Mendoza . popish Relator he●reof confessed ingenuously , that God in that sea-fight , shewed himselfe a very Lutheran , and meere Protestant .

The floods and inundations which happened in diuers parts of this kingdome within these few yeeres , here should not be passed ouer with dry eyes . If the Lord had not according to his infinite greatnes and goodnesse , fettered the waters of our seas , as u u Herodot . Xerxes did the waters of Hellespontus . If God had not gathered the waters together on an heape , and laid them vp in the deepe , as in a treasure house : Psalme 33.7 . If hee had not spoken to the flood , x x Iob 38.11 . IIitherto s●●lt thou goe , but no further , and here shall it stay thy proud waues , assuredly there had followed a great doomesday to this Iland . y y Psalm. 77.16 . The waters saw thee , O L●rd , the waters saw thee , and were afraid ; z z Psal. 72.18 . Blessed be the Lord God , euen the God of Israel , which only doth wondrous things ; and bl●ssed be the n●me of his Maiesty for euer ▪ and let all the people 〈◊〉 , Amen , Amen .

I passe to the shore , to drie land , a a Numb. 16.30 . which opened and swallowed vp quicke , Cor●●h , Dath●n , and Ab●ram .

In this one Prouince are sundrie rankes of fighting souldiers , armies o● fell dragons , of hissing serpents , of roring lions , of deuouring wolues , of other wilde beasts in the forrest , and cattell vpon a thousand hils ; all which named , and all other not named , are readie with force and furie to crush the wicked , and at Gods alarum to breake them in pecces like a potters vessell .

Euen the least of these creatures is strong enough , if God set them to fight ; an host of frogges , an armie of grashoppers , a swarme of flyes , able to dismay Pharao and all his people ; a few rats troubled all the citizens of b b Munster . Hamel ; a few wormes deuoured c c Act. 12.23 . Herod ; a little gnat choked a great man , yea the greatest monarch in his own conceit , Adri●n the Pope .

The very senselesse creatures haue sense and feeling of the wrong done to God . In Siloam ( as we reade in the d d Luke 13.4 . Gospell ) a tower fell vpon eighteene p●rsons and slew them . In e e Lanquet . chro . fol. 95. Rome fiftie thousand men were hurt and slaine with the fall of a Theater , as they were beholding the games of the Sword-players . f f Stow. Anno 25. Reg. Eliz●b . the scaffold about Parisgarden vpon a Sunday in the afternoone fell downe , which instantly killed eight persons , and hurt many moe . A faire warning to such as profane the Sabbath , and delight more in the crueltie of beasts , then in the workes of mercie , which are exercises of the Lords day . The time will not suffer me to name , much lesse to mufter all the rest of Gods war●iers on earth : I will only remember one , whom , I thinke , you feare most , namely the plague , fitly called by the Canonists , bellum Dei contra hom●es , the warre of God against men , and by the Scripture , the g g 1. Chron. 21.30 sword of God , and h h Psal. 91.5 . ar●o●r of his anger .

In the yeere 1006 , there was such an vniuersall plague thoroughout the whole world , that the liuing were not able to burie the dead , as Sigisbertus and i i Zuing●r . in Thea●ro . volum . 2. lib. 7. pag. 544. other report . Anno 1342. there was in k k Sabellicus lib. 8 Ae●ead . 9. Venice such a pestilence , that the hundreth person was scarsly l●ft aliue , insomuch that the State made a law , that whosoeuer would come and dwell at Venice two yeeres , he should instantly be made free .

About the ye●re 1522. there died of the plague in l l La●quet . chro . fol. 280. Millaine fiftie thousand within the space of foure moneths . In m m Stowes abridgement . Norwich from the first of Ianuarie to the first of Iuly , 57104. In n n Idem . Yarthmouth within the space of one ye●re 7052. In London and the liberties thereof , from the 23. of December 1602. vnto the 22. of December 1603. there died of all diseases , as was accounted weekely , 38244. whereof of the plague 30578. and from that time to this day , the Citie not yet free . This last yeere past , as appeares in your own bils , there died 2262. Lay this heauie iudgement to your heart , heare this proclamation againe and againe , There is no peace to the wicked .

As the o o Iob 5. ●● . stones of the field are in league with the righteous , and the beasts at peace with the godly , they may dwell safe in the wildernes , and sleepe in the woods : Ezech. 34.25 . so contrariwise the stone shall crie ●ut of the wall , and the beame out of the timber against the wicked : Habacuk 2.11 .

Their sinne begets their sorrow , their faults increase their foes , euen their tables are made snares , and their i●orie beds accus●rs , and their seeled houses witnesses against them ; all things which were giuen for blessings are become curses vnto them : and that which is most strange , beside these two great bands of souldiers , one common in earth , another select in heauen ; there is yet a third of rebels , euen of the very diuels in hell ; for albeit they be p p Iude epist. v. 6. reserued in euerlasting chaines vntill the iudgement of the great day ; yet God infinite in his power and wisedome , who brings light out of darknesse , doth make good vse of these bad inst●uments .

It is said in the first of Sam. chap. 16. that the euill spirit of the Lord vexed Saul ; it was Gods spirit which came vpon Dauid , but it was a malignant spirit which was on Saul ; and yet this spirit is called s●●ri●us Domini , the spirit of the Lord , because the Lord q q Immissus seu permissus à Domino . Em. Sa. not . in loc. sent that euill spirit , and suffered it to torment Saul , as r r Ad Simplician . lib. 2. qu. 1. Augustine and s s 2. Sen● . dis● . 44 Lombard haue well expounded that place . So likewise w●e reade in the Gospell , that the foule spirits made some d●ase , some dumbe , casting one into the water , another into the fire ; all which actions , as they were actions , proceeded from God for the Scripture tels vs plainly , t t Rom. 13.1 . there is no power but of God .

Happily some will say , the diuels assault the good so well as the bad . We wrestle ( saith u u Ephes. 6.12 . Paul ) against principalities , against powers , against the prince of darknes : for Satan goes about like a roring lion , seeking whom he may deuoure . Answere is made , that God suffers Satan to tempt his children onely to trie them , but suffers him to tempt the reprobate , so farre , as to destroy them : the temptations of the good are instruction ; of the bad , destruction , vtter ruine of bodie and soule . In what a miserable case then is euery wretch irrepentant ? x x Esay 5.18 . drawing iniquitie with cords of vanitie , and sinne as it were with cart-ropes , y y Rom. 2.5 . heaping vp wrath against the day of wrath . For the number of his enemies is without number ; the number of the blessed Saints is innumerable : Apocalyp. 7.9 . After these things , I beheld , and loe a great multitude , which no man could number , of all nations , and kinreds , and people , and tongues , stood before the throne , and before the Lambe , clothed with long white robes , and palmes in their hands . The number of Angels is infinite : Thinkest thou ( said Christ to Peter , in the 26 of S. Matth●w ) that I cannot now pray to my father , and he will giue me moe then twelue legions of Angels ?

A legion is * * Dionysius Hal. lib. 1. 3000. footmen , and 300. horsemen ; or as Caluin vpon the place , 5000. foote , 500. horsemen ; as z z Lib. 2. de re militari cap 2. See the view of certaine militarie matters annexed to Tacitus in English . Vegetius , 6000. in all ; and ●uery particular Angell able in one night , to kill , as is recorded in the storie of Senn●cherib , one hundred , eightie and fiue thousand . The number of starres in the skie , of fowles in the aire , of fish in the sea , of beasts in the field , of diuels in hell are without number : How infinitely infinite then is the number of all his enemies ? in what a f●arefull ●state doth hee stand , when as God and man , Angels and Diuels , saints and sinners , heauen and earth , fish and fowle , beasts and birds , other and himselfe ; in a word , all that is within him , all that is without him , all that is about him , combine themselues together to maintaine Gods holy warre against him ?

I know there are degrees of sinners , as there are degrees in sinne ; some be fautores , some actores , a third sort authores . Of the first , Seneca wittily , Nihil interest fa●eas ne sceleri an illud facias : It is in a manner all one to commit and commend a villanie . Non caret scrupulo occultae societatis , qui manifesto discrimini non occurrit , saith Gregorie : He is suspected to be an abetter of euill , who doth not endeuour to better the euill . A commoner then that flattereth , a Commander that fauoureth vngodly wretches in a citie , le ts in so many strong foes , to cut your throtes , and ruine your estate .

Yet actors on the stage be worse then idle sp●ctators : for howsoeuer sinne be commendable , because common , as a a De gubernat . Dei , lib. 5. S●lui●nus complained in his time ; In h●c scelus res deuoluta , vt nisi quis malus fuerit , saluus esse non possit : In plaine English , except a man be first bad , he cannot be reputed a good fellow : Yet horrible blasphemers , incorrigible drunkards , shamelesse whoremongers , makebate pettifoggers , malcontent accusants on the one side , recusants on the other , are the very men and meanes , which bring and keepe the dearth and plague so long among you .

But authors of euill and plotters of mischiefe are worst of all ; as it appeares euen by Gods owne censure giuen of the first sinne in Paradise , where the serp●nt had three punishments inflicted vpon him , as the originall contriuer ; the woman two , being the mediate procurer ; and Adam but one , as the partie seduced . Applie , for I can no further amplifie .

When b b C●dren . hist. pag. 542. Phocas had built a mightie wall about his palace , for his securitie , in the night he heard a voice : O King , though thou build as high as the clouds , yet the citie might easily be taken , the sinne within will marre all : c c Ser. 87. as see Ambrose notably ; Grauiores sunt ini●●ci mores praui , quam hostes in●esti : Wicked manners are stronger then armed men . If God be with vs , who can bee against vs ? if we stand against God , who can withstand him ?

And as God is abl● , because God . so willing to maintaine this warre , because my God : that is , the God of his people , whom the wicked persecute : for his Grant is faire in letters patent to d d Gen. 12.3 . Abraham and his seed for euer : I will blesse them that ble●●e thee , and curse them that curse thee . Or , my God ▪ that is , the God by whom I speake , who dealeth alway with his seruants according to his word .

The gods of the Gentiles are lying gods , and dying gods : but my God is the truth , and the life , who can neither deceiue nor be deceiued . Or , my God , because wee must not only beleeue the Maior of the Gospell , but the e e Bucer . Minor also , saying with Thomas my Lord ; with Mary , my Sauiour ; with Esay , my God . If we can gaine this assumption , it will bring vs to the most happie conclusion ; enioying peace of conscience which is an heauen on earth , & peace of glory , which is heauen in heauen . Vnto which , hee bring vs that hath made peace for vs , euen Christ Iesus the righteous ▪ to whom with the Father , and the holy Ghost , as we are bound , so let vs heartily yeeld all honour , &c. Amen .

The Epistle . COLOS. 3.12 . Put vpon you as the elect of God , tender mercy , &c.

THis Epistle consists of two parts : In the first , Saint Paul exhorts the Colossians vnto many speciall vertues , as tender mercy , kindnesse , humblenesse of mind , meeknesse , long suffering , &c. In the second , because it is infinit to insist in euery particular , he drawes them , and all other duties , vnto two f f Zanchius in loc. generall admonitions in grosse : whereof , the 1. concernes our theory ; Let the word of Christ d●ell in you plenteously , &c. 2. our practise ; whatsoeuer ye doe in word or deed , doe all in the name of the Lord , &c.

Put vpon you ] Christ had two sorts of garments , ( as we read in the g g Iohn 19.23 . Gospell : ) one without seame , not diuided at his death ; and that was a h h Luther . postil. maior . in epist. Dom. 5. ab Epiphan . figure of faith , which , maugre the i i Rupert . com . in Ioan. lib. 13. rents of all heretikes and schismatikes in the Church , is k k Ephes. 4.5 . but one .

Another with seames , parted among the souldiers , and that was a type of loue , l l 1. Cor. 13.5 . which seekes not her owne , but communicates it selfe to many .

m m Luther . vbi supra . So the Christian must haue two coates : one of faith , indiuisible , by which he puts on Christ : another of loue , parted among many , by which one Christian n n Idem . postil. in Epist. F●st . circumcis . puts on another ; o o Rom. 12.15 . reioicing with them that reioice , weeping with them that weep .

Vpon the point , these two coates are but one ; faith being inside ; and loue outside ; faith in respect of God , and loue toward the world . This Epistle speakes of the outside , put on tender mercy ] p p Postillae maiores cum glossis & figu●is . in loc. quoad affectum ; kindnesse ] quoad effectum : meeknesse ] bene vtendo prosperis : long suffering ] bene se habendo in aduersis , &c.

These vertues are both ornamenta , and munimenta , clothes and corslets . Ephes. 6.11 . Put on the whole armour of God , that yee may be able to stand against the assaults of the diuell . Seeing we must euery day sight , and euery day be seene , let vs as well for armour as honour , put on tender mercy , kindnesse , &c. that we may q q Prou. 10.9 . walke vprightly and confidently . See epist. dom. 21. post . Trinit. How loue is said to be the bond of perfectnesse , and chiefe vertue ; See epist. dom. quinquages .

As the elect of God ] Saint Paul builds all these good exhortations vpon one argument , drawne ab r r Zanchius in loc. hones●o se● s s Sarcerius in loc. debito : you are the elect of God , holy and beloued ; chosen and beloued of God before the world ; through baptisme consecrated solemnly to God in the world : wherefore being thus , electi , selecti , dilecti , t t Ephes. 2.10 . Gods owne workmanship created in Christ Iesus vnto good works ; it is most meete new men should vse new maners ; in stead of the works of darknesse , put on tender mercy , kindnesse , humblenesse of mind , which are weapons of light . It is due debt that you should be followers of God , forbearing one another , and forgiuing one another , as Christ forgaue you . See epist. dom. 3. quadrages .

The u u Defence for not subscrip . part. 1. cap. vlt. Nouelists except against our Seruice Booke , for omitting here two titles , holy and beloued . Our answer is , that the word , elect . implies the rest ; for if elect , then beloued and holy . The Church omits not the greater , and infers the lesser , as the Churches of Scotland and Middleburge , call Gods heauy iudgements vpon the wicked , a little rap : Psal. 74.12 . and bread of affliction , bro●ne bread : Psal. 127.2 . Contrary , not onely to the Geneua Bible , but euen C●luins exposition of the place . If these friuolous obiections be their aqua coelestis , to keepe life in their fainting cause , we may toll the passing bell , and ere long ring out to the funerall .

Let the word of Christ ] That is , the Scripture , the Gospell , especially so called , in respect of three causes : Efficient : for he speakes in the Prophets and Apostles : x x Esay 52.6 . I am he that doth speake ; behold it is I. Materiall : for hee is the contents of all the Bible ; shadowed in the Law , shewed in the Gospell : y y August . in Psal. 49. vnam vocem habent duo Testamenta . The word of the Lord containes nothing , but the word , which is the Lord . Finall : as being the z z Rom. 10.4 . end of the whole Law , & scope a a Luke 1.70 . of all the Prophets euer since the world began . Wherefore , seeing the Scriptures haue Christ for their author , Christ for their obiect , Christ for their end , well may they be called the word of Christ .

Dwell ] We must not entertaine the word as a stranger , giuing it a cold complement , and so take our leaue ; but because it is Gods best friend , the Kings best friend , and our best friend , we must vse it as a b b Caluin . in loc. familiar and domesticke ; receiuing it into the parlor of our heart , making it our chamber fellow , study fellow , bed fellow . Things of l●sse moment are without doore , the staffe behind the doore , c c Erasmus . sed quae pretiosa sunt , no● vno seruantur ostio : things of worth are kept vnder many locks and keyes . It is fit then that the word , being more pretious d d Psal. 119.117 . then gold , yea the most fine gold , e e Matth. 13.46 . a peerlesse pearle , should not be laid vp in the Porters lodge , onely the outward eare , but euen in the cabinet of the mind : Deut. 11.18 . Ye shall lay vp these my words in your heart , and in your soule : so the word that now doth plenteously dwell among you , may dwell plenteously in you .

Plenteously ] Reade , heare , meditate , with all attention exactly , with all intention deuoutly , with all diligence throughly . Iohn 5.39 . Search the Scriptures . Esay 8.20 . to the law , to the testimony . Apocalyps 1.3 . Blessed is he that reades , and heares , and keepes the words of this prophecie : not onely reade , nor onely heare , nor onely meditate ; but all : sometime reade to rectifie meditation , and sometime meditate to profit by reading . Lectio sine meditatione arida , meditatio sine lectione erronea .

It is reported of Alphonso King of Spaine , that hee read ouer all the Bible with Lyraes postil , fourteene times . And f f Prolog . in l. b. 1. de doctri●â Christianam . Augustine writes of Antonius an Egyptian Monke , that hauing no learning , he did by hearing the Scriptures often read , get them without booke , and after by serious and godly meditation , vnderstand them .

This one word , plenteously , confutes plenteously , first , ignorant people , who cannot : secondly , negligent people , who will not reade and heare : thirdly , delicate people , who loath the Scriptures as vnpleasant , preferring the Poets before the Prophets , admitting into their house the writings of men before the word of God : fourthly , perfunctory students in the Bible , turning ouer not the whole , but some part , and that so coldly , that as it is said of the Delphicke Oracle , g g Ausonius . quoties legitur , toties negligitur , a lesson is no sooner got , but it is forgot : fiftly , couetous people , who will not giue to their Pastor plenteously , that the word may dwell in them plenteously . h h Nehem. 13.10 . Nehemia complained in his time , that the Leuites for want of maintenance , were faine to leaue the Temple , and follow the plow . And Saint Augustine made the like complaint in his age : i i Luther . postil. & Zanchius in loc. whereupon in processe of time , Clergy men inuented such points of superstition , as were most aduantageous vnto them . Hence they ●aked hell , and found out Purgatory , to make the Popes kitchin smoke : an inuention not knowne vnto the Greeke Church for the space of k k Rossensis art. 18. contra Lutherum , & Alphonsus de haeresibus . 1500. yeeres after Christ ; and but of l l Polydor. de in●ent . lib. 8. cap. 1. late knowne to the Latine . Hence praier for the dead , indulgences , and other new trickes of popery , which are more for the Priests belly , then the peoples benefit . God of his infinite goodnesse forgiue Britans ingratitude in this kind , and grant that the burning lamps in our Temple , may be supplied with sufficient oile , that the light of Israel goe not out . Sixtly , this condemes Enthusiasts , despising the word and ministery . Seuenthly , the Marcionits and Manichees , reiecting Moses and the Prophets . Last of all , and most of all , the Papists , in denying the vulgar translations of Scripture to the common people . Let the word of God dwell in you : m m Zanchius in loc. that is , in all you , Priest and people : Non in nobis modo , sed in vobis : as Saint n n Hi●ron . in loc. Hierom peremptorily ; Hic ostenditur verbum Christi , non sufficientèr sed abundantèr etiam laicos habere debere , & docerese inuicem vel monere : The word must dwell in vs : Ergo , the Bible must be in our house . It must dwell plenteously : Ergo , we must reade daily ; but , as it followes in the text ,

With all wisdome ] The o o Luther . postil. in loc. Papists as well in the Church as in the street , chant scripture plenteously ; but because their hymnes are not in a knowne tongue , it is without vnderstanding . The Brownists in their p p For articles 25. in their confession , they quoted aboue 3000. texts . bookes and sermons often cite scripture plenteously , but it is not in wisdome . Learned q q In Rom. 2. Origen notes well , ( and where hee doth well , none better ) that heretikes are scripturarum fures , great lurchers of holy writ : but they so wrest it , that ( as r r Expositio . orior . in cap. ● . ad Galatas . Hierom speaks ) Euangelium Christi , fit euangelium hominis , aut quod peius est , d●aboli .

Table Gospellers are full of text : It is ordinary to discusse diuinitie problemes euen at ordinaries ; a custome very common , but by the censure of our Church , no way commendable . For the 37. s s Iniunctions of Queene Elizabeth . Iniunction forbids all men to reason of diuine scripture rashly ; and the greatest part of Archbishop Cranmers preface before the Church Bible , is spent against idle brabling and brawling in matters of Theology . And a t t Master Dearing . lect. 27. vpon the Heb. graue Diuine , much esteemed in our daies , held it better for venturous discoursers of predestination , and sinne against the holy Ghost , that they had neither tongues in their heads , nor hearts in their breasts , then that they should continue in this irreuerend vsage .

u u In loc. com . Manlius reports , how two meeting at a tauerne , contended much to little purpose about their faith . One said he was of Doctor Martins religion ; and the other sware he was of Doctor Luthers opinion ; whereas Martin , and Luther , were but one . So many men moue many doubts in many matters , hauing neither will to heare , nor skill to conceiue the state of a controuersie , and then , as x x Contra literas 〈◊〉 li● . ● . cap. 26. Augustine said of Petilian the Donatist : Multa dicendo nihil dicunt : aut potius , nihil dicendo multa dicunt .

The word of Christ must dwell in vs plenteously , but in all wiidome , we must heare it in all wisdome , reade it in all wisdome , meditate on it in all wisdome , speake of it in all wisdome , preach it in all wisdome ; not only in some , but in all wisdome ; for all is little enough , considering the Lord will not hold him guiltlesse , who taketh his name in vaine .

Teaching and exhorting ] This clause may be referred either to that which went before , or to that which followes after : to that which went before ; Let the word of Christ dwell in you so plenteously with all wisdome , y y Marlorat . & Aquin. in loc. that yee may both instruct and exhort your selues vnto euery good worke ; for doctrine and exhortation are two principall vses of the Scripture : 2. Tim. 3.16 . For doctrine , the z z Malanct . in loc. law shewes euery man in his vocation , what actions are acceptable to God ; and the Gospell teacheth how they be acceptable ; namely , by faith in Christ . Let the word of Christ therefore dwell in you so plenteously with all wisdome , that it may be a lanterne to your feet , and a light to your paths ; a direction how to serue God in holinesse and righteousnesse all the daies of your life .

For exhortation ; the word must so dwell in vs , as that wee may stirre vp one another to godlinesse : Esay 2.3 . Heb. 3.13 . a a Zanchiu● in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; est in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; so to put it , and print it in our mind , that it may not onely be profitable to our selues , but vsefull also to other ; b b Luther . post . in loc. in publike , which is the Pastors office ; in priuate , which is euery Christians duty .

This also may be referred vnto the words following , as according to c c Ad sequentia plerique referunt : vli Zanchius in loc. most expositors our Church here ; Teach and exhort your owne selues in Psalmes , &c. where Saint Paul describes the Christians musicke , both for the matter ; Psalmes , hymnes , spirituall songs . the maner ; sing with grace in your hearts to the Lord .

Psalmes and hymnes ] Some distinguish these by their obiect , affirming that hymnes are laudatory : d d Chrysost. & 〈◊〉 s●●olia . for the glorious Angels in heauen sing not Psalmes , but hymnes : e e Theophy lact. Hymnus e●●ollit , Psa●mus laudat . Ambros●n loc. Hominum est psallere , Deum hymnis efferre angelorum . Spirituall odes are peculiar songs accuratelie framed by the Church , according to her seuerall exigence : Psalmes are of sundry matters and arguments , exhortatory , consolatory , precatory , deprecatory . But I follow that other distinction of f f In loc. Hierom and Luther , vnderstanding by the first , the Dauidicall Psalmes ; by the second , the songs of Moses , Debora , Zacharias , Mary , Simeon , mentioned in the Bible ; by the third , godly hymnes inuented by the Christians of that age , called spirituall , respectu termini à quo , as proceeding from Gods spirit . respectu terminiad quem , as edifying our spirit : containing spirituall matter and melody for the comfort of our soule , not any carnall or wanton dittie , to nourish the lust of our flesh . And therefore the Papisticall hymnes in an vnknowue language are not spirituall , respectus termini ad quem ; in that they neither instruct , nor exhort ; much lesse ribald ballads , instructing in vanity , exhorting to villany .

g g Vbi supra . Luther , h h In Ephes. cap. 5.19 . Zanchius , i i In loc. Marlorat construe this of singing in the Church , as well as in priuate : for Gods holy people haue vsed in k k Con. Toletan. 4. can. 12. all ages , euen from the primitiue time , vntill this day , to sing in the publike congregation the Psalmes of Dauid ; hymnes of Zacharias , Simeon , Mary ; spirituall songs , composed by deuout Doctors , according to the seuerall occasions of the Church ; and therefore Come holy Ghost , sung at the consecration of our Bishops : Te Deum of Saint Ambrose , the Creed of Athanasius , vsed in our Liturgy , are warranted both by Gods precept , and his peoples practise .

With grace ] I finde three constructions of this one clause : for grace . by grace . with grace .

Sing to the Lord for grace receiued : as Paul Ephes. 5. Speake to your selues in psalmes and hymnes , and spirituall songs , making melody to the Lord , giuing thanks alway for all things . And in the next verse following here ; What soeuer yee doe in word or deed , doe all in the name of the Lord Iesu , giuing thanks to God the Father by him . Euery good and perfect gift is from aboue , comming downe from the father of lights . Ipsum l l Audax . apud August . epist. 139. minus munus est : the least gift is a grace ; the meanes to get and preserue grace , proceeds altogether from grace : for if God withdraw his mercy , we presently fall . As a staffe , which if a man take and set vpright vpon the ground , so long as he holds it with his hand , it stands vpright ; but so soone as he withdrawes his helpe , though he neuer push it downe , it will fall o● it selfe . Ascendat ergo gratia , vt descendat gratia : Let our thanks ascend vp vnto God , that his grace may descend downe to vs .

m m Chrysost. Theophylact . & schol. in loc. By grace ] Man is not onely the Temple of God , as Paul speakes ; but as Clemens Alexandrinus , the timbrell of God . Now the timbrell cannot found , except it be touched . It is then the n n Macarius , hom. 47. spirit of God that makes our pipes to goe . God , saith o o Orat. pro Christianis . Athenagoras , is the bellowes , and we the organs . A man may sing to the diuell , to the world , to the flesh without this grace ; but he cannot sing to the Lord , but by the Lord . Our musicke may bee songs , but not spirituall songs , except they bee guided by the spirit . This should teach vs in our Psalmes and hymnes to praise God for his grace when wee feele it , and often to pray to God for it , when wee feele it not .

With grace ] p p Theophylact. Luther . Caluin . in loc. That is , with a gratious dexteritie , with delight and profit , both vnto our selues and other . Vnto our selues : for as it is a ioy to the iust to doe iustice , Prouerbs 21.15 . so a grace to the godly to bee ioyfull in the Lord : to serue the Lord with gladnesse , and to come before his presence with a song : to sing the Psalmes of Dauid with the spirit of Dauid : the song of Mary with the spirit of Mary ; Te Deum of S. Ambrose with the spirit of S. Ambrose .

Againe , with grace to other : Ephes. 4.29 . Let no corrupt communication proceed out of your mouth , but that which may minister grace , q q Caluin . & Marlorat . in Ephes. 4. that is , instruction and consolation to the hearer , vttered in such manner and method , that it may bee well accepted euen of the most vntoward . We must not sing our own crochets out of tune , without rule , witlesse and senselesse songs ; All that we sing , all that we say , must be gracefull : Et prodesse volunt , & delectare poetae . And if Poets , how much more Prophets ? Hee that doth preach and pray without a grace , doth the worke of the Lord negligently , though he preach euery day , and pray euery houre .

In your hearts ] As our mouth must shew foorth his praise , so our soule must magnifie the Lord , and our spirit must reioyce in God our Sauiour . It is not enough that we come neere to God with our lips , in chanting hymnes and psalmes , except we make melodie to the Lord with the best member that wee haue . r r Bernard , s●rm . super salue regina . Plus valet consonantia voluntatum quàm vocum . How wee neglect this precept in singing , when our hearts are on our haruest , and our mindes on our meate , I neede not say ; your domesticall Chaplane doth daily tell you .

To the Lord ] f f Rom. 11.36 . That as of him , and through him , and for him are all things , so vnto him may be glorie for euermore .

Whatsoeuer yee doe in word or deede ] A generall rule extended to all men , and all actions in all places at al times , vno cumulo cuncta complectitur , as Luther vpon the place .

Doe all ] Not say yee , but doe . t t Origen . contra Celsum . lib. 3. Celsus and Antiphon writing against the truth , intituled their treatise , the book of truth : and the Papists vnder the name of the Church , ouerthrow the Church , * * L●o epist. 83. Ecclesiae nomi●ee armamini , & contra ecclesiam dimicatis ; Anabaptists are most carnall , and yet they boast of the spirit . Vnconscionable men in our time , seeme to be all for conscience : Iustice and Conscience are the greatest martyrs in the world . For a great man in doing mischiefe pretends iustice , and a meane man alway conscience : so that as it is in the Prouerb , u u Luther . in loc. In nomine domini incipit omne malum . So soone as the malicious man had sowen his tares , he went his way . See the Gospell for this day .

In the name of the Lord Iesu ] Not in our owne name , for there is no good in vs : of our selues we cannot think so much as a good thought , much lesse speake a good word , or doe a good deede : nor in x x Theophylact. in loc. Angels name , nor in any Saints name , for that is to mingle the blood of Thomas with Christs blood , as y y Luke 13.1 . Pilate did the blood of the Galileans with their owne sacrifice . Christ is our only Sauiour , and redeemer , our only mediatour and aduocate . This ( saith the z z Eccles. 43.27 . Wiseman ) is the summe of all , that he is all ; yea a a 1. Cor. 15.28 . all in all ; and therefore good reason all should bee said , all should bee done in his name : that is , as our Church in the Collect , begun , continued and ended in him : he is Alpha , therefore we must begin euery worke , b b Zanch. in loc. by calling vpon his name , and squaring it according to his word : he is Omega , therefore all must be referred vnto him , and end in him : 1. Cor. 10.31 .

To God the Father ] c c Erasmus annot. in loc. Because God , and because a father : God for his greatnesse , Father for his goodnesse .

By him ] Otherwise , our spirituall sacrifices are not acceptable to God : 1. Pet. 2.5 .

The Gospel . MATTH. 13.24 . The kingdome of heauen is like vnto a man which sowed good seed in his field , &c.

THis parable being explained by Christ , vers. 37. needs not any further exposition , but our good disposition only to practice that hee taught ; it requires application rather then explication .

For application then vnderstand , that it makes against 4. principal enemies of the Church : Carnall Gospellers . Brownists . Papists . Atheists .

Against carnall Gospellers , in that they neither watch ouer the Church , nor pray for the Church as they should . Satan is here called our enemie , both ab affectu , and effectu : for his malice , d d 1. Pet. 5.8 . going about daily like a roring lion , seeking whom he may deuoure . For his successe , ouercomming many ; for this cause called a man in 28. verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; e e Ludolphus de vitá Christi , cap. 64. as Scipio was called Africane , for that hee conquered Africa : or as f f Coster . in loc. other obserue , there is such affinitie betweene Satan and the wicked , as that mutually they be called one by anothers name . The wicked man is called a diuell : g g Ioh. 6.70 . & 1. Tim. 4.1 . Haue not I chosen you twelue , and one of you is a diuell ? and the diuell is here termed a wicked man .

This enuious aduersarie soweth alway tares among the wheate ; where God hath his Church , he hath his chapell . The diuell hath not any ground of his owne , but he soweth in Gods field , vpon Gods seede ; and so the corruption of the good is the generation of the bad ; heresie being nothing els but an ouersowing . h h 1. Tim. 1.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an after teaching , or another teaching .

Almightie God hath i i Pontan . in loc. foure principall fields : Heauen . Paradise . The Church . Mans heart .

In heauen Lucifer ouersowed pride , by which himself and his angels fell : in Paradise Satan ouersowed disobedience , by which he deceiued Adam and Eue : k k Gen. 2.17 . God said , in the day that thou eatest of the tree of knowledge , thou shalt die the death : l l Gen. 3.3 . Eua being corrupted by the Serpent , said , lest ye die ; Satan himselfe , ye shall not die : so Gods good seede , moriemini , was turned first to ne moriamini , then vnto non moriemini : m m Bernard . ser●s . de quadruplici debito . Deus affirmat , mulier dubitat , diabolus negat .

In the Church ( as it is here shewed ) he doth ouersow schismes and heresies , in such sort that tares ouertop the wheate , at least they be so mingled together , as that the one cannot bee rooted vp without hurt to the other .

In mans heart ( which is Gods especiall enclosure ) when the good seede is sowen , Satan enters , and endeuours to n n Matth. 13.19 . catch it away , planting in stead thereof vnlawfull lust , pride of life , couetous desires . He doth labour to blast our good workes , o o Gregor. moral . in Iob , lib. 1. cap. 38. either in the act , or els in the end : and all this is done , saith the text , while men sleepe . The which I finde construed of p p Thomas ex Augustin . & Hieron . in loc. Priests especially , called in holy Bible , the q q Ezechiel 3.17 Hieremy 17. Watchmen of Israel : but not onely , for the Prince being a pastor of his people , must watch also the flocke ; yea the shepheards , ouerseeing the Seers , and watching the watchmen that they doe not sleepe .

This also concernes the people : for euery master hath charge of his house , euery man of his soule . The r r Ferus ser. 1. in loc. master doth sleepe when he doth not gouerne well his familie ; s s Hemingius in loc . euery man doth sleepe , when hee neglects Gods seede sowen in his heart . That therefore which our Sauiour said vnto his Disciples , he said vnto all , t t Mark . 13.37 . Watch : and so the u u Hom. against idlenesse . Church expounds it of all idle persons , insinuating , that it is the best time for the diuell to worke his feate , when men are negligent in their calling .

It is not Gods fault then that tares are mingled among wheate , for he sowed none but good seede : x x Gen. 1.31 . All that he made was good ▪ yea very good . Neither can we iustly condemne the diuell , for he doth but his part , being a y y Iohn 8.44 . murderer from the beginning ; z z Ferus vbi sup . all the blame belongs vnto our selues , in that we sleepe , when we should watch .

Here the Gospell and Epistle parallel : If the word of God dwell in vs plenteously with all wisedome , then Sata● cannot sow tares in our soule . If Ministers , Magistrates and M●sters , as Gods elect , put on tender mercie , kindnes , humblenes of minde , loue toward their charge , their compassionate bowels assuredly will pitie the dangerou● , ●state of such as are tares vnder their gouernment , endeuouring to make them wheate against the great haruest . For the seruants here teach vs by their example to bee a a Ferus serm. 2. in loc. solicitous for the good of the corne , to come to Christ , and to pray that b b Matth. 9.38 . faithfull labourers may be sent into Gods haruest .

Paul was grieued because some cockle grew in c c Philip. 3.18 . Philippi : d d Psalme 79. Dauid was grieued because the Heathen had broken into Gods inheritance : Christ was grieued because Gods house was made a e e Matth. 21.53 . denne of theeues ; and so Christians in our time should bee grieued , because Satan hath sowed such offences and scandals among the professors of the Gospell .

Secondly , this parable makes against the Brownists in their criticall doctrine . hypocriticall conuersation .

It condemnes their doctrine ; for there was , is , and euer shall be darnell in Gods field , tares among wheate , bad among good , in the visible Church . I confesse , the Church militant may be called the f f Coster in loc. suburbs of heauen ; our Sauiour here termes it the kingdome of heauen , because the King of heauen doth heauenly gouerne it with his holie word , and blessed Spirit : but it is not heauen in heauen ; it is but heauen on earth : and therefore in this heauen are many fire-brands of hell ; the children of the g g Matth. 13.38 . wicked , whose h h Philip. 3.19 . end is damnation , and vtter confusion in vnquenchable fire .

Wee may not therefore leaue Gods flower , because there is some chaffe ; neither breake Gods net , because there are some baggage fish ; neither depart out of his house , because there be some vessels of wrath ; neither runne out of his field , because there growes some cockle : but , as i i Epist. 48. Augustine determined against the Donatists accurately : Non propter malos boni deserendi , sed propter bonos mali tolerandi : We must not forsake the good for the bad , but rather tolerate the bad for the good . Almightie God would haue spared a whole citie for tenne k k Gen. 18.32 . good mens sake ; let vs not then condemne a whole Church for tenne wicked mens companie .

l l Augustin . lib. 3 contra Crescon . cap. 35. Ecclesiam tenco ●lenam tritico & palea , em●ndo , quos possum , tolero quos emendare non possum ; fugio paleam , ne hoc sim ; non aream , ne nihil sim : In m m 2. Tim. 2.20 . Gods house there are not onely vessels of gold , and vessels of siluer , but also of wood and of earth , and some to honour , and some to dishonour . n n Cyprian . epist. lib. 3. epi●● . 3. It is our dutie to striue that we may be golden vessels , and as for earthen , we must leaue them to God , in whose hand is a rod of iron , to o o Psal. 2.9 . breake them in peeces like a potters vessell .

I will say to the Brownist as p p Lib. ● . contra Cr●scon . cap. 36. vide Tom. 7. Psalm. contra part●m Donat. lib. contra epist. Parm●nian . contra literas ● P●tilian & Cyprian● bi suprà . Augustine to the Donatist : Accusa quantis viribus potes ; si innocentes fuerint , nihil eis tanquam frumentis oberit ventositas tua ; si nocentes , non debent propter zizania frumenta deseri : accusa quantum potes ; vinco , si non probas ; vinco , si probas ; si non probas , vinco , iudice te ipso ; sin probas , teste Cypriano , qui docuit horreum non esse deserendum ob paleas . Hee might haue said , teste Christo , commanding here , Let both grow together vntill the haruest . Wee may not q q 1. cor. 4.5 . iudge before the time , calling ( out of our immoderate zeale ) for fire from heauen to consume the tares , but expect hell fire to burne them vp ; and that for two reasons especially , that the bad may be conuerted , and the good exercised .

r r Augustin . in Psalmum 54. Omnis malus aut ideo vinit , vt corrigatur ; aut ideo , vt per illum bonus exerceatur : s s Thomas ex Hieron . & Augustin . in loc. He that is now cockle , may proue by Gods especiall grace corne : weed not the field therefore presently , lest while ye gather the tares , ye plucke vp also the wheat .

Saint Peter was an apostate , S. Matthew a Publican , Zacheus an oppressor , Paul a Saul , Iustin Martyr was a Gentile , Saint Augustine a Manichee , Martin Luther a Monke , Tremellius a Iew , Leo Africanus a Mahumetan : if all cockle had then been rooted vp at the first , Gods field would haue wanted much good wheat , the Church manie good men , yea t t Pont●● . in loc. all men ; for Adam in Paradise was a tare , when he disobeied . Here the Gospell and Epistle meet againe . For if we may not root vp the tares , it is very requisite that we put on tender mercy , kindnesse , humblenesse of mind , meeknesse , long sufferance , forbearing one another , and forgiuing one another , &c.

Againe , the cockle must grow for the cornes exercise : u u 1. Cor. 11.19 . There must be heresies among you , that they which are approued among you might be knowne . If Arius had not bin borne , y y Thom. 1. part . quaest. 31. art. 2. qui posuit cum Trinitate personarum Trinitatem substantiarum : and Sabellius on the contrary , qui posuit vnitatem personae cum vnitate essentiae : the questions about the blessed Trinitie would neuer haue been determined so sufficiently by those great lights of the Church , Athanasins , Augustine , Hilary , &c.

If superstition had not a long time growne in Gods field among th● wheat , principles of the true religion , especially the point of iustification by faith onely , would neuer haue been so well vnderstood .

If Anabaptists and Brownists had not contended against the Church , it would haue gone worse with the Church ; as z z Lib. 3. de ciu. Dei . cap. 21. Augustine said of Rome : Maegis nocuit Romanis Carthago tam cito euersa , quàm priùs nocuerat tàm diù aduersa . The counsell is good ; a a Consule Plutarch com . d● capiendá ab bostibus vtilitate . Sic viue tanquam inimici semper te videant : for the Church , as Christ , must suffer and ouercome , in medio inimicorum , in the midst among all her enemies : Psal. 110.2 .

Secondly , this makes against the Brownists in their hypocriticall conuersation . It is said here , that so soone a● the malitious man had sowne tares among the wheat , hee went his way . b b Hemingius in loc . Not that he departs from hypocrits and heretikes , but he putteth on another face : when hee doth a worke of darknesse , he transformes himselfe into an c c 2. Cor. 11.14 . Angell of light . He is no more blacke , nor browne , but a white diuell , saith d d In Galat. 1. Luther . And therefore when it is obiected against the conformable Clergy , that heretikes and schismatikes are graue men , and good men : our answer may be ; that the diuell is now gone : e e Matth. 7.15 . rauening wolues are in sheeps clothing . Tares are so like good corne , that they cannot be discerned vntill the blade spring vp and bring forth fruit . Fitches haue many fetches : hypocrites are like Goodwin sands , in dubio pelagi terraeque , neither of both , and either of both , as occasion shall serue : f f Hieron . ad C●lant . tom. 1. fol. 109. Gentilem agunt vitam sub nomine Christianô : They play the Turkes vnder the names of Christians , oues visu , vulpes astu : there is no more diuell appearing , but all is now the spirit of God , and secret reuelations euen from heauen .

Thirdly , this parable makes against the Papists , in the question of their religions antiquity . putting to death of heretikes . Purgatory .

We protest , and that vnfeinedly , that no Church ought further to depart from the Church of Rome , then she is departed from her selfe in her florishing estate . Shew then , say the g g D. Bishop . epist. to the King . §. 13. Papists , in what age the tares were sowen among the wheat : When and where purgatory , praier for the dead , indulgences , auricular confession , and other new tricks of Popery crept into the Church . Answere is made for vs here by Christ ; While men slept , the malitious enemy sowed tares among the wheat . And it was not discerned vntill the blade was sprung vp , and had brought forth fruit .

When I see the finger of the diall remooued from one to two , shall I be so mad as to thinke it standeth still where it was , because I could not perceiue the stirring of it ? In the h h Apocal. 17.5 . forehead of the whore of Babylon , is written a mystery : so Paul i i 2. Th●s . 2.7 . calles the working of Antichrist , a mystery of iniquity ; because the man of sinne doth couertly and cunningly wind his abominations into the Church of Christ .

Polititians obserue , that corruptions are bred in ciuill bodies , as diseases in naturall bodies : at the first they be not discerned easily , but in their growth : insensibly they proceed often , till it come to passe , which k k Decad. 1. l. 1. Li●e said of the Roman State ; Nec vitia nostra , nec remedia ferre possumus ; We can neither indure the malady , nor the medicin . l l D. Abbots answer to Bishops epist. to the King . pag. 111. Was it so in the Empire of Rome , and might it not be so in the Church of Rome ?

The m m Preface to the Reader . §. 22. Rhemists acknowledge many barbarismes and incongruities in the vulgar Latine text . Cardinall Caietan , Sanctes Pagninus , Franciscus Forerius , Hieronymus Oleastrius , n n Bibliothec. l. 8. fol. vlt. Sixtus Senensis , all learned Papists , ingenuously confesse , that beside solecismes in the vulgar translation of Rome , there are many grosse faults , additions , transpositions , omissions . o o E●ist . lectori . praefix. Bib. Venet . An. 1557. See D. Fulk des E●g . Trans . pag. 60. Isidorus Clauius a Spanish Monke , professed that he found in it 8000. errors . It is plaine they were so manifest , and so manifold , as that the Councell of p p Sess. 4. Trent ; and after it , Pope Sixtus Qu●ntus , a●d Clement 8. took order for the correcting of it . I would know then of a Papist , how this cockle was sowen among Gods seed ? in what yeere this & that absurdity first crept into their text ? as Luke 15.8 . domum e●ertit , for domum euerrit : and Exod. 34 29. Moses in stead of a bright countenance , is said to haue cornutam faciem , a face of horne , whereupon the common painters among the Papists , vsually paint Moses with two hornes , as a cuckold , to the great scandall of Christian religion , as q q An●ot . in Exod. Augustinus Steuchus , and r r ●●blioth●● . l. 5. annot. 116. Sixtus Senensis obserue .

The whole Rhemish Colledge cannot tell in what age confusus est , in stead of confessus est , entred in Marke 8.38 . Pope Sixtus Quintus hath sundry coniectures , in the preface prefixed to his Bible , vel ●x ●niuriâ temporum , vel ex librariorum in●uriá , vel ex impressorum imperitiâ , vel ex temerè emendantium licentiâ , vel ex recenti●rum interpretum audaciâ ; vel ex haere●icorum scholijs ad marginem . If the Pope cannot tell in whose head and hands is all the Churches treasure , both for wit and wealth ; it is enough for the disciple to be as his Master is , and the seruant as his Lord .

The late Pope Clement 8. corrected the corrections of his predecessor Sixtus Quintus , setting forth another Bible , which one called vnhappily , The new Transgression . In these reformed editions of Rome , there is such s s Consule bellum papale ●●r Thom. Iames. difference , that we may say with the t t Esay 19.2 . Prophet ; Egyptians are set against Egyptians , and the u u Esay 21.2 . destroier against the destroier , one against another , and all against the truth .

In the x x Consule praef. Pij 5. & Clem. 8 Breuiar . nuper reformat . Roman M●ssals and Breuiaries , there were so many damnable blasphemies , and superstitious errors , that the late Popes euen for shame reformed them ; and yet they cannot tell in what yeere these corruptions first grew : and therefore what need wee tell them at what time this and that popish nouelty was first sowen ? Is it not enough that we now discerne the tares among the wheat ? and prooue to the proudest of their side , that there was no such darnell in Gods field for the space of y y Melancthon , Iewel , and all other learned Protestants . six hundred yeeres after Christ ? I say , no such stinking weeds , as the single communion of the Priest , halfe communion of the people , worshipping of the bread , creeping to the Crosse , supremacie of the Pope , which are the most essentiall points of all the Romish religion .

Secondly , this parable makes against the z z E●kius enchirid . tit. de comburend . ●aeret . & Roff●●sis contra Luther . a●t . 33. Papists in the question of putting heretikes to death . I confesse the words , sinite vtraque simul cresc●re ; teach not the Magistrates duty , but rather shew Gods bounty towards heretikes . It is the a a Chr●sost . hom. 47. in Ma● . Princes office to banish , imprison , mulct , and by all meanes possible , to suppresse them , and in no sort to suffer them , as being so p●stilent as the plague . For as the plague doth instantly strike the heart , and by poisoning one infects many , b b Bellarmin . praefat. Tom. 1. controuers. ●ic haeresis cor ipsum animae petit , & cùm vnum in●erficit , centum alios inficit : Heresie strikes at faith , and so takes away the life of the Christian ; for the iust doth liue by faith , and then it fretteth as a c c 2. Tim. 2.17 . canker or gangren , corrupting all other members of Christs mysticall body : we may cry mors in illà ; as the children of the Prophets d d 2. King . 4.40 . mors in ●llâ : such cockle then ought to be cropt and topt , but not vtterly rooted vp and burnt vntill the great haruest . A murtherer and a traitor indued with faith and repentance , may passe from the crosse to the crowne ; as the blessed theefe in the Gospell was instantly translated from his paine to Paradise : but an heretike dying in his heresie , cannot be saued . He therefore that puts an heretike to death , is a double murtherer , as e e P● stil. ● aior . in loc. Luther thinks , in destroying his body with death temporall , in slaying his soule with death eternall . Excommunication , exile , losse of goods , imprisonment , depriuation , haue bin reputed euermore fit punishments for heretikes : but fire and fagot is not Gods law , but canon shot , f f Bullinger de concilijs , lib. 2. cap. 12. enacted first by Pope Lucius 3. An. 1184. and confirmed afterward by Innocentius 3. and Gregory 9. as it appeares in the Decretals : and it was executed against the Waldenses , and in latter times against the Protestants especially , martyring the g g The bones of Fagius and Bucer . dead with the liuing , the wife with the husband , the new borne , yea h h M. Fox . Acts and Mon. fol. 1765. not borne infant with the mother , ( whom they should haue cherished by all lawes , and christened by their owne lawes ) and that not for the denying of any article of the Creed , but onely for not beleeuing Transubstantiation , and other new quirkes of the Schoole , which the most iudicious among them , as yet cannot explicate : for as one wittilie , Corpore de Christi lis est , de s●nguine lis est , deque modo lis est , non habitura modum .

i i In. 4 sent. dist. 11. quaest. 3. Scotus , k k Chemnitius examin . con. Trident. de Transubstant . Cameracensis , and l l Andradius v●i Chem. vbi supr● . other Papists of great note , confesse plainly , that transubstantiation cannot be inforced by the Gospell , nor by any testimonies of the ancient Church . And m m De sacrament . e●●●arist . lib. 3. cap. 23. §. Secund● dicit . Bell●rmin , Romes oracle , doth acknowledge , that it may well be doubted whether there be any place of scripture cleerly to proue transubstantiation , otherwise then that the Church hath declared it so to be , because many learned and acute men hold the contrary . What hellish crueltie then was it in the Bonners of Queene Mary , to make bon●fires of sillie women , for not vnderstanding this their ineffable mystery , wherein are nine miracles at the least , as n n Compendium the●log . lib. 6. cap. 14. Ioannes de Combis affirmes ? If these gunpowder Priests , and fagot Diuines are Saints , I wonder who are Scythians : if these be Catholikes , who are Canibals ?

In this question , as in all other , I submit my selfe to the iudgement of our Church , and practise of our Country . Which , as o o Whitaker . r●●p●n . ad epist. Campian . Diuines and p p Execution of English iustice . Statesmen auow , neuer put any to death meerly for the cause of religion . I conclude with the glosse of q q Loc. com . tit. de zelo . Luther ; Hoc verbum , Sinite , non est confirmationis , aut approbationis haereticorum , sed consolationis & exhortationis nostri ad patientiam : r r August . in Psal. 39. Apertè saeuit persecutor paganus , vt leo ; haereticus insidiatur , vt draco ; ille cogit negare Christum , iste docet : aduersus illum opus patientia , ad●ersus hunc opus vigilantia . Consulas Augustinum , epist. 48.50.61.127.158.159.160 . Diligite homines , interficite errores , sine superbiâ de veritate praesumite , sine saeuitiâ pro veritate certate . Contra literas Petilian . lib. 1. cap. 29.

Thirdly , this makes against Popish Purgatory , prouing it to be superfluous and idle : for whatsoeuer is in the Lords field , is either corne or cockle : a barne is prouided for the one , and vnquenchable fire for the other . A third place for a third sort of persons , is that s s Sir Edward Hoby to T.H. § 5. & Sutliu . de pu●gat . cap. 4.5.6 . &c. which neither God made , nor Christ mentioned , nor the Apostles belieued , nor the Primitiue Church imbraced . It is an heathenish fantasie founded by the Poets , & not by the Prophets , by t t In Timaeo . Plato and u u Ae●●ad . 6. Virgil , not by Peter and Paul , and that vpon so tickle ground , that the most learned Papists can neither tell vs where it is , nor what it is .

x x De pu●gatori● . lib. 2. cap. 6. Bellarmine reports eight sundry different opinions about the place , confessing honestly , that the Church as yet hath not defined , vbi si● purgatorium ; it is in so many places , as that it can be in no place , quod vbique , n●llibi . Sir y y Contra Luther . See B. I●wel . defence Apolog. part . 2. cap. 16. & Sutliu . de purgat . cap. 2. Thomas More said , that in all purgatorie there is no water , and that hee would proue by the words of Zach. 9.11 . I haue loosed thy prisoners out of the pit wherein is no water . On the contrarie , z z Cont●a Luther . art . ●7 . Roffensis affirmed , that there is great store of water , and this he proued by Dauid , Psalme 66.11 . Wee went thorow fire and water . a a Consule Iew●l . v●isuprà diuision . ● . Albertus and Roffe●sis are of opinion , that purgatories executioners are good Angels . Other , as b b In 4. sentent . dist. 20. q●aest. 2. ●o●sule Sut●u . ●bi suprà . Dio●y●ius Carthusianus , and Sir Thomas More make no doubt , but that they be diuels . Cardinall Bell●ermine is of both sides , and no side , concluding this point ; c c Lib. 2. d● p●rgat . cap. 13. Maneat hoc inter se●reta , qu● suò tempore nobis aperientur . Happily this vncertaintie is a great certaintie to the Pope , being Lord of Purgatorie ; for hee can d d Ioannes Angelus vti I●●●l . vbi suprà d●●is . ● . when he please make ga●le-deli●●rie , an● auoid all the soules in Purgatorie , being ●is peculiar ; the Pope may * * Clem. 6. in bullá . command Gods Angels to fetch away from thence whom he list : and therefore this imaginarie fi●e may make his kitchin smoke , but it is altogether needlesse for the people ; because Christ ( saith e e Heb. 1.3 . Paul ) hath purged our sinnes : all our sinnes , saith S. f f 1. Epist. 1. Iohn : as g g Lib 2. de actis cum Felice , c. 2● tom. 6. fol. 362. Augustine sweetly , Gods pitié is mans purgatorie .

Lastly , this makes against Atheists , imagining that either eternall iudgement shall haue an end ; or else that the world shall haue no end : our Sauiour confutes both in his exposition of this parable : vers. 39. The haruest is the end of the world , and the reapers be the Angels , who shall gather the tares , &c. but the wheate shall be gathered into Gods barne .

The glorious Angels at the great haruest , shall first gather the tares , h h Matth. 25.32 . separating them from the wheate , which is poena damn● , priuation of God , and all that is good ; Angels , Saints , friends ; and then they shall binde them in sheaues to be burnt , which is poena sensus , a possession of hell and all that is euill ; i i Ludolphus in loc. they shall not be bound all in one , but in many fagots ; an adulterer with an adulteresse shall make one fagot , a drunkard with a drunkard another fagot , a traitor with a traitor another fagot : as there be seuerall sinnes , so seuerall sheaues ; all shall not be punished in the same degree , though in the same fire : all shall be burnt , yet none consumed . In that vnquenchable flame , k k Prosper . poenae gehennales torquent , non extorquent : puniunt , non finiunt corpora : l l Augustin . de spiritu & anima , cap. 56. mors sine morte , finis sine fine , defectus sine defectu .

Dauid said of his enemies in the 55. Psalme ; Let them goe downe quicke into hell : in another sense wee may wish so much vnto our best friends , euen our own selues , ( as m m Gueuara e●ist . one fitly ) let vs often goe to hell while we liue , that we come not thither when we be dead ; let vs euery day descend into hell by meditation , that in the last day wee may not descend by condemnation .

Gather the wheate into my barne ] In Gods field tares are among wheate , but in Gods barne no tare , no care shall molest vs : in the kingdome of grace bad are mingled with the good , but in the ki●gdome of glorie there shall bee none but good , enioying nothing but good , good Angels , good Saints ; aboue all , our good God , in whose n n Psalm. 36.9 . light we shall see such light , o o 1. Cor. 2.9 . as the eye of man hath not seene , neither eare hath heard , neither heart sufficiently can conceiue , &c.

The Epistle . 1. COR. 9.24 . Perceiue ye not , how that they which runne in a course● runne all , but one receiueth the reward ?

THere are p p Melanc●●on . o●at . ●e a●gu●ent . ●●st . praefix. tom. 5. two waies of teaching ; one by precept , and another by paterne . S. Paul vseth here both : a precept , so runne that ye may obtaine : a paterne , I therefore so runne , &c.

The precept is pressed by two similitudes : 1. From runners ▪ in the 24 verse . 2. From wrastlers , in the 25.

The summe of both is : q q Rhe● . annot. in loc. if such as runne for a wager , and contend for a corruptible crowne , suffer great pains , and abstaine from many pleasures to winne the gole ; what should wee doe , what should wee not doe to gaine the crowne of glorie , proposed and promised onely to such as runne , trauell and endeuour for it ? So runne therefore that ye may obtaine .

In which exhortation 4. points are regardable : the Men , ye . Matter , runne . Manner , so runne . Marke , that ye may obtaine .

Runne ye ] That is , all yee ; for that is taken as granted here ; Perceiue ye not ? All men are viatores in this valley of teares , before they can be comprehensores , ascended vp to heauen , and resting on Gods holy hill , the blessed Virgin not excepted , the most blessed of all the sonnes of men , Christ Iesus himselfe not exempted , he first r r Luke 24.26 . suffered , and after entred into glorie ; first he did runne , then obtaine . God hath three houses , Heauen for ioy , Hell for paine , Earth for labour : Man is borne to trauell , as the sparkes flie vpward : Iob 5.7 .

The matter then in the next place to be considered , is , that we must runne , Runne ye .

Wherein obserue s s Aquin. & Gorran . in loc. 2. things especially : 1. The labour of our life . 2. The shortnesse of our life .

The labour in that wee must runne , the shortnesse in that it is but a race . t t Iob 14.1 . Man that is borne of a woman , is of short continuance , and full of trouble : u u Petrarcha . Animal aeuibreuissimi , solicitudinis infinitae : Mans life is not short and sweete , but sharpe and short . Running is a violent exercise , therefore sharpe ; a stage is but a little ground , therefore short .

God is good vnto vs in tempering these so fitly , that thinking on the shortnesse of our life wee may bee content , because full of miseries ; and againe , considering the miseries of our life we may be conforted , because it is but of small continuance , not a long iourney , but a short tye .

The word originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a race of men or horse , whereof I finde in x x consul● Cor●ucop . pag. 196. 197. antiquitie three kindes : Italicum . Olympicum . Pythicum .

One of Italy , containing 625. fecte , that is , 125. paces . The second , of Olympus , containing 600. feete , that is , 120. paces . The third , containing 1000. feete , that is , 200 paces . It is probable that Paul writing this vnto the Corinthians , alluded to the Olympiack course which is the shortest , much like the tyes in Kent , some 30. or 40. rods . And as experience shewes daily , some giue ouer at the first setting out , in the very cradle ; some perish when they haue runne two or three paces in their youth ; other about the midst of their race ; most are out of breath before they can reach the staied paces of threescore yeeres ; if any liue till eighty , we repute him exceeding old . Why doe I name rods or paces ? our life is as it were a z z Psalm. 39.6 . span long , a very a a Psalm. 144.4 . nothing in respect of eternitie : seeing then our course is small , and reward great , a little paine , but an inestimable price ; seeing our b b 2. Cor. 4.17 . light affliction , which is but for a moment , causeth vnto vs a farre most excellent and an eternall waight of glorie ; let vs not faint in our course , but so runne that we may obtaine .

So runne ] Noting the manner and the meanes , c c Melanct●on . in loc. tom. 4. sol. 236. a generall rule necessarie for the course of our whole life , teaching vs in all we say or doe to foresee the right end , and to vse the meanes for obtaining that end .

Some looke to the right end , but vse not the right meanes , as Carolostadius in Luthers age , who desired the Gospell might florish , but he failed in the meanes ; he despised authoritie , neglected humane lawes , and was altogether transported with his owne p●iuate humours of ambition and couetousnesse . And so the Schismatikes in our time , especially those of the separation , embrace the Gospell ( as it should seeme ) so much as we , but they faile in their Sic , in their so running ; for they runne out of the Church , without which none can be safe , none can be saued and so the more they runne , the further are they fro● the prize .

Some vse the right meanes , but not for the right end , as d d Matth. 7. hypocrites vse to fast and giue to the poore , not for Gods glorie , but for their owne praise . So vainglorious Preachers and people seeke the trueth , but not for the truth , & e e Augustin . dum quaerunt eam , non quaerunt ipsam .

Some neither vse the right meanes , nor aime at the right end , as Atheists , who preferre their fiue senses before the foure Euangelists , and panem nostrum in the Pater noster , before sanctificetur nomen tuum .

Some look to the right end , and vse the right meanes , as the holie Prophets and Apostles , all their preaching tended to the glorie of God , and they runne the right way , to propagat● that his glorie : So runne therefore that ●e may obtaine .

Now that we may run well , 2. things are required especially : a due preparation before the race . right disposition in the race .

He that vndertakes to runne a tye , will first , if he be wise , f f English glosse in loc. diet himselfe , and not spend his time in drunkennes●e and gluttonie ; the text saith , he will abstaine from all things , euen those meates and pleasures which hee doth most affect , only to make his bodie swift and fit for the race . So if we will happily runne our course in Gods way , we must not walke in surfetting and drunkennesse , in chambering and wantonnesse , but as ●aul heere , wee must tame our bodies , and bring them into subiection : Wee must not be filled with g g Ephes. 5.18 . wine , but with the holie Spirit : for fasting and voluntarie chastising of our bodies , as occasion is offered , are not workes h h D. Fulk in loc. either superfluous or superstitious . A full panch and heauie head is fitter to lie then to goe , to stand still then to runne a swift race . The Gentiles liue to eate , but i i Cle● . Alex. paedagog . lib. 2. cap. 1. Christians eate to liue , and life consists in k k Vita non est vi●ere sed valere . health and strength , and both are maintained especially by moderate fare .

Secondly , the runner vseth to strip himself of all about him , except some white garment to couer his nakednesse : and so we must put off the workes of darknesse , and euery thing that l l Heb. 1● . 1 . presseth downe : wee must cast away the cares of this life , m m 1. Cor. 7.31 . vsi●g the world as if we vsed it not ; hauing wiues and children as if wee had neither wiues nor children , accounting all things losse to winne Christ . We must strippe our selues of all that might hinder vs in our course , leauing nothing on vs but the n n Apocal. 7.9 . long robe of Christs righteousnesse to couer our nakednesse , to o o Psalm. 32.1 . couer our wickednesse , as our Apostle , Rom. 13.14 . Put yee on the Lord ●esus Christ , and take no thought for the flesh to fulfill the lusts of it .

And as the runner must haue due preparation before his race ; so likewise a right disposition in his course , that he begin well , continue well , and end well .

First , he must be carefull to begin well , to set out in the right and direct passages : otherwise if he runne in wrie waies and by-waies , the more his labour the greater is his losse . Wee must take heed lest meta be p p Luther . pos●il . in loc. transpos●t● : such as will ob●aine Gods prize , must walke in Gods path , turning neither to the right hand , nor to the left , Deut. 5.32.33 . for there is danger in both ; and , as q q Com. in Gal 1. vers. 6. Luther obserues , often the gr●atest perill is on the right hand . For Schismatikes hurt more vnder a colour of reforming and building vp the Church , then heretikes and open tyrants can doe by persecuting and pulling downe the Church . Omnes ●mici omnes inimici ( quoth Bernard ) . On the contrarie , by the Martyrs blood , the Church is not destroyed , but watered : r r Cyprian . epist. lib. 2. epist. 6. Ante fuit in operibus fratrum candida , nunc in martyrum cruore purpurea . Eue●y man must be sure to set foorth aright , in the true profession of the Catholike faith ; otherwise when wee runne without Christ , who is the way , s s Luther . in Galat. 1.4 . then our wisedome is double foolishnesse , our righteousnesse double sinne ; when we are best , then are we worst . Againe , we must walke in an honest vocation warranted by Gods word , otherwise we shall not run to , but from the prize .

Secondly , we must continue well ; for many runne , but one receiueth the crowne : we must therefore take heede that we doe not slip ; or if we slip , that we doe not fall ; or if we fall , that we fall not backward but forward , so that wee may with speede rise againe . The most iust t t Prou. 24.16 . often slip , and sometime fall , but they fall not backward as u u 1. S●m. 4. Eli , and the x x Ioh. 18.6 . Iewes who tooke Christ , but forward , as y y Gen. 18. Abraham in the valley of Mambre , and z z Ezech. 1. Ezechiel by the riuer Chebar .

Lastly , wee must end well ; Death is our last enemie , which must be destroyed , and therefore we must run well vnto the end , and in the end . As good not to runne at all , as to runne neere the end , and then to lose the prize ; to suffer Satan at the last houre to snatch our reward from vs . A runner will bee sure to stretch out his hand at the races end to take the marke ; so when death approcheth , a Christian must stretch out the hand of faith apprehending Christ and his righteousnesse .

Obserue yet a great difference betweene the Christian and other races . In the games of other runners , as it is here said , one onely doth winne the gole ; a a Ambros. in loc. but in the Christian course many receiue the prize , so many as continue stedfast vnto the end , though they doe not runne so fast , though they doe not runne from so farre as other . So Christ shewes in the parable of the vineyard , allotted for the Gospell on this day ; Such as came to worke at the eleuenth houre had a peny , so well as they that came into the vineyard at the third houre .

Secondly , in other races one hinders another ; b b Marlorat . ex Caluin . in loc. but in our iourney to heauen one helpes another . The moe the merier , the greater companie the better encouragement , euery good man being a spurre to his neighbour . As when Peter and Iohn ranne to Christs sepulchre , Iohn ouerrunne c c Io●n 20. Peter vnto the graue , Peter outwent Iohn into the graue .

Thirdly , runners and wrastlers contend for a crowne that shall perish , but we runne to obtaine an euerlasting crowne . They run for a little prize , for a little praise ; but wee striue for no lesse then a kingdome that is at stake , that is the marke , which being d d D. Fulk in loc. infinitly aboue the value of all mens works , it cannot be deserued by merit , but onely giuen by grace . To propound a garland for the runner , and a crowne for the wrestler , proceeds altogether from Gods owne meere mercy : to run , and not to fall , to fall , and not finally to be cast downe , comes also from his especiall grace . So that it is e e Rom. 9.16 . neither in him that willeth , nor in him that runneth , but in God that shewes mercy . Yet we must so runne , that we may obtaine . Wee must worke well in respect of the reward , as also for feare of punishment , due to such as worke not well , albeit not onely , nor chiefly for these considerations , as slaues for feare , or hirelings for reward ; but principally out of louing obedience to God , as becomes children vnto so good a father . Holy conuersation is a signe and seale of our iustification , by which our election is made f f 2. Pet. 1.10 . sure . g g Ambros. de Abraham . lib. 2. cap. 9. Feramus ergo sidei fructum ab ipsâ pueritiâ , augeamus in adolescentiâ , coloremus in iuuentute , compleamus in se●ectute .

I therefore so run ] h h Bocholzer . in chron. An. 1500. One said of Erasmus his Enchiridion , that there was more deuotion in the booke , then in the writer . But here Saint Pauls life doth preach so much as his letter ; I so run , so fight , I Preachers , as it is well obserued vpon the Gospell for this day , must be not onely i i Ludolphus , de vitá Christi . part . 2. cap. 13. verbarij , but operarij : so that as Christ said to the k k Luke 10.37 . Lawyer ; I say to thee , Goe and doe thou likewise .

Not as one that beateth the aire ] l l M●lanc . in loc. Such as contend in the Church about things vncertaine and vnnecessary beat the aire .

I tame my body ] The m m Gyrald . Cambren . in speculo Eccl●siae . Monkes of S. Swithin in Winchester , complained to Henry the second , that their Bishop had taken away three of their dishes , and left them but ten : to whom the King answered , that the Bishop should doe well to take away ten , and to leaue them but three ; for they were so many as he had in his Court. In England Monkes so tamed their body , that among vs as yet , Frier and fat are n n Lubbers are heires apparent of Abbies . voces conuertibiles : and the new bastard Monke , though his habit resemble loue , couering a multitude of sinnes ; yet himselfe is the pi●●re of enuie . No treason in old time without a Priest , no treason in our time without a Iesuit : so that I may say with the o o Poem . de corruptó statu Eccles. per Illyricum . Poet :

In vestimentis non est contritiomentis , Ni mens sit pura , nil confert regula dura .

p p 1. Tim 4.8 . Bodily exercise profiteth little ; but godlinesse is profitable to all things . As q q Hieron . ad Ex●perant . tom. ● . pag. 210. to shew the behauiour of a Prophet in the robes of a cauiliere , is louely : so contrariwise , doe the works of a ruffin in the weeds of a Priest , is no better then hypo●risie .

Lest by any meanes ] Our Apostle was assured of his saluation , as it is euident Rom. 8. r r Marlorat . & ●●za in loc. This then is to be construed of reproofe before men , not of reprobation before God . Or if it be referred to damnation eternall , his s s D. Fulk in loc. ●●aning is , that we may not presume of the end , without the meanes and waies , by which Almighty God brings vs vnto it . And so we t t August . apud Pet. Lombard in loc. lambes may tremble , seeing the belwether of the flocke must so labour and subiect his flesh , lest perhaps he misse the marke .

u u Mat. 17.20 . Christ doth assure that a little faith , euen little as a grain of mustard seed , is strong enough to cast all mountaines into the sea , that shall rise vp to diuide betweene God and vs . It is true that the x x Ephes. 6.16 . shield of faith is able to repell all the fierie darts of the wicked : but this our faith is made y y Luther . fat by good works . And if we will make our calling and election sure , we must with all diligence z z 2. Pet. 1.5 . ioine vertue with faith , and with vertue knowledge , and with knowledge temperance , and with temperance patience , and with patience godlinesse , and with godlinesse brotherlie kindnesse , and with brotherly kindnesse loue , &c.

The Gospel . MAT. 20.1 . The kingdome of heauen is like vnto a man that is an housholder , &c.

OVr Sauiour was delighted exceedingly with certaine proue●biall speeches ; as , a a Luke 18.14 . Euery man that exal●eth himselfe , shall be brought lo● ; and hee that humbleth himselfe , shall be exalted . b b Mat. 25.29 . Vnto euery man that hath , it shall be giuen , but from him that hath not , euen that which he hath shall be taken away . Many that are first shall be last , and the last shall be first . The which saying is hard , and ( as c c Ser. on the Gosp●ll for Sept●●g●s . Bishop Latymer speakes ) it is no meat for mowers and ignorant people . Christ therefore propounds here this parable for d d Ludolphus de vita Christi . part . 2. cap. 13. Iansen . con. cap. 101. Marlorat . ex Bullinger . in loc. & rel●qui fere omnes . explanation thereof , as it is apparent by the 16. verse of this present Chapter , as also by the last words of the former ▪ Many that are first shall be last , and the last shall be first : for the kingdom● of heauen , &c.

In which , a lecture of meeknesse is read by the great e e August . de sanctá virginit . cap. 31. Doctor of humility ; f f Lu●●er . postil. maior . in loc. teaching all such as are forward in religion , not to be proud , because the first may be last ; and all such as are called late , not to despaire , because the last may be first .

In the whole parable , three points are to be noted : our calling . worke . reward . In our calling , obserue the Author of our calling ; God . diuersitie of our calling , in respect of time , called a● houre , 3.6.9.11 . place : some called in the market , & other elsewhere .

God is termed here paeterfamilias , in respect of his g g Culma● . con. 2. in loc. fatherly loue and care , disposing of all things in the Catholike Church , with greater prouidence and wisdome , then any discreet housholder can manage the priuate businesse of his particular family . So that all Atheists and Epicures holding that either there is no God , or that hee cares not for the things on earth , are confuted by this one word , that God is an housholder , a father of his Church .

Went out ] Whither can he goe , that is euery where ? h h Po●t . in loc. Liceat dicere , exijt à se , vt intret in te , imo vt te conuertat in se. God went out from his maiesty , which is vnknowne vnto his mercy , which is manifested in all his works , in gouerning the Church esp●cially , sending labourers into his haruest , and workmen into his vineyard .

If then all laborers in the vineyard are called by God , i i Marlorat . ex Caluin . in loc. such as are busied in vnlawfull professions and occupations , not allowed by his word , are not seruants of the Lord , but hirelings of Satan .

The second point obseruable in our calling , is the diuersity thereof in respect of time and place . God cals in diuers houres of the day ; k k Ludolphus & Ia●sen . vbi sup. ex Chrysost. that is , in diuers ages of the world , and in diuers yeeres of our age . In the time before the law , God called Abel , Enoch , Noah , Abraham , and such like . In the time vnder the law , Moses , Dauid , Esay , together with other Kings and Prophets : in the time after the law , the blessed Apostles , Martyrs , Confessors . Or as l l Hitron . in loc. & August . de verbis Dom. ser. 59. other , God called some in the first houre , as Adam and the Patriarks vntill Noah : some in the third houre , as all Noahs posterity to Abraham : some in the sixt houre , as all his seruants , who liued betweene Abraham & Moses : some in the ninth houre , as Moses and the Prophets : some in the eleuenth houre , as Peter and Paul ; and all other who liued since Christs time , which is hora nouissima , the last houre : Iohn 1. epist. 2.18.1 . Cor. 10.11 . But I thinke with Saint Hierom , that this difference is meant of our age , rather then of the worlds age . For our great Master calles some to labour in his vineyard at the first houre of the day , that is , in their childhood , as Samuel , Ieremy , Iohn the Baptist ; each whereof might say with ●he m m Psal. 22.9 . Psalmographer ; O Lord , thou wast mine hope , when I hanged yet vpon my mothers breasts . Thou art my God euen from my mothers wombe . Other he cals in the third houre , that is , in their youth , as Daniel the Prophet , and Iohn the Euangelist ; of whom Saint n n Ad Heliodorum . ●om. 1. fol. 4. Hierom , Discipulum minimum Iesus amauit plurimum . Other in the sixt houre , that is , in their middle age , as Peter and Andrew . Other in the eleuenth houre , that is , in their old age , as Gamaliel , and Ioseph of Arimathea ; some not onely in the last houre of the day , but euen in the last minute of the houre , as the theefe vpon the Crosse : Luke 23.

Againe , this our calling is diuers in respect of the place : for God calles some from their o o Mat. 4.19 . ships , and some from their p p Mat. 9.9 . shops , and some from vnder the q q Luke 14.23 . hedges , and some from the market ; as it is here , vers. 3. Now this diuers calling at diuers times , and in diuers places intimates a caueat , for such as are called . intimates a comfort , for such as are not called .

A caueat for such as are called , that they neither magnifie themselues , nor vilifie other . It proceeds not from our good works , but from Gods good will that wee be called ; and he being infinitely rich in mercy , can call the most wicked ruffin , euen though he haue denied Christ with Peter , or sold Christ with Iudas , or crucified Christ with Pilat . r r Mat. 7.1 . Iudge not therefore , that ye be not iudged : iudge not malitiously , iudge not curiously . The counsell of Gods election is secret : s s Rom. 8.30 . whom he did predestinate , them also he calleth ; and whom he calleth , he iustifieth ; and whom he iustifieth , he sanctifieth in his good time : and therefore iudge not before the time .

This also may t t Ferus . ser. 5. in . loc . comfort such as feele not themselues as yet sufficiently called . Our good Lord calles at all times , in all places : he called Paul in the midst of his furie , u u Acts 9.1 . breathing out th●eatnings and slaughter against the professors of the faith . He called Cardinall x x Petr●● Paulus Ve●gerius , vti Lanquet chron. fol. 343. Vergeriu● as he was running away : for being suspected in the Court of Rome , to fauor the Gospellers , and purposing to cleere himselfe of that suspition , intended to write a booke against them ; and for that purpose reading their works , and examining their arguments exactly , was fully resolued that their doctrine was good , and also perswaded his brother , the Bishop of Pola , to receiue the same . He called Henry 8. Wicklif , Luther , in their discontent . Henry 8. of famous memory , displeased with the Pope for denying his diuorce , banished all forraine iurisdiction , and immediately made publike profession of the Gospell . y y D. Godwin in the life of Simon Langham . Iohn Wicklif , with other , being thrust out of Cante●burie Colledge in Oxford , & Monkes placed in their roome by the Popes edict , and Simon Langham Archbishop of Canterburies power , at the last grew so discontent , that he misliked Pope , Bishop , Monkes and all ▪ and afterward it pleased God to shew him the bright beames of his truth , in so much that Wicklif was a wicket , and a doore of entrance to many who liued in that time of ignorance .

Martin Luther at the first distasted in all popery but one point onely , to wit , the base prostitution of indulgences in Germany : but herein receiuing no satisfaction , he grew to be so great a laborer in the Lords , vineyard , that it might haue been written on his tombe : z z Stapleton . de magnitudine Rom. Eccl●s . lib. 1. cap. 7. Pestis eram viuens , moriens ero mors tua papa . Or as a a In epitaphijs . learned Bèza worthily and wittily : Roma orbem domuit , Romam sibi Papa subegit , Viribus illa suis , fraudibus iste suis. Quanto isto maior Lutherus , maior & illa Istum , illamque vnô qui domuit calamô .

Hitherto concerning our calling into the vineyard . The next obseruable point is our working . This vineyard , as the b b Esay 5.7 . Prophet tels vs , is the Church . Surely the vineyard of the Lord is the house of Israel , and the men of Iudah are his pleasant plant . All men are either loiterers in the market of the world , or else laborers in the vineyard of the Church . Of such as stand in the market idle there be foure sorts : some sell their soules . pawne their soules . lose their soules . giue their soules .

Some sell : for as it is said of the Lawyer , that hee hath linguam venalem , a tongue to bee bought and sold ; so it may be said of the couetous man , that hee hath animam venalem , a soule to be c c Eccl●s . 10.9 . sold ; so the d d Ludolphus in l●c . voluptuous man doth sell his soule for pleasures , as Esa● did his birthright for a messe of pottage ; so the proud man doth sell his soule for aduancement , ●s Alexander the 6. is said to haue done for his Po●edome . The Lord saith , Thou shalt haue no other Gods but me , neither in h●auen aboue , nor in earth beneath , nor in the water vnder the earth : and yet as the Scripture doth intimate , the proud man makes honour his god , the couetous man gold his god , the voluptuous man his belly his god . The first hath his idoll as it were in the aire ; the second his idoll in the earth ; and the third his idoll in the water , as e e Ioannes de Combis compend . lib. 5. cap. 60. one pithily notes vpon the second Commandement .

Secondly , some pawne their soules , albeit they be not so desperate , so giuen ouer to commit sinne with greedinesse , as to sell their soules right out , yet for their profit and pleasure they will be content to pawne their soules vnto the diuell for a time : so Dauid in committing adulterie did as it were pawne his soule ; Noe when hee was drunke did pawne his soule ; Peter in denying Christ did also pawne his soule : but these being all labourers in Gods vineyard redeemed their soules againe , with vnfained and hartie repentance . But let vs take heede how we play the merchant venturers in this case : for our soule is our best iewell , of greater value then the whole world , and the diuell is the craftiest vsurer and greatest oppressor that euer was , if he can get neuer so little aduantage , if we keep not day with him , he will be sure at the iudgement day to call for iustice , and to claime his owne , speaking vnto God as the King of Sodome did vnto Abraham ; f f Gen. 14.21 . Da mihi animas , caetera tolle tibi : Giue me the soules which haue been pawned and forfetted vnto me , the rest take to thy selfe .

There is another kinde of pawning of soules , and that is vnto God ; for Princes and Prelates , Ministers and Masters are bound to God as it were in goods and bodie for all such as are vnder them : as the Prophet said vnto King g g 1. King . 20.39 . Ahab ; Keepe this man , if he be lost , and want , thy life shall goe for his life . But if thou dost thy best endeuour , though the wicked incorrigible sinner die for his iniquitie , thou shalt h h Ezech. 33.9 . deliuer thy soule , redeeeme thy pawne , and when euening is come , the Lord of the vineyard shall giue thee thy reward .

Thirdly , some lose their soules ; as carnall and carelesse Gospellers , ignorant negligent people , who though they come to Church either for fashion or feare ; yet , alas , they seldome or neuer thinke of their poore soule , from whence it came , or whither it shall goe , trifling away the time in the market , neither buying nor selling , nor giuing ; but idly gaping and gazing vpon other , a fit pray for the cutpurse , betraying themselues and their soules vnto that old cunnicatcher Satan , who goes about daily , seeking whom he may deceiue , cunningly snatching and stealing such soules as are vnguarded , vnregarded . O blockish stupiditie ! will you keepe your chicken from the kite , your lambe from the wolfe , your fa●ne from the hound , your conies and pigeons from the vermine ; and will not you keepe your soule from the diuell , but idly lose it without any chopping or changing in the market ?

Fourthly , some giue their soules , as first the malitious and enuious person : for whereas an ambitious man hath a little honour for his soule ; a couetous man a little profit for his soule ; a voluptuous man a little pleasure for his soule ; the spitefull wretch hath nothing for his soule , but fretting and heart-griefe , like Cain , who said of himselfe , i i Gen. 4.14 . Whosoeuer findeth me , shall slay me .

Secondly , such as finally despaire , giue their souls away ; for the diuell bestoweth nothing in liew thereof , but horror and hell of conscience . The k k Ferus , ser. 5. in loc. distressed soule may comfort himselfe with the conclusion of this parable : The first shall be last , and the last first . The l l Ludolphus in loc. last in 〈◊〉 owne iudgement , the first in Gods eye .

Thirdly , such as destroy their bodie , that the diuel may haue their soule , giue themselues away for nothing : in one word , this is the case of all such as stand idle in the market , they serue the diuels turne for nothing : for the wages of sinne ( saith m m Rom. 6.23 . Paul ) is death ; and death is none of Gods workes , a nothing in nature . Why therefore do you stand idle in the market all the day ? goe into the vineyard , saith the Lord , and whatsoeuer is right I will giue you .

Now there be diuers labourers in the vineyard , as there be diuers loiterers in the world ; one plants , another waters , some dig , some dung ; the n n Hemingius in loc . householder giues vnto one man a shredding hooke , to another a spade , to a third an hatchet : so there be * * Mil●s equis , piscator aquis , & clericus hymnis , nauta fretis , pugiles Marte , poeta m●tris . sundrie vocations and offices in the Church , diuersities of gifts , and diuersities of administrations , and diuersities of operations , 1. Cor. 12. But about the trimming of the materiall vine , there be o o Esay 5.2 . three sorts of labourers especial●y : the first to proyne ; the second to lay abroad , and vnderprop it ; the third , to digge away the old mould , and to lay new to the root : al which are so necessarie , that if any of them faile , the vine will soone decay .

No lesse needfull in Christs Church are these three estates : Clergie . Magistracie . Commonaltie .

It belongs to the Priest to cut away supers●uous branches with the sword of the spirit . The Magistrate must protect , vnderset and hedge in the vine , lest the wilde p p Psalm. 80.13 . bore out of the wood roote it v● , and the wilde beasts of the field deuoure it . The common labourer must dig and till the ground , that hee may get sustenance for himselfe and other . If no Priest , what would become of our spirituall life ? if no Prince what would become of our ciuill life ? if no common people , what would become of our naturall life ? We must al be labourers , and that painfull and profitable ; painfull , called in this our parable thrice , workmen : Non otiandum in viâ , sed laborand●m in vineâ : There is no roome in the vineyard for sluggishnes : q q Ieremy 48 ▪ 10 Cursed is he that doth the worke of the Lord negligently .

But because Satan is the most r r B. Latymer ser. at Pauls . diligent preacher in the world , and heretikes s s Matth. 23.15 . compasse sea and land to make proselyts , and to draw disciples after them ; it is not enough that labourers in the vineyard be painfull , except they be profitable : for as one said of the schoolemen ; A man may magno conatu nihil agere , take great paine to little purpose ; toile much , and yet not helpe , but rather hurt the vineyard . The by-word , Euery man for himself , and God for vs all , is wicked , impugning directly the end of euery vocation and honest kind of life . That our paine may be profitable , wee must labour in a lawfull calling lawfully , for the good of the vineyard , and then , as it followeth in the last point of the parable , wee shall receiue Gods peny for our paine .

When euen was come , the Lord of the vineyard said vnto his steward , Call the labourers and giue them their hire , beginning at the last vntill the first . ] Wherein obserue two things especially : When ? at euening . What ? giue them their hire ; the which is not a reward os merit , but of mercie ; not of debt , but of fauour , as it appeares here by the persons , Of whom , God the Father . Through whom , the Steward , God the Sonne . To whom , to the labourers ; yet so that the last be paied first , and the first last .

When euen ] All our time of labouring in the vineyard is termed in this and other places of holy writ , a day : t t 2. Cor. 6.2 . Behold now the day of saluation : u u Heb. 3.13 . Exhort one another while it is called to day .

Now our whole pilgrimage on earth is called a day , in two respects especially : 1. For the shortnesse of our life . 2. For that after this our day is spent , wee shall no longer worke .

All our time is but a day , and that a short day , a winters day ; for our eternal night is infinitly longer then our temporall day : and alas ! it is but a little part of this little day that we worke . x x Seneca , epist. 1. Multos annos transegi , paucos vixi . Cael. Calcagninus . Multum temporis e●ipitur nobis , plus subducitur , plurimum eff●uit : exigua pars est vitae quam nos vi●imus . It is the least part of our life that we truly liue ; for wee spend our youth , which is our morning , in toyes and vanities ; and our old age , which is our afternoone , for the most part is lost in carking and caring for things of this life , so that there remaineth only the noone of our day . As Epaminondas aptly , we must salute young men with good morow , or welcome into the world ; old men with good night , because they bee leauing the world ; only those of middle age with good day .

Let vs examine then how we spend our noone . Though honest men vse not to sleepe at noone , yet all wee being labourers in Gods haruest and vineyard ordinarily sleepe almost halfe our time . Other houres we waste in eating , other in playing , and that which is worst of all , most of all in sinning : all which time , wee cannot properly bee said to liue ; for as the scripture teacheth vs plainly , bad workes are not the workes of light , but of night and darknesse : a day mispent is lost , y y Titus V●sp . vti Sucton . in ●ius vita . amici , diem perdidi .

Similis Captaine of the guard to the Emperour Adrian , after he had retired himselfe , and liued priuatly seuen yeeres in the countrey , confessed that hee had liued only 7. yeers , and caused to be written vpon his tombe : z z Xiphilinus in vita Adriani . Hic iacet Similis , cuius aetas multorum annorum fuit , ipse septem duntaxat annos vixit . So , many religious men haue numbred their yeeres , not from the day of their birth , but of their new birth , from their beginning of their regeneration and repentance , reputing all that time lost , which was idly misspent in the market of the world : so that whether we consider our life of nature , or life of grace , our whole time may well be called a short day .

Secondly , a day in regard of our eternal night , in which we cannot worke ; for there is no grace in the graue , nor health in hell . I must worke the workes of him that sent me , ( saith a a Iohn 9.4 . Christ ) while it is day ; the night commeth when no man can worke . When euen is come the Lord of the vineyard shall say to his steward , call the labourers , and giue them their hire . This euen is either b b Soarez tract. 2 in Matth. 20. euery mans end , or else the c c Theoph●lact . in loc. worlds end ; the particular houre of our death , or the general day of iudgement : at d d Culman . & Maldonat . in loc. both which as well the loiterer as the labourer , shall receiue his reward .

The next point to be discussed , is , what ? Giue them their hire ] The word hire doth exceedingly trouble the Papists ; for they cannot , or at least will not vnderstand how eternal life may be both a reward and a gift : whereas it is demonstrated in holy Scripture , that the immortall crowne of glorie , is called a reward secundùm quid , only , but a gift simplicitè● ; if we compare life euerlasting to the worke , and looke no further , it is called a reward : Matth. 5.12 . Great is your reward in heauen : but examine the first original from whence the worke it selfe also proceedes , and all is meerely and wholly gift : eternall life is the gift of God through Iesus Christ our Lord ; whereas the blessed Apostle said , the wages of sinne is death . If there were any merits in our workes , the sequell of his speech e e Perkins resormed Catholike , tit merits . should haue been , The wages of righteousnesse is eternall life ; hee saith not so , but the gift of God is eternall life ; and so by that which he doth not say as also by that which he doth say , sheweth that there is no place for merit . f f Rom. 11.6 . If then it be of grace , it is no more of works ; otherwise grace is no grace : g g Augustin . contra P●lag . & Celestium , lib. 2. c. 24 tom. 7. fol. 541. Gratia non erit gratia vllo modo , nisi sit gratuita omni●odo : Grace is not grace in any sort , if it be not free in euery sort .

In this controuersie , the scriptures , and fathers , and many learned Papists are on our side . God saith in the h h Exod. 20.6 . law , that he will shew mercy to such as keep his commandements : Ergo , rew●●● is giuen of mercy to them that fulfill the law . Christ saith in the i i Luke 12. ●2 . Gospell ; It is your fathers pleasure to giue you● kingdome . And k k Rom. 8.18 . Paul ; The sufferings of this life are not worthy of the glory in the life to come .

The most iudicious and the most indifferent for both parties among the fathers is Augustine , who repeates in his l l Enarrat . Psal. 102. & epist. 10● . works often this one golden sentence ; Deus coronat dona sua , non mer●a●●●●r● . God crowneth his owne gifts , not our merits : according to that of m m Psal. 103.4 . Dauid ; Hee crowneth vs with compassion and louing kindnesse . n n August . epist. 105. Eternall life should be rendred as due vnto thee , if of thy selfe thou hadst the righteousnesse to which it is due . But of his fulnesse wee receiue , not onely grace , now to liue iustly in our labours vnto the end , but also grace for this grace , that afterward wee may liue in rest without end ; o o I●●m . epist. 120 cap. 19. Haec est gratia ●ratis d●●a ▪ non meritis operantis , sed miseratione donax●i● . p p In Rom. c. 4. Origen saith , he can hardly be perswaded that there can be any worke , which by debt may require reward at Gods hand , in as much as it is by his gift , that wee are able to doe , or thinke , or speake any thing thati● good . q q De his qui putant se ex operibus iustificari . Marke ▪ the Hermite , saith ; He that doth good ▪ 〈◊〉 ●●ng reward thereby , serueth not God , but his owne w●●● ▪

r r De vocat . G●nt . lib. 1. cap. 17. Non labori pretium s●luens , sed di●i●ias bonitatis suae in c●s quos sine operibus clegit , 〈◊〉 . 〈…〉 the words of my text : The Lord of the vineyard 〈…〉 hire , not as paying a price to their labour , bu● pow●ing forth the riches of his goodnesse to the● 〈…〉 chos● without works , that euen they also who 〈…〉 with much labour , and haue receiued no m●re 〈…〉 , may vnderstand that they haue receiued a 〈…〉 , not wages for their worke . So Saint 〈…〉 in Rom 8. Greg. Magnus in Psalm. 〈…〉 1. d● interpell . cap. 1. & in Luc. lib. 8. c. 17. Fulgentius ad Monimum . lib. 1. Many learned Papists agree with vs also both in their positions and practise . s s Fol. 106. Bernard in his sermon vpon the Annunciation , said , that the merits of men are not such as that life eternall by right is owing for them : his reason is this ; Omnia merita , Dei dona sunt , & ita homo magis propter ipsa Deo debitor est , quam Deus homini . For , saith he , all our merits are the gifts of God : and so man is rather a debter to God for them , then God to man . And in t t Ser. 61. in cant . another place ; Meritum meum miseratio Domini , &c. my merit is Gods mercy , &c.

u u In Luke cap. 7. Stella : God my protector looke not vpon me ; but first looke vpon thine onely Sonne : place betweene me and thee , his crosse , his blood , his passion , his merit ; that so thy iustice passing thorow his blood , when it commeth at the last to me , it may be gentle and full of mercy .

Frier Ferus in his commentaries vpon this plece , saith , that the parable of the vineyard teacheth , that whatsoeuer God giueth vs , is of grace ; not of debt . And in his x x Ser. 8. dom. septuag●s . Postil he professeth openly , that if it were not for pride , this question would soone be at an end .

y y Part. 1. quaest. 17. art. 2. fol. 77.78 . Gregorius Ariminensis vpon Peter Lombard , defends at large , that no worke done by man , though comming from the greatest charity , meriteth of condignity , either eternall life , or any other reward temporall ; because euerie such worke is the gift of God . His owne words are ; Ex hoc infero , quod ne dum vitae eternae , sed nec alius alterius praemij aeterni vel temporalis aliquis actus hominis ex quantâcunque charitate elicitus est de condigno meritorius apud Deum , quia quilibet talis est donum Dei .

Cardinall z z De iustificat . lib. 5 cap. 7. § sit tertia proposu●o . Bellarmin , after he had a long time trauelled and wearied himselfe in the questions of iustification , at the last holds it the safest course to repose our whole trust in the onely mercies of God : propter incertitudinem propriae iustitiae , & periculum inanis gloriae , tutissimum est fiduciam totamin solâ Dei misericordiâ & benignitate reponere .

Thus , as you see , Papists of the best note for learning , accord with vs in the pulpit and schoole . Now for their practise , that learned Clerk a a Loc. com . tit. Iustificat . Chemnitius hath obserued long since , that most of them in the question of iustification by works , haue said one thing in their disputations , and another in their meditations ; otherwise behauing themselues at their death , then in their life . For when once they see that they must appeare before the bar of Gods iustice , they plead for the most part , guilty , crauing a Psalme of mercy ; Miserere mei Deus , & secunudum , multitud●nem miserationum tuarum dele iniquitatem meam .

Pope b b Moral . lib. 9. cap. 17. Gregory counselleth vs , vt recta , quae agimus , sci●ndo nesciamus , in plaine English , to take no further notice of our good workes , but to renounce them .

c c Chemnitius vbi suprâ , tit. de peccat . original . Anselmus , Archbishop of Canterbury , confesseth often in his meditations , that all his life was either vnprofitable or damnable . Whereupon hee concludes at last ; Quidergo rest●t ô peccator ; nisi vt in totâ vitá tuá deplores totam vitam tuam ? What remaines to bee done in our whole life , but to lament for the sinnes of our whole life .

Abbot d d Ser. 68. in cant . Bernard hath this sweet saying ; Sufficit ad ●eritum scire quod non sufficiant merita . Penury of merit is a dangerous pouerty , presumption deceitfull riches . I will therefore ( saith he ) pray with e e Prou. 30.8 . Salomon , O Lord , giue me neither pouerty nor riches , neither want of merit , neither abundance of presumption .

Sherwin , a Seminary Priest , f f An. 1581. executed for treason with Edmund Campian at Tiborne , when hee was in the cart , ready to die , though he held himselfe a Martyr for the Catholike faith , acknowledged notwithstanding ingennously , the miseries , imperfections , and corruptions of his owne vile nature , relying wholly vpon Christ , and inuocating no Saint but his Sauiour , ending his life with these words ; O Iesus , Iesus , Iesus be to me a Iesus .

But the truth of this doctrine doth appeare more plainly by the consideration of the persons here mentioned , of whom , through whom , to whom . First , of whom , the Lord of the vineyard , that is , God the Father , who saith in the 15. verse , that the eternall penny is his owne , and that he may doe with it what he list . If it were debt , then not his owne , neither could he dispose of it as he will . In execution , the worke goeth before the reward ; as here the labour before the hire : but in Gods intention the reward is before the worke . God therefore giueth vs grace to worke wel , because formerly by his election he giueth vs eternall life : g g Rom. 8.30 . Whom he doth predestinate , them hee calleth ; and whom he calleth , he iustifieth ; and whom he iustifieth , them he glorifieth . And so his mercy is h h Psal. 103.17 . from euerlasting to euerlasting , from euerlasting predestination , to euerlasting glorification .

Happily some will say ; pr●●ise is deb●●ut God promised and couenanted with 〈◊〉 ●●bourers in the second verse , to giue them a penny . 〈◊〉 made , that this very promise is mercy on Gods part , not merit on our part : by promise hee bindeth himselfe , but by merit wee bind him vnto vs . It is in his own power to promise , and without promise he should be tied vnto nothing ▪ but whether there be promise or not , he is tied in iustice to reward desert . If a man deserue a penny , he must haue a penny ; for God infinitely rich in mercy , doth highly scorne to owe any laborer a farthing : but if this penny be due not by any performance of man , but onely by the promise of God , it cannot truly be called a reward of debt , but of fauour ; not purchase , but inheritance . i i Mat. 25.34 . Come 〈◊〉 blessed of my father , inherit the kingdome prepared for you , &c.

Inheritance is a matter of birth , and not of industry . The younger brother often is of bet●●● 〈◊〉 then the elder ; yet that cannot make him his fat●●●● heire . When therefore the Scripture sets ●orth vnto vs eternall life , vnder the condition of inheritance ; it teacheth v● plainly , that we cannot attaine it by merit ; but that God electing vs his childen , b●●●re any worke , giueth vs freely the state and prerogatiue thereof .

Christ is the Steward , by whom euery labourer hath his hire : for we receiue nothing from God the Father , but by God the Sonne ; n n Iohn 1.17 . grace by Iesus Christ .

The persons vnto whom reward is giuen , are the first and the last labourers in Gods vineyard , and the last hath equall pay with the first . If then in our spirituall warfare , any good worke chance to leape ouer the wall , and challenge to it selfe any prerogatiue of merit , and so the diuell by his seeming retreat , infect it with the bane of pride , as hauing obtained victory ; we must vse it as Torqua●us did his oueruenturous sonne , cut it off with the vnpartiall sword of the spirit , for daring beyond his commission . I conclude with o o Epist. 105. Augustine ; It is true righteousnesse vnto which eternall life is due ; but if it be true , it is not of thy selfe . It is from aboue , descending downe from the father of lights , that thou mightst haue it : if at least thou haue it , verily thou hast receiued it : for p p 1. Cor. 4.7 . what hast thou that thou hast not receiued ? Wherefore , O man , if thou be to receiue eternall life , it is indeed the wages of righteousnesse ; but to thee it is grace , to whom righteousnesse it selfe is also grace .

That God cals , it is his mercy ; that thou commest at his call , it is his mercy ; that thou dost labour when thou art come , it is his mercy ; that thou art rewarded for thy labour , it is his mercy . q q 1. Cor. 15.10 . By the grace of God I am that I am , and his grace which is in me , was not in vaine ; but I labored more abundantly then them all ; yet not I , but the grace of God which is with me .

The Epistle . 2. COR. 11.19 . Ye suffer fooles gladly , &c.

SAint Paul was so modest in his owne cause , that hee cals himselfe the greatest sinner , and the least Saint : but in Gods cause , perceiuing that his personall disgrace might tend to the generall hurt of the Church , and scandall of the Gospell , he doth boast with the prowdest ; In wh●●soeuer a●●● t●an is bold , I am bold also . Not out of vaine glory , to commend himselfe , but out of a r r Lu●●●r . & S●●●●●tus n●l●● . 〈◊〉 ●oc . iust necessitie to stop the mouthes of other ; especially to confound the false teachers . He doth therefore , s s Aq●●●●●●oc . first confer , then prefer himselfe before them all .

He compares himselfe with them in that which is lesse commendable , namely , for his birth and ancientry . 〈◊〉 are Hebrewes , euen so ●m I : they are Israelites , euen so am ● they are the seed of Abraham , euen so am I : whereas they reioice after the flesh , I will reioice also : vers . 18.

As he doth equall himselfe with them in things carnall ; so prefer himselfe before them in things spirituall , in that which is more worthy praise , to wit , in his Apostleship . First in generall : They are the Ministers of Christ , ( I speake as a foole ) I am more : t t Rom. 1.1 . put apart to preach the Gospell of God , u u Galat. 1.1 . not by man , but by Iesus Christ .

In more particular , he doth extoll himselfe aboue them all , in two points especially : 1. For that he suffered moe troubles ; as he sheweth in this scripture . 2. For that he receiued mo graces ; as he declareth in the next Chapter . His troubles here mentioned , are partly , such as himselfe assumed of his owne accord : such as other imposed on him . In x x Acts 16.22.23 . stripes aboue measure . y y Aquin. Supramodum virtutis huma●● ▪ supra modum cōsuetu●inis humanae . In pr●●●n more plenteously : in z z Rom. 8.36 . death of● : of the Ie●s s●ue times I receiued forty stripes saue one . Thrice was I beaten with rods : I was once a a Acts 14.19 . stoned : I suffered thrice shipwracke : night and day haue I been in the deep sea : in perill of wat●rs , in perill of robbers ; in ieopardie of mine owne nation , in ieopard● among the heathen : inperils in the b b Act. 18. & 19. Citie in perils in wildernesse , in perils among false brethren , &c. Outward : Labour , watching , hunger , thirst , fasting , cold , nakednesse . Inward : I am cumbred daily , and take care for all the congregations , &c.

The naturall man is comforted in three things especially : quiet rest . liberall diet . good apparell .

For rest , Paul did labour much , c c Acts 20 34. euen with his owne hands , d d 2. Thes. 3.8 . night and day , watching often preaching sometime till midnight : Acts 20.7 . For diet , he sometime was in hunger and thirst , vpon want : 1. Cor. 4.11 . and often he did fast for the ●aming of his body : 1 Cor. 9.27 . For apparell , he was in cold and e e 1. Cor. 4.11 . nakednesse : the one hurtfull to himselfe , the other hatefull to the world . For his inward afflictio● ; he tooke care for the whole Church , exceeding solicitous for their spirituall & temporall good : spirituall ; who is weake in faith , or good works , and I am not grieued ? f f 1. Cor. 9.22 . insirmis factus sum infirmus : I became weak to the weake , that I may win the weake . So the g g Ieremy 9.1 . Prophet : Oh that mine head were full of water , and mine cies a fountaine of teares , that I might weepe day and night , for the slaine of the daughter of my people !

Concerning defects in temporall good , he saith ; Who is offended , that is , afflicted , and I burne not , in heat of compassion ? All this Saint Paul doth hedge in with a preface before ; Yee su●●er fooles , &c. And a protestation after , vers. 31. The God , euen the Father of our Lord Iesus Christ , which is blessed for euermore , knoweth that I lie not .

In the preface , Saint Paul doth h h Luther . ●●l● . S●●●●n l●c . tax the Corinthians folly , for that they suffered , and that gladly , the false teachers to tyrannise ouer their persons and purses , i i Go●●an . in loc. eit●er secretly defrauding , or openly deuouring their estate ; whereas the good Apostles in the meane while , ( who preached liberty of conscience , and sought not their owne , but that which is Iesus Christ ) were neglected and despised .

As it was in Corinth , it is in England ; the craftie Iesuit , and dissembling schismatike , preuaile more with the people then the true Protestant Preacher . Our popish Ladies are so wise , that they suffer the Iesuit to bring both their credits and consciences into bondage , to deuoure their husbands estate , to take what they list , inioyning penance to other , while they pamper themselues , and exalt their order aboue all either Priest or people .

So the Schismatike gaines by losse : as in familiar letters , it is the best rhetoricke to vse no rhetoricke : k k Politian . epist. lib. 1. epist. Pet. Me●●● . carere figuris sigurat epistolam . And as l l Cic. offic. lib. 3. Sci●io said ; he was neuer lesse alone , then when he was alone : so the factious haue neuer so much liuing , as when they haue no liuing . But the Protestant Pastor is kept often from his own , ( which all lawes of God and men hold his due ) by prohibitions and vniust vexations ; or else paied with insupportable grudging and enuie . Some will happily complaine with m m Devil tate condit . human . lib. 2. cap. 5. Innocentius ; Iustitia nisi venit , non prouenit , neque datur nisi vendatur . So that ( as n n See trauels of Englishmen into far Countries . p. 62.63 . trauellers obserue ) Diuines are lesse regarded in England , then in any nation of the world , either Christian or heathen .

Saint Paul in his protestation , o o Ambros. in loc. calles to witnesse the most mercifull and most mighty , that he speaks nothing but the truth . He that knoweth all , knoweth I doe not lie .

The p p Aquin. in loc. Lord is to be feared , because God ; to be loued , because the Father of our Lord Iesus Christ ; to be praised , because blessed for euermore . By this great , good , glorious Lord , whom I dare not abuse , because great ; will not , because good ; may not , because glorious , I protest that all is true which I haue said , or shall say .

It appeares then in his preface , that he dealt wisely in his protestation , that hee dealt truly . Some commend themselues truely , but not wisely , moe commend themselues wisely , but not truly . Paul here doth both , approuing himselfe before God and men : before God in speaking so truly ; before men , in speaking so wisely .

The Gospel . Luke 8.4 . When much people were gathered together , and were come to him out of all cities , he spake by a similitude : The sower went out to sow , &c. OVr Sauiour Christ in this Scripture propoundeth a parable . expoundeth a parable . In the propounding , three points are regardable : the Occasion : When much people , &c. vers. 4. Parable : The sower went out to sow : vers. 5.6 . &c. Conclusion : He that hath eares to heare , let him heare : v. 8.

The peoples pressing r r Marlorat . ex Calu. in Mat. 13 occasioned Christ to deliuer this parable : wherein obserue , s s Culman . in loc. the diligence of the people in hearing . care of Christ in instructing .

The peoples earnest desire to heare doth appeare , in that they were a multitude : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a very great multitude ; as it is in our vulgar English , much people , gathered together ; many from many cities , in zeale so good , in number so great , that pressing vpon Christ by the sea side , he was faine to leape into a ship , and make that his pulpit , as S. Matthew reports in his t t Matth. 13.2 . Gospell .

This peoples paterne condemnes our peoples practise , who will not runne out of the citie into the countrey , nor out of the countrey into the citie to heare Christ , except it be vpon hatred or curiositie , faction or affection .

Vnder the cruell persecution of u u Euseb. Dioclesian twentie thousand Christians in Nicomedia were burned in the Temple , being all assembled to celebrate the birth of Christ . And x x Epist. ad Goront . Hierom makes mention , how that at Ments in Germany , the citie being taken , many thousands were slaine in the Church . And what massacres haue lately been in England , France , Flanders , is not vnknowne vnto such as haue had either open eyes or eares . Happie then are the eyes which see the things that we may see : for we liuing vnder the peaceable gouernment of a most religious Prince , may come to Church in peace , heare in peace , depart in peace : wee may come in our slippers and sit on our cushion● If then Christ doe not hold vs by the cares , as y y Plutarch . in vita Alcib . Socrate● did A●cibiades : if we doe not presse to heare him , as the people did here , he will one day speak of vs , as he did of Hi●rusalem : z z Matth. 23.37 . How often would I haue gathered you together , as the henne doth her chickens vnder her wings , and yee would not ? a a Prou. 1.24 . I haue called , and yee refused , I haue stretched out mine hand , and none would regard : But because yee despised all my counsell , and would none of my correction ; I will also laugh at your destruction , and mocke when your feare commeth , &c.

Happily some will obiect : All the people whom yee commend , came not vnto Christ with a good minde and honest heart to be taught : it may be some came in malice to carpe at him ; other in curiositie to wonder at his miracles ; other vpon couetousnesse to reape some temporall benefit by him , b b Ludel●hus ex Hieron . & Di●z in l●c . according to which seuerall humours our Sauiour was occasioned to propound this parable of the sower sowing his seed in diuers lands increasing diuersly .

Well , how soeuer ye come , yet come vnto Christ : if ye come with an intent to carpe , come : for happily while ye thinke to catch the preacher , he may catch you , as c c August . ●●ous . ● . lib. 5. cap. 14. Ambrose did Augustine : if ye come with a minde to sl●epe at the Temple , yet come ; for it may be ( saith d d S●r. 6. before King Ed 6. B. La●●●● ) Almightie God will take you napping : if you come with a resolution to steale , yet come ; for peraduenture the first word that yee shall heare , will be , Thou shalt not steale : or , Let him that hath stollen , steale no more e e Psalm. 19.7 . The word of God is pure , and conuerteth the soule : perfect and pure formaliter and effectiue , both in it selfe pure , and making other pure ; Come then howsoeuer ye stand affected , euermore presse to Christ , out of all cities and villages .

The care of Christ in instructing , is see●e 1. In that hee went out of his house ( saith f f Matth. 13.1 . Matthew ) to a more publike , large , sit place for teaching . 2. For that he spake by a simili●●de .

By the former al● Preacher● may learne to take their best hint and opportunitie for the propagating of the Gospell , g g Musculus in Ma●● . 13. & ●auxami● Har. ●●m . 2. sol. 282. and instructi●g of Gods people , leauing sometime their own li●●l● cure● and vpon good occasion to preach vnto much people , sowing their seede in a more large field , and profiting euen so many as they can .

For the second point , Diuines haue rendred sundrie reasons , why Christ vsed to speake by parables : as first , h h Hicron . Futhy●ius : Gene●rard . 〈◊〉 ●sal . 77 that the Scripture might bee fulfilled : I will open my mouth in a parable , Psal. 78.2 .

Secondly , i i Beauxamis ● bi 〈◊〉 & H●ming●us in locum . that wee might know that Christ spake with the same spirit , by which all God● holy Prophets in old time spake , whose writings are full of parables .

Thirdly , k k F●rus s●r. 2. in loc. that ●ee might descend vnto the capacitie of the most simple , who best vnderstand and remember ●omely comparisons ; as the l l H●rat . art. poet . Poet truly :

Seg●●s i●rit●nt ani●os d●●ss●●er ●ure● , Quam q●●s●ns oc●lis sub●● 〈◊〉 ●idelibus .

Fourthly , m m Marlorat . ●x ●u●er●● . in l●c . that his auditors might hereby take occasion to moue doubts , and aske questions , as the Disciples in the 9. verse , i● h●t manner of ●●●litude is this ?

Fiftly , that the mysteries of Gods heauenly kingdome might not be r●uealed vnto the scornefull ; as Christ himselfe teacheth in the tenth verse : To you it is giuen to know the secrets of the kingdome ; but to other in parables , that when they see ▪ they should not see , &c.

Sixtly , that euery man in his occupation and ordinarie vocation , might be taught those things which concerne his soules health , as this parable may bee termed the ploughmans Gospell . The seed is the word of God , &c. He that meditates on it , when he plougheth his ground , may haue a n n Ferus vbi sup . sermon alway before him , euery furrow being a line , euery graine of corne a lesson bringing foorth some fruite .

The sower went out to sow his seede ] S. o o In Psalm . 77. Augustine writing vpon the words : Aperiam in parabolis os meum , eloquar propositiones ab initio , wisheth ; vtinam qui dixit aperiam os meum in parabolis , ita aperiret etiam ipsas parabolas ; & sicut eloquitur propositiones , ita etiam eloqueretur earum expositiones . Here S. Augustines prayer is heard : for Christ giues an exposition of his proposition ; and therefore we must p p Hieron . in Matth. 13. take heede , that wee neither detract nor adde any thing to it : Opus q q Culman . in loc. habet lectore , non interprete .

And as he said these things he cried , he that hath eares ] r r Hemingius in loc . He cried to manifest his affection and our dulnesse : excepting this occasion he did not cry aboue three or foure times in all his life . He cried as he taught in the Temple , Ioh. 7.28 . He cried when he raised vp Lazarus from the dead , Ioh. 11.43 . Hee cried , Ioh. 12.44 . He cried on the Crosse , Matth. 27 : at all which times he deliuered matter of great consequence . This sentence then , He that hath eares to heare , let him heare , being vttered vpon a crie , must not lightly be respected of vs . All men for the most part haue both their eares , but not to heare . The s s Staplet●n . premptuar . moral . ser. d●m . sexages . man sicke of the gowt hath both his feete , but not to walke : Hee that is purblind , hath both his eyes , but not to see cleerely : he that is manicled by the Magistrate for some fault , hath both his hands ; but so long as they are bound , they cannot doe their office . So most men haue eares , but few men haue eares to heare , namely , to heare that which is good , & to heare the which is good , well . t t Remigius apud Thom. in Mat. 13 Aures audiendi sunt aures mentis . scilicet intelligendi , & faciendi quae iussa sunt .

A good eare , saith the u u Eccles. 3.31 . Wiseman , will gladly hearken vnto wisedome : where note two lessons as concerning hearing : first , that wee hearken vnto nothing but that which is good , vnto wisedome . Secondly , that we hearken vnto it gladly , with a great desire to learne : for in Scripture phrase , obaudire is obedire : so Christ in the Gospell , x x Luke 10.16 . Hee that heareth you , heareth mee : that is , he that obeyeth you , obeyeth me : and he that despiseth you , despiseth me . z z Matth. 18 . 1● If thy brother heare thee , thou hast wonne thy brother : that is , if thy brother follow thy counsell , and will be content to be ruled by thee .

We reade in the a a Exod. 21.6 . Deut. 15.17 . law , that if a bond seruant will not be made free , but stay still with his master , hee shall bee brought before the Iudges , and set to the doore or the post , and his master shall boare his eare thorow with an aule , and so he shall serue him for euer . Euery sinner is the diuels vassall : and therefore if hee refuse to be free , when libertie and free grace of the Gospell is offered , ere it be long the diuell will so boare his eares , as that they shall be made vnfit to heare , and then hee shall serue his old master for euer . Hee may peraduenture come to Church and heare the sermon ; but hee shall be like the man , b b Iames 1.23 . that beholds his face in a glasse : for when he hath considered himselfe he goeth his way , and forgets immediatly what manner of one he was .

Wherefore , when yee come to Christ bring your eares with you , eares to heare ; so to heare , that ye may vnderstand ; so vnderstand that ye may remember ; so remember that ye may practise ; so practise that ye continue ; so Gods seede shall be sowen in good ground , and bring foorth fruite in some thirtie , in some sixtie , in some an hundred fold , &c.

The parables exposition is occasioned by the Disciples question , vers 9. What manner of similitude is this ?

Where note their carefulnesse in asking . Christs readinesse in answering .

For the first , the Sabbath is aptly termed a c c Ramus dercligion . lib. 2. cap. 6 schole day , wherein all Gods people must come to the Temple , which is the schoole , to learne his word their lesson . In this seminarie Christ is the chiefe seedman , stiled in the beginning of this parable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The sower . In this Vniuersitie Christ is the prime Doctor : d d Matth. 23.8 . Vnus est doctor vester ; ᵉ cuius schola in terris , cathedra in coelis . His Apostles sowed as vnder-bailiffes in his field ; and his Preachers in our time teach as vnder-vshers in his schoole .

As then in the schooles of humane knowledge , so soone as the lecture is read , it is the schollers dutie to question among themselues how to parse & construc it , and when they doubt , to haue recourse to their Grammar rules , by which all construction is examined : and when they doe not vnderstand an hard rule , to come for a resolution vnto their master , who is as it were a liuing Grammar and a walking booke .

So likewise in Gods Academy in the Diuinitie schoole , when either the lecture of the Law is read , or sermon on the Gospell ended , it is your part to reason among your selues as you walke abroad in the fields , or talke at home in your house , how this and that may be construed ; and when you cannot resolue one another , with the men of f f Acts 17.11 . Beroea , to search the Scripture daily , whether those things are so , to trie the spirits of men by the spirit of God : for the Bible is our Diuinitie Grammar , according to which all our lessons ought to bee parsed and construed . And if yee meete with a difficult place , repaire to Gods Vsher the Priest , g g Malac. 2.7 . whose lippes should pres●rue knowledge : Demand of your pastor , as the Disciples of Christ here ; What manner of parable is this ?

It is apparent in the Gospell that the Disciples euer tooke this course : when Christ had deliuered any deepe point , first they disputed among themselues , and then after came to him , and asked his resolution : g g Mark . 9.11 . Why say the Scribes , that Elias must first come ? How i i Io● . 3.9 . can these things be ? k k Matth. 13.36 . Declare vnto vs the parable of the tares .

In our daies if the pastor be learned in the lawes of the land , and well acquainted with businesse of the world , his house shall be reputed oraculum totius ciuitatis , ( as l l Lib. 1. de orat . Tully speakes ) all his neighbours will haste vnto him for aduice in law , but few for counsell in religion . Indeed they come to schoole , but like truants onely for feare of punishment , and when they come , they care n●● how little learning they haue for their money . B●t let me tell them of another schoole tricke ; at the worlds end there is a black friday , m m Dan. 7.10 . a generall examination ; at which time Conscience the monitor 〈…〉 her bookes and bils of all our faults , and our 〈◊〉 Schoolmaster in his owne person shall reward euery 〈◊〉 according to his worke . It behoueth euery one therefore to be diligent in comming to schoole , to be carefull in hearing , painfull in examining , fruitfull in practising .

And he said ] Christs readinesse in answering , teacheth all Preachers his Vshers and Curates , not only to preach in publike , but also to catechise their auditors , as occasion is offered , in priuate : especially such as hunger and thirst after righteousnesse ; for vnto them it is giuen to know the secrets of Gods kingdome . The which words containe Gods donation vnto his elect , and it is cum priuilegiô & gratiâ ; with priuiledge to you , but vnto other in parables : cum gratiâ , it is giuen . Consulas Augustin . de praedestinat . Sanctorum , cap. 8. lib. de bono perseuerantiae , cap. 8.9 11. lib. de correp. & gratiâ , cap. 4.6.7.8

Sauing knowledge of God is a gift and grace : for the n n 1. Cor. 2.14 . naturall man vnderstands not the things of God ; hee beleeues oculô magis quàm oraculo , trusting his fiue senses more then the foure Gospels . It is a mysterie reuealed vnto you , but hidden vnto many , whose eyes the o o 2. Cor. 4.4 . god of this world hath darkened , that seeing they should not discerne , and hearing they should not vnderstand . O father , saith Christ , p p Matth. 11.25 . thou hast hid these things from the wise , and hast opened them vnto babes . It is so , because thy good pleasure was such . As it is our fathers will alone to giue vs a kingdome ; so likewise his good will alone to make vs know the secrets of his kingdome .

There are mysteria regis , which may not be knowne , and there are mysteria reg●i , which must be knowne : many mysteries of our heauenly king are knowne onely to himselfe . Canst thou ( saith q q Iob 11.7 . Iob ) finde out God ? canst thou finde out the Almightie to his perfection ? The heauens are high , what canst thou doe ? it is deeper then the hell , how canst thou know it ? The measure thereof is longer then the earth , and it is broader then the sea . God therefore requires rather we should remember what hee hath been to vs , then curiously to seeke what he is in himselfe .

But as for the secrets of his kingdom , he reueales them vnto the heires of his kingdome ; these mysteries may , yea must be knowne : and therefore Christ cried , He that hath eares , let him heare . Teaching hereby that in making our election sure , we must not begin à priori , but à posteriori : such as with a good heart heare the word and keep it , and bring foorth fruite through patience , shall inherit the kingdome of God ; r r Matth. 21.43 but the kingdom of God shall be taken away from such as are fruitlesse , from such as are faithlesse .

This is the parable ] Bare reading without vnderstanding , is bare feeding ; the true meaning of the Scripture is the true Manna : s s Origen peri archon . lib. 4. cap. 2 for as a man , so the Bible consists of a bodie and a soule . The sound of the letter is the bodie , but the t t Cyril . sense is the soule : this indeed is the scripture ▪ this is the parable .

The seede is the word of God ] The sower is Christ , who went out , u u Thomas ex pa●ribus in Mat. 13. & B●auxami● , vbi suprà . ab occultô Patris in mundum , à Iudaeá in Gentes , à profundô sapientiae in publicum doctrinae . The Preacher is not properly the sower , x x Ludolphus vbi suprà . but the seedcod , at the most an vnderseed man .

The sower went out to sow ] Not to reape . y y Pontan . in loc. Now many goe out into Gods field only to gather in haruest , z z Pl●tarch . t●nquam Stratocles & Dromoclid●s , ad auream messem , intending to reape things carnall , more then sowing things spirituall .

The sower sowed his seede ; for the seed is the word of God , a a Hemingius & Bea●xamis , &c. not of Angell or man : and this seede hath in it generatiue power in it selfe , it is b b Heb. 4.12 . liuely , yea the word of c c Phil. 2.16 . life . So that if it bring not forth fruit , the fault is not in the seed , but in the ground , being either vnplowed , or stony , or thorny . The seed is the word of God . And therefore such as corrupt it , as heretikes ; or choke it , as hypocrites ; or keepe it downe from growing by force , as tyrants ; or thrust o●her seed into it , as Papists doe , shall one day feele the 〈◊〉 wrath of God : for as he gaue pure seed , so will he requ●re pure c●rne .

He left this in the Church , euen in the garners of the Prophets and Apostles ; and therefore whosoeuer adulterate i● before it be sowen , or nip it when it doth spring , or cut it downe before the Lord , haruest , are not Gods husbandme● , but Satans hirelings ▪ and you may know them , saith d d Mat. 7.16 . Christ , by their fruit , e e Mela●ct . in Mat. 7. that is , by their doctrine . For Gods husbandmen sow Gods seed ; but the diuels factors , as Saint f f 1. Tim. 4.1 . Paul plainly , the doctrines of diuels . As for example , this is pure seed ; Thou shalt worship the Lord thy God , and him onely shalt thou serue . But to worship Angels and Saints , and to giue the same kind of worship to the crucifix , which is due to Christ , is sophisticate seed . This was not at the first sowen by the sower ; but ouersowen after by the malitious enemie , while men slept .

Those that are b●●●de the way ] g g Th●ophylact . in Matt● . 13. Three parts of foure are bad ; h h Luther . in loc. yea the most of such as heare the word , & confesse Christ , are vnprofitable . i i Mat. 7.13 . Striue then to enter in at the strait gate . Remember that couetous cares and voluptuous liuing , are the thornes which vsually choke Gods seed in our heart : riches vnto the couetous are thornes , in this and the next life ; their pricks are threefold in this life ; namely , k k Ludolphus . pun●tura l●boris in acquisitione . timoris in possessione . doloris in amissione .

The true reason why so many men are delighted with them , is , l l Diez in loc. because they put on wants or ti●ning gloues , and so their hearts and hands being hardened , they feele not their pricking : but in the next world they will bee thornes againe , when Christ shall say to the couetous ; Hence from me yee cursed , into euerlasting fire : for I was an hungred , and ye gaue me no meat ; I thirsted , and ye gaue me no drinke , &c. Here pause good Reader , and pray with m m De vitâ Christ . par● . 1. cap. 64. in fine . Ludolphus .

O Domine Iesufac me de veteri vita exire , ne semen verbi tui quod in meô intellectu boni propositi , quod in meô affectu boni operis , quod in meô actu seminâsti , comedatur à volucribus inanis gloriae , ne conculcetur in viâ assiduitatis , ne areat in petrâ durae obstinationis , & ne suffocetur in spinis solicitudinis , sed potiùs in terra bonâ cordis humilimi centesimum fructum edat in patientiâ : fac etiam me haec omnia intelligere & facere , ac verbô vel saltem exemplô alios docere . Amen .

The Epistle . 1. COR. 13. Though I speake with tongues of men and Angels , &c.

THe Bible is the body of all holy religion ; and this little Chapter is as it were , an abridgement of all the Bible : for it is a tract of loue , which is the n n Rom. 13.10 . complement of the law , and o o Iohn 13.34 . supplement of the Gospell . All the scripture teaching nothing else ( saith p p De doct. Christ . lib. 2. cap. 7. Augustine ) but that we must loue our neighbour for God , and God for himselfe . q q Ibidem . lib. 3. cap. 10. Nihil praecipit nisi charitatem , nec culpat nisi cupiditatem : it forbids nothing but lust , and inioines nothing but loue : for without r r Galat. 5.6 . loue , there is no true faith ; and without faith , s s Rom. 14.23 . all our righteousnesse is sinne .

S. Paul therefore doth extoll in this Chapter aboue all other , this one vertue : 1. largely , shewing that it surpasseth al other graces in t t Goran . & Beza in loc. two things : Vse : vers. 1 , 2 , 3 , 4 , 5 , 6 , 7. Continuance : ver. 8 , 9 , 10 , 11 , 12 , 13. 2. briefly , by way of u u Calu. Institut. lib. 3. c. 18. §. 8. recapitulation in the last verse . Now abideth faith , hope , and loue , euen these three ; but the chiefe is loue .

Charity doth excell in vse : for all other gifts without it are nothing auaileable to saluation , as Paul proues by this induction ; If I speake with tongues of men and Angels , &c.

All vertues are either Intellectuall : in accurate speech : vers. 1. other knowledg : vers. 2. Morall : in doing : v. 3. Though I feed the poore with al my goods . suffering : Though I giue my body to be burned , &c.

Though I speake with the tongues of men ] x x Aquin in loc. That is , of all men . If I had vnderstanding in all languages , and Art to parle in them all : if a man could speake so many tongues as our late Soueraigne of blessed memory Queene Elizabeth , of whom the diuine y y Du Bartas in his Babylon . Poet , as a Diuine truly ; not as a Poet flatteringly :

That Rome , Rheine , Rhone , Greece , Spaine and Italy , Plead all for right in her natiuity .

If a man could discourse in so many languages as Mythridates , of whom z z Comment. lib. 17. pag. 522. Volaterane reports , that he well vnderstood 22. sundry tongues ; or as a a Aul. Gellius lib. 17. cap. 17. other , 25. If a man could thunder in an Oration , as Aristophanes said of Pericles ; or tune his note so sweetly , that hee could moue mountaines and stony rockes with Orpheus ; or fe●ch soules out of hell , as fabulous antiquity fained of Mercury . Though a man could hold the people by the ●ares , and cary them vp and downe the Country like pitchers , as b b Plutarch . in vitá Alcib . Socrates did Alcibiades ; and steale away their harts , as c c 2. Sam. 15.6 . Absolon did in Israel . If a man were so bewitching an Orator , that he could d d Picus Miran . epist. Barbaro . pro arbitrio tollere , extollere , ●mplificare , extenuare , magicis quasi viribus eloquentiae in quam velit faciem habitumque transformare ; so subtill a disputer , as that he could make quidlibet ex quólibet , euery thing of anything , yet without loue were he nothing .

Yea though a man could speake with the tongues of Angels , e e Aquin. & Gorran . in loc. that is , of the learned Priests and Prophets , who are Gods f f Mal. 2.7 . Angels and messengers . If a man had the siluer g g Hieron . aduersus Ruffin . tom. 2. fol. 221. trumpet of Hilary ; or the golden mouth of Chrysostome ; or the mellifluous speech of Origen , h h Vincentius , vti Magdeburg . cent . 3. col. 269. cuius ex ore non tam verba quàm mella flu●re videntur . If a man were so painfull in preaching , that as i i Acts 2.41 . Saint Peter , he could adde to the Church with one sermon , about three thousand soules : or as it is k k Magdeburg . cent. 8. col. 852. recorded of venerable Beda , fondly and falsly , that he could make the very stones applaud his notes , and say , Amen .

Or as l l Caluin . & Beza in loc. other expound it , hyperbolically : though a man should speake like the glorious Angels , as Paul , Gal. 1.8 . Though an Angell from heauen should preach vnto you : m m Hieron . in loc. si quae sint Angelorum linguae . Giue me leaue to adde one thing more to this hyperbolicall supposition . If a man could speake like God , as antiquity reports of n n Ficinus in vitá Platonis . Plato ; that if Iupiter himselfe should speake Greeke , he would vse no other phrase but his . And of o o Laert. in vitá Chrysip . Chrysippus , that if the gods should speake logicke , they would haue none but his . Or as the people blasphemously of Herod , Act. 12. The voice of God , and not of man . Though , I say , we could speake with tongues of men , of Angels , of God , if it were possible , and haue not loue , we were but as a sounding brasse , or as a tinckling cymball : p p Gorran . in loc. we might happily pleasure other , but not profit our selues vnto saluation . Herein q q Marlor . in loc. resembling Bal●ams Asse , who by speaking , bettered her Master , not her selfe .

A plaine piece of brasse makes but a plaine noise , Tinkers musicke ; but a tinckling cymball , in regard of the concauity , yeelds a various sound , a more pleasant stroke . So rude speakers are like sounding brasse ; r r Aquin. in loc. but the Curious and Iudicious , adorned with multiplicity of distinctions , and variety of good learning , are as a tinckling cymball , or more tickling delight to their hearers : and yet if they preach without loue , their sound is without life . Qui non diligit fratrem , s s 1. Epist. 3.14 . man●● in morte , saith S. Iohn . Such fitly resemble the sermon bel , which cals other to the Church , but heares nothing it selfe ; it weares out to his owne hurt , though others good .

Nay , when Auditors are perswaded throughly , that their Pastors instruct not out of charity , their plaine doctrines are but as sounding brasse , tedious as the Tinkers note ; their accurate sermons as a tin●k●ing cy●ball , which onely pierce the eares , and enter not into their hearts : as the t t Ezek. 33.32 . Prophet aptly ; Their admonitions are vnto them : as a iesting song of one that hath a pleasant voice , and can sing well : for they heare their words , but they doe them not . u u Diez con. 4. d●● . 3. ad●ent . As one that heares excellent musicke from out of the streetes in the night , will instantly leape out of his bed , and lend his care for a time ; but when the musitians are gone presently returnes to sleep againe : so many delight to heare the sweet songs of S●on , but when the sermon is at an end , they sleep in their old sinnes againe , forgetting immedia●ly the good lesson , as if it were but the drumming on a pan , or scraping on a ke●●le .

And though I 〈◊〉 pr●ph●●ie ] Prophecie then is nothing without loue . x x Ambros. in loc. For Balaam , Ca●p●● , and S●ul propheci●d . Vnderstanding of mysteries is nothing without loue : for Iudas , and Nicolas , and Arius , were wel acquainted with the scriptures . All knowledge is nothing : for the Scribes had the y y Luke 11.52 . key of knowledge , yet entred not in themselues .

And all knowledge ] Though a man were an Ocean of learning , as Plutarch is called ; in so much that z z Claudius Verd●rius cension . in Authores pag. 174. Theodo●● Gaza said , if he could reade but one mans bookes , he would make choice of him . Or if a man were so full as Plinie , whose works are a a Ibidem . p. 173. instar mille voluminum : if a man were a treasure house of letters , as Picus Mirandula writes of Hermolaus Barbarus : a library for a whole nation , as b b Tom. 9. fol. 338. Baronius of Albinus : as c c Epist. 84. Erasmus of Bishop Tonstal , a world of learning , mundus eruditionis , abounding with skill in d d Margarita philosophica . all Arts : theorical : real : metaphysical : inspired : as Diuinity , contained in the Bible , acquired : of with Aristotle and Auicen write . mathematical : as Arithmetike . Geometry . Musicke . Astronomie . physical : concerning the Principles . Generation of naturall things . rational : Grammar . Rhetoricke . Logicke . practical : actiue : Ethicks . Oeconomicks . Politicks . factiue : as skill in Nauigation . Husbandry . Hunting , &c.

If a man vnderstand all mysteries in Scripture , all secrets in nature : Imponere Pelion Ossae . ●f he had all faith , that he could remoue mountaines , in a literall sense , moue that which cannot be moued , high hils , Imponere Pelion Ossae : e e G●rran . in loc. in an allegorical exposition , cast out diuels . If a man had all parts of all knowledge , prophecie , sapience , prudence , and had not loue , he were nothing . Nothing f f Aquin. in loc. in esse gratiae , though something in esse naturae ; dead spiritually , though something , some great thing in the naturall and ciuill life . For great Clerkes haue long life on earth . Albe●t Aquiras , Iewel , Picus Mirandula , Whitaker died in the principall strength of their age : yet in respect of honour and fame , they liue with the longest .

g g Prudentius peristephan . hym . 13. Dum liber vllus erit , dum scrinia sacra literarum Te leget omnis amans Christum , tua Cypriane discet .

Knowledge is a good stirrup also to get aloft , the hie way to much honor & preferment in this world ; but without loue , nothing auailable to glory eternall in the world to come . Knowledge h h 1. Cor. 8.1 . bloweth vp , but charity buildeth vp . i i Aduancement of learning . l. 1. pag. 5. & Greg. in Euangel. hom. 7. quod virtus scientiae congregat , ventus elationis spargit . If learning be taken without the true correctiue thereof , it hath in it some nature of poison , and some effects of that malignity , which is a swelling . If I speake with the tongues of men and Angels , and had not charitie , it were but as a tinckling c●mball . Not but that it is an excellent thing to speake with tongues of men and Angels , and a far more noble treasure to possesse all knowledge . For Christ said of his Apostles ; that they were the light of the world ; and the worthy Doctors succeeding , were k k Baron . epist. Clem. 8. praefix. tom. 4. annal. luminaria magna , great starres in the firmament of the Church , by whose light , descending from the father of lights , we finde out the truth hidden in many darke places of the scripture . But the meaning of P●●● i● , if our knowledge be seuered from loue , and not referred to the good of men ▪ and glory of God ; it hath rather a sounding glory , then a meriting vertue ; though it seeme to be neuer so much , it is a very nothing .

The l l Rhem. in loc. Papists out of these words ; If I haue all faith , so that I can remoue mountaines , and haue not charitie , I am nothing ; gather two conclusions against vs : the first is , th●t true faith may bee without loue : the second , that faith alone without good workes is nothing worth in the businesse of our iustification .

To the first , answere is made , that the speech of Paul is not a categoricall proposition , but an hypotheticall supposition ; m m Luther . or ●●il . maio● . in l●c . if it were possible that all faith should be without good workes , it were nothing .

Secondly , Paul here n n Gen●alius apud Occumenium in loc . speakes not of a iustifying saith , of that faith of beleeuers which is common and generall , but of the speciall gift of faith to worke miracles , of which our Sauiour in the o o Luke 17.6 . Gospell ; If yee had faith , a● much as a graine of mustard se●de , and should say vnto this mulbery tree , Pluck thy selfe vp by the rootes , and plant th● selfe in the sea , it should euen obey you . This hee said vnto the beleeuing Apostles ; and therefore cannot bee construed of a sauing faith , but of a miraculous faith : and so S. Ambrose notes vpon this text , to doe wonders , and to cast out diuels by faith is nothing worth , except a man be an earnest follower of good conuersation .

Our Diuines acknowledge that euery kind of faith is not ioyned with loue : for there is p p Iames 2.10 . a dead ●aith , and there is a q q Galat. 2.10 . liuely , whereby Christ liueth in vs , & we in Christ . There is a faith of r r Iames 2 19. diu●ls , and a faith of s s 1. Tit. 1. Gods elect . There is a faith , whereby the beleeuer shal neuer t t Ioh● 3.15 . perish ; and there is a faith , whereby some u u Luke 8.13 . beleeue for a time , and in the day of temptation fall away . There is a faith , which the world x x 1. Tim. 2.18 . destroyeth , and a faith which is our y y 1. Iohn 5.4 . victorie , by which a Christian ouercomes the world . There is a faith , whereby wee beleeue there is z z Iames 2.19 . a God ; and there is a faith , whereby we beleeue a a Iohn 14.1 . in God : according to these differences of faith in Scripture , there is a faith without b b Iames 2.14 . workes , and there is a faith which worketh by c c Galat. 5.6 . loue .

We say then of the faith of Gods elect , whereby we beleeue in God , to which the promise of iustification and eternall saluation is made , that is a faith which cannot be separated from charity , but wheresoeuer it is there is loue ioyned with it , d d Philip. 1.11 . bringing forth the fruites of righteousnesse , which are by Iesus Christ vnto the glorie and praise of God . Inseparabilis est bona vita à sid● . qua per d●●e iionem operatur ▪ imò verò ea i●s● est bona v●●● , saith e e De fide & operib . cap. 23. A●gustine ; according to that of f f Lib. 4. cap. 14. Irenaeus , to beleeue is to doe as God will : and therfore Beza translates here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not omnem fidem . but to●●m ●idem ; implying not all kinde of faith , but all faith of this kinde to worke miracles ; as if Paul should argue thus : If a man could worke neuer so many miracles , and faile in his morals , he should be nequ●m , & nequam is nequi●quam , as our Apostle speakes , a nothing .

The second conclusion gathered out of these words against vs is , that faith alone without charitie , nothing auaileth to iustification . Our answere is , that albeit faith is not solitaria , yet in our iustification it is s●la ; g g Perkins reformed Cat. tit . I● sti●i●at . euen as the eye in regard of being is neuer alone from the head , yet in respect of seeing it is alone , for it is the eye onely that doth see . So saith subsists not without other graces of God , as hope , loue , &c. yet in regard of the act of iustification it is alone without them all . For the further opening of this hard point , you must vnderstand , that separating of things one from another , is either h h See D. Abbot against Bishop . pag. 482. real in the subiect , or mental in the vnderstanding : real separation of faith and charitie wee wholly denie . For i i D 〈…〉 lib. 4. cap. 1. § Ac 〈◊〉 con●●ss●o , &c. Bellarmine confesseth expressely that Luth●r , Melan●thon , Chemnitius , Caluin , and other learned Protestants haue taught , that good workes in s●me sort be necessarie to saluation , and that there is no true ●aith vnlesse it bring forth good workes , and be conioyned with charitie .

Separation mental in vnderstanding and consideration is either negatiue or priuatiue . Negatiue , when in the vnderstanding there is an affirming of one , and denying of another . Priuatiue , when of things that cannot be separated indeed , yet a man vnderstands the one , and omitteth to vnderstand the other . As for example , though light and heate cannot be sepa●ated in the fire , yet a man may consider the light , and not the heate : so then in our iustification , wee doe not negatiuely separate other graces from faith , as if faith existed alone without hope and loue , but priuatiuely making them effects and consequents , not concur●ing causes of our iustification . Our assertion is , faith considered without hope and charitie , that is , hope and charitie not considered with it , doth iustifie .

Christ Iesus is our husband , and we are his spouse : now the k k Luther . in 2. Galat. 16. Bridegroome must bee ●lone with the Bride in his secret chamber , all the seruants and the familie being put apart ; afterward when the doore is opened , and he commeth foorth into the waiting roome , then let all the seruants and handmaids attend , then let hope doe her office , let loue doe the duties of loue ; then , as S. l l 2. Pet. 1.5 . Peter exhorts , ioyne vertue with faith , and with vertue knowledge , and with knowledge temperance . &c. The m m Bellarmin . de Iustificat . lib. 1. cap. 4. & Rhem. in Galat. 5.6 . Papists obiect that loue is the life of faith . All faiths actiuitie proceedes only from charitie , and without which our ●aith is dead . So the Scripture plainly , that in Christ neither is circumcision any thing , neither vncircumcision : but faith which worketh by loue . Cardinall n n Vbisup . §. Distinctio ve●ò . Bellarmine reades 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , passiuely , wrought by loue : disagreeing herein from all the Fathers , and that which becomes him worse , from the vulgar Latine , to which all Papists are tied by the Councell of Trent , as also from the Rhemish translation in Enlish , which hath as our Testament , wor●eth , actiuely : for they foresaw this absurditie , that if they should haue translated faith wrought by loue , then it would haue followed , that loue must needs be before faith , whereas all of them acknowledge faith to be before loue ; according to that of o o D● praedestinati●ne sa●ctorum , cap. 7. Augustine ; Faith is giuen first , by which wee obtaine the rest : and p p sol. 109. Altissiodorensis in his golden Summe saith , that faith , hope and charitie are a created trinitie , resembling the three diuine persons vncreat . For the Sonne is begotten of the Father , and the holy Ghost proceeds from both : so stedfast hope is bred of faith , and loue doth issue from them both .

And q q Catechis . cap. 1. & ●raesat . tom. 1 co●t●●u●●s . & de Rem . ●ont . lib. 1. ca● . 10. § d●inde ●ides . Bellarmine cites often in his workes out of Augustine : Domus Deicredendo fundatur , sperando erigitur , diligendo perficitur : The foundation of Gods house in our soules is faith , the walles hope , the roofe charitie . The Prophet in a vision saw the transgressor against the transgressor , and the destroyer against the des●royer . So the schoolmen oppose the schoolmen , and their Champion Bellarmine fights against Bellarmine . For if faith be the foundation of all other vertues , as himselfe writes , lib. 1. de Rom. pont. cap. 10. then it is not as hee disputes in lib. 1. de Iustificat . cap. 4. wrought by charitie : but contrariwise charitie doth arise from faith .

It is then an idle dreame to suppose that charitie is inclosed in faith , as a diamond is in a ring ; for r r Luther . in Galat. 2.5 . Christ is the pretious pearle , which giues life and lustre to the ring . The iust liue not by loue , but by faith in him . It is an improper speech ( as s s D. Fulk in Galat. 5.6 . our Diuines obserue ) to say that faith worketh by loue , as the bodie by the soule , the matter by the forme ; for the soule rather worketh by the bodie , then the bodie by the soule . The matter is passiue , the forme actiue .

Secondly , we t t Lut●er . in Galat. 5.6 . & Perkins ref●rm . Cathol. tit. Iustific . say , that Paul in that text , faith which worketh by loue , doth not intend iustification , but the whole course of a Christian aft●r his iustification : hee shuts out of Gods kingdome nullifidians and meritmongers on the left hand , nudifidians and carnall Gospellers on the right . In Christ neither circumcision auaileth any thing , neither vncircumcision , that is to say , no merit , nor worshipping . No religious order in the world , but faith alone without any trust in workes , auaileth before God . On the right hand he doth exclude slothfull and idle persons , affirming that if faith only doe iustifie , then let vs worke nothing , but barely beleeue . Not so y● carelesse generation , enemies of grace : for faith is operatiue working by loue . Paul therefore sets foorth in that excellent sentence the whole perfection of a Christian in this life , namely , that inwardly it consists in faith toward God , and outwardly in good workes and loue toward our neighbours : so that a man is a perfect Christian inwardly through faith before God , who hath u u Psalm. 16.2 . no neede of our workes ; and outwardly before men , ( whom our faith profiteth nothing ) by loue .

Faith is the Christians hand . Now an hand hath a propertie to reach out it selfe and to receiue a gift , but it can not cut a peece of wood without an hatchet or saw , or some such like instrument , yet by help of them it can either cut or diuide . Such is the nature of faith , it doth receiue Christ into the heart ; but as for the duties of the fi●st and second table , faith cannot of it selfe bring them forth , no more then the hand can cut of it selfe : yet ioine loue to faith , and then ( as our Apostle ) ●●ith worketh through loue , performing all duties so well to man , as God .

The propertie of true faith is , to receiue in to it selfe . The nature of true loue is to lay out it selfe vnto other : faith then alone iustifieth , apprehending and applying Christs merits vnto it selfe ; but it cannot manifest it selfe to other , except it be ioyned with loue : x x Iam●s 2.16 . Shew me thy ●●ith out of thy workes . And thus , as you see , that inward worke of iustification is ascribed in holy Scripture to faith onely ; but outward workes of sanct●fication , holin●sse and righteousnesse , to faith and loue ioyntly .

I ref●●re the distressed soule to the comfortable Commentaries of M●rtin L●●●er vpon the Galathians ; and the curious Diuine to Do●tor Abbot his Apologie for the reformed C●tholike . Ti● . I●●ti●ication . For I will ingenuously confesse , that my conscie●●e was neuer quieted more then in reading the one ; and my curiositie neuer satisfied more then in examining the other .

Though I besto● all my goods to ●eed the poore ● M●rcifull workes are y y Au●us●in . de ●i●it . 〈◊〉 10. ● . ● . pro sacri●ici●s , im● prae sacri●ici●s , accepted of God as sacrifice , Heb. 13.16 . yea more then sacrifice : Hosea 6.6 . I will haue mercie , not sacrifice . To be mercifull is the z z Synesius epist. 35. sole worke common to man with God .

It is then an higher step of perfection , to distribute goods vnto the poore , then to sp●ake with the tongues of men and Angels , or to be furnished with all varietie of knowledge : yet Paul saith , If I bestow my goods , all my goods , not vpon the rich , but vpon the poore , to feede , not to feast them , and had not loue , it profits me nothing . Where note fiue degrees of this amplification : the first is to giue ; for most men , as it is in the prouerbe , are better at the rake then at the pitchforke , readier to pull in , then to giue out . The second is to giue , not another mans , but our owne goods . If I bestow my goods . According to that of Salomon , Ecclesiastes 11.1 . Cast thy bread vpon the waters : Pa●is , si tuus , qui tuus . The third is , all our goods , not some small portion , or great summe , but all ; according to that of a a Matth. 19.21 . Christ ; If thou wilt be perfect , sell all that thou hast , and giue it to the poore . The fourth is , to giue not to the rich , but to the poore : Frange panem esurienti , saith the b b Esay 58.7 . Prophet , Deale thy bread to the hungry . The last is to giue to the poore , not superfluously to feast , but necessarily to feede them . If a man performe this and more then this out of vaineglorious ostentation , or idle prodigalitie , not out of loue to Christ and compassion of his members , it were but so much as nothing .

Though I gaue my bodie to be burned ] Loue is seene more in deedes then in words , and in suffering more then in doing ; and of all suffering death is most terrible ; and of all kindes of death , burning is most fearfull . Here then are many degrees in this one speech ( as c c Aquin. in loc. Interpreters obserue ) : first , si tradidero , not , if I be forced , but if of mine owne accord , I giue my bodie to be burned , as it is said of Christ , d d Eph●s . 5.2 . he gaue himselfe for vs a sacrifice . Secondly , si tradidero corpus , if I suffer losse not of goods onely , ( though that be very commendable , Heb. 10.34 . Ye suffered with ioy the spoiling of your goods ] But affliction in body , which is far dearer then our wealth , as the father of lies in this truly ; e e Iob 2.4 . Skinne for skinne , and all that euer a man hath , will hee giue for his life . Thirdly , S●tra●●dero corpus meum ; if I giue not onely the body of my child , ( though a woman is highly magnified for such an act in the 2. of Maccabees , 7. ) but my hod ; not onelie flesh of my flesh , but flesh which is my flesh ; not onely to suff●r a naturall death , but a violent , and of all violent , the most terrible , to be rosted , yea consumed in the fire .

If any suffer all this , and want charity to particular persons , esp●cially toward the common body of the Church , it is no better , or rather indeed wor●e then nothing . I beseech you therefore by the mercifulnesse of G●d , whatsoeuer you speake , whatsoeuer you study , whatsoeuer you doe , whatsoeuer you suffer , f f 1. Cor. 16.14 . let all be done in loue .

Vniuersa inutilitèr habet , qui vnum illud , quô vniuersis vtatur non h●bet : Vnprofitably ( quoth g g De verbis Do● . ser. 18. tom. 10. s●l . 57. Augustine ) hath he all , who wants that one whereby he should vse all . As the h h Tract. 9. in loan . same father in another place : Quanta est charitas ? quae si desit , frustrà habentur caetera , si adsit , rectè habentur omnia : How great is loue ; for if it be wanting , all other graces lose their grace ; but if present , all are profitable . So the text here ; Loue suffereth long , it is bountifull , &c.

In this encomiasticall passage , S. Paul sets downe loues operation in i i Gorran . in loc. 3. points : Imbracing that which is good : Internall : it is patient . Externall : it is courteous . Eschewing that which is euill , against our k k Aquin. in loc. neighbour , in thought : it enuieth not . deed : loue doth not frowardly . selues , either out of passion : it swelleth not , dealeth not dishonestly , se●keth not her owne : it is not prouoked to anger . election : it thinketh no euill ; it r●ioyceth not in iniquity . Perseuering in both : suffering , belieuing , hoping , induring all things .

Loue suffereth long ] Saint Paul doth begin with patience , l l Melanct. ● in loc . because desire to reuenge is a vice most opposite to charitie . Malitious impatient men are like the toad , no sooner moued , but they swell : or like gunpowder ; no sooner touched with an hot word , but instantly they are in your face . Which accasioned m m Laert. in vitâ Bion. Bion the Philosopher to say ; Magnum est malum ferre non posse malum . For if ●hine enemie be little , n n Seneca . parce illi the best course is to spare him ; if great , parce tibi , the best counsell is to spare thy selfe . Si turbet non perturbet ; as o o Epist. 25. B●●narà in the like case , Though he moue thee , let him not remoue th●e from that which is good , from that which is thy good . The p p Prou. 19.11 . discretion of a man deferreth his anger , and his glory is to passe by an offence . Better it is to suffer much and long , then by courses of impatience , to runne thy selfe out of all honest breath . It is reported of the Philosophers , q q Loctantius de fa●á sapient . cap. 4. that they had a sword , and wanted a buckler : but a buckler becomes a Christian better then a sword . We must not beat euery dog that barks at vs in the way , but run with patience the race that is set before vs : Heb. 12.1 .

Loue is courteous : or as other read● , bountifull ] Amor si est , operatur ; si non operatur , non est . As loue is patient in wrong , so actiue in kindnesse , doing good vnto all , alway performing liberall and courteous offices , euen to the greatest enemie . So S. Steuen abounding with loue , r r Greg Nyssen . orat . ●e Stephan . respected his accusers as brethren , and saluted them as fathers : Acts 7.2 . So s s Gen. 45. Ioseph vsed his brethren nobly , who sold him for a slaue basely .

Loue enuieth not ] There are t t P●trarcha . two parents of enuie , highnesse . nighn●sse .

For it is nothing else but a repining griefe for our neighbours happinesse . An enuious man , saith u u Lib. 5. de gub●●●at . De● . Saluianus , esteemes anothers good , his hurt ; parum est si ipse sit f●elix nisi alter fuerit inf●elix . And therefore when x x La●rtius in vitá Bion. Bion saw such an one very sorrowfull , asked him ; I pray thee whether hath some euill happened to thee , or good to thy neighbour ? y y Hieron . ad Eus●ochium . As high hils are most exposed to thunder , f●riunt summos fulmine montes : and z z Plut. com . de odi● & inuidiâ . as the fairest flowers are soonest nipt by the venemous Cantharides ; euen so the most eminent gifts in neighbors , are the greatest griefes of enuious wretches .

In neighbours , I say ; for as the basiliske doth kill none , but such as he doth see ; so the malecontent enuious eye malignes none that are far off . And this I take to be the true reason why the schismaticall Brownist , and other of the like malitious humor , hate the conformable Protestant more then either Turke or Pope : because that which eye seeth not , heart grieueth not . But it hath been their hell to behold their neighbour Bishops , and fellow Ministers in b●tter f●shion , and among the best of greater account for iudicious preaching and writing then themselues .

It is wittily noted by a a Diaeta salutis . cap. 4. Bonauentura , that an enuious man is like Cam , who said of himselfe , Gen. 4.14 . Whosoeuer s●●deth me , s●all slay me . For either he seeth in a man that which is good , and then he repineth ; or else that which is euill , and so reioiceth : and both these slay the soule .

Things amisse in our Church , are the schismatikes may game ; but her glory , their griefe ; her weale , their woe . Let them reade this Chapter often , and marke this word especially . Loue enuieth not ; Loue doth not frowardly ] Not ouerthwartly , not insidiously , b b Melan. in loc. quod est arte alios pellere aut toll●re , by cunning to thrust men out of their preferments and others loue : so c c Baronius , tom. 4. ●ol. 355. Maximus expelled Gregor● Nazianzene , Ae●chines wronged De●osthenes , and M●rtin Makebate the Whitgif●s of our Church .

Loue swelleth not ] As loue doth not abuse good things in other , d d Goran . in loc. so it makes men vse well their owne graces . It swelleth not in any preferment it hath ; it is not ambitious for any which it hath not ; it is not querulous for any which it once had , and is now lost ; it seeketh not her owne , e e Aquin. in loc. that is , with others hinderance , so f f Esay 5.8 . to ioine house to house , and field to field , till there be no place for other in the land . It doth not desire that g g Iob 1.14 . oxen should labour , and asses feed ; that one should take the paines , and another reape the profit ; but is content that preferment be conferred vpon men of worth , according to merit , with h h Melan. in loc. equall proportion .

Or it seekes not her owne principally , bu● so far forth as shall be for the Churches good , and Gods glory . So faith our Apostle , 1. Cor. 10. I seeke not mine owne profit , but the profit of many , that they might be saued . And Philip. 2.21 . he rebukes all such as seeke their owne , and not that which is Iesus Christs . Or it seekes no● 〈◊〉 i i Aquin. in loc. that is , to recouer her owne by law , when it sha●● be to the scandall of the Gospell , as he sheweth in th●●ixt Chapter of this Epistle .

It is not prouoked to anger ] That is , rash and in●onsid●rate anger ; otherwise a man may be angry and sinne not , as our Apostle k k Ephis. 4.26 . elsewhere ; l l Hieron . epist. ad Antonium . tom. 1. ●ol. 219. ●rasci hominis , iniu●i●● non facere Christiani : It is the part of a man to be ang●y , but the duty of a Christian to doe no wrong in anger . A louing man will chide his friend sweetly ; and a good man punish sinne according to his place s●uer●ly : m m Saluian . epist. 1. Qu●● te appellem am●r ? nescio : bonum in malum ? ●●or quippen●s facit nostros amare , amor interdum cogit offen●●re : si● v●gilet tolerantia , saith n n Ser. 22. de verbis Apost . Augustine , vt non do●mi●t disciplin● . Saint Pauls meaning then is , that we must not be transported with heat , so that we forget our friends , and lose our selues ; in such sort , that the ending of our anger proue the beginning of our sorrow .

It thinks no euill ] It is so far from doing wrong , that it doth not so much as thinke euill . o o M●lan . in loc. A vertue compounded of truth and ingenuity . Truth belieues onely that which is certaine : ingenuity construeth in the better part that which is doubtfull : whereas suspiciousnesse is misled often with false , alway with vncertaine report . Ielous yoke-fellowes , and suspicious friends , are both vncharitable . For such , as the p p Psal. 7.15 . Prophet aptly , trauell with mischiefe , and bring forth vngodlinesse ; vnquiet as the q q Esay 57.20 . raging sea ; r r Psal. 140.2 . stirring vp strife all the day long .

It reioiceth not in iniquity ] Not ●n her owne fault , not in anothers fall . Not in her owne : for albeit the malitious incorrigible sinner reioiceth in doing euill , and delights in frowardnesse , Prou. 2.14 . yet the man of God doth no sinne : 1. Iohn 3.9 . For it is rather done on him , then of him : according to that of s s Rom. 7.19 . Paul ; I doe not the good thing which I would ; but the euill thing which I would not , that do I. Not in anothers fall : for it doth grieue when they grieue : yea sometime because they doe not grieue for their sins , as t t Tom. 1. fol. 231 Hiero●e to Sabinian : Hoc plango , quòd te non plangis . And u u Epist. 145. A●gustin● calles this a blessed vnhappinesse , when a man is a●fected , not infected , with his neighbours iniquitie : ●●●ta miseria vitijs alienis tribulari , non implicari ; d●lor● 〈◊〉 trabi , no● amore attrahi .

I● su●fereth all things ; it beleeueth all things ] x x English glosse in loc. It suffereth not it selfe to bee abused , but it iudgeth other wi●h al● loue and humanitie . To beleeue all , wer● sillinesse ; to b●●●●ue n●●e , ●ullenn●sse : discreet loue therefore doth b●l●eue much , and hope the best of all . Enduring all thing● : that is , all that it may without offence to Gods holy word : y y Luther . in Galat. 2.6 . Nor p●titur ludum f●ma , fides , oculus : A 〈◊〉 g●od n●me , faith , and eye will not be dallied withall A Ch●●st●an as concerning his faith , cannot bee too ster●●●●oo●lour . I will ●ake vpon me ( saith Luther ) this ti●le : 〈◊〉 : I giue place to none .

lo●●●o●h not fall a●ay ] Knowledge is not abolished in the ●orld to come , but perfited , as Paul expounds himsel●e : We know in p●rt , we prophecie in part : but when ●hat which is perfect is come , then that which is vnperfect sha●l be done awa● . z z Melanct●on . in loc. Ex abstractiuâ sit intuitiua notitia . a a Martyr . apud Marlorat . in loc. As the light of a candle doth vanish away when the bright Sunne doth shine . The manner of teaching in the world to come shall c●a●e : for we shall neede no schooles or tutors in heauen : all there shall see God face to face , but knowledge it selfe shall not vanish , b b Iohn 17.3 . for this is eternall li●e to know God .

S ▪ Paul proues our knowledge and prophecying vnperf●ct by two familiar ex●mpl●s : one taken from his owne person , another from a looking glasse : When I was a childe , I spa●e as a childe , ● vnderstood as a childe , I imagined as a childe . Speaking may be referred vnto the gift of tongues , vndersta●ding to the gift of prophecie , thinking to knowledge .

Now we see in a gl●ss● dar●l● ▪ but then shall wee see face to face . ] When a man sees a map of Hierusalem , he can presently conceiue what ma●ner of citie it is imperfectly : but when he comes thither , and beholds all the streetes , is better satisfied . The Scripture is a glasse , faith is an eye , by which all Gods elect in part know the glorious building of Hierusalem aboue ; they beleeue that this c c 1. Cor. 15.54 . corruption shall put on incorruption , that this mortall shall put on immortalitie ; that the iust shall shine d d Dan. 12.3 . like stars for euer : in heart conuersing with the Saints , and assured through hope , that themselues are e e Philip. 3.20 . burgesses of that celestiall Incorporation .

I am sure , saith f f Iob 19.25 . Iob , that my redeemer is aliue , who died for our sinnes , and rose againe for our iustification , and now sitteth at the right hand of God as our aduo●ate . But hereafter , when wee shall sup with him in his kingdome , and sit with him in his g g Apocal. 3.21 . throne , when al mists of ignorance and diffidence shall vanish away , when we shall see God face to face , then we will say to him as the noble Queene of h h 1. King . 10.7 . Sheba to Salomon ; Loe , the one halfe of thy kingdome was not told vs .

Now abideth faith , hope and loue ] The rest of the graces are reduced to these , saith Melancthon , and the chiefe of these is loue , saith Paul . There is so great affinitie betweene faith and hope , that ( as i i Com. in Gal. 5.5 Luther obserues ) it is hard to finde any difference , they cannot be well separated , one hauing respect to the other , as the two Cherubins on the mercie seate : Exod. 25.20 .

Yet they differ much especially in their Obiect . Subiect . Order . Office .

In their obiect : Faith hath for her obiect the truth ; Hope for her obiect the goodnesse of God . Faith ( as k k Enchirid. c. 8. Augustine notes ) is of good things and bad : but hope lookes on good things onely . The Christian beleeues there is an hell as well as heauen ; but hee feares the one , and hopes only for the other ; as the l l Lucanus a●ud Augustin . vbi suprà . Poet distinguisheth aptly : — liceat sperare timenti . Faith is of things Past : for wee beleeue that Christ is dead , buried , risen againe , &c. Present : for wee beleeue that Christ now sitteth at the right hand of God . Future : for we beleeue Christ shall come again to iudge the quick and the dead . But hope doth expect and respect only things to come .

In their subiect : Faith is in the m m Luther . vbi sup. & P●rkins exposit. Creed . art. 1. vnderstanding , hope resteth in the will : if they differ in place , this I take to be the most probable separation .

In order : for n n H●b. 11.1 . faith is the ground of things hoped for . A stedfast hope proceeds out of a liuely faith : if the sparke of faith should not giue light to the will , it could not be perswaded to lay hold vpon hope . Faith alway goeth before , then hope followeth after .

In their office : for faith is our o o Luther . loc. com . tit. de tribus charitatibus . logicke to conceiue what we must beleeue ; hope our rhetorick to perswade vs in tribulation vnto patience . So S. Paul saith : Wee are saued by hope , Rom. 8.24 . p p Melanct. in Rom. 8. Sic liberati sumus , vt adhuc speranda sit haereditas , postea possidenda ; nunc habemus ius ad rem , nondum in re . Faith is a Doctor and a Iudge , disputing against error and heresie , iudging spirits and doctrines ; hope is a Captaine fighting against impatience , tribulation , heauines of spirit , weaknes , desperation . In a word , the difference betweene faith and hope in Diuinitie , is the same that is betweene fortitude and prudence in policie . Fortitude not guided by prudence is rashnes , and prudence not ioyned with fortitude is vaine : So faith without hope is nothing , and hope without faith a meere presumption and tempting of God . And therefore wee must ioyne together all these graces , as Paul here , faith , hope , charitie : We waite for the hope of righteousnesse through faith , and faith worketh through loue .

First faith teacheth vs the truth , and then hope teacheth vs what to suffer ; and loue what to doe for the truth . Faith engendreth hope ; faith and hope loue , but the chief is lone , &c.

The q q Rhem. in loc. & D. B●shop . agai●st t●e re●or●ed Cath. ●it . Iust●ficat . Papists hence reason against vs ; If charitie bee greater then faith , it is vnprobable that men are iustified only by faith . r r Calum . apud Marlorat . i● loc. & D. Ab●●t against ●●shop , pa● . 478. Our Diuines answere , that the argument is not good : A Prince doth excell a pesant : Ergo , till the ground better . A man is better then a beast : Ergo , runne faster then a horse , carrie more then an elephant , &c.

Secondly , s s Luther & Melanct . in loc. that loue is not greater in euery respect absolutely , but onely greater in latitude of vse and continu●nce : faith and hope are restrained within the bounds of our priuate persons , as the iust man doth liue by his owne faith , and the good man hopes only for himselfe : but loue like t t Psal. 80 10.11 Dauids vine doth cou●r the mountaines with her boughes , and stretcheth her branches vnto the sea , extending it selfe to God , Angels , men ; in men , to our selues and other ; in other , u u Vide B●zam , aunot , maior . in Ephes. 3.18 . vpward , to supe●iours , downward to inferiours ; on the right hand to friends , on the left to foes .

Loue them in respect of other is of greater vse : but if we consider a man in himselfe priu●tly , faith is more needfull then loue , as wherein originally stands our communion and fellowship with God , by which Christ x x Ephes. 3.17 . dwels in our hearts , into which as an hand , Almightie God powreth all the riches of his grace for our saluation , and by which only , whatsoeuer else is in vs is accepted of God , as y y Epist. 1. Salu●anus excellently : Omnibus semper ornatibus ornamento est , quiae sine hac nihil tam ornatum quod ornare possit . See Epist. Dom. 17. post Trinit .

Againe , charitie is greater in latitude of continuance : faith apprehends the Lords gratious promise concerning eternall saluation , and hope doth expect it with patience . When God then shall haue fulfilled his word , and filled vs with vnspeakable ioy , when in that other life we shall see God face to face , faith is at an end , hope is at an end , their vse cease , but loue shall continue betweene God and vs an euerlasting bond . So the fathers expound it ; only loue ( saith z z In 1. Cor. hom. 34. Chrysostome ) is eternall ; in this respect the greatest is charitie , because they passe away , but charitie continueth alway . So a a De doctrin . Christ . lib. 1. cap. 39. tom. 3. fol. 14. Saint Augustine ; Loue is the greatest of the three ; because the other two departing , it shall continue more increased , and better assured ; & auctior & certior permanebit . b b Primasius vti D. Fulk in loc. In this p●esent life there are three ; but in the life to come , loue remaineth onely : therefore that is greater which is euer needfull , then that which once shal haue an end . And so c c In loc. Gorran and d d Postil . maiores cum figuris . epist. Dom. quinq●a . other popish writers heretofore construed this text . I conclude , to saue a man , faith is greater ; in a man saued , charitie is the greater : vntill faith haue * * 1. Pet. 1.9 . finished our saluation , loue must yeeld to faith ; but when faith hath fully saued vs , it shall haue an end , and so must yeeld to loue , which is without end .

The Gospel . LVKE 18.31 . Iesus tooke vnto him the twelue , and said vnto them ; Behold we goe vp to Ierusalem , and all shall be fulfilled , &c.

IN this Gospell , our Sauiour Christ , e e Iohn 1.9 . the true light of the world , doth illuminate two sorts of blinde : the disciples , who were spiritually blind ; and a poore beggar , who was corporally blind . The disciples f f Vers. 34. vnderstood not as yet the mysteries of our redemption , wrought by Christs humiliation and exaltation ; by g g Thomas part. 3. qu●st. 53. art. 1. the one taking from vs all euill ; and by the other , giuing all that is good . h h Rom. 4.25 . Hee died for our sinnes , and rose againe for our iustification .

Christ therefore doth open their eies , and instruct them in these two points exactly .

First , generally : vers. 31. Behold we goe vp to Ierusalem , and all things , &c.

Secondly , more particularly , declaring the maner of his death and resurrection , in the 32.33 . verses .

Concerning his passion , fiue things are deliuered . traditio , that hee shall be betraied . illusio , that hee shall be mocked . conspuitio , that hee shall be spitted on . fl●gellatio , that hee shall be scourged . occisio , that hee shall be put to death .

For truth it selfe was betraied , wisdome it selfe mocked , glory it selfe spitted on , innocencie it selfe scourged , and life it selfe killed .

Concerning his resurrection , hee sets downe two points especially : 1. that he shal rise . 2. that hee shall rise the third day .

Iesus tooke vnto him the twelue ] Reuealing to them the secrets of his kingdome , foretelling his passion i i Theophylact. in loc. for two causes especially : 1. that they might beare it more patiently , praemoniti , praemuniti . 2. to signifie that hee suffered willingly : Ioh. 10.18 . See Gosp. dom. 10. post . Trin.

Behold ] This word of attention , is k k Pontan . in loc. like the sounding of a trumpet before some waighty proclamation , or like the ringing of a great bell before the sermon of a famous Preacher . And therefore let vs heare this doctrine with an especiall care , which Christ hath commended vnto vs here by such a remarkable note .

We goe vp ] Christs passion is called an l l Iohn 3.14 . & 12.32 . exaltation or ascending . For albeit he could not ascend higher , as God , yet he was exalted by his humiliation , as man , and had a name giuen him aboue euery name : Phil. 2.8.9 . Lucifer and Adam by climbing vp , were cast downe : but Christ by casting himselfe downe , went vp .

Or , We goe vp : m m Coster . in loc. insinuating that his iourney was not easie . Facilis descensus Auerni : Men go sooner downe hil , then vp hill ; yet he that hath a good horse , can ride faster vp hill then downe hill . So the n n 2. Kin● . 2.12 . charets and horsemen of Israel , assisted by Gods especiall grace , lifting them vp aboue the base vallies of the world , runne faster , and are more delighted in heauens vp hill , then the wicked i● hels downe hill .

To Ierusalem ] Interpreters haue rendred o o Cost●r . in loc. sundry reasons , why Christ was crucified at Ierusalem , especially p p Pontan . & Di●z in loc. two . First , because there was not enough malice in any other Citie to kill the Lord of life ; none but the holy could enuie the most holy . The prophane Gentiles & ignorant Iewes elsewhere , did not maligne Christ in his words and wonders ; Ierusalem onely the q q Mat. 23.37 . Prophet-killer could not indure r r Iohn 1.21 . the Prophet . His holinesse and wisdome was the fittest obiect for the Scribes and Pharises enuie . s s Mat. 23.35 . That vpon them might come all the righteous blood shed vpon earth , euen from Abel the shadow , to Christ the substance , t t H●b. 12.24 . whose bloud speakes better things vnto vs , and cries ●owder against them , then that of Abel . Here note by the ●ay , that as the Sonne of God was crucified in the Citie of God ; so by good correspondence , the members of Christ are persecuted most by the vicar of Christ .

Secondly , Christ suffered in that eminent place , that his passion and patience might be renowned in the whole world . There was not another stage fit for his tragedie , which is our comedie .

In a u u Acos●a , con. 1. in loc. mysticall sense , Christ and his Apostles ascend to Ierusalem , euen to Ierusalem x x Galat. 4.26 . aboue , the y y Apoc. 21.2 . new Ierusalem prepared as a bride trimmed for her husband : but the god of this world , with his company , descend to Iericho , to the lowest hell . Hee that followes not Christ in his course , goes from Ierusalem to Iericho ; from heauenly paths , vnto the by-waies of destruction ; and so he falles among theeues , that is , as the z z August . Ambros . Chrysost. apud Thom. in Luc. 10. fathers expound it , among many diuels and euils , who rob him , and wound him ; and in fine , will leaue him dead , except Christ the true Samaritan relieue him , and set him in his right way againe .

And all shall be fulfilled that are written by the Prophets of the Sonne of man ] a a Pontan . in loc. As the Painter at the first drawes his picture with a coale roughly , then with an accurate pensill , and or●ent colours exactly : so the holy Ghost in the Prophets and old Testament , shadowed Christs passion obscurely ; but in the new , paints it as it were to life perspicuously . The two Testaments are b b Luke 10.35 . two pence , c c Theophylact. in Luc. 10. bearing the same Kings image , though not of the same stampe : for all things being now fulfilled , written by the Prophets of the Sonne of man , our Sauiours picture ingrauen in the Gospell , is more full and cleere then that imprinted in the law . Now God hath shewed vs the light of his countenance : Psal. 67.1 . Let vs therefore search the Scripture , for that is the way to Christ , and Christ is the way to God .

For hee shall be deliuered vnto the Gentiles : and shall bee mocked ] Hee did particularly foretell the manner of his suffering , d d Caluin . apud Marlorat . in Mat. 10.19 . that his disciples might see , that as God he did foresee these things , & that they might be strengthened at his Crosse , when as they should vnderstand all things to be fulfilled as they were told by Christ , and foretold by the Prophets .

That he should be betraied , was foretold , Psal. 41.9 . mocked , was foretold , Ps. 69. v. 7.12.22 . spitted on , was foretold , Esay 50.6 . scourged , was foretold , Esay 53.5 . put to death . was foretold , Psal. 22.17 .

Christ was deliuered vnto the Gentiles , as we reade in the Gospell , especially by three : Iudas . the Iewes . Pilat .

By Iudas , out of couetousnesse , as the e e Mat. 26.15 . text expresly ; What will ye giue me , and I will deliuer him to you ? For a little siluer , and that not paied , but onely promised , he sold his friend ; yea that which is worse , his Master ; yea that which is worst of all , his Maker . See the Gospell the Sunday before Easter .

By the Iewes , out of malice . Matth. 27.18 . Pilat knew well that for enuy they deliuered him .

By Pilat , through feare : for the Iewes said vnto him : f f Iohn 19.12 . If thou set him free , thou art not Caesars friend : for whosoeuer maketh himselfe a King , speaketh against Caesar. And therefore Pilat chose rather to crucifie the Lord eternall , then to displease Caesar , a Lord temporall .

In like sort , all couetous , all malitious , all cowardly professors betray Christ daily . The couetous , who make their coine their Creed , and their penny their Pater noster , and their bils their Bible , betray Christ with Iudas . It is but what will you giue them , and they will deliuer vp the Gospell vnto you .

Enuious men , who persecute the Saints , and disgrace their graces , betray Christ in his members with the Iews , euen for meere malice , speaking to their Christian brother as Antoninus Caracalla to his naturall brother ; g g To Gela. Sit diuus , modò non vinus .

Cowardly prof●ssors vse to betray Christ with Pilat . h h Matth. 13.21 . For as soone as tribulation or persecution commeth for the word , they feare more the threats of Caesar an earthly Prince , who can kill onely the body , then the wrath of God , who being King of all Kings , is i i Matth. 10.28 . able to destroy both body and soule in hell .

The second point touching Christs passion , is illusio . Now Christ was mocked in foure places especially .

1. In Caiphas house , where the keepers k k Luke 22.64 . blindfolded him , and smote him on the face , and asked him , saying ; Prophecie ; who is it that smot● thee ?

In Herods company , l l Luke 23.11 . when as the souldiers arraied him in white .

In the Common hall , where they m m Matth. 27.28 stripped him , and put vpon him a scarlet robe .

In Golgotha , when he was crucified . First , as Saint Matthew in the 27. Chap. by the passengers , wagging their heads , and saying ; Thou that destroiest the Temple , and buildest it in three daies ; saue thy selfe , &c. Then by the Scribes and Pharises ; Hee saued other , but he cannot saue himselfe . Last of all , some peruerted his words , affirming that he called for Elias , when as he praied ; Eli , Eli , &c.

The popish Clergy mocke Christ with Caiphas , in that they blindfold the people , by denying them the Scriptures , and then mocke them for their ignorance . n n Iudges 16.25 . Samson hauing his ei●s out , was a laughing stocke to the Philistins : and so the blinde laymen are the Priests pastime . Though a Iesuit or a Seminary buffet them euery day , yet can they not prophecie who smote them . Either Samson must pull downe the Colledges of these Philistins , or else he shall neuer see but thorow their spectacles . They mock Christ with Herod , who retaine foule consciences in a white rochet , who conforme themselues in habit , but reforme not themselues in heart .

The Babylonian whore mocks Christ with the souldiers , in putting on o o Apocal. 17.4 . skarlet , betokening zeale and charity , when her actions are cruell and bloudy .

They mocke Christ with the Iewes in Golgotha , who distort the words of Scripture for their aduantage , making Elias of Eloi . Like the popish dolt , who reading the subscription of Pauls 2. Epistle to the Thessalonians , in the vulgar Latine ; Missa fuit ex Athenis , instantly cried out , that he had found a plaine text for the Masse . Or like that foppish Anabaptist , who gathered out of Christs words in English ; p p Mat. 28.19 . Goe and teach all nations , and baptise , &c. that it is not lawfull for a Clergy man to ride on a faire palfrey ; much lesse , as the Bishops , in a stately coach . Or as that Fen-man , alias Fin-man , standing vpon a marsh custom● , iustified his not paiment of Tithes out of Paul ; q q Rom. 13.7 . Custome to whom custome : but his Pastor replied aptly ; r r 1. Cor. 11.16 . the Churches of God haue no such custome .

So the blasphemous mouth spits on Gods face ; the tyrants openly crossing the Gospels proceeding , scourge Christ : and all such as slide from the profession of the faith , are said in s s H●b. 6.6 . scripture , to crucifie againe the Sonne of God . And therefore t t Feru● , s●r . 1. & ● . in loc. Coster , Ditz . &c. the Church hath allotted this Gospell for this weeke most fitly . For at this Carniual & gut tide , many deliuer Christ vnto the Gentiles , in their chambering and wantonnes , drunkennes & gluttonie , making such as are no Christians to u u Rom. 2.24 . blaspheme Christianitie , seeing such vncomely behauiour and mad meriments among prof●ssors of holy religion .

As a louing wife which hath her husband slaine , to moue compassion in the Iudges , and to make the fact most odious and hatefull , tels of his deadly wounds , and describes his gastly look●s , and shewes some garment of his embrued in blood : x x Pontan . in loc. so the Church at this time doth offer vnto our considerations how Christ her deare Loue , was betraied , and mocked , and spitted on , and scourged , and put to d●ath ; hereby recalling vs from our horrible sinnes , which as another Iudas betray Christ , as another Herod mock Christ , as another Pilate condemne Christ , as another Longinus wound Christ , as another band of Iewes recrucifie Christ .

And the third day he shall rise againe ] y y Diez in loc. Christ is large in ●he report of his ignominie , but short in this of his glo●ie : for he deliuered fiue points as concerning his humiliation , but he remembers on●ly two , yea for the matter but one touching his exaltation . And the third day hee shall rise againe . Yet this one is the locke and key of all Christian faith , on which all other articles of holy beleefe depend . See before the Creed , and after the Gospell on Easter and S. Thomas day .

The Prophets vsually mingle the sweet of Christs exaltation with the sower of his humiliation ; as Gen. 49.9 . Esay 53.7 , 8. Psal. 4.9 . and Christ heere foretold the one so well as the other to z z Zepper . in loc. strengthen his followers in affliction : for as he first suffered , and after entred into glorie ; so such as beare with him the crosse , shall be sure to weare with him the crowne . a a Rom. 6.5 . If we be grafted with him to the similitude of his death , euen so shall we be to the similitude of his resurrection .

And this saying was hid from them Men hardly conceiue ill of those whom they loue well ; and therefore the Disciples expecting better things of Christ , could not vnderstand this prophecie , but the Iewes ( as b b Apud Tho●am in loc . Beda notes ) hating Christ , and seeking how they might put him to death , easily beleeued him vpon his word , yea one word , and that not so perspicuous as this , but obscure ; for when he said , c c Iohn 12.32 . If I were lift vp from the earth , I will draw all men vnto me ; the Iewes answered him : We haue heard out of the law , that Christ bideth for euer : and how saist thou that the Sonne of man must be lift vp ?

Hence we may note d d Melancthon . postil. in loc. that the dearest Saints of God haue their infirmities and errors ; and lest wee should doubt of it , Saint Luke repeates it againe : They perceiued not the things which were spoken . e e Caluin . apud Mar. orat . in loc. Not that we should follow their ignorance , but praise God for our knowledge , when we conceiue these deepe mysteries of our saluation .

Againe , we may learne from hence f f Marlorat . in Matth. 20.19 . not to be discouraged , if we do not at the first discerne Gods holy word : for the blessed Apostles after Christs resurrection vnderstood all these things , as S. Luke reports in his last chapter , vers. 45. God at his good time , will open our eyes , as he did the blindmans in this Gospel , and open our eares , as he did of the Prophet , Esay 50. and open our hearts , as he did of Lydia , Act. 16.

In that other part of this Gospell , concerning the bodily blind , we may behold a miserable patient , and a merciful Physitian .

In the patient two things are regardable : to wit , his Outward wants , Blindnes . Beggerie , v. 35. Inward vertues : Faith . Gratefulnes . In his faith obserue the Beginning , it came by hearing , vers. 36. Continuance , though he was rebuked , he ceased not to crie , Iesus thou sonne of David haue mercie on me , vers. 37 , 38 , 39. End and fruite , he receiued his sight , vers. 43. His thankfulnes appeares in two things especially : 1. In following Christ . 2. In praising God .

And his example caused other to doe the like : All the people when they saw this gaue praise to God .

The mercifulnes of Christ the Physitian toward this distressed patient , is seene in his Gesture : vers. 40. He stood still and commanded the blind man to be brought vnto him . Speech : vers. 41. What wilt thou that I doe vnto thee ? Workes : vers. 42. Receiue thy sight , thy faith hath made thee whole , and immediatly hee receiued his sight .

And it came to passe , that as he was come nigh to Iericho ] Christs actions are our instructions : as Christ then , g g Theophylact. in loc. so we must doe good in all places , as occasion is offered , euen in the streets and high waies , so well as in the Temple . There is nothing in the sheepe but good ; his fell is good , his flesh is good , his entrals good , his dung good : so the lambes of Christ must be profitable to all , hurtfull to none .

A certaine blind man sate by the high way side ] h h Luther . Culman . Zepper . i● loc. Protestant Diuines as well as the Fathers and Friers haue construed this mystically ; for euery man is blind by nature , not discerning the things of God ; he sits by the way , but he cannot walk in the way , till Christ open his eyes & direct his paths . And it is most certaine that the state of the spiritually blind is more miserable then that of the other blind ; for to want the eyes of Angels , is worse then to want the eyes of beasts , as i i Granaten . in loc. Antonius told that good blind man Didymus .

As the bodily blind is led either by his seruant , or wife , or dogge ; so the spiritually blind misled by the world , the flesh and the diuell : the bodily blind will be sure to get a seeing guide , but the spiritually blinde followeth his owne k k Eccles. 18.30 . lusts and the blind guides ; and so the l l Matth. 15.14 . blind leading the blinde , both fall into the ditch .

The bodilie blinde feeleth and acknowledgeth his want of sight , but the spiritually blinde thinkes hee sees as well as any . So Christ in the Gospell : m m Iohn 9.41 . If yee were blinde , ye should not haue sinne : but now ye say , we see , therefore your sinne remaineth ▪ &c. The bodily blinde supplieth his want of sight oft by feeling , as n n Gen. 27.21 . I sack when hee could not see Iacob , said , Let me feele thee my sonne : but the spiritually blind though hee feele many times in his conscience the flashing , yet n●uer auoides the flames of hell fire . The bodily blinde account● them happie who see ; but the spiritually blind doth despise the Seers , and all such as walke in the right way : o o Wisdom . 5.3 . This is hee whom wee sometime had in derision , and in a parable of reproch .

To conclude , the want of corporall eyes , is to many p p Passeratius ora● . de caecit . diuinum bonum , albeit humanum malum ; but the want of faiths eyes , is the greatest euill which can befall man in this life : for reason is our soules left eye , q q ●onauent . diaet salut. c. 26. faith our right eye , without which r r Heb. 11.6 . it is impossible to see the way to God . Come to me , saith s s Matth. 11.28 . Christ ; credendo venimus , saith t t Ser. 12 de ver bis Apostol . Augustine , yea Christ u u Iohn 14.23 . comes to vs , and x x Ep ●s 3.17 . dwels in our heart by faith .

Begging ] The Iewes had a y y Deut. 15.4 . law , that there should be no begger in Isra●l . England hath statutes also to correct impudent poore , and to prouide for impotent poore : but as it is obserued , our lawes haue a better prologue then epilogue ; they be well penned , but ill kept : and so this good order is neglected among vs , as it was about Iericho , to the great scandall of Christian religion , and dishonour of our English nation . It is written of the z z Church h●m . against idlenesse . Athenians , that they punished idle persons as hainous offenders . And the Egyptians had a law , that euery man sho●ld bring his name to the chiefe ruler of the Prouince , and shew what trade of life he did vse . The a a Aul. G●l . lib. ● . ca● 1● . Romans enacted seuere statutes against such as negligently suffered their ground vntilled . Among the b b Description of the world . pag. 64 Chinois , euery man is ●et about somewhat , according to his strength and yeeres : one laboureth with his hand , another with his foot , some with their eies , & some must be doing with their tongue ; and that which is most admirable , they keepe in Cantane , foure thousand blind men , vnfit for other service , to grinde corne and rice or the people . If either the law were belieued as Gospell , or the Gospell kept as law , such c c 2. Thes. 3.10 . as would not labour , should not eate . Loiterers and sturdie rogues , should be sent either to the Gallies , or prisons , or Bridewell , or to some like place where they might worke well : and as for such as cannot labour , it is fit , we that are strong , should help to beare the burdens of the weake , being d d I●b 29.15 . ●ies to the blind , and feet to the lame .

And when hee he●rd the people passe by ] e e Culman . in loc. We must appr●hend euery fit occasion for our good : and when once we haue begun well , we must not faint in our course , but continue , f f Arboreus ●●m . in loc. though the world r●buke vs , as the people did the blind man here . Let v● still cry for mercy , manifesting a liuely saith in our words and wa●es . In our words , g g I●ns●n . ●oncora . cap 105. acknowledging Christ to be man : O Iesu ▪ thou Son of Dauid & God , haue mercy on me . By our waies i● forsaking our old wicked courses , and following Christ , that other seeing our good example , may likewise giue praise to God .

The Gospell and Epistle h h Luther . in loc. & Post●l . cum 〈◊〉 & figuris ep●st . d●● . qu●nqu●●●s . well agree . For i● the Epistle , S. Paul aboue all other vertues , extolleth loue . Now i i Iohn 15.13 . greater loue then this hath no man . then t● b●stow his life for his fri●nds . And yet Christ , as S. Luk● ●e●orts in the Gospell , was betraied and mocked , and spitte●●● , ●nd ●●ourged ▪ and ●ut to dea●h e●en for vs k k Rom. 5.10 . h●s e●emie● . Agai●e ▪ Saint Paul in the Epistle , next to loue commends in a Christian , faith and hope ; both which ( as the Gospell i●tim●tes ) are emine●t in blinde Bartimae●s , vnfai●edl● b●lieuing , that Christ could : and in his greatest d●scouragement ▪ hoping against hope , that Christ would haue ●●rcie on him ; in so much , that Truth it selfe giues this testimony ; Rec●i●e thy sight , thy faith hath saued thee .

If Duke Ios●a be renowned in holy Bible , for that hee made the naturall Su●ne to stand still at his praier in Gibeon ; O what omnipotent faith had this blind man , to make the supernaturall sunne , the Sunne of righteousnesse , the Sunne that made the sun to stay his course , and stand still in the way , till his desire was fulfilled ! O Lord increase our faith and loue , making the one like this in the Gospell ; and the other according to thy precept in the Epistle , that being mounted vpon these two wings , we may soare to the place where thine honor dwelleth , and there rest with thee for e●ermore .

Amen .

FINIS .